A64002:1744
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…
The riches of Gods love unto the vessels of mercy, consistent with his absolute hatred or reprobation of the vessels of wrath, or, An answer unto a book entitled, Gods love unto mankind ... in two books, the first being a refutation of the said book, as it was presented in manuscript by Mr Hord unto Sir Nath. Rich., the second being an examination of certain passages inserted into M. Hord's discourse (formerly answered) by an author that conceals his name, but was supposed to be Mr Mason ... / by ... William Twice ... ; whereunto are annexed two tractates of the same author in answer unto D.H. ... ; together with a vindication of D. Twice from the exceptions of Mr John Goodwin in his Redemption redeemed, by Henry Jeans ...The riches of Gods love unto the vessells of mercy, consistent with his absolute hatred or reprobation of the vessells of wrath, or, An answer unto a book entituled, Gods love unto mankind ... in two bookes, the first being a refutation of the said booke, as it was presented in manuscript by Mr Hord unto Sir Nath. Rich., the second being an examination of certain passages inserted into M. Hords discourse (formerly answered) by an author that conceales his name, but was supposed to be Mr Mason ... / by ... William Twisse ... ; whereunto are annexed two tractates of the same author in answer unto D.H. ... ; together with a vindication of D. Twisse from the exceptions of Mr John Goodwin in his Redemption redeemed, by Henry Jeanes ...
Oxford: printed by L.L. and H.H. for Tho. Robinson, 1653
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Sect: 2.
Because it taketh away the desert and guilt of sin. Offences if fatal, cannot be justly punished. 2. The 1reason is because those deed for which men are punished or rewarded must be their own, under their own power and and sovereignty, but such are no fatal acts or events. Neither temporally nor eternally can sin be-punished, if it be absolutely necessary. Not temporally, as God himself hath given us to understand by that law which he prescribed the Jews Deut: 22. 25. Which was that it a Maid commit uncleanness by constraint, she should not be punished. His reason was because there was no cause of death in her; what she yielded to was through compulsion, being overborne by power; As a man that is wounded to death by his neighbour; so was a Virgin in that case a sufferer rather then a doer. This particular law is of universal right: No just punishment can be inflicted for sin, where there is no power in the party to avoid it. The speech of Lipsius is but a mere crotchet contrary to reason, (Fatali culpae fatalis poena) fatal faults must have fatal punishments. Did magistrates think mens offences unavoidable, they would think it bootless, and unreasonable to punish them. Nay not only so, but we see by daily experience, that Judges following the direction of reason have very remissly punished such faults as have been committed through the power of the ⟨p. 123⟩head strong & exorbitant passions. Yea we may read of some who have not thought it fit to punish such faults at all. Valcrius Maximus telleth that Popilius a Roman Praetor sitting in judgment on a woman who had in 2a bitter passion slain her mother, because she had murdered her children (neque damnavit, neque absolvit) neither cleared her nor condemned her And Aulus Gellius reporteth of Dolabella the Proconsul of Asia, that when a woman of Smyrna was brought before him who had poisoned her husband and son for murdering a son of hers, which she had by a former husband; he turned her over to the Areopagus, which was the gravest and most renowned judgment seat in the world; The Judges there not daring to acquit her, being stained with a double slaughter, nor yet to punish her being provoked with just grief, commanded the accuser & offender to come before them an hundred years after. And so neither was the woman's fact justified, the laws not allowing of it;