The riches of Gods love unto the vessells of mercy, consistent with his absolute hatred or reprobation of the vessells of wrath, or, An answer unto a book entituled, Gods love unto mankind ... in two bookes, the first being a refutation of the said booke, as it was presented in manuscript by Mr Hord unto Sir Nath. Rich., the second being an examination of certain passages inserted into M. Hords discourse (formerly answered) by an author that conceales his name, but was supposed to be Mr Mason ... / by ... William Twisse ... ; whereunto are annexed two tractates of the same author in answer unto D.H. ... ; together with a vindication of D. Twisse from the exceptions of Mr John Goodwin in his Redemption redeemed, by Henry Jeanes ...

TWISSE. Consideration.

IN the last place we are to consider how truly he affirmeth that our doctrine leaveth a Minister none but weake grounds, and those insufficient to quiet the tempted.

And whereas he saith We cannot conceive, and make it evident to the understanding of the tempted that he is not (that which he feares) a Reprobate; we willingly acknowledge it. For not to be a reprobate is to be an elect. Now how can any Arminian convince and make it evident to the understanding (I doe not say of the tempted, but) of one that is a believer, and walkes on comfortablely in the wayes of Godli∣nesse; is he (I say) able to convince such a one, and make it evident unto him that he is one of Gods elect? I doe not think they dare professe that they presume they can; or make it evident to their owne understanding, that themselves are of the number of Gods elect. How unreasonable then is this course, to require of us to convince a man, that acknowledgeth neither faith nor repentance in him, (for this is the condition of a man tempted, as himselfe fashioneth it;) and to make it evident to his understanding that he is an elect and no reprobate; when himselfe cannot convict him that believeth of this; no nor their owne consciences neither, notwithstanding all their confidence, that they alone are in the right way of salva∣tion. Was there ever heard a more unreasonable course then this? Againe, to feare to be a reprobate, or least he be a Reprobate, is one thing, to perswade himselfe that he is a Reprobate, and to despaire thereupon, is another thing. We say, and that according to our Doctrine, that there is no cause why any man (who hath not sinned the sinne unto death, the sinne against the Holy Ghost) should perswade himselfe that he is a Reprobate and despaire thereupon; we doe not say there is no cause of feare. In as much as he hath no evidence of his election, there is just cause to feare; but then a∣gaine, seeing he neither hath nor can have any evidence of his reprobation (excepting the guilt of the sinne against the Holy Ghost) he hath every way as good cause to hope. And for the comforting of such a one, I would make bold to tell him that there is more hope of such a one as himselfe, then of those who goe on in the wayes of their owne heart, and in the light of their owne eyes without all remorse and check of con∣science, without feare or wit, not considering that for all these things God will bring them to judgment. And towards such I would think it fit to use all meanes and mo∣tives to make them feare. The Apostle seemes to me to take the like course with better men then such, even with such as went on in a faire and comfortable profes∣sion of Gospell; namely to make them feare and suspect themselves, as when he saith, Prove youre selves whether you are in the faith, examine your selves. Know ye not that Christ is in you except ye be Reprobates. 2 Cor. 13. 5. And for good reason; for as Paul was jealous over the Corinthians with a Godly jealousy, for feare, least as the Serpent beguilde Eve through his subtilty, so their minds should be corrupt from that simplicity which is in Christ. 2 Cor. 11. 2, 3. And in like manner entertained feare, least when he came he should not find them such as he would, and that he should be found unto them such as they would not &c. 2 Cor. 12. In like manner I should think it is good for a man to be jealous over himselfe with a godly jealousy, least their minds should be corrupt, their wayes corrupt, more then they are a ware of, and there upon give themselves to the examining of themselves and to the searching and trying of their wayes whereunto the Holy Ghost

