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…

For liberty is always to act opposite; whence it will follow that by virtue of supernatural grace a man is disposed not more to faith, then to infidelity, not more to repentance then to hardness of heart and Impenitency. 4. Consider, a man hath no need of supernatural grace to enable him to refuse to repent, seeing naturally he is sufficiently disposed hereunto; & necessarily by reason of that natural corruption which is hereditary unto him. By all this it is apparent, that a power to believe wrought in a man by supernatural grace, is not a free power working freely; but rather a necessary power working necessarily; like unto the condition of a moral virtue, which restrains man's natural indifferency to good or evil, and disposeth him only to good. And consequently as many as maintain no other power to be given unto man by grace, then to believe, if a man will; they deal like Pelagians, who called that which was merely natural, prevenient grace. Lastly if God be the Author of man's conversion, because he gives him power to convert, if he will; he may as well be called the Author of non conversion, and perseverance in sin, because God gives power not to convert, and to persevere in sin, if he will. 2. As touching the second, If God be the Author of man's conversion, because he persuades thereunto, then certainly he is not the Author of sin, because he persuades not thereunto. 3. If God be the Author of conversion, because he cooperates thereunto, then certainly he may be as well said to be the Author of every sinful act. For that he doth cooperate thereunto, I am very confident this Author will not deny. Now I could earnestly entreat the Judicious Reader to examine well this Author's opinion in these particulars, and compare them with his former discourse, that he may have a clear way opened unto him to judge with what conscience he carried himself in his former discourse, imputing unto us that we make God the Author of sin; albeit in treating of God's providence in evil, we generally have the express word of God before our eyes; and in our explication thereof do rather qualify the seeming harshness thereof, then aggravate it. For undoubtedly by the tenor of his discourse, look upon what grounds he denies God to be the Author of sin, he must withal deny God to be the Author of faith, of repentance, of conversion;

For liberty is alwaies to act opposite; whence it will follow that by vertue of supernaturall grace a man is disposed not more to faith, then to infidelitie, not more to repentance then to hardnesse of heart and Impenitency. 4. Consider, a man hath noe need of supernaturall grace to inable him to refuse to repent, seing naturally he is sufficiently disposed hereunto; & necessarily by reason of that naturall corruption which is hereditary unto him. By all this it is apparent, that a power to believe wrought in a man by supernaturall grace, is not a free power working freely; but rather a necessary power working necessarily; like unto the condition of a morall vertue, which restraines man's naturall indifferency to good or evill, and disposeth him only to good. And consequently as many as maintaine no other power to be given unto man by grace, then to believe, if a man will; they deale like Pelagians, who called that which was meerly naturall, prevenient grace. Lastly if God be the Authour of man's conversion, because he gives him power to convert, if he will; he may as well be called the Authour of non conversion, and perseverance in sinne, because God gives power not to convert, and to persevere in sinne, if he will. 2. As touching the second, If God be the Authour of man's conversion, because he perswades thereunto, then certainly he is not the Authour of sinne, because he perswades not thereunto. 3. If God be the Authour of conversion, because he cooperates thereunto, then certainly he may be as well said to be the Authour of every sinfull act. For that he doth cooperate thereunto, I am very confident this Authour will not deny. Now I could earnestly entreate the Judicious Reader to examine well this Authour's opinion in these particulars, and compare them with his former discourse, that he may have a cleare way opened unto him to judge with what conscience he carried himselfe in his former discourse, imputing unto us that we make God the Authour of sin; albeit in treating of God's providence in evill, we generally have the expresse word of God before our eyes; and in our explication thereof doe rather qualify the seeming harshnesse thereof, then aggravate it. For undoubtedly by the tenour of his discourse, looke upon what grounds he denies God to be the Authour of sinne, he must withall deny God to be the Authour of faith, of repentance, of conversion;