and e`/Vloral Work. 221. Non-punire is not always Pardon, becaufeit may refpeet an inno- cent and uncapableObje&. But the Rulers non.punire fontem is pardon, inwhat degree foever. But a non-punire as the execution of an Act of Oblivion, or Gift of Right to Impunity , is the fulleft executive pardon. 222. The fame muff be faid ofnolle punire; which is no pardon as to the Innocent, norto a fore-feen Guilt not yet exiftent; nomore than to a (tone : But when the perfon becometh guilty and obliged to fuffer, thenGods nollepunire becometh de novo a pardon denominatione extrin- fca,' ithóuvanj,çhange in God. 223. ForGod ptrfettly toforgivefin, while any fin rewaineth in the reooft at npageW- Soul ( epecially habitual) is à contradi&ioh : For fin it felt, though not ockam and others. asfin, nor as effe&ed, yet as permitted and not healed, is the greateft pdnithment aswas Paid. And there is no perfe& pardon of the punith- ment, while Inch punkthment is continued. And Ockam's great tub- tilty failed, when 2uodlib. 4. q. i. he determined thatper potentiam ab- folutam Deus poteftfalvare hominem fine charitate creata, unlefs he meant that he can charitatemdare aliter pant creando : For to fave a man with- out Grace or Love is a contradi&ion. His fitft Argument is, [ Godcando that immediately which he can do by , Can they tell us hutch any f cond Caufe efficient or final : * But Love or Grace given is an effici- ligibly how the fin of ent or final fecond Caufe : Therefore God can five a man without it.] Unbelief and not-loving An . Theminor is your miftake : Love here is Salvation it ¡el begun God, and other pot a- in this life and perfe&ed in the next : And to give it, and not to give it way,without the contra- are contradiftiolás. All the reft of his arguments go upon the fame ry quality or aft? s`o`rt' with ll ada Se otherscotiff, miftake, as if Love werebut a meritorious caufe of Salvation, and not go tie fame way upon the thing it felt: the fame falfe fuppoftti- ons. And to confute And as erroneoufly, L 4. he determineth that per potentiam abfolu- one of them, is to con- tam, God can remittere peccanti culpam & peenam fine infufone gratin fate, t. nd al fo the napi/ft createe, unlefshe had put the queftion onlyde modo conferendi gratiam, that fay Original sin is an alio modo fine infufone Deus illam poteft eicere ? But who knoweth forgiven .n Laptifm, as ton the whole calpab¡litp what infufon is diftin& fromother Divineefficience. Or unlefs he had and penatry (as Prtaveas fpoken onlyof Gods giving thejut ad rem, & non rem ipfam, viz. Ipfam inEll en h.7leriac. i nci t. impunitatem. For undoubtedly thepima damni (properly pewit) is y, rrr- coy.)do grofly the privation of the Souls rectitude, health and happinefr, which all err: For r. It cannot confift in the love of God : And to pardon a mans forfeiture of Happi- ñ nswillShould t r6 nefs executively, without giving him the happinefs whichhe forfeited, culpable? z. And the or to give man happinefs without giving him -love to God, are both , rfltlaatgreat grofs contradictions; unlefs equivocally you meant, making a manfume punilhment of the Si n other thing, and givinghim the happinefs of that other thing. which procured ir. The troth is (ehich Mould His firftargument here is, [Whomfoever God can by his abfolute power fatisfie them) that to the accept as worthy of life eternalwithout infufed Grace, to him he can forgive conic bens ó'Godeco- all fin without infufedGrace : But, &c. For proof he referreth us to that venant, Original Sinand which I nowconfuted, adding, That God could accepta man in his. pure allefin is pardoned as to naturals to life eternal. I anfwer, It is a fiction that ever man had fuels thous put,immest e But naturals made by God, as were not indued with theprinciple and difpo- not ulaflately and per- fitionof holy love, the fame thing which infufed Grace firft referreth; fe ali pardon of pn much more that Adam lived without the aíting of this love. But if teem:N'er is all teecuh it were fo, yet to accept man to life eternal, is to accept him to the pability coaled. love of God ; fo that if he did prove that a gracelefs man might be predettinated to Glory, he did but prove that he is predeftinated to perfeCt holinefs and the love of God; And though without this he may be predeftinated, or might have had a promife, and right by promife, yet without it he could never have the thingpromifed, for that were to h ive
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