exhorts us, Lament. 3. 40. And there is good comfort to be taken in such a jealousy, such a feare, such a course; For we find that the spirit of bondage making us to feare, is the forerunner of the spirit of adoption, whereby we cry Abba Father, Rom. 8. 15. Certainely they are in better case, and nearer to the Kingdome of God, then such as feare not, yet is their no cause of despaire, for as much as the elect of God had no evidence of their election before their calling; Nay, after their calling they may be much afflicted with the feares and terrours of God, thinking themselves to be in worse case, then indeed they are. David found cause to pray that God would restore him to the joy of his Salvation; yet Bertius would not say that David was fallen from grace, and that propter graves causas; yet who hath written more eagarly to maintaine that Saints may fall away from grace then Bertius? But this Author beares before him such a spirit of confidence, as if he would have all men ordered by his rules. When Manoahs Wife, Judg. 13. 22, 23. discourseth thus, If the Lord would kill us he would not have received a burnt offering at our hands, nor shewed us these things; He doth obtrude upon us that Manoahs Wife had no faith, but only a probability of this; that is his glosse; yet this acceptation of a burnt offering at their hands was manifested by no lesse then a miracle; and the difference be∣tween Abels offering and Caines offering is laid downe to be this, that The Lord had respect to Abel, and to his offering; but unto Cain and to his offering he had no regard. Gen. 4. 4, 5. And Davids prayer for acceptation, and finding favour at the hands of God is set downe in this manner, amongst other particulars, Let him remem∣ber all thine offerings, and turne thy burnt offerings into ashes, Psal, 20. 3. Yet why should he conceive that Manoah and his Wife were not in temptation, and that a very sore one, strēgthened with the expres word of God, namely, that No man can see God & live; which in these days was generally received amongst thē & applyed by thē in this particular. For Manoah said unto his Wife, we shall surely dye because we have seen God; & could a probability to the contrary put by such a temptation as this? How was the great Prophet Esay exercised with this when he cryed out, Woe is me, for I am undone, because * 1.1 I am a man of polluted lipps, and dwell in the midst of a people of polluted lipps, for mine eyes have seen the King and Lord of Hosts. What temptation hath he that thinkes himselfe a repro∣bate like unto this, excepting still the guilte of that sinne which is unto death? What ground of Scripture can they represent to prove that they are reprobates; as those Ancients had ground for this, that they must dye who had seen God? It is one thing to be in temptation, it is an other thing to yeeld to the temptation, and to be overcome with it; and that upon no ground, which yet this Author confounds, as a course very propitious for his turne, and suitable with the part that he acteth. As for Jacob, the cause was this, he that now enjoyed as it were, the death of Joseph for many yeares; his sonnes pretending they knew not what became of him; yet brought his Coat im∣brued with bloud unto their old Father, who there upon conceived some evill beast had devoured him; and who could expect that at the first hearing he should believe now the report of the same sonnes to the contrary; especially considering how those brethren of Ioseph were astonished when Joseph himselfe told them, saying, I am Joseph, doth my father yet live? for the text saith, his brethren could not answer him, for they were astonished * 1.2 at his presence. And though Iacob at the first believed not the report, they made to be true, yet neither is it said, or likely, that he believed it to be false. But the Text saith, his heart failed him, denoting a condition betweene hope and feare, as the Geneva no∣teth in the Margent. As for Thomas his incredulity, which he ascribeth unto a temptati∣on; * 1.3 he may as well ascribe the infidelity of Turkes & Jewes unto a temptation. The person tempted here represented doth not say (I hope) as Thomas did, Except I see in his hands the print of the nailes, and put my finger into the print of the nayles, and put my hand into * 1.4 his side I will not believe it. And what power doe Arminians attribute unto temptati∣on, doe they ascribe more unto it, then to the operation of God which with them extends no farther then this, as touching grace, then to excite them to believe, which yet they may resist if they will? And may they not also resist the Divells temptations if they will? Especially considering that in perswading them that they are Repro∣bates the Divell proceeds upon no ground, which is not common to every one of Gods elect, when he saith They will not believe any thing that is said for their comfort, till it be made so apparent that they have nothing to say to the contrary. It seemes this Au∣thor hath had some extraordinary experience of the condition of persons tempted,

