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…

And coming unto the Errors, and adversaries of this truth. Hereby (saith he) is discovered the impiety of those men which think that, 1. Man doth make himself eligible for the Kingdom of Heaven, by his own good works and merits; so teach the Papists. 2. God beheld in every man whether he would use his grace well, and believe the Gospel or no, and as he saw man, so he did predestinate choose or refuse him. 3. Besides his will, there was some other cause in God, why he chose one man, and cast off another, but this cause is hidden from us. 4. God is partial and unjust for choosing some, and refusing others; calling many and electing but few. The other place alleged by this Author of Melanchthon, partly repeats the same matter concerning the universality of the promises, (no mention at all with him either of the universality of Gods love, or of the universality of Christs death, or of the universality of the Covenant of grace) partly opposeth it to dangerous imaginations of predestination; & what are these but such as proceed without the word. For without doubt it is to be understood in opposition to that which he formerly delivered, advising us to judge of the will of God by his express Word; and all one with seeking election extra verbum formerly specified: of both which Calvin speaks more at large in that very place alleged by this Author in the first Section of this last sort of Arguments; And there Calvin commends the one as a most comfortable course, and sets forth the danger of the other in far more emphatical manner then Melanchthon doth, and therewithal discovereth the true Balm of Gilead, wherein it consists, in the same manner that Melanchthon doth, and more fully: but it served not this Authors turn to represent Calvin thus discoursing, though he could not be ignorant there of, if himself read the place, which he allegeth out of Calvin and took it not upon trust at another's hand. By the way I observe he makes the universality of the promise, mentioned by Melanchthon, all one with the universality of the Covenant of grace mentioned by him. As if the Covenant of grace consisted only in this, Whosoever believes shall be saved; and accordingly you may guess of his meaning as touching the universality of Christs death, namely, that the benefit thereof shall redound to all that believe;

And comming unto the Errours, and adversaries of this truth. Hereby (saith he) is discovered the impiety of those men which think that, 1. Man doth make himselfe elegible for the Kingdome of Heaven, by his owne good workes and merits; so teach the Papists. 2. God beheld in every man whether he would use his grace well, and believe the Gospell or no, and as he saw man, so he did predestinate choose or refuse him. 3. Besides his will, there was some other cause in God, why he chose one man, and cast off another, but this cause is hidden from us. 4. God is partiall and unjust for choosing some, and refusing others; calling many and electing but few. The other place alleadged by this Author of Melancthon, partly repeates the same matter concerning the universality of the promises, (no mention at all with him either of the universality of Gods love, or of the universality of Christs death, or of the universality of the Covenant of grace) partly opposeth it to dangerous imaginations of predestination; & what are these but such as proceed without the word. For without doubt it is to be understood in opposition to that which he formerly delivered, advising us to judge of the will of God by his expresse Word; and all one with seeking election extra verbum formerly specified: of both which Calvin speakes more at large in that very place aleadged by this Author in the first Section of this last sort of Arguments; And there Calvin commends the one as a most comfortable course, and sets forth the danger of the other in farre more emphaticall manner then Melancthon doth, and therewithall discovereth the true Balme of Gilead, wherein it consists, in the same manner that Melancthon doth, and more fully: but it served not this Authors turne to represent Calvin thus discoursing, though he could not be ignorant there of, if himselfe read the place, which he alleadgeth out of Calvin and tooke it not upon trust at anothers hand. By the way I observe he makes the universality of the promise, mentioned by Melancthon, all one with the universality of the Covenant of grace mentioned by him. As if the Covenant of grace consisted only in this, Whosoever believes shall be saved; and accordingly you may guesse of his meaning as touching the universality of Christs death, namely, that the benefit thereof shall redound to all that believe;