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…

1. The first whereof is the testimony of Calvin: whereto I answer first in general, That not one of these Authors here mentioned take any notice of the ground whereupon this Author builds, namely, of the paucity of the elect in comparison to Reprobates, therehence to conclude, That it is an easy matter for the Devil to persuade them that they are Reprobates, if they should have been sure to have received so much from the pen of this Author. More particularly I acknowledge the words of Calvin here alleged, namely, that the Devil doth not assault the believer with a temptation more dangerous: But why doth not this Author go on to tell, what the temptation is which as it were in a breath Calvin sets down thus, Quam dum ipsos suae electionis dubitatione inquietans, simul prava ejus extra viam inquirendae cupitate solicitat. It consists of two parts. The first is disquieting of them with doubting of their election. The second is, his soliciting of them with an ill desire of inquiring about it, after a wrong way. Both these Calvin so compounds, as to make up but one tentation: In the next place, Calvin shows what it is for a man to inquire of his election a wrong way. Extra viam inquirere voco, ubi in abditos divinae sapientiae recessus perrumpere homuncio conatur, & quo intelligat quid de se sit constitutum apud Dei tribunal, ad supremam usque aeternitatem penetrare. To inquire after it out of the way, is, when a vile man endeavoureth to break into the secrets of divine wisdom, and to pierce into the highest eternity, to know what God hath ordained of him there. This he sayeth is for a man to cast himself into a deep, to be swallowed up of a bottomless gulf, and to throw himself into innumerable snares, such as he can never wind himself out off. And to this he sayeth we are very prone; and hereupon comes in the next sentence alleged by this Authour, Rarissimus enim est few there be whose minds are not taken up with this contemplation, Whence doth Salvation come unto thee, but from Gods election? Now what revelation hast thou of thine election? And if these thoughts do once take hold of a man, either in cruel manner it torments miserable man continually, or makes him altogether stand astonished. All this is delivered by Calvin of them who enquire about their election a wrong way;

1. The first whereof is the testimony of Calvin: whereto I answer first in generall, That not one of these Authours here mentioned take any notice of the ground whereupon this Authour builds, namely, of the paucity of the elect in comparison to Reprobates, therehence to conclude, That it is an easy matter for the Devill to perswade them that they are Reprobates, if they should have beene sure to have received so much from the pen of this Authour. More particularly I acknowledge the words of Calvin here alledged, namely, that the Devill doth not assault the believer with a temptation more dangerous: But why doth not this Authour goe on to tell, what the temptation is which as it were in a breath Calvin sets downe thus, Quam dum ipsos suae electionis dubitatione inquietans, simul prava ejus extra viam inquirendae cupitate solicitat. It consists of two parts. The first is disquieting of them with doubting of their election. The second is, his solliciting of them with an ill desire of inquiring about it, after a wrong way. Both these Calvin so compounds, as to make up but one tentation: In the next place, Calvin shewes what it is for a man to inquire of his election a wrong way. Extra viam inquirere voco, ubi in abditos divinae sapientiae recessus perrumpere homuncio conatur, & quo intelligat quid de se sit constitutum apud Dei tribunal, ad supremam usque aeternitatem penetrare. To inquire after it out of the way, is, when a vile man endeavoureth to breake into the secrets of divine wisdome, and to pierce into the highest eternity, to know what God hath ordained of him there. This he sayeth is for a man to cast himselfe into a deep, to be swallowed up of a bottomlesse gulfe, and to throw himselfe into innumerable snares, such as he can never wind himselfe out off. And to this he sayeth we are very prone; and hereupon comes in the next sentence alledged by this Authour, Rarissimus enim est few there be whose minds are not taken up with this contemplation, Whence doth Salvation come unto thee, but from Gods election? Now what revelation hast thou of thine election? And if these thoughts doe once take hold of a man, either in cruell manner it torments miserable man continually, or makes him altogether stand astonished. All this is delivered by Calvin of them who enquire about their election a wrong way;