A discourse of the saving grace of God

2. Natural Conditions, such as may be Performed by the Power of Nature, without the concurrence of Omnipotent or Special Grace. All that is required to Salvation, under the notion of Conditions, must be of this Nature, by that Doctrine which will have nothing necessary for the Performance thereof, but ⟨p. 139⟩Suasive Grace: For this gives no Power sufficient for Performance; and therefore if there be any Performance, it must be by the Power of Nature. Their Grace gives not the Power, but supposes it in the Will already: All that it can justly pretend to, is to Excite what it finds, not what it gives. It does not, it cannot subdue the Wills Corruptions, natural and contracted, which is its Moral Impotency: And that which leaves it Impotent, as it found it, gives it not Power; it plants no Principle of Spiritual Life and Strength in the Will, but disclaims these expressly. And as it does not give the Power, so neither does it give the Act; it determines not the Will, nor causes it to Act; but leaves it to incline as it list, when there is no Principle in it to incline it towards that which is Saving, and Corruption enough to incline it the other way.

2. Natural Conditions, such as may be Performed by the Power of Nature, without the concurrence of Omnipotent or Special Grace. All that is required to Salvation, under the notion of Conditions, must be of this Nature, by that Doctrine which will have nothing necessary for the Performance thereof, but ⟨p. 139⟩Suasive Grace: For this gives no Power sufficient for Performance; and therefore if there be any Performance, it must be by the Power of Nature. Their Grace gives not the Power, but supposes it in the Will already: All that it can justly pretend to, is to Excite what it sinds, not what it gives. It does not, it cannot subdue the Wills Corruptions, natural and contracted, which is its Moral Impotency: And that which leaves it Impotent, as it found it, gives it not Power; it plants no Principle of Spiritual Life and Strength in the Will, but disclaims these expresly. And as it does not give the Power, so neither does it give the Act; it determins not the Will, nor causes it to Act; but leaves it to incline as it list, when there is no Principle in it to incline it towards that which is Saving, and Corruption enough to incline it the other way.