and Decrees ofgod, &á. particular. tanifeflátion being force As of God, and not God himfeif , nor the Complacency of his will, mutt needs be part of the mediaadfinem ultimum. z. And indeed fins exigence is not a neceffary means willed for Gods glory : but it is a prefiippofed tnifchief, our Deliverance from which or punifhment for it, is willedfor his glory : It is indeed nettf fary , but only necefftate exiflentir in effe prccognato as a forefeen evil, and fope fuppofed to thofe alts of God which are the Meansof his glory. Therefore hisaffection of aNotitia approbationis rei tanruamBonn in genere conducib;lis, etfi non honefli, is deteiîabie. 616. Ibid.y. 196. He again faith, that Though it be difboneflin the creature to fn, becaáfeforbidden; it is not difhonefl in God to will that he Is it by his permiffion, it being unite conducibile to' his glory 4nfw. I. Fie upon this conducibile and unicè too. z. Fie upon this oft repeated'tpermittente non effficiente;] It is utterly lufory or immodeft r For a man that maintaineth that no tanner Both any thing in finning, but what God as the firfttotal caufe predetermined his will to, even as to all the entity in alt and circumftances imaginable ; and that in ail omiflions, it was a natural Itñpoffibility to have done one omitted alt without this predetetmining premotion : And for the man that in the next faith that Malum non eft Objeltum Volentis.nut facientis, . but ipfa effeláie rei, I fay foe thisman yet to fay, that the creature effeEtethfin, and God efecceth it not, is too too grofs. The common evafton is, that fin is not any thing, and therefore not e/edible: But why then do they fay, 'that the 'creature effedteth it e when they have faid and defended, that the crea- ture doth nothing but what God doth, arid what he unavoidably maketh him do. 617. Dnrandus argueth that Sin cannot be judged elotven ent by a fight underftanding : Ergo, not by God. The Doltor anfwereth, That ones axon fan cannot be judged convenient , but another, may, He in ltanceth I. when a man willeth thatan Ufurer lend him-monlyon ufury: z. when a Chriflian Prince willeth a Turk to fwear to a League` by Ma- hornet : 3. when God willed that Abfalom fhould defile his Fathers Gamic-, bines. And he addeth, that for us to fin, is contrary to our right rea- fon, betaufe it is forbidden and hurtful to us : But for God to will thát we fin, is not contrary to his right reafon, as not forbidden or hurtful to him. Repl.1. No man fhould will unlawful ufury: He that willeth to Bnr- row, though he cannot have it without ufury, doth not will the ufury,' but the money non-obflante ufura. As he thatchoofeth to travell with a Blafphemer, rather than to go alone in danger, he doth not will his Blafphermy, but his company, non ebflante blafphemia, . 2. The fame is eo be Paid of fwearing byMahomet: It is only the oath as anOath that is to bewilled, and not as by Mahornet ; that is not willed but unwillingly endured, 3. 4bfaloms inftance is anfwered before : God willed only, Davids punifhment, and the Paffive Conflupration as an effelt of fin, on a forefight of Alfa/or/is altive Volition and fin , and not'as willing this at all. And we have hitherto thought that Gods holyWifdom and will is t Caufeofhis holy Law, and much more againft fin thanmans is : And at God willeth not, and caufeth not the finof man: And is it nowco e to this,that fin is contrary indeed to our right reafon, but not to Gods, 6 caufe he is no fubject t Youmaynext fay, that golinefs is meetforman butnot for God. 6e8.Pag: 103 eterno fr<ifle di itr r rzt nihil reale fait, . elfiie ipfe Dercr. od et Caufa cur res in tempore recital', idem plane Casfs eft cur ree ab aterno etti- t,"0,1 furie. Sicut quod carda eat quod res ali- quando fait, Caufa eft cor in aternurn dicetur prate- rita Ad offeûum futrw rara fi: tit Caufa fiatare, ficus ad praterit:em ff. fide Caufa p>'ateríta -- This is plain and cal-14 truth.
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