opporeth oat Gods Mcrcie. 2,8i onely upon Gods abfolute will and free mercie been bellowed upon him as it was uponPeter. C Nam voluntos Dei quit volt C "tquin.qu. bonum alicui diligendo, eft caul quòd illud 23.art.4. Aonum ab ea pry aliis habeatur. And with- out all prejudice tohis juflice he might out of his abfolute will thus have elefted Ju- das, and by the graceofeletion have freed him both from finali irnpenitencie and eter- nail miferie. And therefore Carthufianus truly faith , d Caufa nature & proprietatu;n din 4 , qre. ejus eFl Divina voluntas : idea taus ordo 1 (WI' 46. juftitiie originaliter ad Divinarn voluntater reducitur. And again , e Dico quód Deus or- a rn In7 dinavit A adelfeciumpr edc f inationis, & non Sent.dilt. I B, &c. uamvìs fa voluiffet, itá potuifset 4 mifericordiam manifeflare in B, ip¡itm prx- deflinando , ficut in A. All this tendeth to chew that the preparingand givingof that which we call primum indebitum beneficium in ordine ad infallibilem vitx ¿terne con- fecutionem , is an a& of Gods abfolute will and love or free mercie, and yet not contrary to his juftice : and on the other fide , the not-preparing and not-giving of the fame benefit is allo a decree or a& of his abfolute will , and yet no ata of cruelrie , or contrary ate either to the natureof the Divine mercie or j ullice. But let us fee how he will prove that abfolute Reprobation cannot Eland with the mercie of God, His
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