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…

so rain to morrow is a contingent thing, yet God can bring it to pass as infallibly, though in a contingent manner, as he brings to pass the rising of the sun. What comfort to a poor afflicted soul, that though God wills his condemnation, yet not absolutely but respectively; (for these terms alone do stand in proper opposition in the judgment of Arminians) to wit, that he will not damn him but for his sin. As for the consolation here ministered, that God would have all and every one (for unless it proceed in that sense it is nothing to the purpose,) to be saved, redeemed, and called to repent and believe; this is full of collusion: First in mixing many things together of a different nature; For as for the two first, that will, they have to proceed merely conditionally, to wit, in case they believe and repent; manifestly implying, that the divine gift of faith and repentance, is no benefit of Christs redemption, nor any of those good things which Christ hath merited for us. Now as for the rest he was ashamed to profess in the same Tenor, that God would have all to believe and repent but only called to believe and repent. But seeing it is apparent that all are not called, I presume this calling is to be understood also not absolutely but conditionally; Now the condition thereof certainly is not faith and repentance, but somewhat else, which he expresseth not. And is it not requisite the patient which is to be raised and relieved should be acquainted with this condition, which yet is no where mentioned (as I remember) throughout this discourse? But be it that God will have this poor soul to be saved and redeemed in case he believe and repent; Unless God also willeth his faith and repentance, what door of hope or consolation is opened to the poor, soul yet dwelling in the valley of Achor? I wonder not a little what he meant to say only, God we will have all to be called, to believe and repent, and not to speak home and say, God will have all to believe and repent For what? Doth he not indeed acknowledge faith & repentance to be the gifts of God; and if he doth give them, did he not from everlasting will to give them? will you give me leave to guess at the mystery of his meaning in this? Had he said, God will have all to believe and repent, as he sayeth, God will have all to be saved and redeemed;

so raine to morrow is a contingent thing, yet God can bring it to passe as infallibly, though in a contingent manner, as he brings to passe the rising of the sunne. What comfort to a poore afflicted soule, that though God wils his condemnation, yet not absolutely but respectivly; (for these termes alone doe stand in proper oppositiō in the judgment of Arminians) to wit, that he will not damne him but for his sinne. As for the consolation here ministred, that God would have all and every one (for unlesse it proceed in that sence it is nothing to the purpose,) to be saved, redeemed, and called to repent and believe; this is full of collusion: First in mixing many things together of a different nature; For as for the two first, that will, they have to proceed meerly conditionally, to wit, in case they believe and repent; manifestly implying, that the divine gift of faith and repentance, is no benefit of Christs redemption, nor any of those good things which Christ hath merited for us. Now as for the rest he was ashamed to professe in the same Tenor, that God would have all to believe and repent but only called to believe and repent. But seeing it is apparent that all are not called, I presume this calling is to be understood also not absolutely but conditionally; Now the condition thereof certainly is not faith and repentance, but somewhat else, which he expresseth not. And is it not requisite the patient which is to be raised and releeved should be acquainted with this condition, which yet is no where mentioned (as I remember) throughout this discourse? But be it that God will have this poore soule to be saved and redeemed in case he believe and repent; Unlesse God also willeth his faith and repentance, what doore of hope or consolation is opened to the poore, soule yet dwelling in the valley of Achor? I wonder not a little what he meant to say only, God we will have all to be called, to believe and repent, and not to speake home and say, God will have all to believe and repent For what? Doth he not indeed acknowledge faith & repentance to be the gifts of God; and if he doth give them, did he not from everlasting will to give them? will you give me leave to guesse at the mistery of his meaning in this? Had he sayd, God will have all to believe and repent, as he sayeth, God will have all to be saved and redeemed;