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…

They that say Christ suffered the pains of hell, do they say Christ was damned? Then to speak with a fuller mouth he puts in the damnation of so many millions, whereas if the damnation of one may be intended by God without injustice after what manner soever, undoubtedly the damnation of never so many millions may. Then he helps himself with the Epithet of unavoidable added to damnation, and the term absolutely affixed to God's intention, to no purpose that I know, but to abuse himself and others by confusion; for fear least the truth should break forth to their conviction. To intend damnation avoidable, what is it but to intend it conditionally. And to intend damnation not absolutely, is all one with to intend it conditionally. Now to intend the damnation of any man conditionally is with this Author as much, to intend his salvation as his damnation. Yet this he calls the intention of damnation. And Bradwardine hath long ago maintained and demonstrated by evidence of reason, that there is no conditionate will of God: And this Author will not say (I suppose) that God did intend that Christ should suffer hell pains conditionately, or that if he did intend it absolutely, he was unjust in so doing. Now both D. Jackson expressly confesseth, that the distinction of will antecedent and consequent in God▪ is to be understood, not as touching the act of willing, but as touching the thing willed. And Gerardus Vossius acknowledgeth that after the same manner must the conditionate will, which is ascribed unto God, be interpreted. Now we willingly confess that the thing willed and intended by God to Reprobates, namely, damnation, befalls none, but in case they dye in sin without repentance. And as already I have showed not any of our Divines maintain that God intended to damn any man but for sin. Only the main point of difference between us is, as touching the conferring & denying grace, even the grace of regeneration, the grace of faith and repentance. Herein we willingly confess that God carrieth himself merely according to the pleasure of his own will, according to that of the Apostle, He hath mercy on whom he will, and whom he will he hardeneth.

They that say Christ sufferd the paines of hell, doe they say Christ was damned? Then to speake with a fuller mouth he puts in the damnation of so many millions, whereas if the damnation of one may be intended by God without injustice after what manner soever, undoubtedly the damnation of never so many millions may. Then he helps himselfe with the Epithite of unavoidable added to damnation, and the terme absolutely affixed to God's intention, to no purpose that I know, but to abuse himselfe and others by confusion; for feare least the truth should break forth to their conviction. To intend damnation avoidable, what is it but to intend it conditionally. And to intend damnation not absolutely, is all one with to intend it conditionally. Now to intend the damnation of any man conditionally is with this Author as much, to intend his salvation as his damnation. Yet this he calls the intention of damnation. And Bradwardine hath long agoe maintained and demonstated by evidence of reason, that there is no conditionate will of God: And this Authour will not say (I suppose) that God did intend that Christ should suffer hell paines conditionately, or that if he did intēd it absolutely, he was unjust in so doing. Now both D. Iackson expresly confesseth, that the distinction of will antecedent and consequent in God is to be understood, not as touching the act of willing, but as touching the thing willed. And Gerardus Vossius acknowledgeth that after the same manner must the conditionate will, which is ascribed unto God, be interpreted. Now we willingly confesse that the thing willed and intended by God to Reprobates, namely, damnation, befalls none, but in case they dye in sinne without repentance. And as already I have shewed not any of our Divines maintaine that God intended to damne any man but for sinne. Only the maine point of difference between us is, as touching the conferring & denying grace, even the grace of regeneration, the grace of faith and repentance. Herein we willingly confesse that God carrieth himselfe merely according to the pleasure of his own will, according to that of the Apostle, He hath mercy on whom he will, and whom he will he hardeneth.