lay down his Life for them John 10.11,14,15 the latter is the Evidence of the former 4. Christ could not intend to waste the Blood of his Covenant whereof he was the Surety upon Cain and Pharaoh damned long before his Death in direct Opposition to the Eternal Decree of his own Deity There cannot be a Surrogation of Christ's Person in the room of the damned Argument 5. If the Covenant of Grace be not to all then Christ dyed not for all but the Anrecedent is true therefore c. the Consequence is prov'd thus Christ's Blood is called the Blood of the Covenant Heb. 9.20 with 8.13 and Exod. 24.8 and the Blood of the New Testament Mat. 26.28 the Covenant and the Seal of the Covenant have a necessary Connexion together and Mens Covenants are Insignificant without a Seal Moreover where a Testament is there must also be the Death of the Testator otherwise 't is of no force while the Testator liveth Heb. 9.16,17 The New Testament and New Covenant are undoubted Synonima's and are in Scripture of the same sense and signification The Assumption to wit the Covenant of Grace is not to all is true some are without the Covenant Eph. 2.12 Extra Ecclesiam nulla salus and Salvation is of the Jews John 4 22. for 't is made with the House of Israel only Jer. 31.31,32 't is only with those in whom the Condition not only required as in that of Works but absolutely promis'd is effectually wrought to wit a putting his fear in their Hearts and writing his Law in their Minds which the Election only obtains And if we enquire after the first giving of this Covenant in Paradice Gen. 3.15 None dare say that God enter'd into a Covenant of Grace with the Seed of the Serpent but only with those whose Heel the Serpent hurteth and it would seem a Mocking of Mankind to make a Covenant with all and not to make it known to the greatest part of them the word of Reconciliation is not preach'd to all Psal 147.19,20 Acts 14.16 16.6 None can be Partaker of the Covenant without Faith and Faith comes by Hearing which the greatest part of the World have not Rom. 10.14,17 Argument 6. If Christ died for his Sheep for his Friends and for his Church only then he dyed not for all but the Antecedent is true therefore the Consequent is true also The Assumption is plain in several Scriptures John 10.11,15 15.13 Acts 20.28 Eth. 5.25 Tit. 2.14 such as were Paul and Titus not such as were Pharaoh and Judas who were Goats and not Sheep Mat. 25.33 Psal 33.12 144.15 Hosea 2.23 Mat. 1.21 his People from their sins John 11.51,52 for the Children of God called Psal 107.2 The redeemed of the Lord. Now seeing those for whom Christ dyed are such as Hear his Voice and follow him to whom He gives Eternal Life John 10.27,28 Such as He sanctifies and cleanses and presents them to himself without spot or wrinkle Eph. 5.23 Such as are Redeemed from all Iniquity to purifie them to himself a peculiar People Titus 2.14 such as are his People his Chosen his Children c. It cannot be intended for all unless we will say either that Pharaoh Judas c. were of the Sheep Friends and Church of Christ or that Christ miss'd of his End intended in his Death Redemption and Remission of Sins are the Inheritance of the Saints and of such as are made Heirs of the Kingdom of Christ Col. 1.12,13,14 'T is true he dyed for Enemies Rom. 5.10 but it was to reconcile them to God such as Paul who had been an Enemy to Christ and the Believing Romans which Christ before that had called Sheep John 10.16 though then not actually converted because in his Eternal Decree he purposed to give them Faith by which they might be gathered to his Fold so that condition to come was already present in the Eternal Purpose for the Father had given them to Christ from all Eternity but Pharoah Judas c. can in no such sense be called the Saints of Christ or Friends of God as Abraham and the Disciples were Argument 7. Quibus intenditur mors Christi ijs applicatur Those for whom Christ's Death was intended to them it must be applied but it is not applied to all therefore it is not intended for all The Proposition is thus proved If the Application of Christ's Death be according to the Intention of God concerning the Latitude and Extent of it then it is applied to all for whom it is intended but the Antecedent is true Ergo c. The Truth of the Antecedent appears thus That which is according to the Will and Purpose of God is according to his