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…

For certainly though Adam were created in innocence, yet he preserved him not in innocency, but left him to himself, having exposed him to Satan's temptations. The Angels had no Satan to tempt them; God preserved the elect Angels from sinning, and how? let Austin speak in this particular; either by giving them majorem amoris divini mensuram in their creation then their fellows; or by giving them amplius adjutorium after their creation. And in particular concerning Adam, the same Author professeth that God gave him, Posse si voluit, but he gave him not, Velle quod potuit. And dares any man deny that it is in the power of God by the denial of his efficacious grace, to make way for the entering of sin into the World, and that wonderful work of the incarnation of the Son of God, and the redemption of the World by him; as also for the manifestation of his own glory, both in the way mercy by the pardoning of sin, and in the way of justice by the punishing of sin. Let Arminius be heard in this, Who confesseth ⟨p. 22⟩that God in the storehouse of his wisdom and power, hath not only sufficient impediments of sin, but efficacious also, by the use whereof, sin would certainly and infallibly be hindered. His words are these, Praeter illa sufficientia, impedimenta etiam efficacia habet in suo sapientiae & potentiae thesauro, quibus productis certô & infallibiliter peccatum impediretur. ¹Which if it be true, certainly it was as true, as touching the hindering of the sin of Adam, as of hindering any mans sin else from the time of Adams fall. And as certain it is that God would not make use of any of these impediments, though it is apparent these impediments Arminius speaks of, are of such a nature as whereby sin would be hindered without any prejudice to the freedom of mans will, as appears by all his instances following of this kind, showing how God did efficaciously hinder the sins of many. And indeed it is evident in reason and such as cannot be denied, unless a man will say, that whatsoever course had been taken by God to preserve him from sin, without prejudice to the freedom of his will, yet nevertheless he would have sinned: which is in so high a degree absurd, as manifestly to contradict the very light of nature. For seeing Adam in the state of innocency was naturally indifferent, as well to stand, as to fall;

For certainly though Adam were created in innocence, yet he preserv'd him not in innocency, but left him to himselfe, having exposed him to Satans temptations. The Angells had no Satan to tempt them; God preserved the elect Angells from sinning, and how? let Austin speak in this particular; either by giving them majorem amoris divini mensuram in their creation then their fellowes; or by giving them amplius adjutorium after their creation. And in particular concerning Adam, the same Author professeth that God gave him, Posse si voluit, but he gave him not, Velle quod potuit. And dares any man deny that it is in the power of God by the deniall of his efficacious grace, to make way for the entring of sin into the World, and that wonderfull work of the incarnation of the sonne of God, and the redemption of the World by him; as also for the manifestation of his own glory, both in the way mercy by the pardoning of sin, and in the way of justice by the punishing of sin. Let Arminius be heard in this, Who confesseth