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…

Lastly to be ready to concur with us to the will or deed of faith and repentance if so be we will concur with him to the same, or to concur with us to the producing of the act of willing & the act of doing that which is good, in case we produce the same act of willing and doing that which is good, is this to work in us both the will and the deed? Consider I pray is it not true that God is as ready to concur with us to any sinful act, in case we will concur with him; and doth he not concur with man to the producing of any sinful act, in case man at that time doth produce it; And will any sober man say that this is also for God to work in him both the will and the deed of every sinful act? And why might we not say so, if God works it only by concourse? Lastly to work in us both the will and the deed provided that man will concur to the working hereof not otherwise, is this to work it according to his good pleasure, and not rather according to mans good pleasure? And how I pray, or in what sense doth he say that God by his providence will not suffer this doctrine to have any stroke in our lives? For if he suffers it not, then he hinders it; let it therefore be made appear how he hinders it; To concur with us, if we will concur with him in the producing of any act of Godliness, is this to hinder our carnal security? If so then to concur with us to the producing of any sinful act is to hinder our Godliness. Surely to give power whereby men are enabled to do any spiritual good if they will is not to hinder carnal security, for such a power is given to all by universal grace, yet this doth nothing hinder the carnal security of many thousands. Or doth he hinder it by exciting us to the contrary? Yet if this doctrine (as we conceive) be apt to drown us in carnal security, how can he be said to hinder us from it? For either the doctrine must yield to such excitations & exhortations from carnal security; or such exhortations must yield to the doctrine, especially considering what Austin saith, that if there be any difference between docere and suadere or exhortari; yet even this doctrinae generalitate comprehenditur. And for incogitancy, which is a second device, pretended as the cause why this doctrine doth not expose us to carnality, is it not incredible, these points being so much ventilated by them as none more?

Lastly to be ready to concurre with us to the will or deed of faith and repentance if so be we will concurre with him to the same, or to concurre with us to the producing of the act of willing & the act of doing that which is good, in case we produce the same act of willing and doing that which is good, is this to worke in us both the will and the deed? Consider I pray is it not true that God is as ready to concurre with us to any sinfull act, in case we will concurre with him; and doth he not concurre with man to the produceing of any sinfull act, in case man at that time doth produce it; And will any sober man say that this is also for God to worke in him both the will and the deed of every sinfull act? And why might we not say so, if God workes it only by concourse? Lastly to worke in us both the will and the deed provided that man will concurre to the working hereof not otherwise, is this to worke it according to his good pleasure, and not rather according to mans good pleasure? And how I pray, or in what sence doth he say that God by his providence will not suffer this doctrine to have any stroke in our lives? For if he suffers it not, then he hinders it; let it therefore be made appeare how he hinders it; To concurre with us, if we will concurre with him in the producing of any act of Godlinesse, is this to hinder our carnall security? If so then to concurre with us to the producing of any sinfull act is to hinder our Godlinesse. Surely to give power whereby men are enabled to doe any spirituall good if they will is not to hinder carnall security, for such a power is given to all by universall grace, yet this doth nothing hinder the carnall security of many thousands. Or doth he hinder it by exciting us to the contrary? Yet if this doctrine (as we conceive) be apt to drowne us in carnall security, how can he be sayd to hinder us from it? For either the doctrine must yeeld to such excitations & exhortations from carnall security; or such exhortations must yeeld to the doctrine, especially considering what Austin sayth, that if there be any difference betweene docere and suadere or exhortari; yet even this doctrinae generalitate comprehenditur. And for incogitancy, which is a second device, pretended as the cause why this doctrine doth not expose us to carnality, is it not incredible, these poynts being so much ventilated by them as none more?