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…

The second part of this Decree is concerning the means; and the means he makes to be sin and impenitency: It is very well he took liberty to set down their opinion without specifying their words, least they should fly in his face, and convict him of shameful slander. He that intends the end is the Author of the means: this is universal, we say that the permission of sin and of impenitency is the means, and this we acknowledge to make way, as well for the manifestation of his mercy in pardoning sin, as of his Justice in punishing it; it being apparent that neither mercy in pardoning, nor Justice in punishing can have place; unless sin be permitted to enter into the world: Over and above this sin is styled unavoidable without all distinction, such is the proper language of the Arminian Court; we say all sins are avoidable by Grace, and that no sin can be avoided in an acceptable manner without Grace, and here I speak not of grace restraining only, but of Grace sanctifying. Here if it pleased him, he might have put in Damnation also for sin, as without all doubt a principal means of promoting the manifestation of God's Justice; and Thomas Aquinas expressly professeth, that Reprobatio includit voluntatem permittendi culpam & damnationem inferendi pro culpa. Reprobation includes God's will to permit sin, and to inflict Damnation for sin; here is the Decree concerning means. And as for the end hereof, both Aquinas (and Alvarez after him) professeth, that the manifestation of God's glory in the way of vindicative Justice as intended by him, as the end of all this. 2. As for the Persons here named to take this way 1. Calvin though this Author placeth him amongst the Supralapsarians, yet Lubbertus doth not in his treatise of predestination, but opposeth Vorstius in this particular; Cornelius de Lapide, a Jesuit upon the 18: verse of the 9: to the Romans, agrees with Lubbertus in this; Calvin's own words are these de praedestinatione pag: 710. Cum de Praedestinatione sermo habetur, inde exordiendum esse constanter semper docui atque hodie doceo, jure in morte relinqui omnes Reprobos, qui in Adam mortui sunt ac damnati jure periere, qui naturâ sunt filii irae, When we treat of Predestination, I ever taught and to this day teach, that we ought to begin it from thence;

The second part of this Decree is concerning the meanes; and the meanes he makes to be sinne and impenitency: It is very well he tooke libertie to set downe their opinion without specifying their words, least they should fly in his face, and convict him of shamefull slaunder. He that intends the end is the Authour of the meanes: this is universall, we say that the permission of sinne and of impenitencie is the meanes, and this we acknowledge to make way, as well for the manifestation of his mercy in pardoning sinne, as of his Justice in punishing it; it being apparent that neither mercy in pardoning, nor Justice in punishing can have place; unlesse sinne be permitted to enter into the world: Over and above this sinne is stiled unavoidable without all distinction, such is the proper language of the Arminian Court; we say all sinnes are avoydable by Grace, and that no sinne can be avoided in an acceptable manner without Grace, and here I speak not of grace restrayning only, but of Grace sanctifying. Here if it pleased him, he might have put in Damnation also for sinne, as without all doubt a principall meanes of promoting the manifestation of God's Justice; and Thomas Aquinas expresly professeth, that Reprobatio includit voluntatem permittendi culpam & damnationem inferendi pro culpa. Reprobatition includes God's will to permit sinne, and to inflict Damnation for sinne; here is the Decree concerning meanes. And as for the end hereof, both Aquinas (and Alvarez after him) professeth, that the manifestation of God's glory in the way of vindicative Justice as intended by him, as the end of all this. 2. As for the Persons here named to take this way 1. Calvin though this Authour placeth him amongst the Supralapsarians, yet Lubbertus doth not in his treatise of predestination, but opposeth Vorstius in this particular; Cornelius de Lapide, a Jesuite upon the 18: verse of the 9: to the Romans, agrees with Lubbertus in this; Calvin's owne wordes are these de praedestinatione pag: 710. Cum de Praedestinatione sermo habetur, inde exordiendum esse constanter semper docui atque hodie doceo, jure in morte relinqui omnes Reprobos, qui in Adam mortui sunt ac damnati jure periere, qui naturâ sunt filii irae, When we treate of Praedestination, I ever taught and to this day teach, that we ought to begin it from thence;