I had thought the condition of persons (not tempted only, but) giving way to the temptation, had been for the most part unreasonable, untill it pleaseth God to bring them to their right wits: and like as feares property is to betray the succours that reason offereth; so is the Devills practice to take them off from attending that to they cannot answer, and holding them to their uncomfortable conclusions, in despight of the weaknesse of their own premises and strength of contrary princi∣ples; Excepting the case of finning against the Holy Ghost, which was the case of Francis Sptra, and accordingly his conclusions were most true as his premises strong; and his comforters had little or nothing to say to the contrary. And in such a case the only course to quench the fiery darts of desperation, is to enquire diligently about the matter of fact, whether he hath committed any such sinne as he layeth to his charge; and thereupon to discourse of the nature of that sinne, which is commonly called a sinne unto death, and not only so, but a sinne against the Holy Ghost, which our Saviour pronounceth to be unpardonable; and the Apostle signifieth as much, when he saith that in such a case, there is no more sacrifice for sinne, but a fearfull expectation of fire. And it may be, this Authors discourse, runneth with reference to such exam∣ples as this of Spira, but fashioned at pleasure to serve his turne, as formerly he did set down the story out of Coelius Secundus & Calvin as he said, but without any quotation of the place where. But to enter upon a comparison between their doctrine and ours, and that upon supposition of this rule delivered by him. I say first, that by our do∣ctrine, we can make it so evidently appeare, that the tempted hath no ground at all to conceive himselfe to be a reprobate, whatsoever his condition be, (except guilti∣nesse of the sinne against the Holy Ghost) I say we can make it so evident, that nei∣ther he, nor any Arminian, can say any reasonable thing to the contrary; not deny∣ing but that they may say enough to the contrary in an unreasonable manner. And my reason is, because whatsoever his condition be, it is no other then is incident to one of Gods elect. Secondly, I say, as touching the Arminian doctrine, two things; The first is this, There is no condition of man so holy in this life, as whereby any man can have any assurance, by Arminian doctrine, that he is an elect of God, and consequently no reprobate, much lesse can they give any assurance to any man in the time of temptation (as this Author speakes of it) that he is no reprobate. The Se∣cond is this, Arminians can give assurance to no man that he is no reprobate; for as much as all their grounds of comfort are common to the reprobate as well as to the elect: wherehence it manifestly followeth, that their doctrine can afford no better comfort then a reprobate is capable of. For their grounds are universall as they pro∣fesse, that is common to all, to wit, as touching the love of God, that it is common to all; as touching the death of Christ, that he dyed for all; as touching the Cove∣nant of grace, that it also is common to all. And if this will comfort any man, namely, to be assured, that he is in as good a case as any Turke or Saracen, or any reprobate in the World, I find this Author is ready to assure them hereof, and rather then faile he will sweare it, though I never heard matter of faith put to be tryed by mans Oath till now: I had thought only matters of fact, had been tryable and as∣surable by Oath, not matter of faith. Yet I will not spare to professe, that though they should sweare either of these universalities to be true, I would no more believe them then I would believe the Divell. For the Apostle adviseth, saying, Though that wee or an Angell from Heaven Preach unto you otherwise then that which we have Preached unto you, let him be accursed. Gal 1. 8. But let us examine the comfortable nature of these universalities, whether they be such as a sober man can say nothing to the contrary. I begin with the universality of Gods love; the comfort herehence proceeds thus, as I conceive; God loves all, willes all to be saved, therefore thou art no reprobate. Now consider whether I may not soberly say to the contrary, that by the same rea∣son there is no reprobate in the World, or ever was; whence it followes, that I have no more comfortable assurance that I am no reprobate, then I have assurance that there is no Reprobate at all in the World. Secondly, would you have mee believe hand over head, that God would have all to be saved without distinction; may not I soberly inquire, whether your meaning be, that God will have all and every one to be saved, whether they believe or no, whether they re∣pent or no; or only thus, That God will have all to be saved in case they be∣lieve and repent, not otherwise. Now this is our doctrine, as well as yours, groun∣ded

