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 accordingly as touching the desire and hopes, that hereupon arise in the thoughts of Reprobates, I am nothing acquainted with them, any more than I am with their persons: as likewise neither am I private to their stirring up of themselves to forsake some pleasing sins, which otherwise they would not part with; and to do some unpleasing duties, which otherwise they would not do: But in general I have read in Austin, that God calleth some (though Reprobates) ut proficiant ad exteriorem vitae emendationem quo mitius puniantur. But I can hardly believe, that Herod was any one of them, though he did many things at his admonition, because I see a shameful issue, giving way to the cutting off John Baptists head, for the gratifying of a wanton damsel.

And accordingly as touching the desire and hopes, that hereupon arise in the thoughts of Reprobates, I am nothing acquainted with them, any more than I am with their persons: as likewise neither am I private to their stirring up of themselves to forsake some pleasing sinnes, which otherwise they would not part with; and to doe some unpleasing duties, which otherwise they would not doe: But in generall I have read in Austin, that God calleth some (though Reprobates) ut proficiant ad exteriorem vitae emendationem quo mitius puniantur. But I can hardly believe, that Herod was any one of them, though he did many things at his admonition, because I see a shamefull issue, giving way to the cutting off Iohn Baptists head, for the gratifying of a wanton damsell.

Now like as we say, God doth signify his meaning to be, that as many as believe and repent shall have their sins pardoned, and their souls saved: So if it can be proved that there is no such meaning in God, then in my poor judgement it cannot be avoided, but that God must be found halting in his offers. But for my part, I acknowledge such a meaning in God, neither have I to this hour, found any one of our Divines either by word or writing to have denied this to be the meaning of God: and I wonder what this Author means after this manner to carry himself in the clouds of generalities; and whether it be through silliness, or maliciousness I am to seek: but if I may be so bold as to guess, I think the root of all this his superficiary discourse is the confounding of absolute Reprobation with absolute Damnation, and in like sort absolute election with salvation absolute: for as for pardon of sin, and salvation, we acknowledge them to be bestowed on men of ripe years conditionally; and as God bestows them, so also he decreed to bestow them (we say) conditionally, to wit, in case they believe and repent: but in case they believe and repent not, damnation is their portion, and that by the decree of God. But as touching the gift of faith and repentance, these we maintain to be given of God absolutely, according to the mere pleasure of his will: and accordingly denied unto others, as the Apostle signifieth, saying, He hath mercy on whom he will, and whom he will he hardeneth. But this Author meddles not hither to with these gifts, but keeps