Intention but the Application of the Death of Christ is according to the Will and Purpose of God concerning the latitude of it Ergo. The Application of Christ's Death is according to God's Intention as to the Latitude of it The Assumption is proved if the Efficacy of the Means of Grace be according to the Will and Purpose of God concerning the Latitude of it then is also the Application of the Death of Christ c. but the former is true for the good Pleasure and Purpose of God is the Cause ruling and measuring this Efficacy so this Efficacy must be according to God's good Pleasure and Purpose in the Extent of it Mat. 11.26 Rom. 9.15,18 Eph. 1.5,11 proves it sufficiently Ergo the latter must be granted as true also Argument 8. If Christ dyed for all then must all be actually reconciled to God but all are not so Ergo c. The Proposition is proved nothing but sin hinders Reconciliation 2 Cor. 5.19 Rom. 5.19 11.15 Christ's Death merits Reconciliation with God as it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransom and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Propitiation so that all for whom Christ died must be reconciled to God for Positâ causâ ponitur et Effectus the Death of Christ is the Cause and Reconciliation the Effect must follow it The Assumption is Evident for then if all be reconciled all must be saved Remissa culpâ remittitur et poena and nothing can be laid to the charge of any take away the Sin and you acquit the Sinner and to grant such an Acquittance and Reconciliation to all brings in many Absurdities Paul rejoyc'd in his Reconciliation by Christ Rom. 5.11 which he would not have done had it been a common Benefit to Herod and Pilate as well as to himself For upon this Hypothesis it follows 1. That Cain Pharaoh c. were reconciled to God by Christ's Death when they were at the time of Christ's dying in the Torments of Hell and never to be delivered from them 2. That God damns reconciled Persons 3. That God takes double Pay for one Fault in punishing both the Surety and the Debtor whereas Nemo bis tenetur pro uno delicto 4. That Christ's reconciling of some is ineffectual c. But
the Primus Justum Primum in aliquo Genere est Regula Posteriorum God's Will is not only Recta but Regula yea Regula regulans the Rule ruling not Regula regulata as if regulated by Man's Depraved Reason So that God's Ways are always equal though Men think otherwise of them Ezek. 18.25 and though they be sometimes secret as Rom. 11.33 yet are they always just God is too kind to do us harm and too just to do us wrong 3. Qui suo Jure utitur Nemini facit Injuriam i◠the Law indeed of Reason Jacob and Esa◠were equal in the Womb yet had an Unequa◠Disposing Decree concerning them this was God's Right and Power to do This the Apostle demonstrates 1 st From Moses Testimony Exod. 33.16,19 God will be gracious to whom he will c. i◠is his Right to do so And 2 dly From the Example of the Potter who hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Power over his Pots yet less than God over hi◠Creatures suprâ Now that which the Pot cannot do with the Potter that Man may not do with his Maker but the Pot suppose it could speak could not blame the Potter of Injustice in appointing Equal Lumps to Unequal Ends. Ergo. 4. God's Decree is not an Act of Justice but of Lordship and Sovereignty Justice always presupposes Debt but God who was perfect in himself from all Eternity could not be a Debtor to Man who was not and had his All from God The Decree is not a Matter of Right and Wrong but of free Favour Grace is God's own he may do what he will with it Mat. 20.15 If he give it to some and not to others 't is no Wrong in him that is not bound to give it to any 5. God is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Respecter of Persons because he doth not choose Men for their Works sake but before Jacob and Esau had done either Good or Evil he finds all alike in Massâ corruptâ and nothing to cast the Ballance of his Choice but his own meer Pleasure not as partial Judges that respect the Rich for their Bribes more than the Poor when their Causes are Equal or worse but God is a Free Agent and under no Law in giving Grace Objection 2. Sarcasmus Diabolicus Of Cruelty as if God were worse to his Creatures than Tygers to their Young than Rat-catchers who stops up all Holes then hunts them with their Dogs to make them fly in their Faces Or Lastly than Tiberius who because it was unlawful to strangle Virgins caused the Hangman first to deflour them and then strangle them Quod libet licet bad been a more Congruous Instance Answ 1. This is a charging God foolishly seeing no Act of God can be a Means to damn Men but Acts of Men to wit the fulfilling their own Lusts the Negative Will of God and no more is the Decree of Non-Election cannot be the Cause of Man's Destruction but the positive Will of Man does it Reprobatio nil point in reprobato As Reprobation gives not such a Grace as infallibly to make them better so it works nothing in them whereby to make them the worse 2. 