and .Free<rvi 127 III. All the world is agreed, that man is not meerly pave when he atteth. An Ad is anA& lure ! And tobelieve, repent and love is an Ad, and an ad ofmans Soul. And scoters who thinketh that immanent Ach are qualities ( as wethinkof habits ) yet thinketh that theSoul is truly aliveantecedently to that quality. Where now is there any room for a Controverfie ? C. "Tomwould make me believe that we are very ignorant Wranglers, " that make anoife inour dream, andwill notfufferothers tor& I Dó not " the Arminianfay, that man concurreth with God to thefirfi att ofhit own "Faith ? yea that he maketh Gods Grace effeítnai. B. You [hall not again tempt me toanticipate the queftionof e f ítuál Grace, thoughenough is faid before toit as far as this Objeûion is con- cerned in it. Gods Influxon theSoul is one thing : mansnatural facul- ty receiving that Influx.paflively is another : And mans Ad is another. To thruft in here a general word [man concurreth ] and fo torun away from clear and neceffary diftin&ion, is not the part ofaman of know- ledge. Did everman yet deny that man hereinconcurreth asaforefaid ? I. Manconcurreth not to make hisSoul, nor to continue it in being or power. 2. Man concurreth not as any efficient of Gods Influx on his Soul adagendum. 3. But man receptively or paffively concurreth as a Receiver of that Influx. 4. And man actively thereupon concurreth to believe and repent. Is notall this true? But you would tempt the Arminians tofay, that it isyouand not they thatare hereinto beaccufed ? For what mean youelfe, by confiningthe Controverfie to the firft ad of Faith, or to our firft Converfion? Wouldyoumake men believe, thata converted manis not astruly paf- five inbelieving, lovingGod,;fre. as theunconverted is? Mutt not the holieft perfon bepaffive in receiving the Divine Influx on his Soul, be- fore`he do any holy Ad? You feem to deny this? and then you are the perfon thaterr, by afcribing toomuch to man. If not, thew the difference. C. " There is a habit ofFaith goeth before the ftrfi AEt : And it is in " refpeït to that habit that the Arminians fay we are active procurers of it "which wedeny. But thegodly operatefrom a habit. B. Youfpeak a private Opinion of your own brain, againft the fente of the Concordant Churches. Where doth Scripture fay, that a habit ofFaith goeth before thefirft Atl ? Mr. Pemble * faith fo indeed : yet r Via Grai he fometime calleth that but a seed, which at other times he calleth a habit. Dr. Ames in his Medulla contradideth it. Bithop Downame * bath written a large Confutation. of Mr. Pemble. Thegenerality of5In the ëndofhi4Tteí: Protefiant Divines contradift it , and thus (.with Rollock de Vocat.) tile OfPerfeverance. diftingui[hVocation fromSanttification that they fuppofe Vocation to Le plankfpdeeakrmgoeovr caufethe firft act of Faith and Repentance, and Sanckification to give being pat ífve as to ope- usthe fixed habit, the aft intervening. Mr. Tho. Hooker is large upon rating GrexNrbac truly, it, inhis souls vocation. Will youflart one mans Opinion, whichCal- re Re ¡órmatr a bfadlrihnL vinifis and Arminians are againft, and feign this to be a difference be inns Schalaiteres atpen- tweenCalviniffs andArminian? And perhaps Mr. Penible himfelf, by meniem t¡cam aexprimantd his firft femen or habit, meaneth no more, than the Divine Influx ad The School-men and arum received. I have before told you how unfearchable the nature Prategaatrlrloe differ in ÿ the méthód of opera. of that Influx is, and how hard it is to know the true nature of an rions of Grace, and all are drawn byntr Coo- Habit. verfies too near curiofi. C. 44 But Mr. Pemble faith, It is the Spirit that is given before we ty, beyond their reach. believe: Away t
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