Of Sufficient and EffeJual grace "by the unequal free reception, rejeJion; or other difference made "by man. , B. To conclude this whole difpute, i. * That equal üniverlal Grace can end in different effe&s, in the fame Man, and in divers men, by man's own free various conourfe or neglen ; I have fully proved to you. 2. And when we have proved that fuch a Grace there is; and fo it can do, we have great reafon to think that fometimes it doth fo : And no mancan prove that it never doth fo. 3. And de fane I have proved, thatfometimes it doth fo: in Adam's cafe, and inCain's making a difference, before God denyed him fuffi- cient Grace. And in all bad men and good men in the world, who fometimes finfully omit to do that whichby the fame Grace they Could have done and did another time. 4. But de fano : How oft, and when, and in howmany , God con- verteth men by the one way or the other, no Mortal mancan tell. And therefore forget not that when! call univerfal Grace , ordinary; and the fpecial different Grace extraordinary ; I intendnot to tell you whichGod molt ufually doth the work by as diftinét from the other. ButI call one Ordinary becaufe it is common to all, or more, in it felt, and altoconcurreth always with the other in its work, and fo is never left out: And I call the otherExtraordinary, becaufeit is above theuniverfel degree and way, andproper to fome, as fuperadded. C. " Tomdid wellto rememberthat : For Iwas offended thatyou called that DifferentGrace, Extraordinary. B. I fay again, to conclude, I will earneftly intreat you to take heed of thefe few errors inyour foundationhere, that they mifleadnot your underftanding in all the controverfie. I. Donot think that God mutt needs a& ad ultimum pole in all his operations : It's certain that as tomany poffibleeffeóts, hedoth omninó nonagere (as tomakemore Suns, more Men, more Worlds) And if he can therein totally not aßì, he can ad limitedlyor in tantromonly ashe freely will. II. Donot thinkthefe degrees of Operation as various ex parte Dei, for they are but his motifimple effence. Nor do not Imagine that there is a certain Vis mediacalled Grace, which is fomewhat Caufal between the Creator and the Creature. I doubtfuch awrong conceit lyeth at the bottom of all thefe difputes 5 and men think that betides Gods effence, and the effe&s on the Soul, there is fome middleforceor caufe called Grace, which is neither God, nor a Creature 3 whole kind and degreethey enquire after. * III. Donot overlook the Glory that Goddefigneth to himfelf in his SAPIENTIAL Kingdom, Government, and operations. I doubt fome think fomuchof strength and Power alone, as if theythought God were Glorified bynothing elfe, or more in an Oxe, or Horfe than in a Man. And whatever is afcribed to Gods sapiential operation, they contemptuoufly call, A Moral Caufng, andnot a Phyfical: As if God ínuft movemen as he doth the air, the water, ora hone. Remember that though Gods Omnipotent A&ivity, his Wifdom and his Will,, do ítill infeparably co-operate, yet they have each its eminent Imprefs, Effe& and Glory. And fo the frame of Nature is the Glorious Imprefs of Omnipotency, withWifdoni and Love : The Kingdom of God on earth, efpeciallyofGrace, is the Gloriouswork of the tl7ifdom ofGod, direly governing Man as a Moral agent by Moral means : And rthe Kingdom of Glory, as foretatted on Earth, and perfe& in Heaven , is C c 3 the * By Grace here I mean not with Brad- scardine Gods Will,as del nominated from various objefts t Gods Will in it (elf is. but,. One, and the Effefts are many : and the Will isvarioufly denominated virtually. ex cannotatieneierminornm vel effeitaam, if hecould prove more difity i n Gods, Will, or ver that no man can do any thin but what:lie.doth,, E Should beofhis mind. * As Ztreolui main= taineth.
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