A64002:669
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.
and if hitherto they have not transformed me into a new Creed, I cannot help that. Now if it be so that Gods power and wisdom accompany the demonstration of his mercy, justice, and truth, I cannot see how God is honoured more by the exercise of the one sort, then of the other, but rather on the contrary. So that albeit a King is more renowned among his Subjects, for his clemency, equity, candid and fair dealing, then for his dominion and authority; yet I do not easily perceive, how God is renowned more for his clemency, equity, &c. then for his power, &c. yet again this seems to me a very poor argument; to conclude Clemency to be a chief attribute of God, because men do more magnify him for that, then for his Power. For consider, a Malefactor going to execution, is called back and saved by the Kings pardon, this man (be sure) will magnify the King more for his clemency in saving him, then he would for his justice in putting him to death: but will it follow herehence, that Clemency is a more chief attribute of a King then justice? Solomon the greatest of Kings hath said, the Throne is established by Justice: and it was wont to be said, fiat justitia, ruat orbis. No such thing is said of Mercy. Then again the King could not do this but by virtue of his prerogative, yet the Malefactor magnifies him not for his prerogative, but for the favourable use of it for his good, for that is all he respects: yet ask I pray any man of judgement, which is the chiefer attribute of a King, and more glorious of the two; his prerogative or his clemency? Clemency is a very vulgar virtue, but the royal prerogative is peculiar to one; A Thief after a robbery committed on the high-way, ⟨p. 124⟩meeting with a beggar that beggeth a penny, if he astonish him with the gift of twelve pence, the beggar is very likely more highly to magnify him, then any honest man going on the way, that bestows but an half penny upon him; yet, Whose liberality is the greater of the two? Carnal men renown others for the benefit they receive by them; not according to their true worth: yet there is a farther difference; humane authority may be abused, and Sovereignty on earth is not always joined with good Morality, much less with Piety; but in case a man could not sin, the more honour and authority is laid upon him, the more glorious should he be;
and if hitherto they have not transformed me into a new Creed, I cannot help that. Now if it be so that Gods power and wisdome accompany the demonstration of his mercy, justice, and truth, I cannot see how God is honoured more by the exercise of the one sort, then of the other, but rather on the contrary. So that albeit a King is more renowned among his Subjects, for his clemency, equity, candid and faire dealing, then for his dominion and authority; yet I doe not easily perceive, how God is renowned more for his clemency, equity, &c. then for his power, &c. yet again this seems to me a very poore argument; to conclude Clemency to be a chiefe attribute of God, because men doe more magnify him for that, then for his Power. For consider, a Malefactor going to execution, is called back and saved by the Kings pardon, this man (be sure) will magnify the King more for his clemency in saving him, then he would for his justice in putting him to death: but will it follow herehence, that Clemency is a more chiefe attribute of a King then justice? Solomon the greatest of Kings hath said, the Throne is established by Justice: and it was wont to be said, fiat justitia, ruat orbis. No such thing is said of Mercy. Then again the King could not doe this but by vertue of his prerogative, yet the Malefactor magnifies him not for his prerogative, but for the favourable use of it for his good, for that is all he respects: yet aske I pray any man of judgement, which is the chiefer attribute of a King, and more glorious of the two; his prerogative or his clemency? Clemency is a very vulgar vertue, but the royall prerogative is peculiar to one; A Thiefe after a robbery committed on the high-way,