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…

So that the argument here mentioned (which is all his strength in this place) rightly applied must run thus. Faith, repentance, and good works actually existent precede salvation, as the disposing causes thereunto; therefore faith, repentance, and good works foreseen precede election, as the disposing causes thereunto; and what is this, but as good as in express terms to profess, that election is of faith, repentance, and good works: though it be in direct contradiction unto Saint Paul, professing in terminis (to speak in this Divines language) that the purpose of God according to election is not of works. So on the other side, Final perseverance in sin precedes damnation, as the meritorious cause thereof; therefore final perseverance in sin foreseen, precedes the decree of damnation, as the meritorious cause thereof. And then what is to make reprobation to be of evil works, if this be not? Whereas Saint Paul, look by what arguments he proves that election is not of good works, viz. because before Jacob and Esau were borne, or had done good or evil, it was said of them the Elder shall serve the Younger: by the same argument it is equally evident that Reprobation is not of evil works. Yet we acknowledge an exact conformity between Gods decrees and the execution thereof: because like as God damns no man but for sin, so he decreed to damn no man but for sin: where sin is in each place made the meritorious cause of damnation, not of the decree of damnation. And like as God bestows salvation on no man of ripe years, but by way of reward of faith, repentance, and good works, so he decreed to bestow salvation on no man of ripe years, but by way of reward of faith, repentance, and good works; where faith repentance and good works, are in each place made the disposing causes to salvation, but not to election. There was never any so mad (saith Aquinas) as to say that merits are the cause of predestination, as touching the act of God predestinating, and Why? but because so is the cause of predestination to be enquired into, as the cause of Gods will is enquired into: but formerly he had showed that there can be no cause of Gods will, as touching the act of God willing: Now let every one judge whether the act of reprobation, be not as clearly the act of Gods will, as the act of predestination;

So that the argument here mentioned (which is all his strength in this place) rightly applyed must runne thus. Faith, repentance, and good works actually existent precede salvation, as the disposing causes thereunto; therefore faith, repentance, and good works foreseen precede election, as the disposing causes thereunto; and what is this, but as good as in expresse termes to professe, that election is of faith, repentance, and good works: though it be in direct contradiction unto Saint Paul, professing in terminis (to speak in this Divines language) that the purpose of God according to election is not of works. So on the other side, Finall perseverance in sinne precedes damnation, as the meritorious cause thereof; therefore finall perseverance in sinne foreseen, precedes the decree of damnation, as the meritorious cause thereof. And then what is to make reprobation to be of evill works, if this be not? Whereas Saint Paul, look by what arguments he proves that election is not of good works, viz. because before Jacob and Esau were borne, or had done good or evill, it was said of them the Elder shall serve the Younger: by the same argument it is equally evident that Reprobation is not of evill works. Yet we acknowledge an exact conformity between Gods decrees and the execution thereof: because like as God damnes no man but for sinne, so he decreed to damne no man but for sinne: where sinne is in each place made the meritorious cause of damnation, not of the decree of damnation. And like as God bestowes salvation on no man of ripe years, but by way of reward of faith, repentance, and good works, so he decreed to bestow salvation on no man of ripe years, but by way of reward of faith, repentance, and good works; where faith repentance and good works, are in each place made the disposing causes to salvation, but not to election. There was never any so madde (saith Aquinas) as to say that merits are the cause of predestination, as touching the act of God predestinating, and Why? but because so is the cause of predestination to be enquired into, as the cause of Gods will is enquired into: but formerly he had shewed that there can be no cause of Gods will, as touching the act of God willing: Now let every one judge whether the act of reprobation, be not as clearly the act of Gods will, as the act of predestination;