A64002:1749
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.
Nor yet the woman punished because she was worthy to be pardoned. If wise, magistrates have spared such offenders as have been overswayed with passions, which did but incline, not determine them to their irregular actions; they would never have punished any trespassers, if they had thought them to be such by invincible necessity, Or if offenders did think that their offences were their destinies, and that when they murder, steal, commit adultery, make insurrections, plot treasons, or practise any other outrageous villainies, they do them by the necessity of Gods unalterable decree; and can do no otherwise: they would and might complain of their punishments as unjust, as Zeno's servant did; when he was beaten by his master for a fault, he told him out of his own grounds that he was unjustly beaten. Because he was (•fato coactus peccare) constrained to make that fault by his undeclinable fate. The Ad•umctine Monks, misled by Saint Austin Epist. 105. ad sixtum Presbyterum, (which he calleth a book wherein he setteth down his opinion concerning Gods grace) did so teach grace that they denied free will. And this Saint Austin confuted in his book De gratia & liberoarbitrio. And thinking the grace of God (as Saint Austin taught) to be such as could not stand with freedom of will, they thought that no man should be punished for his faults, but rather prayed for that God would give them grace to do better. Against this Austin directed his other book, De correp: & gratiá. In which discourse though it be grace that is still named, yet predestination is included. For as Kimedontius saith truly in his preface to Luther De servo arbitrio. Between grace and predestination there is only this difference (as Saint Austin teacheth Libro de praedest. Sanctorum cap. 10.) that predestination is a preparation of grace, and grace a bestowing of predestination. As Zeno's servant and these Monks did, so would all men judge; did they considerately think that men could not choose but offend. And what would be the resultance of such a persuasion, but an inundation of the greatest insolencies, and dissolution of all good government.
Nor yet the woman punished because she was worthy to be pardoned. If wise, magistrates have spared such offenders as have been overswayed with passions, which did but incline, not determine them to their irregular actions; they would never have punished any trespassers, if they had thought them to be such by invincible necessity, Or if offenders did thinke that their offences were their destinies, and that when they murther, steale, commit adultery, make insurrections, plot treasons, or practise any other outragious villanies, they doe them by the necessity of Gods unalterable decree; and can doe no otherwise: they would and might compaine of their punishments as unjust, as Zenoes servant did; when he was beaten by his master for a fault, he told him out of his own grounds that he was unjustly beaten. Because he was (fato coactus peccare) constrained to make that fault by his undeclinable fate. The Adumctine Monks, misled by Saint Austin Epist. 105. ad sixtum Presbyterum, (which he calleth a booke wherein he setteth downe his opinion concerning Gods grace) did so teach grace that they denyed free will. And this Saint Austin confuted in his booke De gratia & liberoarbitrio. And thinking the grace of God (as Saint Austin taught) to be such as could not stand with freedome of will, they thought that no man should be punished for his faults, but rather prayed for that God would give them grace to doe better. Against this Austin directed his other booke, De correp: & gratiá. In which discourse though it be grace that is still named, yet predestination is included. For as Kimedontius saith truely in his preface to Luther De servo arbitrio. Between grace and predestination there is only this difference (as Saint Austin teacheth Libro de praedest. Sanctorum cap. 10.) that predestination is a preparation of grace, and grace a bestowing of predestination. As Zenoes servant and these Monks did, so would all men judge; did they considerately thinke that men could not choose but offend. And what would be the resultance of such a perswasion, but an inundation of the greatest insolencies, and dissolution of all good goverment.