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…

As for his calling their opinions in this point, speculative opinions (as this Author would have us observe) I am willing to observe it: and withal I think, he doth it with better judgement, then this Author doth in calling them practical.

As for his calling their opinions in this poynt, speculative opinions (as this Author would have us observe) I am willing to observe it: and withall I think, he doth it with better judgement, then this Author doth in calling them practicall.

And whereas it is pretended, that our Divines have been carried into these opinions of theirs, in opposition to Popish Doctrine, This is so out of season in these days (notwithstanding the raw judgement of this Author) that our Arminians spare not to profess (as formerly mentioned) and charge us to our face, that we have learned this doctrine of ours, out of the Writings of Papists. And Grevincovius, against Amesius, spares not to pronounce, that They may with better credit follow the Jesuits, then We the Dominicans, considering that the Dominicans are the great Administrators of the Inquisition in Spain. This is delivered as touching the point of grace and Free-will: but as touching the point of election and reprobation absolute, I can show under the hand of an Arminian, that herein there is no material difference between the Dominicans, and most part of the Jesuits; so little difference there is between the Gratia Praedeterminans of the one, and the Gratia Congrua of the other. So that if this be true, it is not probable, that hereby we scandalize the judicious and learned Papists; and what those other Churches are which we scandalize, excepting Churches Lutheran, either this Author knows not, or is well content to dissemble it, to wit, the Churches of Socinians and Anabaptists. And how do we more scandalize the Churches Lutheran herein, then they scandalize us? Was it ever known, that by mere differing in Opinion from other Churches, Christian men were said to scandalize them? Or if it were so, must not the scandal in this case, be equal on both sides?

And whereas it is pretended, that our Divines have been carried into these opinions of theirs, in opposition to Popish Doctrine, This is so out of season in these daies (notwithstanding the raw judgement of this Author) that our Arminians spare not to professe (as formerly mentioned) and charge us to our face, that we have learned this doctrine of ours, out of the Writings of Papists. And Grevincovius, against Amesius, spares not to pronounce, that They may with better credit follow the Jesuits, then Wee the Dominicans, considering that the Dominicans are the great Administrators of the Inquisition in Spaine. This is delivered as touching the poynt of grace and Free-will: but as touching the poynt of election and reprobation absolute, I can shew under the hand of an Arminian, that herein there is no materiall difference between the Dominicans, and most part of the Jesuits; so little difference there is between the Gratia Praedeterminans of the one, and the Gratia Congrua of the other. So that if this be true, it is not probable, that hereby we scandalize the judicious and learned Papists; and what those other Churches are which we scandalize, excepting Churches Lutheran, either this Author knows not, or is well content to dissemble it, to wit, the Churches of Socinians and Anabaptists. And how doe we more scandalize the Churches Lutheran herein, then they scandalize us? Was it ever known, that by meer differing in Opinion from other Churches, Christian men were said to scandalize them? Or if it were so, must not the scandall in this case, be equall on both sides?