opperth not Gods Mcrcie. 281 onely upon Gods abfolute will and free mercie been bellowed upon him as it was upon Peter. C Nam volume/1 Dei quad vult banum alicui diligendo, eft caufa quid inlaid '-ovum ab eo pre aliis habeatur. And with- out all prejudice tohis juftice he might out of his abfolute will thus have eleaed Ju- das, and by the grace ofeleéion have freed him both from finali irnpenitencie and eter»- nail miferie. And therefore Carthufianus truly faith , d Caufa nature & proprietatum ejus est Diving volunt< : ideo totes ordo juftitie originaliter ad Divinam voluntatem reducitur. And again , e Dico quódDeus or- dinavit A ad efec`tcampredejtinationis, non B, &c. ,Qqámvìs fa voluit , itá potuifset mifricordiam tanifefare in B , ip[icm pre- deftinando , ficut in A. All this tendeth to thew that the preparingand givingof that which we call primum indebitum beneficium in ordine ad infallibilem 'vite eterne con- fecutionem , is an ad of Gods abfolute will and love or free mercie, and yet not contrary to his jullice : and on the other fide , the not- preparing and not-giving of the fame benefit is alto a decree or ad of his abfolute will , and yet no ad of crueltie , or contrary ad either to the natureof the Divine mercie or juftice. But let us fee how he will prove that abfolute Reprobation cannot {land with the mercie ofGod. His C Aquin.qu. 23.art.4. d In Ya. da;fL46. e jninx Senc.di 4L,
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