[Quote] Now Twisse was no enemy to logic in theological discussions. In fact his statement and defense of Supralapsarianism has been obscured if not ignored in later accounts of the question. It is therefore in order to hear his own precise formulation, which differs from that of others with whom he has been included as holding this high version of Calvinism. In treating of the teaching of Prov. 16:4 as to the manifestation of God’s glory as the end of his works, Twisse writes: “And from hence we conclude, that in case the end is such as has been specified, and all those actions following, congruous means tending to that end, therefore the decree of manifesting God’s glory, as above specified is first with God, and secondly, the decree of the means; which means although they are many materially, yet they come all under one formal notion of means tending to a certain end, which according to the several parts thereof bespeaks them all, and consequently they are all to be considered, as making up the object of one formal decree, called the decree of the means: and the intention of none of them is before another, but all intended at once, as means tending to the end which is first intended. In like manner if God shall be pleased to intend the manifestation of his glory in Man, or Angel, in the way of justice vindicative, the means necessarily required hereunto are Creation, Permission of sin, and Damnation unto punishment, and all three make up the object of one formal decree which is to be called the decree of the means. So that like as God doth not intend the creature’s creation, before he intends his damnation, in the same respect he cannot be said to intend his damnation before he intends his creation, or the permissions of his sin.” (p. 11). In this way, Twisse demolishes the Arminian objection that Supralapsarianism is guilty of the blasphemy that God has determined to create men in order to damn them. At the same time he hints gently that Infralapsarians have no reason to agree with Arminians on this point.