upon this Scripture, Whosoever believeth shall be saved. Now doth this do∣ctrine assure any man that he is no Reprobate, nor of the number of those whom God hath rejected from salvation? Perhaps you will say, it is sufficient to assure him, that he is no absolute reprobate, and that so this Author is to be understood, though hitherto in this Section he delivered it simply. Admit this, Now judge I pray you, whether I may soberly oppose against it thus; Although I am no absolute reprobate, yet if I am a reprobate, and may be as much assured of it, as that there is any repro∣bate in the World, what comfort can arise to my poore afflicted soule from hence. A∣gaine consider, that neither we who oppose Arminians, doe maintaine that God hath ordained to deny any man salvation absolutely, but only conditionally, to wit, in case he dye in sinne without faith, without repentance. But suppose I am perswa∣ded, that God hath rejected mee from the grace of faith and of repentance, what com∣fort can you Arminians administer to my sick soule in this case? For dare you deny faith and repentance to be a gift of God? So then if I conceive my selfe to be a re∣probate from grace, will you comfort me by saying, that I am no absolute reprobate from grace? Then belike God hath determined to give or deny grace, not according to the meere pleasure of his will, but according to mens workes; And have you no better balme of Gilead to administer to a sick soule, then to take sanctuary in such a Doctrine as is direct and flat Pelagianisme? In the same sober manner we shall have somewhat to say against that comfort that is reached forth to an afflicted soule, from the universality of Christs death; Thou doubtest thou art a reprobate, but be of good cheere, for Christ dyed for all and every one; as much as to say, thou hast no more cause to believe that thou art a reprobate, then to believe that there is any reprobate in the world. Secondly, be of good cheere, for albeit thou art a reprobate, and God foreseeing thou wilt dye in sinne, hath from everlasting ordained thee to condemna∣tion, as well a Judas that betrayed Christ; yet I can assure thee, thou art no absolute reprobate no more then Judas was. And whereas it may be thou art verily perswa∣ded, that he that believes and repents, and perseveres herein, shall not be damned, for as much as all confesse, that God hath not ordained that damnation shall be in∣flicted absolutely, according to the meere pleasure of God, but meerely according to mens workes; but all thy feare is, least thou art reprobated from grace, and that ab∣solutely; considering that God (as it seemes) in the giving and denying of grace proceeds meerely according to the meere pleasure of his will, because the Apostle saith, He hath mercy on whom he will, and whom he will he hardneth. Rom. 9. 18. Yet be of good cheere, for I can assure thee, that is nothing so; but as there are no absolute re∣probates from glory, and unto damnation, so there are no absolute reprobates from grace, but meerely conditionally it is that men are reprobated from grace, like as meerely conditionally God doth elect men unto grace: And to speake in plaine termes without dissimulation; God gives faith and repentance unto men, according as they dispose themselves thereunto, for want of which disposition, he denyes it un∣to others. And if thou desirest to be more particularly informed in this mistery for thine unspeakable consolation; know for certain, that if thou wilt believe and re∣pent, thou shalt believe and repent. And albeit in the Synod of Palestine, anno 415. it was concluded, That grace is not given according unto merits, and Pelagius was driven to subscribe thereto, for feare of excommunication too, in case he had refused it; yet take this comfortable mystery along with thee; that this was but a fruit of the Pre∣destinarian Heresy; which that very yeare if thou markest the story well, had his ori∣ginall, and was brought forth into the World. And lastly, as touching the universa∣lity of the Covenant of grace, that is as comfortable as the former; for all are under it, and therefore thou amongst the rest, and consequently thou art no more a repro∣bate then any other; certainly no absolute reprobate, for there are none such; Iudas was not, and therefore thou maist assure thy selfe thou art not. And indeed there are none that maintaine, that God decreed, that any man should be denyed glory or damned absolutely, but only conditionally, to wit, in case he finally persevere in in∣fidelity or impenitency: And whereas thou maist feare least thou art absolutely re∣probated from grace, to wit, from the grace of faith and repentance; take heart and feare no colours. For albeit it be fit to confesse, considering the times that faith and repentance are the gifts of God, yet know that God doth not dispense them, accor∣ding to the meere pleasure of his will, but according to mens workes, whatsoever some men cry out to the contrary, charging us with Pelagianisme; but if thou art

wise thou wilt take comfort in this, as in true Christianisme. As for those that main∣taine absolute reprobation, none of them is able to make it appeare unto thee, that thou art no absolute reprobate. And I willingly confesse, that if faith and repen∣tance be not evidences hereof, we are not able to make it appeare, either to others that they are not, or to our selves that we are not Reprobates. But by the way it is manifest, that this Author by his grounds, can give no assurance of election, no not to a believer no certainty of salvation; and yet he pretends to be a comforter, when he leaves him in doubt whether he shall be saved or damned; yet upon this pillow Arminians sleepe sweetly, and presume that others may sleepe sweetly also, that they are not absolutely reprobates; And no marvaile; for even in the course of the holiest conversation, their doctrine can administer no assurance either of election or salvati∣on. But perhaps they will say, though they can give no assurance of election absolute by their doctrine, yet they can give assurance of election conditionall. But wherein I pray doth this consist? Forsooth in this, that if they finally persevere in this their holy conversation, they shall be saved. But I pray consider, Doth not our doctrine afford the same assurance as well as theirs? It cannot be denied, but that it doth, and more then so; for our doctrine gives assurance of perseverance in the state of grace, to them that are once in the state of grace; the Arminian doth not. And the Apostle assures the Thessalonians, that upon his knowledge they were the elect of God, and that from the worke of their faith, the labour of their love, and the patience of their hope. 1 Thess. 1. 3. 4. And that the man of sinne shall not prevaile over them. 2 Thess. 2. 13. Because they are elect; whereof also he was assured (as there he signifies) by their sanctifica∣tion and faith.

