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…

neither do I think that any of our adversaries ⟨p. 21⟩(as malevolent as they are) dares impute any such crimination unto us, as if we attributed any such discourse unto providence divine. What then is it to provoke unto sin? Is it to do somewhat upon the consideration whereof, mens passions being moved, they cannot but sin. But this in like sort is equally as untrue, as the former, even of those provocations which were made upon Drusus and Nero by the practises of Tiberius. Or is it the doing of somewhat, whereupon occasion is taken to sin, to blaspheme? this hath no colour of truth in it. For even man without all transgression may do many things, whereupon occasion is taken of doing evil, and therefore we distinguish of Scandalum datum & Acceptum. Nay, though man knows offence will be taken upon the doing of some things, yet if the doing thereof be commanded by God, he must do them, what occasion soever is thereby taken to offend. Indeed if they are things indifferent, I must abstain from the doing of them, in case I know offence will be taken thereat, and that thereby I shall lay a stumbling block in the way of my Brother. For Paul professeth that if meat would offend his Brother, he would never eat meat rather then offend his Brother. But no such obligation lies upon God. For he knoweth full well how some will abuse his mercies, others grow worse and worse by his judgements, breaking forth into blasphemy thereupon: yet no wise man will say that God is the more unholy in the showing of mercy, and in the execution of judgement. He professeth in plain terms, that to them who fear him he will be a sanctuary, but as a stumbling block, and as a rock to fall upon to both the houses of Israel, and as a snare, and as a net, to both the Inhabitants of Jerusalem, Isai. 8. 14.

neither doe I think that any of our adversaries ⟨p. 21⟩(as malevolent as they are) dares impute any such crimination unto us, as if wee attributed any such discourse unto providence divine. What then is it to provoke unto sin? Is it to doe somewhat upon the consideration whereof, mens passions being moved, they cannot but sin. But this in like sort is equally as untrue, as the former, even of those provocations which were made upon Drusus and Nero by the practises of Tiberius. Or is it the doing of somewhat, whereupon occasion is taken to sinne, to blaspheme? this hath no colour of truth in it. For even man without all transgression may doe many things, whereupon occasion is taken of doing evill, and therefore we distinguish of Scandalum datum & Acceptum. Nay, though man knowes offence will be taken upon the doing of some things, yet if the doing thereof be commanded by God, he must doe them, what occasion soever is thereby taken to offend. Indeed if they are things indifferent, I must abstaine from the doing of them, in case I know offence will be taken thereat, and that thereby I shall lay a stumbling block in the way of my Brother. For Paul professeth that if meat would offend his Brother, he would never eat meat rather then offend his Brother. But no such obligation lies upon God. For he knoweth full well how some will abuse his mercies, others grow worse and worse by his judgements, breaking forth into blasphemy thereupon: yet no wise man will say that God is the more unholy in the shewing of mercy, and in the execution of judgement. He professeth in plain termes, that to them who feare him he will be a sanctuary, but as a stumbling block, and as a rock to fall upon to both the houses of Israel, and as a snare, and as a net, to both the Inhabitants of Ierusalem,