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…

Which we deny as much as himself doth. The other is, Whether faith and repentance be determined by God to be conferred on man conditionally? Which we maintain; and wonder not a little that this Authors stomach (working like the raging Sea) chiefly against this, yet dares not come to the debating of this, no nor so much as in plain terms to speak out his opinion, and profess, that the reason why God bestows faith on one, and not on another, is because he finds some disposition or work in him, on whom he bestows faith, which he finds not in another to whom he denies it. Yet he goes on most ridiculously in the same tenor, saying. If they be absolutely appointed to destruction, their hearing, reading, praying, almsgiving, and mourning for their sins, cannot possibly procure their salvation: damned they must be. But we still deny that men are absolutely appointed to destruction, we willingly grant the elect are absolutely appointed unto grace, namely to have regeneration, faith and repentance to be conferred upon them, and that absolutely, not upon any foregoing condition performed by them, but according to the mere pleasure of God; but as for salvation, that is appointed to be bestowed upon them, only by way of reward of foregoing faith, repentance, and good works, observe by the way, how he considers not the contradictious nature of that which he imputes unto us. As first that we deny man to have any liberty or power to choose life and death. And secondly, that we maintain, That their hearing, reading, praying, almsgiving, and mourning for their sins, cannot possibly procure their salvation; which is to imply, that they have power to hear, read, pray, give alms, and mourn for their sins, and consequently that they have power to choose life or death. For to choose life or death, is no other then to embrace such courses, as by the ordinance of God, lead to life or death. Now such are hearing, reading, praying, giving alms, and mourning for sins; for these courses are the way to everlasting life. Yet as touching the latter, well we may say that Reprobates can neither hear, nor read, nor pray, nor give alms as they ought, nor mourn for their sins;

Which we deny as much as himselfe doth. The other is, Whether faith and repentance be determined by God to be conferred on man conditionally? Which we maintaine; and wonder not a little that this Authors stomack (working like the raging Sea) chiefly against this, yet dares not come to the debating of this, no nor so much as in plaine termes to speake out his opinion, and professe, that the reason why God bestowes faith on one, and not on another, is because he finds some disposition or work in him, on whom he bestowes faith, which he finds not in another to whom he denies it. Yet he goes on most ridiculously in the same tenour, saying. If they be absolutely appoynted to destruction, their hearing, reading, praying, almesgiving, and mourning for their sinnes, cannot possibly procure their salvation: damned they must be. But we still deny that men are absolutely appoynted to destructiō, we willingly grant the elect are absolutely appointed unto grace, namely to have regeneration, faith and repentance to be conferred upon them, and that absolutely, not upon any foregoing condition performed by them, but according to the meere pleasure of God; but as for salvation, that is appointed to be bestowed upon them, only by way of reward of foregoing faith, repentance, and good workes, observe by the way, how he considers not the contradictious nature of that which he imputes unto us. As first that we deny man to have any liberty or power to choose life and death. And secondly, that we maintain, That their hearing, reading, praying, almesgiving, and mourning for their sinnes, cannot possibly procure their salvation; which is to imply, that they have power to heare, read, pray, give almes, and mourne for their sinnes, and consequently that they have power to choose life or death. For to choose life or death, is no other then to embrace such courses, as by the ordinance of God, lead to life or death. Now such are hearing, reading, praying, giving asmes, and mourning for sinnes; for these courses are the way to everlasting life. Yet as touching the latter, well we may say that Reprobates can neither heare, nor read, nor pray, nor give almes as they ought, nor mourne for their sins;