It is true the outward acts of faith and repentance may be counterfited: And it is as true, that whether they be counterfeited or no, it may be discerned; otherwise why should the Apostle be so bold as to professe, and that by observation of their workes, that he knew they were elect of God. 1 Thess. 1. 4. The Devill may transforme himselfe into an Angell of light, but yet we have a sure Word of God, whereby to discerne his practises to corrupt either our faith, or our manners, otherwise we poore Creatures were but in a very evill case: so his Ministers also transforme themselves, crafty workers as they are, into Ministers of righteousnesse; but S^t Paul discovered them and warned the Corinthians of them; Wolves may goe in sheepes clothing, but our Saviour assures us that we shall know them by their fruites; none more proper fruite of a false Prophet then his false doctrine; And we have a true touch-stone to dis∣cover that, and make the Devills clawes to appeare in their proper forme and co∣lours. And we know how soone Simon Magus discovered himselfe to be in the very gall of betternesse, and bond of iniquity. Yet I nothing doubt but we may be deceived; but most commonly it comes to passe that Hypocrites are the greatest deceivers and coseners of themselves; and it is not their condition to be exercised with feares least they be Reprobates, and to confesse that their faith, their repentance is coun∣terfit. It is most likely they deale without Hypocrisy in this.

But when any doe lay such sinnes to their own charge, we will not take them at their word, but we will inquire upon what grounds they deliver this & we will inquire whether now they are well pleased with this their former Hypocrisy; If so, what cause is there, why they should be disquieted in themselves upon the consideration of that wherein they are well pleased? But if it be their sorrow, if this cause heavinesse of heart unto them; here we have a double evidence of some sparkes of grace in them; First in confessing their former Hypocrisy. Secondly in being humbled with sorrow in the consideration of it; Now God hath promised, that if we confesse our sinnes, God as he is faithfull and just will forgive them. And if they are humbled in the consideration of it, and tremble at the apprehension of Gods judgements a∣gainst Hypocrites, they are so much the fitter for God to take up his habitation in their contrite heart and humble spirit Es. 57. 15. And Es. 63. 2. I hope there is no miserable consolation in all this; To minister this Physicke is to be a Phisitian of some value. And certainly whatsoever was our former course, whether in the way of pro∣fanesse, or the way of hypocrisy, when God brings us to consider it and to confesse it, and to be acquainted with his feares, and terrours here upon, we have cause to conceive good hope, that God is now in a gratious way to draw them neerer unto him, who before were strangers from him. Certainly we will be bold to tell them, that there is no just cause why they should despaire.

I come to the last particular he insisteth upon; and that is Piscators confession; which because he conceives it serves his turne, therefore he ascribes unto him in∣genuity in this. But what saith Piscator? That no comfort can possibly be instilled into the soules of Reprobates. Piscators words are these, Reproborum anxiis animis nulla consolatio instillari potest. This Author addes Possibly to make it the more waighty as he thinkes. We acknowledg God to be the God of consolation, and his spirit alone to be the comforter, and if God will not give them Christ, surely they can have no true con∣solation in Christ; which yet depends meerely upon supposition of the will of God; like as none but God can give raine; and if it be his will it shall raine to morrow or not raine, either shall come to passe according to his will, and it is impossible it should be otherwise then he willeth; yet is raine a contingent thing, and God will have it come to passe contingently, that is, so as with a possibility to the contrary. Now that God gives not all unto Christ, our Saviour professeth, John. 17. Thine they were and thou hast given them unto me; and afterwards, for their sakes I sanctify my selfe, This is spoken in reference unto the offering up of himself unto his Father upon the Crosse, as Maldonate acknowledgeth to be the interpretation of all the Fathers, whom he he had read. He dyed we confesse to procure Salvation for all that believe; but did he dye to procure faith for all? If so, then either absolutely or conditionally. If absolutly, then all must believe and be saved. If conditionally, to wit, upon con∣dition of some disposition of man, then it followes that Christ hath merited that faith should be conferred on men according to their workes, which is manifest Pelagianisme. But what is this to the purpose, namely, that comfort cannot be instilled into the soules of Reprobates? The question is of comforting the Tempted, not supposing them to be reprobates. For what ground have we to suppose any man to be a Reprobate, considering that there is no evidence hereof, but either the committing of sinne against the Holy Ghost or finall perseverance in infidelity or impenitency; and is it to be expected that Christian doctrine should afford any con∣solation unto these? But out of the case of sinne committed against the Holy Ghost there is no cause why any man, living in the Church of God, should despaire, or con∣ceive him selfe to be Reprobate; albeit, untill he believe in Christ, we can assure him that he is one of Gods elect; whereof the Arminian doctrine can give no assu∣rance albeit men doe believe, and albeit an Angell from Heaven should assure them that their faith is a true faith. It is true Reprobates must beare their burthen of dis∣comfort that know themselves to be Reprobates; but who are they? For my part I know none, nor doe I know any reason why any man should conceive himselfe to be of that number, unlesse he hath sinned against the Holy Ghost, and let them looke to that who oppose the truth of God, and blaspheme it against their con∣science. Therefore to talke of a burthen that is to be borne by we know not whom in particular, no nor they themselves who are of that number, is a very vaine discourse.

