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…

First observe, how he claps together grace and glory, as if there were no difference in the manner of Gods cutting off from the one & from the other. (whereas the manner of Gods cutting off from the one, as it is maintained by us, is such as impudency it self, hath not the face to lay any thing to our charge therein.) As for the manner of Gods cutting off from the other, as it is maintained by us, there is indeed such absoluteness, as they malign bitterly, but withal it is so clearly set down in holy Scripture, that their hearts serve them not with open face to vent their spleen against it; and that is a chief reason of this Authors declining the other controversies, and keeping himself only to this, though I verily think, this hath proceeded from the counsel of his abettors: And for the same reason it is, that he claps together the cutting off from grace and glory. But I will take leave to distinguish them, and answer distinctly to both a part, to make their madness and unreasonableness more apparent. And first I will speak of Gods absolute decree of cutting off from glory. Now this is well known to be opposed to a decree conditional, as in the end of the former Section this Author calls it, and useth it, as according to their own doctrine, in opposition to ours, but most indiscreetly and unlearnedly. This conditional will of God is to be understood, quoad res volitas, as touching the things willed by God, so Vossius accommodates it in his History of the Pelagian Heresy, as before I have showed, and makes it all one in effect with Gods antecedent will: and D. Jackson in his Book of Divine providence treating hereof, professeth in plain terms, that the distinction of Voluntas antecedens and consequens, is to be understood, quoad res volitas, as touching the things willed. Now the thing willed here, is the cutting off from glory: now this Author together with his instructor, will have the will of God concerning this, to be conditional, to wit, that it is Gods will, that no man shall be cut off from glory, but for sin, now we say so too, and profess, that like as God hath not ordained that any shall be damned, but for final perseverance in sin: so likewise God hath not ordained that any man shall be cut off from glory, but for final perseverance in sin.

First observe, how he claps together grace and glory, as if there were no difference in the manner of Gods cutting off from the one & from the other. (whereas the manner of Gods cutting off from the one, as it is maintained by us, is such as impudency it selfe, hath not the face to lay any thing to our charge therein.) As for the manner of Gods cutting off from the other, as it is maintained by us, there is indeed such absolutenesse, as they maligne bitterly, but withall it is so cleerely set down in holy Scripture, that their hearts serve them not with open face to vent their spleen against it; and that is a chiefe reason of this Authors declining the other controversies, and keeping himselfe only to this, though I verily think, this hath proceeded from the counsell of his abettors: And for the same reason it is, that he claps togeather the cuting off from grace and glory. But I will take leave to distinguish them, and answer distinctly to both a part, to make their madnesse and unreasonablenesse more apparent. And first I will speake of Gods absolute decree of cutting off from glory. Now this is well known to be opposed to a decree conditionall, as in the end of the former Section this Author calls it, and useth it, as according to their own doctrine, in opposition to ours, but most indiscreetely and unlearnedly. This conditionall will of God is to be understood, quoad res volitas, as touching the things willed by God, so Vossius accommodates it in his History of the Pelagian Heresy, as before I have shewed, and makes it all one in effect with Gods antecedent will: and D. Iaokson in his Book of Divine providence treating hereof, professeth in plaine termes, that the distinction of Voluntas antecedens and consequens, is to be understood, quoad res volitas, as touching the things willed. Now the thing willed here, is the cutting off from glory: now this Author togeather with his instructer, will have the will of God concerning this, to be conditionall, to wit, that it is Gods will, that no man shall be cut off from glory, but for sinne, now we say so too, and professe, that like as God hath not ordained that any shall be damned, but for finall perseverance in sinne: so likewise God hath not ordained that any man shall be cut off from glory, but for finall perseverance in sinne.