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…

The Prefacer at the first chop begins with a notorious untruth, and that in more particulars then one; for first, whom doth he mean by the Author of this Treatise? M. Horde? That which M. Horde sent to his worthy friend is yet to be seen, containing not half so much as this; it was not above 30 leaves manuscript, and that not closely, but written at large; And this contains 55 leaves in print. But it may be M. Horde hath since enlarged his own discourse, and so continues to be author of it, not in part only, but in the whole. And I confess it may be, he is as much the Author of the one as of the other; if it be true as some have told me of the very first, sent to his friend indeed, namely that it was the very strength of M. Mason; him I know of old, and should be acquainted with his sufficiency, though it was a long time ere I had so much as heard of his zeal for the Arminian cause, and after I heard so much, it was yet longer ere I could believe it, until I saw it under his own hand: And whereas M. Horde coming to his second convincing Argument, as he calls it, drawn from Attributes Divine, layeth down certain premises, the second whereof is this; That justice, mercy, truth, and holiness, in God are the same in nature with these virtues in men, though infinitely differing in Degrees. I willingly confess I stood amazed, and albeit I conceived it, and do conceive it to be one of the absurdest positions that ever dropped from the pen of a School Divine; yet the adventure was so great in my judgement, that I was apt to imagine that it proceeded not from a vulgar spirit. This conceit of mine was improved by the reasons he brings to justify so strange a Paradox: for they are plausible & make a fair show at the first, like the fruit of Sodom; but crush them once, come to the Scholastical discussion of them, & forthwith In Cineres abeunt & vagam fuliginem, they vanish into smoke and emptiness. A second untruth is this, that he saith, The Author was persuaded by a worthy friend to pen the Reasons of his opinion against absolute reprobation; for he was only put upon showing reasons of the change of his opinion in the controversies of late debated between the Remonstrants & their opposites, as M. Horde himself confesseth in his Preface. M.

The Prefacer at the first chop begins with a notorious untruth, and that in more particulars then one; for first, whom doth he meane by the Author of this Treatise? M. Horde? That which M. Horde sent to his worthy friend is yet to be seen, containing not halfe so much as this; it was not above 30 leaves manuscript, and that not closely, but written at large; And this containes 55 leaves in print. But it may bee M. Horde hath since inlarged his own discourse, and so continues to be author of it, not in part only, but in the whole. And I confesse it may be, he is as much the Author of the one as of the other; if it be true as some have told me of the very first, sent to his friend indeed, namely that it was the very strength of M. Mason; him I knowe of old, and should be acquainted with his sufficiency, though it was a long time ere I had so much as heard of his zeale for the Arminian cause, and after I heard so much, it was yet longer ere I could believe it, untill I saw it under his own hand: And whereas M. Horde comming to his second convincing Argument, as he calls it, drawne from Attributes Divine, layeth downe certaine premises, the second whereof is this; That justice, mercy, truth, and holinesse, in God are the same in nature with these vertues in men, though infinitely differing in Degrees. I willingly confesse I stood amaz'd, and albeit I conceived it, and doe conceave it to be one of the absurdest positions that ever dropped from the pen of a Schoole Divine; yet the adventure was so great in my judgement, that I was apt to imagine that it proceeded not from a vulgar spirit. This conceit of mine was improved by the reasons he brings to justifie so strange a Paradox: for they are plausible & make a faire shew at the first, like the fruit of Sodom; but crush them once, come to the Scholastical discussion of them, & forthwith In Cineres abeunt & vagam fuliginem, they vanish into smoak and emptinesse. A second untruth is this, that he saith, The Author was perswaded by a worthy friend to pen the Reasons of his opinion against absolute reprobation; for he was only put upon shewing reasons of the change of his opinion in the controversies of late debated between the Remonstrants & their opposites, as M. Horde himselfe confesseth in his Preface. M.