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…

I come to the last particular he insisteth upon; and that is Piscators confession; which because he conceives it serves his turn, therefore he ascribes unto him ingenuity in this. But what saith Piscator? That no comfort can possibly be instilled into the souls of Reprobates. Piscators words are these, Reproborum anxiis animis nulla consolatio instillari potest. This Author adds Possibly to make it the more weighty as he thinks. We acknowledge God to be the God of consolation, and his spirit alone to be the comforter, and if God will not give them Christ, surely they can have no true consolation in Christ; which yet depends merely upon supposition of the will of God; like as none but God can give rain; and if it be his will it shall rain to morrow or not rain, either shall come to pass according to his will, and it is impossible it should be otherwise then he willeth; yet is rain a contingent thing, and God will have it come to pass contingently, that is, so as with a possibility to the contrary. Now that God gives not all unto Christ, our Saviour professeth, John. 17. Thine they were and thou hast given them unto me; and afterwards, for their sakes I sanctify my self, This is spoken in reference unto the offering up of himself unto his Father upon the Cross, as Maldonate acknowledgeth to be the interpretation of all the Fathers, whom he he had read. He dyed we confess to procure Salvation for all that believe; but did he dye to procure faith for all? If so, then either absolutely or conditionally. If absolutely, then all must believe and be saved. If conditionally, to wit, upon condition of some disposition of man, then it follows that Christ hath merited that faith should be conferred on men according to their works, which is manifest Pelagianism. But what is this to the purpose, namely, that comfort cannot be instilled into the souls of Reprobates? The question is of comforting the Tempted, not supposing them to be reprobates. For what ground have we to suppose any man to be a Reprobate, considering that there is no evidence hereof, but either the committing of sin against the Holy Ghost or final perseverance in infidelity or impenitency; and is it to be expected that Christian doctrine should afford any consolation unto these?

I come to the last particular he insisteth upon; and that is Piscators confession; which because he conceives it serves his turne, therefore he ascribes unto him ingenuity in this. But what saith Piscator? That no comfort can possibly be instilled into the soules of Reprobates. Piscators words are these, Reproborum anxiis animis nulla consolatio instillari potest. This Author addes Possibly to make it the more waighty as he thinkes. We acknowledg God to be the God of consolation, and his spirit alone to be the comforter, and if God will not give them Christ, surely they can have no true consolation in Christ; which yet depends meerely upon supposition of the will of God; like as none but God can give raine; and if it be his will it shall raine to morrow or not raine, either shall come to passe according to his will, and it is impossible it should be otherwise then he willeth; yet is raine a contingent thing, and God will have it come to passe contingently, that is, so as with a possibility to the contrary. Now that God gives not all unto Christ, our Saviour professeth,