'T is a meer Fallacy a Non causa pro causâ as if the Decree of Non-Election were the procuring Cause of Man's Damnation which is an Antecedent only but not the Cause as Sin is the Consequent of Reprobation but not the Effect of it so Sin is the Cause of Damnation and only the Consequent of Reprobation David's Order to Solomon concerning Joab and Shimei 1 Kings 2.5 was not the Cause why either the One or the other came to an Untimely End but it was Treason against Solomon in Joab and running from Jerusalem in Shimei procured their Ends v. 28 40 42. Death precedes Resurrection but procures it not 3. 'T is a false Hypoehesis to suppose that God in the Decree of Non Election doth by as Effectual Means intend to bring Men to Damnation as in the Decree of Election to bring others to Salvation for Salvation is a Favour undue to any Man so God may absolutely give it or deny it to any but Damnation is a Punishment so hath Relation to a Fault Means to the former are Bona gratuita but to the latter Mala voluntaria it is God that fitteth Peter for Salvation but Judas firs himself for Damnation 4 God doth not make the Creature to damn it for if that were God's End he gives it a Nature and Quality to sit it for that End but that comes from the voluntary defection of Mens own Will to fit themselves for Destruction Rom. 9.22 God endures it but does not insuse it Judas fitted himself for his own place Acts 1.25 and the Carnal Jews fill'd up the Measure of their Fathers Mat. 23.32 Vessels of Wrath fills their Measure of Sin and then God fills them with such a Measure of Wrath As Man is from God he is capable of Salvation so not made for Damnation 5. Should God constrain the Creature to sin and then damn him for it he delighted in the Destruction of his Creature contrary to Ezek. 18.23 33 11. but God did not thrust Adam unwillingly into his Sin as he thrust him after it out of Paradice but his Sin came freely from himself and God's Delight is not terminated in the destruction of his Creature but in the Manifestation of his own Glory Hos 14.9 Man's Punishment is from God as a Judge but Man's Destruction is from himself as a Sinner 6. God doth not reprobate Innocent Creatures No Man is unworthy to be predertinated unto death God might have reprobated all fallen Mankind as he did all the fallen Angels without Cruelty for none deserved better at God's Hands 't is not Cruelty in the Potter to make Vessels of Dishonour Praestat esse matulam Principis quam simplex lutum Thus this durus Sermo was urg'd to Christ Objection 3. It is Objected against the Absolute Decree That it makes God guilty of Dissimulation in calling such as are under the Negative part of it to repent c. which is as if God should bid blind Men whose Eyes he had closed to judge of Colours This cannot say they be done seriò but simulatè Answer 1. The Non-Elect's not repenting is not only from want of Power Joh. 6 44. but also from want of Will John 5.40 None are damned because they can do no better but because they will do no better If there were not Will there would be no Hell and this will be the very Hell of Hells that they have been Self-destroyers * Felones de se Cesset voluntas propria et non erit Insernas That never dying Worm is nothing else but a continual Remorse and furious Reffection of the Soul upon its own once wilful Folly as well as upon its now wosul Misery but more of this in its place 2. Paul did not dissemble in bidding the Philippians work out their Salvation yet
