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…

averted à bono incommutabili, and converted ad bonum communicabile in an inordinate manner, which conversion to the creature is positive, and not evil in it self, but as it is joined with aversion from God; & this makes it an inordinate conversion to the creature, not for Gods sake, that it is not out of the love of God to the contempt of himself, which is the character of a child of God but out of the love of himself to the contempt of God, which is the character of a child of this this world. So that as original righteousness whereunto we are restored in part by the grace of regeneration, transcends all moral virtues; so original sin transcends all moral vices & is found in the most virtuous amongst heathen men (of whom some have been very renowned in this kind, & great masters of their passions) as well as amongst the most vicious. And it is hard to resolve who have been greatest enemies to the truth of God and holiness; and generally to the holy ways of God, whether the most virtuous or the most vicious among heathen men. I come to his second position, which he casts upon us, as dissenting therein from himself; and it is this, That God leaves the Reprobates irrecoverably in it. Now on this point I would gladly know his contrary Tenet in what sense it proceeds, namely, That Reprobates are not left irrecoverably in original sin, or in such state wherein they cannot avoid sin. For I cannot comprehend his meaning herein. But it was wont to be said of Africa that, semper aliquid apportat novi, always it brings forth some new monster in course of nature. So men of this Author's spirit: are always bringing forth some new monster in Divinity. For what thinks he? was ever any Reprobate recovered out of original sin? Nay was ever any child of God recovered out of it while he lived upon the face of the earth? Or doth he think himself recovered out of it, or is it in his power to avoid it? Perhaps he will say though he cannot avoid sin original, yet he can avoid sin actual; and so not only the children of God may if they will, but even Reprobates also. But what? may they avoid all sin, or some only? What one of our Divines denies that a Reprobate hath power to avoid fornication? We see heathens do avoid: it Or stealth? For heathens do so. Or murder? Even heathens have been found very moral and that generally. But this we say;

averted à bono incommutabili, and converted ad bonum communicabile in an inordinate manner, which conversion to the creature is positive, and not evill in it selfe, but as it is joyned with aversion from God; & this makes it an inordinate conversion to the creature, not for Gods sake, that it is not out of the love of God to the contempt of himselfe, which is the character of a child of God but out of the love of himselfe to the contept of God, which is the charecter of a child of this this world. So that as originall righteousnes whereunto we are restored in part by the grace of regeneration, transcends all motall vertues; so originall sin transcends all morall vices & is found in the most vertuous amongst heathen men (of whom some have been very renowned in this kind, & great masters of their passions) as well as amongst the most vicious. And it is hard to resolve who have been greatest enimies to the truth of God and holinesse; and generally to the holy waies of God, whether the most vertuous or the most vitious among heathen men. I come to his second position, which he casts upon us, as dissenting therein from himselfe; and it is this, That God leaves the Reprobates irrecoverably in it. Now on this point I would gladly know his contrary Tenet in what sense it proceeds, namely, That Reprobates are not left irrecoverably in originall sinne, or in such state wherein they cannot avoid sinne. For I cannot comprehend his meaning herein. But it was wont to be said of Africa that, semper aliquid apportat novi, alwaies it brings forth some new monster in course of nature. So men of this Authour's spirit: are alwaies bringing forth some new monster in Divinity. For what thinks he? was ever any Reprobate recovered out of originall sin? Nay was ever any child of God recovered out of it while he lived upon the face of the earth? Or doth he thinke himselfe recovered out of it, or is it in his power to avoid it? Perhaps he will say though he cannot avoid sin originall, yet he can avoid sin actuall; and so not only the children of God may if they will, but even Reprobates also. But what? may they avoid all sinne, or some only? What one of our Divines denies that a Reprobate hath power to avoid fornication? We see heathens doe avoid: it Or stealth? For heathens doe so. Or murther? Even heathens have been found very morall and that generally. But this we say;