A64002:220
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 though the Jesuits and Arminians do 1with all their force resist, yet it evidently follows from the notion of efficacious grace embraced by the one, and by the notion of an efficacious impediment of sin, dictated by Arminius himself. For efficacious grace with the Jesuits, consists in the ⟨p. 35⟩congruity thereof, and the congruity thereof consists in this, that God foreseeth that upon the confession thereof sin will be avoided. Now what is the reason why God grants such a grace, whereupon he seeth sin will not be avoided; and denies such a grace, upon the granting whereof, he knows full well that sin would be avoided; but because his pleasure is, that sin shall be committed by his permission, and not be avoided, although he hath given them grace sufficient to avoid it, as they say, and it was most true of Adam in the state of innocency. In like sort doth Arminius distinguish of, Peceati impedimentum sufficiens & efficax, Efficacious hinderance of sin, is that whereby God seeth sin will be avoided; sufficient is only that whereby a man may avoid it if he will. But withal he confesseth, that God in the Promptuary of his wisdom, hath not only such impediments as are sufficient to the avoiding of any sin, but such also, as whereby any sin would indeed be avoided, were he pleased 2to grant them. But yet as often as he thinks good to permit sin, he doth not grant such impediments. And is not this a manifest evidence, that it is Gods will, that sin shall come to pass (to wit, as often as it doth come to pass) by his permission? But suppose all our Divines that embrace the third way, do imagine the absurdities here spoken of, to be justly chargeable upon the first way. Yet as he thinks them in an error, while they conceive they can with ease avoid these absurdities by their third way, let him be pleased to conceive, they may as well be in an error, in thinking them justly chargeable upon the first way; and consequently their opinion is nothing sufficient to justify, that they are unremovable by them that embrace the first way.
And though the Jesuits and Arminians doe 1with all their force resist, yet it evidently followes from the notion of efficacious grace embraced by the one, and by the notion of an efficacious impediment of sinne, dictated by Arminius himselfe. For efficacious grace with the Jesuites, consists in the