A55751:26
The position of John Preston, Doctor in Divinity ... concerning the irresistibleness of converting…The position of John Preston, Doctor in Divinity ... concerning the irresistiblenesse of converting…
The position of John Preston, Doctor in Divinity ... concerning the irresistibleness of converting graceThe position of John Preston, Doctor in Divinity ... concerning the irresistiblenesse of converting grace
London: printed by J.G. for Nath. Webb and Will. Grantham, 1654
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.
The Position of Dr. Preston, Master of Emanuel College in Cambridge, Concerning the Irresistibleness of Converting Grace.
The Position of Dr. Preston, Master of Emanuel Colledge in Cambridge, Concerning the Irresistiblenesse of Converting Grace.
IT is often professed by Arminius, that he attributes as much unto Grace as ever any other, that there is nothing said by others concerning the efficacy of Grace, which is not also affirmed by himself; yea, that he acknowledges whatsoever that be thought or imagined for the opening and setting forth of the power of Grace, and that therefore he is mis-reported by those that render him injurious to the grace of God, and one that attributes too much to free-will. You will find in Augustine, that Pelagius professes as much concerning himself. And yet in the mean time, This is true, that, if Arminius his opinion stand good, all this Efficacy of Grace, which he so much magnifies and amplifies in words, depends on the will of man, in regard that by virtue of its native liberty, it may receive or reject this grace, use it or not use it, render it effectual or vain. Neither can it be otherwise, unless we abolish the liberty of the Will, and destroy those properties, which are inseparable from the Nature of it.
IT is often professed by Arminius, that he attributes as much unto Grace as ever any other, that there is nothing said by others concerning the efficacy of Grace, which is not also affirmed by himselfe; yea, that he acknowledges whatsoever that be thought or imagined for the opening and setting forth of the power of Grace, and that therefore he is mis-reported by those that render him injurious to the grace of God, and one that attributes too much to free-will. You will finde in Augustine, that Pelagius professes as much concerning himselfe. And yet in the mean time, This is true, that, if Arminius his opinion stand good, all this Efficacy of Grace, which he so much magnifies and amplifies in words, depends on the will of man, in regard that by vertue of its native liberty, it may receive or reject this grace, use it or not use it, render it effectuall or vain. Neither can it be otherwise, unlesse we abolish the liberty of the Will, and destroy those properties, which are inseparable from the Nature of it.