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…

Doth his mercy please him, when he hath made such a decree, as shows far more severity towards men then mercy? Why (holy Sir) Gods severity towards some, who in Scripture are called vessels of wrath, what doth it hinder Gods mercy towards his elect? Gods severity towards the Jews, did it any whit qualify Gods bountifulness towards the Gentiles? I marvel not, he holds up his discourse of Gods mercy in general, that so it might be appliable to all; this was a pretty dog-trick of his. But if Gods mercy hath his course towards his children only, as himself makes the accommodation, if God be severe towards those who are none of his, shall this any way prejudice his mercy towards them? or if he take liberty to account all Gods creatures his children by reason of creation, why doth he not extend the mercy of God to Devils also, and for shame leave off his former distinction of [Greek or Hebrew], and [Greek or Hebrew], and confess ingeniously, that tis not worth a rush. But whether he will acknowledge it or no, the Apostle plainly speaks of vessels of mercy, in distinction from vessels of wrath, and surely the course of his wrath on them, doth nothing impair the free course of his mercy toward others. But give we him leave, to breath on: Is he slow to anger, when he hath taken such a small and speedy occasion to punish the greater part of men in Hell torments for ever, and for one sin once committed, hath shut up the greater part of men under invincible unbelief and damnation? Now, I pray, apply this his devout interrogation unto the Angels that fell, who upon the first sin committed by them, have ever since been shut up under invincible hardness of heart, and damnation. Yet what doth this hinder his slowness of anger, which is to be understood of the execution of his wrath; not of his decree. For all the decrees of God are everlasting, nor can be otherwise. And as for the execution of wrath, the Devils themselves feel it not yet; they are reserved to the judgement of the great day; they believe and tremble; they cried out to our Saviour, art thou come to torment us before our time? Nay suppose all were to be damned to eternal death as soon as they were borne, what injustice were there in this, if so be all be found guilty of eternal death, which this Author denies not?

Doth his mercy please him, when he hath made such a decree, as shewes farre more severity towards men then mercy? Why (holy Sir) Gods severity towards some, who in Scripture are called vessells of wrath, what doth it hinder Gods mercy towards his elect? Gods severity towards the Jewes, did it any whit qualify Gods bountifulnesse towards the Gentiles? I marvaile not, he holds up his discourse of Gods mercy in generall, that so it might be appliable to all; this was a pretty dogge-trick of his. But if Gods mercy hath his course towards his children only, as himselfe makes the accommodation, if God be severe towards those who are none of his, shall this any way prejudice his mercy towards them? or if he take liberty to account all Gods creatures his children by reason of creation, why doth he not extend the mercy of God to Devills also, and for shame leave off his former distinction of , and , and confesse ingeniously, that tis not worth a rush. But whether he will acknowledge it or no, the Apostle plainly speaks of vessells of mercy, in distinction from vessels of wrath, and surely the course of his wrath on them, doth nothing impaire the free course of his mercy toward others. But give we him leave, to breath on: Is he slow to anger, when he hath taken such a small and speedy occasion to punish the greater part of men in Hell torments for ever, and for one sinne once committed, hath shut up the greater part of men under invincible unbeliefe and damnation? Now, I pray, apply this his devout interrogation unto the Angells that fell, who upon the first sinne committed by them, have ever since been shut up under invincible hardnesse of heart, and damnation. Yet what doth this hinder his slownesse of anger, which is to be understood of the execution of his wrath; not of his decree. For all the decrees of God are everlasting, nor can be otherwise. And as for the execution of wrath, the Devills themselves feele it not yet; they are reserved to the judgement of the great day; they believe and tremble; they cryed out to our Saviour, art thou come to torment us before our time? Nay suppose all were to be damned to eternall death as soon as they were borne, what injustice were there in this, if so be all be found guilty of eternall death, which this Author denies not?