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…

And it may be evidently further demonstrated thus; If any thing be the cause of God's will, then either by necessity of nature, or by the constitution of God; Not by necessity of nature, as is evident and all confess, there being no colour of truth for that; besides such an opinion were most dangerously prejudicial to God's sovereignty, and liberty. If therefore they say, it is by the constitution of God, mask I pray what an insuperable absurdity followeth hereupon. For seeing God's constitution is his will, it followeth that God did will that upon foresight of this or that he would will such a man's salvation, and such a man's damnation. And thus the act of God's will is made the Object of God's will, even the eternal act of God's will; Whereas to the contrary it is apparent, that the objects of God's will are things temporal, never any thing that is eternal But as touching things willed, we readily grant, it may be said there is a cause thereof as School-Divines do generally acknowledge. And thus Gerardus Vossius speaks of the conditional will, which he faith the Fathers do ascribe to God. For this is the instance which he gives thereof, as for example, when God ordains to bestow salvation on a man in case he believe; here faith is made the condition of Salvation, but not of the will of God And in like manner we willingly grant that reprobation is conditional, inasmuch as God intends to inflict damnation on none, but such as die in sin without repentance But albeit predestination, as touching this particular thing willed, may be said to be conditional according as the School-men explicate their meaning; and reprobation likewise as touching the particular of damnation mentioned: yet no such thing can be truly affirmed either of the one or of the other, as touching the particulars of granting, or denying the grace of regeneration, which are intended also by the decrees of predestination & reprobation. For albeit God intends not to bestow salvation on any, but upon condition of faith; nor damnation on any, but upon condition of final impenitency and infidelity. Yet God intends not to bestow the grace of regeneration on some for the curing of their natural infidelity and impenitency. Nor to leave the same infidelity and impenitency uncured in others, by denying the same grace of regeneration unto them.

And it may be evidently further demonstrated thus; If any thing be the cause of God's will, then either by necessity of nature, or by the constitution of God; Not by necessity of nature, as is evident and all confesse, there being no colour of truth for that; besides such an opinion were most dangerously prejudiciall to God's soveraignty, and liberty. If therefore they say, it is by the constitution of God, maske I pray what an insuperable absurdity followeth hereupon. For seing God's constitution is his will, it followeth that God did will that upon foresight of this or that he would will such a man's salvation, and such a man's damnation. And thus the act of God's will is made the Object of God's will, even the eternall act of God's will; Whereas to the contrary it is apparent, that the objects of God's will are things temporall, never any thing that is eternall But as touching things willed, we readily grant, it may be said there is a cause thereof as School-Divines doe generally acknowledge. And thus Gerardus Vossius speaks of the conditionall will, which he faith the Fathers doe ascribe to God. For this is the instance which he gives thereof, as for example, when God ordaines to bestow salvation on a man in case he believe; here faith is made the condition of Salvation, but not of the will of God And in like manner we willingly grant that reprobation is conditionall, inasmuch as God intends to inflict damnation on none, but such as die in sin without repenance But albeit predestination, as touching this particular thing willed, may be said to be conditionall according as the School-men explicate their meaning; and reprobation likewise as touching the particular of dānatiō mētioned: yet no such thing cā be truely affirmed either of the one or of the other, as touching the particulars of grāting, or denying the grace of règeneratiō, which are intended also by the decrees of predestinatiō & reprobatiō. For albeit God intends not to bestow salvation on any, but upon condition of faith; nor damnation on any, but upon condition of finall impenitency and infidelity. Yet God intends not to bestow the grace of regeneration on some for the curing of their naturall infidelity and impenitency. Nor to leave the same infidelity and impenitency uncured in others, by denying the same grace of regeneration unto them.