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 considering that God proceeded with Adam herein in the way of judgment, Austin acknowledgeth Concupiscence to be a punishment of sin, as well as sin, and a cause of other sins, in his fifth book against Julian the Pelagian cap. 3 As for that of Siracides, say not thou, God hath caused me to err. As it is true that no man must cast the blame of sinning upon God, & think himself blameless: So it is as true that in consideration of our own inability to stand of our selves & proneness to fall (even to fall away like water spilt upon the ground that cannot be recovered; contain it self it cannot, but it may easily be contained) the Church doth sometimes expostulate with God (such is the liberty and [Greek or Hebrew] which he vouchsafeth unto his Children) in an holy manner saying, Wherefore hast thou caused us to err from thy ways, and hardened our hearts against thy fear; Not that this he doth, infundendo malitiam, by infusing malice into them but, non infundendo gratiam, by not infusing such grace into them as to preserve them from sin For as Martha said unto Jesus, Lord if thou hadst been here our brother Lazarus had not dyed. So may we say if the strength of thy grace had been operative in us, we had not sinned in this or that particular. It is true God hath not need of the sinful ma: much less of his salvation or damnation. But if he will of mere pleasure manifest his own glory, either in the way of mercy pardoning, or of justice punishing, he must permit sin to enter into the world, & forbear that providence whereby, as he did keep the Elect Angels, so he might have kept man also from sinning. As for the reasons of p•o•s Antiquity to prove that God cannot be the Author of sin, they are very needless in this controversy between us & our adversaries, the question between us not being thereabouts, but rather about the manner of God's providence. Our Adversaries so denying him to be the Author of evil, as withal they deny him to be the Author of any good in the actions of men. We on the contrary take care, so to maintain that God is not the Author of sin, that withal we maintain that he is the Author of all good, both moral and natural, and much more supernatural. Yet as I have considered the seven reasons of Bellarmine to this purpose collected out of the Ancients;

And considering that God proceeded with Adam herein in the way of judgment, Austine acknowledgeth Concupiscence to be a punishment of sinne, as well as sin, and a cause of other sinnes, in his fifth book against Iulian the Pelagian cap. 3 As for that of Siracides, say not thou, God hath caused me to erre. As it is true that no man must cast the blame of sinning upon God, & think himselfe blamelesse: So it is as true that in consideratiō of our own inability to stād of our selves & prones to fall (evē to fall away like water spilt upō the ground that cannot be recovered; containe it selfe it cannot, but it may easily becontained) the Church doth sometimes expostulate with God (such is the liberty and which he vouchsafeth unto his Children) in an holy manner saying, Wherefore hast thou caused us to erre from thy waies, and hardened our hearts against thy feare; Not that this he doth, infundendo malitiam, by infusing malice into them but, non infundendo gratiam, by not infusing such grace into them as to preserve them from sin For as Martha said unto Iesus, Lord if thou had'st been here our brother Lazarus had not dyed. So may we say if the strēgth of thy grace had been operative in us, we had not sined in this or that particular. It is true God hath not need of the sinfull ma: much lesse of his salvation or damnation. But if he will of mere pleasure manifest his own glory, either in the way of mercy pardoning, or of justice punishing, he must permit sin to enter into the world, & forbeare that providence whereby, as he did keep the Elect Angells, so he might have kept man also from sinning. As for the reasons of pos Antiquity to prove that God cannot be the Authour of sin, they are very needelesse in this controversy between us & our adversaries, the question between us not being thereabouts, but rather about the manner of God's providence. Our Adversaries so denying him to be the Author of evill, as withall they deny him to be the Authour of any good in the actions of men. We on the contrary take care, so to maintaine that God is not the Author of sinne, that withall we maintaine that he is the Author of all good, both morall and naturall, and much more supernaturall. Yet as I have considered the seven reasons of Bellarmine to this purpose collected out of the Antients;