The riches of Gods love unto the vessels of mercy, consistent with his absolute…The riches of Gods love unto the vessells of mercy, consistent with his absolute…

Grace subsequent is the only effectual grace with them, and that consists in Gods concurrence to the working of faith in the heart of man, if man will work it in him self. Now dare they say we deny, this namely, Gods concourse to the act of faith, whereas we maintain with them that God concurs to every act, even to the most sinful act, that ever was committed since the world began; only we are a shamed to call this concurrence grace, because it is found to have course as well in the producing of evil actions, as in the producing of good. So that if every man in the world should believe, we deny not but that God should concur with him to the working of that belief, we profess that if every Reprobate in the world will believe, God is ready to concur with him to the act of that will of that belief. From the consideration of their grace subsequent I arise to the consideration of their grace prevenient, and that is two fold, one is the grace exciting, to wit, by moral admonition, suasion, exhortation, This act we are willing to call and account a gracious act, & we do as willingly acknowledge that God affords it unto all Reprobates (as well as to the elect) within the pale of the Church. For every one that appears in any Congregation is equally exhorted to believe, to repent, to turn from their wicked ways. So that hitherto we find no difference. We willingly acknowledge that Reprobates are partakers of these operations divine as well as the elect. One grace prevenient remains, which is habitual, and which our adversaries will have to be universal and it consists in a power to believe and repent, and to will any spiritual good whereunto they were excited, and accordingly they call it the enlivening of mans will. This I deliver by experience of what I have seen under the hands of some of them. Yet they will not acknowledge that all are regenerate; yet what is regeneration, but the infusion of life spiritual, and that chiefly into the will; And they will have the will to be enlivened by grace, which cannot be spoken in respect of life natural, therefore it must proceed of life spiritual, unless they will devise a life intermediate between life natural, and life spiritual. Some times they call it a power to believe if they will, and such a power Austin acknowledgeth common to all, lib. 1. Gen. ad litre: cap 3.

Grace subsequent is the only effectuall grace with them, and that consists in Gods concurrence to the working of faith in the heart of man, if man will worke it in him selfe. Now dare they say we deny, this namely, Gods concourse to the act of faith, whereas we maintaine with them that God concurres to every act, even to the most sinfull act, that ever was committed since the world began; only we are a shamed to call this concurrence grace, because it is found to have course as well in the producing of evill actions, as in the producing of good. So that if every man in the world should believe, we deny not but that God should concurre with him to the working of that belief, we professe that if every Reprobate in the world will believe, God is ready to concurre with him to the act of that will of that belief. From the consideration of their grace subsequent I arise to the consideration of their grace prevenient, and that is two fold, one is the grace exciting, to wit, by morall admonition, suasion, exhortation, This act we are willing to call and account a gratious act, & we doe as willingly acknowledge that God affords it unto all Reprobates (as well as to the elect) within the pale of the Church. For every one that appeares in any Congregation is equally exhorted to believe, to repent, to turne from their wicked wayes. So that hitherto we find no difference. We willingly acknowledge that Reprobates are partakers of these operations divine as well as the elect. One grace prevenient remaines, which is habituall, and which our adversaries will have to be universall and it consistes in a power to believe and repent, and to will any spirituall good whereunto they were excited, and accordingly they call it the enlivening of mans will. This I deliver by experience of what I have seen under the hands of some of them. Yet they will not acknowledge that all are regenerate; yet what is regeneration, but the infusion of life spirituall, and that chiefly into the will; And they will have the will to be enlivened by grace, which cannot be spoken in respect of life naturall, therefore it must proceed of life spirituall, unlesse they will devise a life intermediate between life naturall, and life spirituall. Some times they call it a power to believe if they will, and such a power Austin acknowledgeth common to all, lib. 1. Gen. ad liter: cap 3.