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 thereupon to discourse of the nature of that sin, which is commonly called a sin unto death, and not only so, but a sin against the Holy Ghost, which our Saviour pronounceth to be unpardonable; and the Apostle signifieth as much, when he saith that in such a case, there is no more sacrifice for sin, but a fearful expectation of fire. And it may be, this Authors discourse, runneth with reference to such examples as this of Spira, but fashioned at pleasure to serve his turn, as formerly he did set down the story out of Coelius Secundus & Calvin as he said, but without any quotation of the place where. But to enter upon a comparison between their doctrine and ours, and that upon supposition of this rule delivered by him. I say first, that by our doctrine, we can make it so evidently appear, that the tempted hath no ground at all to conceive himself to be a reprobate, whatsoever his condition be, (except guiltiness of the sin against the Holy Ghost) I say we can make it so evident, that neither he, nor any Arminian, can say any reasonable thing to the contrary; not denying but that they may say enough to the contrary in an unreasonable manner. And my reason is, because whatsoever his condition be, it is no other then is incident to one of Gods elect. Secondly, I say, as touching the Arminian doctrine, two things; The first is this, There is no condition of man so holy in this life, as whereby any man can have any assurance, by Arminian doctrine, that he is an elect of God, and consequently no reprobate, much less can they give any assurance to any man in the time of temptation (as this Author speaks of it) that he is no reprobate. The Second is this, Arminians can give assurance to no man that he is no reprobate; for as much as all their grounds of comfort are common to the reprobate as well as to the elect: wherehence it manifestly followeth, that their doctrine can afford no better comfort then a reprobate is capable of. For their grounds are universal as they profess, that is common to all, to wit, as touching the love of God, that it is common to all; as touching the death of Christ, that he dyed for all; as touching the Covenant of grace, that it also is common to all.

and thereupon to discourse of the nature of that sinne, which is commonly called a sinne unto death, and not only so, but a sinne against the Holy Ghost, which our Saviour pronounceth to be unpardonable; and the Apostle signifieth as much, when he saith that in such a case, there is no more sacrifice for sinne, but a fearfull expectation of fire. And it may be, this Authors discourse, runneth with reference to such examples as this of Spira, but fashioned at pleasure to serve his turne, as formerly he did set down the story out of Coelius Secundus & Calvin as he said, but without any quotation of the place where. But to enter upon a comparison between their doctrine and ours, and that upon supposition of this rule delivered by him. I say first, that by our doctrine, we can make it so evidently appeare, that the tempted hath no ground at all to conceive himselfe to be a reprobate, whatsoever his condition be, (except guiltinesse of the sinne against the Holy Ghost) I say we can make it so evident, that neither he, nor any Arminian, can say any reasonable thing to the contrary; not denying but that they may say enough to the contrary in an unreasonable manner. And my reason is, because whatsoever his condition be, it is no other then is incident to one of Gods elect. Secondly, I say, as touching the Arminian doctrine, two things; The first is this, There is no condition of man so holy in this life, as whereby any man can have any assurance, by Arminian doctrine, that he is an elect of God, and consequently no reprobate, much lesse can they give any assurance to any man in the time of temptation (as this Author speakes of it) that he is no reprobate. The Second is this, Arminians can give assurance to no man that he is no reprobate; for as much as all their grounds of comfort are common to the reprobate as well as to the elect: wherehence it manifestly followeth, that their doctrine can afford no better comfort then a reprobate is capable of. For their grounds are universall as they professe, that is common to all, to wit, as touching the love of God, that it is common to all; as touching the death of Christ, that he dyed for all; as touching the Covenant of grace, that it also is common to all.