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…

Now like as we say, God doth signify his meaning to be, that as many as believe and repent shall have their sins pardoned, and their souls saved: So if it can be proved that there is no such meaning in God, then in my poor judgement it cannot be avoided, but that God must be found halting in his offers. But for my part, I acknowledge such a meaning in God, neither have I to this hour, found any one of our Divines either by word or writing to have denied this to be the meaning of God: and I wonder what this Author means after this manner to carry himself in the clouds of generalities; and whether it be through silliness, or maliciousness I am to seek: but if I may be so bold as to guess, I think the root of all this his superficiary discourse is the confounding of absolute Reprobation with absolute Damnation, and in like sort absolute election with salvation absolute: for as for pardon of sin, and salvation, we acknowledge them to be bestowed on men of ripe years conditionally; and as God bestows them, so also he decreed to bestow them (we say) conditionally, to wit, in case they believe and repent: but in case they believe and repent not, damnation is their portion, and that by the decree of God. But as touching the gift of faith and repentance, these we maintain to be given of God absolutely, according to the mere pleasure of his will: and accordingly denied unto others, as the Apostle signifieth, saying, He hath mercy on whom he will, and whom he will he hardeneth. But this Author meddles not hither to with these gifts, but keeps ¹himself to the graces of pardon of sin, and of salvation, which God bestows conditionally; and signifies his meaning to be, to bestow them conditionally, namely, in case they believe and repent, and not otherwise, and such indeed we maintain to have been his meaning, and that from everlasting. So that in all this there is no colour of imposture or simulation. But in that which followeth, he stealeth upon the grace of faith it self; let us see how clearly, and with what felicity he carrieth himself, and whether it be not answerable to his former carriage which he continueth throughout.

Now like as we say, God doth signify his meaning to be, that as many as believe and repent shall have their sinnes pardoned, and their soules saved: So if it can be proved that there is no such meaning in God, then in my poore judgement it cannot be avoyded, but that God must be found halting in his offers. But for my part, I acknowledge such a meaning in God, neither have I to this houre, found any one of our Divines either by word or writing to have denyed this to be the meaning of God: and I wonder what this Author means after this manner to carry himselfe in the cloudes of generalities; and whether it be through sillinesse, or malitiousnesse I am to seeke: but if I may be so bold as to guesse, I think the root of all this his superficiary discourse is the confounding of absolute Reprobation with absolute Damnation, and in like sort absolute election with salvation absolute: for as for pardon of sinne, and salvation, we acknowledge them to be bestowed on men of ripe years conditionally; and as God bestowes them, so also he decreed to bestow them (we say) conditionally, to wit, in case they believe and repent: but in case they believe and repent not, damnation is their portion, and that by the decree of God. But as touching the gift of faith and repentance, these we maintain to be given of God absolutely, according to the meere pleasure of his will: and accordingly denyed unto others, as the Apostle signifieth, saying, He hath mercy on whom he will, and whom he will he hardneth. But this Author meddles not hither to with these gifts, but keeps