Believe or no Obey or no Persevere or no and according to his Observation of their Actings so he determines his Will concerning them thus the Perfection both of the Divine Knowledge and Divine Will is with one Breath denied and such Notions are fitter for the doting Anthropomorphites then for well Instructed Divines for Idea Dei non advenit ei aliunde Argument 4. No Temporal Thing can be the Efficient Cause of our Eternal Election which hath its Existency from all Eternity but Faith Obedience c. are Temporal Things as they are wrought in us in their appointed Time Ergo What is this but to prefer Time before Eternity and to set up a Post-destination instead of Praedestination Yea 't is a plain Denying the Eternity of the Decree for if the Volitions of God be placed behind the Created and Temporary Volitions of Man those Volitions of God cannot be Eternal the contrary whereunto was proved before Argument 5. That which is the Fruit and Effect of the Divine Decree cannot be the Efficient Cause thereof * We may not make that an Antecedent to Election which is but the Consequent of it but Faith Perseverance c. be the Fruits and Effects of the Decree Ergo. That the Assumption is true appears from many Scriptures Joh. 6.37 Such as are given to Christ by this Decree do come to Christ and John 10.26 Others that do not believe the Cause is because they are not of his Sheep Acts 13.48 As mary as were ordained unto Life believed We may not according to the Arminian Notion read it As many as believed were ordained unto Life for this would be a plain Hysterologia a setting the Cart before the Horse as if the Means were ordained before the End We are predestinated that we should be Holy not because we are holy Eph. 1.4 we are fore-ordained to walk in good Works not because we do so Eph. 2.10 We are predestinated to be conformed to the Image of Christ not because we are so Rom. 8.29 It is the Election that obtains Faith and not Faith that obtains the Election Rom. 11.7 and in 2 Tim. 1,9 the Apostle excludes all Works both foreseen and existing shewing that God's graclous Purpose is the Original of all And Paul himself was chosen that he might know the Will of God not that he was foreseen to do so Acts 22.14 and he tells the Thessalonians That God had chosen them to Salvation through Sanctification of the Spirit and Belief of the Truth 2 Thes 2.13 so that we are elected to Faith not for it or from it Paul obtained Mercy to be Faithful 1 Cor. 7.25 not because he was so and Christ chooses us to bring forth Fruit Joh. 15.16 Argument 6. That which sets up an Inferiour Cause before a Superiour ought not to be admitted but the Conditional Decree doth so Ergo. 'T is plain that God is Causa Causarum acknowledgld by Heathens the Cause and the first Cause of all Things and there can be thing no Being but from him as there can be nothing before him Rom. 11.36 Acts 17.28 Rev. 4.11 God is the Chief Efficient Cause and the Illtimate End of all Beings but if any Being have an Antecedency to the Determinations of God's Will this plainly takes away the Dignity of the Supream Cause and makes an Act of Man to be the Superiour Cause of an Act of God yea and of such an Act as is Immanent and Eternal It must needs therefore be a gross Mistake to suppose a Cause of the Will of God either before it besides it or without it and to place a May be as Faith and every Created Being only is Ab Aeterno which becomes a Shall be merely because God hath decreed it to be so before the Decree it-self Faith is a Subalternal Cause of Salvation not a Meritorious Cause as Sin is of Damnation but a dispositive Cause as it makes us meet Partakets of the Inheritance of the Saints in Light but cannot be the Supream Cause of Election Argument 7. That which taketh away the Certainty and Unchangeableness of the Divine Decree ought not to be received but the Conditienal Decree doth so Ergo c. the Assumption is proved if any thing in Man move God to choose Man then the Purpose of God cannot remain firm by him which calleth as in Rom. 9.11 but depends on some contingent Act in Man be it Faith Works or Perseverance and if it depend on our persevering in Faith it cannot be firm as depending on such a Condition which to our last Breath according to the Arminian Doctrine of falling away is uncertain What is this but to make the Divinâ— Decree more changeable than a Decree in Chaâ—cery that is for the Plaintiff to day and againsâ— him to Morrow For the Arminian Hypothesiâ— states the Decree of God after this changeablâ— Dress viz. I will save all if they will obey meâ— but I see they will sin I must permit them buâ— I will condemn them