The divine will considered in its eternal decrees, and holy execution of them. By…

for final Impenitency & Infidelity come into being after Permission, and Permission flows out of the Decree; wherefore final Impenitency and Infidelity coming after Permission, are not the Cause of the Decree out of which Permission doth issue. Nor yet as it is foreseen by the divine Prescience; for the Decree of Preterition and Permission is that very Glass wherein final Impenitency and Infidelity are foreseen: for had God made no Decree of Preterition and Permission, he had seen all men repenting and believing, as the fruit of his effectual Grace unto all; had he made that Decree universally touching all, he had seen no man repenting and believing. Wherefore final Impenitency and Infidelity, as foreseen, do not cause but presuppose the Decree. In a word; I conclude, That the Decree of Preterition and Permission doth merely depend upon the supreme and sovereign Will of God. Neither is there any colour of Injustice in all this; for

1. Non-electio (as Suarez hath it) non est poena, ut culpam praerequir at; sed est quaedam negatio gratuiti beneficii, quod Deus ut supremus Dominus negare potest. God ⟨p. 122⟩may do what he will with his own; Election (the primum indebitum) is God's own, therefore he may pass by whom he pleaseth: the holy Spirit (the fountain of all Faith and Repentance) is God's own, therefore it may breath only where it lists. All Souls and Graces are God's own; therefore he may infuse or not infuse Graces into Souls ad placitum. Neither is it imaginable that God should be obliged to give restituent Grace to fallen Man, when he was not obliged to give custodient Grace to the innocent Angels. If Faith and Repentance are the gifts of God, may he not suspend them? If he be bound to give them, why is there a peradventure put upon some mens Repentance, 2 Tim. 2. 25? Why a cannot upon some mens Faith, John 12. 39? Why a perhaps upon some mens Forgiveness,