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…

2. Now I come to the consideration of his answer to the objection, as himself hath formed it. And first I observe, that whereas he pretends to build his answer upon consideration of the number of Reprobates without comparison greater then the number of the elect, yet the absurd reasoning which he brings hereupon, doth nothing at all depend on that. For albeit the number of the elect, were greater then the number of such as are Reprobates, and that without comparison; yet the reasoning here deduced from the contrary proposition hath equally place, as in the contrary case, As namely, to reason thus: Either I am absolutely chosen to grace and glory or absolutely cast off from both. Secondly the joining of grace and glory together, as this Author doth join them in this reasoning shaped by him is a miserable confounding of things that differ. For to be absolutely chosen unto grace is to be ordained to have grace conferred upon him not according to any work of his, but merely according to the good pleasure of Gods will, answerably to that of the Apostle, God hath mercy on whom he will, but no man is so chosen unto glory, as namely to be ordained to have Salvation bestowed upon him not according unto works, but according to the mere pleasure of God, if we speak of men of ripe years. For God hath ordained to bestow Salvation on such only by way of reward of their faith, repentance, and good works. So on the other side to be absolutely cast off from grace, is to be ordained to have grace denied him; not according to any work of his, but merely according to the good pleasure of Gods will, like as Paul professeth, that the Lord hardeneth whom he will, But no man is so castaway from Glory, or unto damnation, as namely, to be ordained to be deprived of Glory and to be damned, merely for the good pleasure of God, but altogether for his infidelity, impenitency and evil works. Thirdly, no such thing follows as here is inferred from the supposition of election unto Salvation. For seeing no man is elected to obtain Salvation, whether he believe or no, but only in case he believe, hereupon men are rather excited to labour for faith, then to be careless thereof; and farther we say, that as God hath ordained to bring them to Salvation, so he hath ordained to bring them hereunto by sanctification and faith. 2 Thess. 2. 13.

2. Now I come to the consideration of his answer to the objection, as himself hath formed it. And first I observe, that whereas he pretends to build his answer upon consideration of the number of Reprobats without comparison greater then the number of the elect, yet the absurd reasoning which he brings hereupon, doth nothing at all depend on that. For albeit the number of the elect, were greater then the number of such as are Reprobats, and that without comparison; yet the reasoning here deduced from the contrary proposition hath equally place, as in the contrary case, As namely, to reason thus: Either I am absolutely chosen to grace and glory or absolutely cast off from both. Secondly the joyning of grace and glory together, as this Author doth joyne them in this reasoning shaped by him is a miserable confounding of things that differ. For to be absolutely chosen unto grace is to be ordained to have grace conferred upon him not according to any worke of his, but meerely according to the good pleasure of Gods will, answerably to that of the Apostle, God hath mercy on whom he will, but no man is so chosen unto glory, as namely to be ordained to have Salvation bestowed upon him not according unto workes, but according to the meere pleasure of God, if we speake of men of ripe yeares. For God hath ordained to bestow Salvation on such only by way of reward of their faith, repentance, and good workes. So on the other side to be asolutely cast off from grace, is to be ordained to have grace denied him; not according to any worke of his, but meerely according to the good pleasure of Gods will, like as Paul professeth, that the Lord hardeneth whom he will, But no man is so castaway from Glory, or unto damnation, as namely, to be ordained to be deprived of Glory and to be damned, meerely for the good pleasure of God, but altogether for his infidelity, impenitency and evill workes. Thirdly, no such thing followes as here is inferred from the supposition of election unto Salvation. For seing no man is elected to obtaine Salvation, whether he believe or no, but only in case he believe, hereupon men are rather excited to labour for faith, then to be carelesse thereof; and farther we say, that as God hath ordained to bring them to Salvation, so he hath ordained to bring them hereunto by sanctification and faith.