all yet this Decree shall not be peremptory I will send Christ to redeem all to save all again if they will believe buâ— I see they will not I will decree to save sucâ— as I see will believe and persevere in Believing Thus never any changeable Picture made sucâ— changeable Representations as this Conditionaâ— Decree doth of this Unchangeable Decree oâ— God This hath been proved before by many Irrefragable Arguments in Chap. 4. Argument 8. That which maketh us to choose God before God chooses us ought not to be received but this Conditional Decree upon Faith foreseen doth so Ergo c. The Assumption is plain according to the Arminian Doctrine for if God do not choose us before he foresee Faith in us in that Grace of Faith we make our Choice of God in Christ and cleave to him Yea they say further we must be foreseen not only to believe but also to persevere in believing that is not only to chuse God for our God but also to continue in that Choice to the last Moment before we can be fit Objects of God's Choice or Election Then must it necessarily follow that we choose God before he chooses us and we love him before he loves us contrary to these Scriptures John 15.16 1 John 4.19 Argument 9. That which taketh away the Mysteriousness of the Divine Decree ought to be â—ejected but this Doctrine of Faith foreseen doth â—o Ergo. It is dangerous Presumption for Men to â—ake upon them quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Unwashed Hands to unriddle the Arcana Imperij or Deep Mysteries of God with their Carnal Reason where the great Apostle stands at the Gaze cryâ—ng 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oh! â—he Depth How Unsearchable and Who knowâ—th the Mind of the Lord When Paul objects â—s there Unrighteousness in God Rom. 9. 14. â—ad he been of the Arminian Perswasion he would have answered Those are Elected that â—re
must abide in the Ship It was true in Sensu Composito to wit in the Connexion of the End and Means but not In sensu diviso either that the Shipmen should not abide in the Ship or that any Man in the Ship should not be saved 2. Ludovicus the Eleventh King of France under this Temptation was convinc'd in his Sickness of his fond Saying Si salvabor salvabor by his Wise Physitian who told him If your Time be come no Physick I can give will do you good The King pondering that Saying crys out Must I use means for the good of my Body and not of my Soul Hereupon became he upon further Conference and taking Physick to be cured of Soul and Body 3. God's Decree doth not nullifie the Property of Secondary Causes in Natural Things but includes them and disposes of them to their Proper End and so in Things Spiritual God decrees that the Earth should be fruitful this doth not exclude but include that the Sun must shine upon it Showers must water it and the Husbandman must till it as his God instructs him Isa 28.26 God decrees that fifteen Years shall be added to Hezekiah's Life this made him neither careless of his Health nor negligent of his Food he said not Though I run into the Fire or into the Water or drink Poison I shall live so long but Natural Providence in the due Use of Means co worketh so as to bring him on to that Period of Time pre-ordained for him Man's Industry is subservient to God's Decree 't is call'd the Life of our Hands Isa 57.10 we may not tempt the Lord our God Ora labora admotâ manu Invocanda est Minerva 4. The Golden Chain hath so link'd the Means to the End and Sanctification in order to Salvation that God doth infallibly stir up the Elect to the Use of the Means as well as bring them to the End by the Means therefore he promises to sanctifie whom he purposes to save Ezek. 36.26,27 two of those Links to wit Predestination and Glorification are kept fast in God's Hand but the Middle Links are let down from Heaven to us on Earth that we should catch hold on them We may not pluck those Parts of the Chain out of God's Hands or break the Chain to make it Useless The Elect Lady must look to her self 2 John ver 8. though the Decree be absolute the Execution of it is not which two may not be confounded 5. The Arminian Eternal Prescience iufers as absolute a Certainty and Necessity of Events as our Predestination doth for Things must be fore-ordain'd to be before they can be foreseen that they shall be ut suprd so Men may argue from their Grounds If I be Eternally foreseen