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 incorporation only is precluded unto Germans by the unrepealable law, he feigns without common understanding. For undoubtedly all laws of men are repealable by the same authority, whereby they are made. And afterwards the condition of obtaining certain bountiful gratuities, by virtue of the foresaid incorporation, is proposed most undecently, not of their being incorporated into that society, but of their will to be incorporated. Now it is apparent that by the case feigned their incorporation only is precluded unto them, not their will to be incorporated. In the accommodation he saith, God hath made a decree (by our doctrine) that such men shall never believe. Now what one of our Divines can be produce to justify this? We say God hath decreed not to give them grace to work them unto faith, but to leave them unto themselves. And is not this Author of the same opinion? Nay doth he not extend it farther then we do, even to the Elect, as well as Reprobates? We say not so, but that his elect he doth not leave unto themselves to work out their faith if they can, but works them by his grace and holy Spirit thereunto. Himself seems to be conscious of the falsehood of this his imputation dealing upon the point of God's justice. Sub-sect. 2. For having there proposed three causes ⟨p. 166⟩why Reprobates cannot justly be bound to believe; The second of them was this in M. Hoard's discourse, Because it is impossible that they should believe; because God hath decreed they shall have no power to believe till their dying day. This reason is changed in this Author's refining of that discourse (as indeed all these reasons are changed by him more or less without replying upon ought that I have answered thereunto, but only putting out, or putting in at his pleasure, to cast a show that the former discourse of M. Hoard's is not answered; such is his subdolous carriage to undermine that truth, which he is not able to oppose in a fair manner with any sound reason; least of all by evidence of Scripture, that flying in his face at every turn; and therefore his best wisdom is to shut his eyes against it.) And here he saith not in representing his second reason, that God hath decreed they shall have no power to believe, to their dying day; but thus rather; Because it is not God's unfeigned will they shall believe.

For incorporation only is precluded unto Germans by the unrepealable law, he feignes without common understanding. For undoubtedly all lawes of men are repealable by the same authority, whereby they are made. And afterwards the condition of obtaining certaine bountifull gratuities, by vertue of the foresaid incorporation, is proposed most undecently, not of their being incorporated into that society, but of their will to be incorporated. Now it is apparent that by the case feigned their incorporation only is precluded unto them, not their will to be incorporated. In the accommodation he saith, God hath made a decree (by our doctrin) that such men shall never believe. Now what one of our Divines can be produce to justifie this? We say God hath decreed not to give them grace to work them unto faith, but to leave them unto themselves. And is not this Authour of the same opinion? Nay doth he not extend it farther then we doe, even to the Elect, as well as Reprobates? We say not so, but that his elect he doth not leave unto themselves to worke out their faith if they can, but workes them by his grace and holy Spirit thereunto. Himselfe seemes to be conscious of the falshood of this his imputation dealing upon the point of God's justice. Sub-sect. 2. For having there proposed three causes