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…

In the very days of Cicero the Stoics were acquainted with such like arguments made against their destiny, and knew how readily to answer them by distinguishing between Fatalia and Confatalia, as appears in Cicero's book de Fato, and Turnebus his answer to Ramus thereupon, more at large. Therefore this Author disputes not logically, if he did, the vileness of his argumentation would soon appear according to it's proper colours; but carrieth the matter all along in Rhetorical flourishes, as if his wit served him for that best, whereat I wonder not a little, that he should forsake that wherein his faculty lieth most, according to the reputation that goes of him, & trust to that wherein his best dexterity hath been accounted but inficete. If our doctrine tends to the subversion of policy, religion and laws, society & government In the next place we expect when he will turn stark Atheist and profess as much of the word of God, seeing it is manifest our doctrine chiefly is founded upon the word of God even in that which sounds most harsh unto carnal judgment; namely as touching God's secret providence in evil, this Author not accommodating any answer to any one of those places whereupon our doctrine is grounded. And as for God's providence in working us unto holiness, his contrary doctrine cannot stand without maintaining that Grace is given according unto mens works; which is expressly contradictory to the word of God. 2 Tim: 1. 9. Tit: 3. 5, and opposed by the church of God as the sour leaven of Pelagianism, from the Synod of Palestine all along. For ask this Author wherefore God bestows faith upon one & not upon another, & he hath nothing to answer, but either by denying plainly, that faith is the gift of God; which hitherto they are not grown so impudent as to deny expressly; though the Remonstrants in their Censura censurae come so far, as to deny that Christ merited faith and regeneration for any man; Or they must answer that the reason hereof is, because the one by some act of his or other hath prepared himself for the reception of divine influences, the other hath not. Or in plain terms as one hath expressed it, that God doth work in us Credere to believe, modo velimus provided that we will believe. But doth he not work also the very act of willing? Saint Paul saith he doth; yea every thing that is pleasing in his sight.

In the very daies of Cicero the Stoicks were acquainted with such like arguments made against their destiny, and knew how readily to answer them by distinguishing between Fatalia and Confatalia, as appeares in Cicero's book de Fato, and Turnebus his answer to Ramus thereupon, more at large. Therefore this Authour disputes not logically, if he did, the vilenesse of his argumentation would soone appeare according to it's proper colours; but carrieth the matter all along in Rhetoricall flourishes, as if his wit served him for that best, whereat I wonder not a little, that he should forsake that wherein his facultie lieth most, according to the reputation that goes of him, & trust to that wherein his best dexterity hath been accounted but inficete. If our doctrine tends to the subversion of policy, religion and lawes, society & goverment In the next place we expect when he will turne starke Atheist and professe as much of the word of God, seing it is manifest our doctrine cheifly is founded upon the word of God even in that which sounds most harsh unto carnall judgment; namely as touching God's secret providence in evill, this Authour not accomodating any answer to any one of those places whereupon our doctrine is grounded. And as for God's providence in working us unto holinesse, his contrary doctrine cannot stand without maintaining that Grace is given according unto mens works; which is expresly contradictory to the word of God. 2 Tim: 1. 9. Tit: 3. 5, and opposed by the church of God as the sowre leaven of Pelagianisme, from the Synod of Palestine all along. For aske this Authour wherefore God bestowes faith upon one & not upon another, & he hath nothing to answer, but either by denying plainly, that faith is the gift of God; which hitherto they are not growne so impudent as to deny expresly; though the Remonstrants in their Censura censurae come so farre, as to deny that Christ merited faith and regeneration for any man; Or they must answer that the reason hereof is, because the one by some act of his or other hath prepared himselfe for the reception of divine influences, the other hath not. Or in plaine termes as one hath expressed it, that God doth worke in us Credere to believe, modo velimus provided that we will believe. But doth he not worke also the very act of willing? Saint Paul saith he doth; yea every thing that is pleasing in his sight.