to believe I shall believe and be saved And o contra yet further they teach Men to say I can repent when I will I may be elected though I live still in Lewdness I have a Free-will to repent on my Death-bed so I may be saved This will make Men remiss indeed but to read the Heart of God towards us thus Absolutely Everlastingly Effectually and Peculiarly doth constrain and unite our Hearts to God for ever Luke 1.74,75 and 1 Cor. 6.20 Cyrus acts freely finding himself fore-ordained Isa 44.21 Objection 7. Reprobation as absolute makes Men desperate Si damnabor damnabor Let me do what I can I shall be danmed I am under a fatal Necessity Answer 1. This is to suck Poison out of a sweet Flower and to dash against the Rock of Ages this is to Stumble at the Word 1 Pet. 2.8 whereunto they were appointed and like prophane Beasts to fall into the Pit that was diggd for better purposes why hath God order'd all things by an Absolute Decree for ever It is that Men should fear before him and not make such desperate Inferences Eccles 3.14 2. The Stoical Opinion of Fate puts God in Subjection to Nature as in Homer's Jupiter Neptune ut supra over-power'd by Fate but the absolute Decree e contra puts Nature in subjection to God and does not necessitate Men to do so much Evil and no more Good tha they do as before largely for God as an Infinite Cause can influence the Will of Man Prov. 21.1 and determine it so as not to destroy the Liberty of it because he determines it in a way suitable to it 's own Nature God acting freely as the First Cause and Man acting freely as the Second Cause in Concurrence not by Constraint 3. No Man may judge himself a Reprobate in this Life excepting in that sin unto Death and so to grow desperate for final Disobedience the infallible Evidence of Reprobation cannot be discover'd till Death We are not to question the Secret Will of God which is the Rule of Events but to mind his Revealed Will which is the Rule of Endeavours and to lay our Souls under his Commands One may fulfil the secret Will of God and do ill as Judas and the Jews in killing Christ Acts 2.23 and one may cross the secret Will of God and do well as David in praying for the Life of his Child which God had decreed should then dye We must look into our own Bosoms and so know what we are in the Bosom of God 4. The Arminian Doctrine God foresaw what good Courses I would take out of my Free-will so did elect me is miserable Comfort to one whose Heart is privy to Myriads of Deviations from God and to tell Men they may be justified and sanctified c. yet for all this may become Reprobates and be damned in the end is desperate Doctrine Whereas our Doctrine is only liable to false Inferences as Christ's was Luk. 18.25 Who then can be saved not of it self but by corrupt Consequences drawn from it CHAP. XI The Second Point Universal Redemption in the sense of the Arminians cannot be a Gospel Truth for these following Arguments and Reason Argument 1. OPera Trinitatis ad extrasunt oequalia God the Father's Election God the Son's Redemption and God the Holy Ghost's Sanctification must be all of equal Extent and Latitude But Universal Redemption in the Arminian Sense makes these unequal therefore c. The Proposition is clear for the Father Word and Spirit are one as in Essence so in Willing Working and Witnessing the Redemption of Sinners Upon Earth Blood is not alone nor Witnesses alone but where Water and Spirit are also So in Heaven the Word witnesses not alone but the Father and Holy Ghost also these three agree in one 1 John 5.6,7,8 Whom the Father elects the Son redeems and the Holy Ghost sanctifies If then there be an Universal Redemption then there must be an Universal Election and an Universal Sanctification and so by consequence an Universal Salvation too That the Son redeems no more than the Father elects is evident from two Scriptures the first is John 5.23 the Son must be honoured as the Father but to say that the
