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…

2ly, Consider further the strange infatuation of this Author, more ways then one. For 1, inquire of him, whether after all this work of the ministry performed by him unto reprobates, he thinks not himself bound to pray unto God for a blessing upon his labours, whereby it may become effectual unto them, and that upon this ground, because Paul may plant, and Apollo may water, but God is he who gives the increase. And let him express what the increase is, which he beggeth at the hand of God, whether it be not the performance of those duties whereunto he hath exhorted them in the most emphatical manner, that the word of God doth afford any example of. And if no more be required for the working of man's will to that which is good (having as this Author supposeth a power to perform obedience if they will) then these enforcements which he so much amplifies; whereto tend his prayers after all these enforcements are used? is it that God will afford his concourse to the act? Why is this a work of grace? Doth not God afford this to the most sinful act that is, without all prayers? And is it decent to maintain that God of himself is forward enough to afford concourse to such acts as are evil, be they never so abominable; but to concur with us to that which is good, he stands off and must be entreated and solicited by our prayers earnest and fervent, ⟨p. 159⟩otherwise he will be slack to concur to that which is good, though nothing slack to concur to that which is evil? Nay is it possible that man should will ought, or do ought, and God not concur with him, to the producing both of the will and the deed? Now I had thought prayers tended to the procuring of works of grace, such as concourse is not, as which is performed of God 1. To sinful acts, as well as to pious acts. 2. And that necessarily upon supposition that the reasonable creature doth ought. Consider farther, if his prayers tend only to the procuring of God's concurrence, and this concurrence is upon supposition of mans concurrence; let the indifferent, I say, consider the genius of this man's prayers. For albeit the form of them runs thus, that God will convert his hearers to faith, to repentance, and to work in them that which is pleasing in his sight through Jesus Christ;

2ly, Consider further the strange infatuation of this Author, more waies then one. For 1, inquire of him, whether after all this worke of the ministery performed by him unto reprobates, he thinks not himselfe bound to pray unto God for a blessing upon his labours, whereby it may become effectuall unto them, and that upon this ground, because Paul may plant, and Apollo may water, but God is he who gives the encrease. And let him expresse what the encrease is, which he beggeth at the hand of God, whether it be not the performance of those duties whereunto he hath exhorted them in the most emphaticall manner, that the word of God doth afford any example of. And if no more be required for the working of man's will to that which is good (having as this Authour supposeth a power to performe obedience if they will) then these enforcements which he so much amplifies; whereto tend his prayers after all these enforcements are used? is it that God will afford his concourse to the act? Why is this a worke of grace? Doth not God afford this to the most sinfull act that is, without all prayers? And is it decent to maintaine that God of himselfe is forward enough to afford concourse to such acts as are evill, be they never so abominable; but to concurre with us to that which is good, he stands off and must be entreated and sollicited by our prayers earnest and fervent,