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…

And him that looks for salvation by grace it behooves, to look unto it, how he shapes this grace of God, least if he be found to mock God, giving the main stock of his conversion to his own Free will, rather then unto God, he may be mocked in the end, and meet with no better Salvation, then the liberty of his will can procure him, which will prove condemnation rather then salvation. See (I pray) what giddiness of spirit he betrays, in laying such a crimination to our charge, whereunto himself is obnoxious in an equal degree, or in a higher degree then we. For he hath confessed, that God of his mere pleasure, makes all Infants guilty of eternal death; now where appears the greater rigour? on our side, who say, God inflicts eternal death on none, but such as are guilty of eternal death? or rather on his side who saith, that God of his mere pleasure, makes men guilty of eternal death?

And him that looks for salvation by grace it behooves, to look unto it, how he shapes this grace of God, least if he be found to mock God, giving the main stock of his conversion to his own Free will, rather then unto God, he may be mocked in the end, and meet with no better Salvation, then the liberty of his will can procure him, which will prove condemnation rather then salvation. See (I pray) what giddinesse of spirit he betrayes, in laying such a crimination to our charge, whereunto himselfe is obnoxious in an equall degree, or in a higher degree then wee. For he hath confessed, that God of his meer pleasure, makes all Infants guilty of eternall death; now where appears the greater rigour? on our side, who say, God inflicts eternall death on none, but such as are guilty of eternall death? or rather on his side who saith, that God of his meer pleasure, makes men guilty of eternall death?

2. The second is, that their inevitable destination to destruction, is under show of the contrary: the Devils as they are decreed to damnation, so they know it, but men even those that are appointed unto wrath, are yet fed up with hopes of salvation. Is it possible that a man in his right wits should so miserably forget, and so shamefully carry himself? Doth not he himself maintain that all reprobates are from everlasting appointed to eternal death? It may be his meaning is, that no reprobate is appointed to eternal death until his death; so making Gods decrees temporal, and denying them to be eternal. But if this be his opinion, what Arminian or Remonstrant concurs with him in this? But if reprobation and election be eternal; how do we feed reprobates up with the hope of salvation, more then he himself? Doth he think none but the elect are his heirs? (for I do not know whether he may run, and whether his shallow wits may carry him: whether to the dreaming of an universal election with Huberus.) And doth he not feed up all his hearers with hope of salvation as well as we? And how do we feed them up with hopes of salvation? Do we feed our hearers with any other hopes of salvation, then are builded upon faith and repentance, and final perseverance therein? And do we not strike them as well with the terrors of God, and fears of damnation, in case they do not believe in Christ, or not break off their sins by repentance? And doth not he the like? Or if he hath good grounds of hope, that all and every one that hears him, is or may be an elect of God, why may not we or any other Minister, have as good grounds as he for such an hope? But what doth he mean so superficially to presume, that we teach that men do not perish, defectu misericordiae divinae, but defectu voluntatis propriae? Why should he so confidently presume, that we should teach such contradiction to the doctrine of Augustine, who professeth expressly of many, that they perish non tam quia ipsi servari nolint,