2. As for that which Piscator saith of the elect, it is to be understood only at such a time as when they beginne to feele the burthen of sinne; which is not alwaies with the first, nor at the same time in all. As for that he saith of feeling the burthen of sinne, and a desire to be freed from it by Christ, that they are only probable not infallible arguments of election. I answer, First it is better to have probable arguments of election then none at all; neither am I privy to any probable argument of a mans election that may be attained to by the doctrine of Arminians. Secondly a man may have good ground of consolation, though he hath not yet any infallible argument of his ele∣ction; First in as much as Christ calleth and encourageth such a one to come unto him, saying, Come unto me all ye that travaile, and are heavy laden. Blind Bartimeus was not a little comforted when it was told him, that Christ called him; how much more when we heare him calling us; Secondly in as much as he doth not only bid us to come unto him, but promiseth that he will ease us, and what is that but that he will comfort us. And it is no small comfort to be in the way to the obtaining infallible arguments of a mans election. Lastly, to desire to be freed from sinne by Christs, is it any lesse then to hunger and thirst after righteousnesse; And hath not our Saviour pronounced all such blessed, and promised they shall be filled? That the grace of Salvation is communicated to some few is a thing with out question; For if but few be chosen as our Saviour professeth, undoubtedly there are but few that are saved. And directly our Saviour signifies as much, when he answers to the

question proposed by his Disciples (whether but few shall be saved) in this maner, strive to enter in at the streight gate &c: & for a man to conceive that it may be he is one of the number of Gods elect, is enough to keepe him from despaire, and from conceiving that he is a Reprobate. Secondly, this is spoken of him that is yet but in the way to the state of grace: Whereas by the Arminian doctrine he can have no better asurance, though he be in the state of grace. Lastly, Piscator gives to understand that this do∣ctrine doth afford this comfort, to wit, in the apprehension of a possibility that he is elect; he doth not say that it affords but this: Nay, by his doctrine he manifesteth how the way is open to a farre better consolation then this, to every one that groanes un∣der the burthen of sinne, and desires to be freed from it by Christ, which he expresseth and concludeth in this manner, Whosoever feeles the burthen of his sin desiring to be freed from it by Christ, and craving the grace of God, him Christ will ease and save. Mat. 11. last. But thou feelest the burthen of thy sinnes, and desirest to be freed from it by Christ, and cravest the grace of God, &c. For in this case he conceives there is a difference betweene such a one and a Reprobate. For Reprobates in such a case, feeling the burthen of their sinnes, doe not seeke the grace of God, but rather fly from him as from a severe judge; as he shewes by the instances of Cain and Judas. And indeed untill there be in man some better con∣dition wrought then in a Reprobate, what ground have we to conceive better of him then of a Reprobate, Nor that he is to be concluded to be a Reprobate, but both our judgement concering him and his judgement concerning himselfe is to be suspended; considering that there was a time when the best of Gods children were in such a case, yet afterwards it hath appeared that even in that former uncomfortable con∣dition, they were the very elect of God, and in like manner as comfortable may be the condition of these, we know not how soone; For God calls some sooner, o∣thers latter.

Notes

• * 1.1

  Esay 6.
• * 1.2

  Gen. 45. 3.
• * 1.3

  v. 26.
• * 1.4

  Ioh. 20.