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…

Let the Reader observe that this Author in stating the opinion of our Divines allegeth no passages out of any of them, no nor so much as quotes the place of any of ¹their writings where this doctrine is to be found in the term wherein he delivers it, that so, he may take the greater liberty to shape their opinions according to his own pleasure; first, as touching the first observe. 1. How he shapes this opinion. 2, the Persons to whom he imputes it; concerning the first, the Decree is shaped as consisting of two parts; The one sets down the end, which God intended, the other the means whereby this end is procured.

Let the Reader observe that this Authour in stating the opinion of our Divines alleageth no passages out of any of them, no nor so much as quotes the place of any of ¹their writings where this doctrine is to be found in the terme wherein he delivers it, that so, he may take the greater libertie to shape their opinions according to his owne pleasure; first, as touching the first observe. 1. How he shapes this opinion. 2, the Persons to whom he imputes it; concerning the first, the Decree is shaped as consisting of two parts; The one sets downe the end, which God intended, the other the meanes whereby this end is procured.

1. 1Answer

1. As touching the end, it is hard to say, by his shaping of it, whether the manifestation of God's glory be made the end, or man's damnation; and if any one conceives hereupon, that man's Damnation is the end which God intended in the opinion of our Divines, like enough this Author will be well enough pleased with it. 2. Consider how God's Sovereignty and Justice are coupled together, as appearing in the eternal rejection and damnation of his Creatures, as if both of them did appear equally in each. 3. Then rejection is proposed without distinction and specification, that we might know whether he understands it of rejection from Grace, or rejection from Glory. 4. And in the fourth place, he couples rejection with Damnation, as if both were of equal yoke; signifying Acts temporal; whereas rejection in the Common notion thereof is all one with reprobation, and reprobation is commonly taken for an act eternal, to wit, The eternal purpose of God to deny grace, permit sin, and inflict damnation for sin. 5. Damnation is here brought in as belonging to the Decree of the end; and quite left out in the Decree of the means: whereas by the very light of Nature it is apparent, that Justice vindicative is manifested no where more, then in the execution of punishment. 6. And lastly Damnation in it self is no manifestation of Justice any more, then of Injustice; unless it be executed as a condigne punishment for sin; yet most absurdly he talks of manifesting justice in man's Damnation, without specifying the meritorious cause of Damnation; without consideration whereof, Damnation is no manifestation of Justice, either Divine, or humane. 7. Whereas he sets forth the Persons damned to be the greatest part of Man-kind, this is only to speak with a full mouth, and to gull a partial Reader, who may be well pleased to have his mouth filled with an empty spoon: For the Scripture teacheth expressly, that even of them that are called but few are chosen; and clear reason doth manifest, that look how God may deal with one, in the same manner it is lawful for him to deal with Millions. We love to speak distinctly, and accordingly we say, that all God's decrees; are of doing something for the manifestation of his own Glory. I say of doing something, for no glory of God is manifested in Decreeing, but in executing his Decrees;