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 I answer, that Arminius himself professeth that, Deus voluit Achabum mensuram scelerum suorum implere, God would have Ahab fill up the measure of his sin, that he might be condignly punished. And why may we not say as well, that God would have Tiberius to fill up the measure of his sins? And yet like as Tiberius would have the Virgins to be deflowered that they might be strangled; so Ahab would have Naboth accused of blasphemy, that he might be condemned for it, and so put to death and stoned; and all these things were done under colour of Religion. Yet Arminius in reference to these very courses, spares not to profess, that God would have Ahab to fill up the measure of his sins, yet doth not Bertius upbraid him for defaming God, with imputing cruelty unto him. Again, the same Arminius professeth that in their ignominious handling of Christ, God would have the Jews, progredi quousque progressi sunt, proceed so far as they did proceed. And was it not Gods will in like manner, that the Gentiles should proceed as far as they did in the same business? Now we know full well by the story Evangelical, how far they went in their mischievous courses against the Son of God. For Judas betrayed him, and the high Priests both hired Judas hereunto, and suborned false witnesses against him; and both the Herodians and Soldiers mocked him, and the people urged Pilate to crucify him, and to dismiss […], and Pilate yielded to the peoples desire, took order to have him first scourged, then crucified. And if it may be truly and piously said, that in these ignominious usages of the Son of God, they went as far as God would have them to go; why may it not, with as great truth and piety be avouched, that Tiberius also in these his barbarous courses, went as far as God would have him? Neither doth Arminius give himself to qualify the harshness of these his affirmations. We say that whatsoever comes to pass, it is Gods will it should come to pass, as Austin expressly professeth, Enchir. cap. 95. Nec aliquid fit nisi Omnipotens fieri velit, and the Articles of Ireland, Artic. 11. profess the same. But withal we explicate it as Austin doth in the words following, by adding the different manner, how they shall come to pass by the will of God, according to the different condition of things that come to pass, namely good or evil;

And I answer, that Arminius himselfe professeth that, Deus voluit Achabum mensuram scelerum suorum implere, God would have Ahab fill up the measure of his sinne, that he might be condignely punished. And why may we not say as well, that God would have Tiberius to fill up the measure of his sinnes? And yet like as Tiberius would have the Virgins to be defloured that they might be strangled; so Ahab would have Naboth accused of blasphemy, that he might be condemned for it, and so put to death and stoned; and all these things were done under colour of Religion. Yet Arminius in reference to these very courses, spares not to professe, that God would have Ahab to fill up the measure of his sinnes, yet doth not Bertius upbraid him for defaming God, with imputing cruelty unto him. Againe, the same Arminius professeth that in their ignominious handling of Christ, God would have the Jewes, progredi quousque progressi sunt, proceed so farre as they did proceed. And was it not Gods will in like manner, that the Gentiles should proceed as farre as they did in the same businesse? Now we know full well by the story Evangelical, how farre they went in their mischievous courses against the Son of God. For Judas betrayed him, and the high Priests both hired Judas hereunto, and suborned false witnesses against him; and both the Herodians and Souldiers mocked him, and the people urged Pilate to crucify him, and to dismisse , and Pilate yeelded to the peoples desire, took order to have him first scourged, then crucified. And if it may be truely and piously said, that in these ignominious usages of the Son of God, they went as farre as God would have them to goe; why may it not, with as great truth and piety be avouched, that Tiberius also in these his barbarous courses, went as farre as God would have him? Neither doth Arminius give himselfe to qualify the harshnesse of these his affirmations. We say that whatsoever comes to passe, it is Gods will it should come to passe, as Austin expresly professeth, Enchir. cap. 95. Nec aliquid fit nisi Omnipotens fieri velit, and the Articles of Ireland, Artic. 11. professe the same. But withall we explicate it as Austin dothin the words following, by adding the different manner, how they shall come to passe by the will of God, according to the different condition of things that come to passe, namely good or evill;