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…

Audeo dicere, saith Austin, utile est superbis in aliquod apertum manifestumque cadere peccatum, that so they may be humbled and brought to sobriety, and pass the time of sojourning here with greater care and fear. Now consider in how hungry a manner this Author sets down our tenet concerning God's providence in willing, and decreeing, that sin shall come to pass in the world by his permission; when he talks of sin being a means of punishment, a most absurd expression, both in a sinister stating of the end, punishment not being the end, but a means coordinate to an other end, to wit, the manifestation of God's glory, who hath made all things for himself, that is for the setting forth of his own glory; as also in a sinister stating the end, sin being not a means (as most absurdly he stiles it) but a meritorious cause of punishment: Like as in reference to the manifestation of his glory, it is not the means, but the material cause thereof, But the permission of sins, that and not sin is the means together with the punishment thereof, tending to the manifestation of God's glory in the way of justice? 1. A good end cannot moralize a bad action. We grant it. But seeing it is impossible that the divine hand can do any bad action, the end of his actions is sufficient to justify his courses. For as Aquinas hath delivered; God's wisdom is his justice. For he is a debtor to none but to himself; and how to himself? Not otherwise then in all things which he doth, to carry himself so as it becometh himself; ¹that is to order every thing to a right end, which is only the manifestation of his own glory. For himself is most lovely; and 'tis his nature to be most loving of that which is most lovely. Now to order all things aright to their congruous ends, is the part of wisdom. And see how extravagant this Author is in every one of his instances. For to steal, to commit adultery, to oppress, to kill, is to sin, and in willing any of these, a man wills his own sin. But the Argument we treat of, is of God's willing the sins of others; as when God's hand and his counsel determined that those things should be done, which by Herod, Pontius-Pilate, the Gentiles, and people of Israel were committed against the holy Son of God;

Audeo dicere, saith Austin, utile est superbis in aliquod apertum manifestumque cadere peccatum, that so they may be humbled and brought to sobriety, and passe the time of sojourning here with greater care and feare. Now consider in how hungry a manner this Authour sets downe our tenet concerning God's providence in willing, and decreeing, that sin shall come to passe in the world by his permission; whē he talkes of sin being a meanes of punishment, a most absurd expression, both in a sinister stating of the end, punishment not being the end, but a meanes coordinate to an other end, to wit, the manifestation of God's glory, who hath made all things for himselfe, that is for the setting forth of his own glory; as also in a sinister stating the end, sin being not a meanes (as most absurdly he stiles it) but a meritorious cause of punishment: Like as in reference to the manifestation of his glory, it is not the meanes, but the materiall cause thereof, But the permission of sins, that and not sin is the meanes together with the punishment thereof, tending to the manifestatiō of God's glory in the way of justice? 1. A good end cannot moralize a bad actiō. We grant it. But seeing it is impossible that the divine hand can doe any bad action, the end of his actions is sufficient to justifie his courses. For as Aquinas hath delivered; God's wisedome is his justice. For he is a debtor to none but to himselfe; and how to himselfe? Not otherwise then in all things which he doth, to carry himselfe so as it becōmeth himselfe;