Working this is the fourth Gradation then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies such strength as is in the Arms of Valiant Men that can do great Exploits is the fifth Lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Power that can do all things his Power an Omnipotent Power and surely had there been an Internum Principium in us towards this great Work or any Free-will to Good Paul would not have used all those Gradations nor such a lofty Emphatical Heap of most Divine and Significant Expressions This Work of Regeneration would not then have required the effectual forcible Power of the Valiant Arm of God even such a Power as raised up Christ from the dead whereby he was declared to be the Son of God Acts 2.24 Rom. 1.4 Cadaver fricatione nudâ seipsum nòn resuscitat I need say nothing of the raising up of Ezekiel's dry Bones wherein the Spirit was the Favonian Wind that wholly and solely caused new Life in them Nor of the raising of Lazarus out of the Grave which cost Christ a Prayer above all his other Miracles working and Lazarus contributed no thing to the Work Argument 7. If Moral Perswasion be altogether insufficient of it self to recover Man from his fallen Estate then fallen Man hath no Free-will to good but the Antecedent is true Ergo The Consequent This appears because then God would be only a Moral Cause of Man's Conversion but Man needs more from God and God therein is more to Man therefore c. Then Faith would be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Easie Work and not require such Mighty Power as Eph. 1.19 c. Causes are of three Sorts 1. A Moral Cause which is Improperly and Metaphorically only a Cause because it produceth not properly an Effect only it proposeth Arguments to induce and perswade 2. A Physical Cause which really and truly produceth and Effect this the Schools call an Effectual-Cause 3. A Miraculous Cause is that which worketh above the Course of Nature in producing Effects God in Man's Conversion cannot be only a Moral Cause for these Reasons Reason 1. Then the Working of Faith in us needs not the putting forth of any such Energetical Power as was in raising of Christ from the dead God did more to Christ than Morally perswade him to come out of the Grave and Christ did more to the raising of Lazarus Besides as such like Swasions are alone Ineffectual so dead Carcasses are incapable of them alone in Christ's saying Lazarus come forth there was a mighty Power went along with the Command Dixit sactum est God doth not Verba dare sed rem Reason 2. Moral Perswasions cannot be sufficient to bring sorth super-natural Effects Qualis causa tale causatum as when a Child hath an Apple held out by its Father to come to him the Child is only allured but not enabl'd thereby to come 't is not enough to perswade a Prisoner to come forth but his Chains must be struck off and the Prison Doors must be opened Acts 12.6,7,10 so must have a Physical Cause also Phil. 2.13 Reason 3. Yet Man is more than a Prisoner and stands therefore in need of a better Plaister for his Sore than a Moral Swasion which is not so much as a Removens prohibens which is only a Causa sine quâ non and so no proper Cause at all for he is dead in sin so must not have only Gratiam excitantem et moraliter suadentem but also Gratiam sanantem et vivificantem an healing and quickening Grace which this can never do Nemo fortunoe suae faber est nifi subordinate Reason 4. Then God hath no greater Influence in converting Man than Satan hath in perverting him to his Destruction he hath a perswading Slight but no Enforcing Might he may sollicit but he cannot compel Infirmus hostis est qui non potest vincere nifi volentem saith Hierom hence we are bid to resist him with peremptory Negatives and then he cannot touch us tactu qualitativo with his deadly touches Now to ascribe no more Power to the Creator than to his Creature Satan is to narrow it below Divine Majesty and to derogate exceedingly from Omnipotency Argument 8. The Eighth Argument further illustrates this Truth that more than a Moral Swasion is necessary to recover fallen Man if Christ be All in All in Matters of Salvation to us then Man is nothing in himself as to that Work and hath not a Free-will to Good so must stand in need of more than moral Swasions but the Antecedent is true Col. 3.11 Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ergo the Consequent This is manifest for these Reasons following Reason 1. Christ's first Work in order to Salvation is to bore the Ear which is stopped like the Adders to the Charms of the Charmer Psal 58.4,5 Christ gives the Understanding Ear Deut. 29.4 Psalm 40.6 Job 36.10 Isâ—… 50.4 This moral Perswasion cannot alone remove we naturally reject the Counsel of God Luke 7.30 Reason 2. Christ opens not only the Ear but also the Heart Acts 16.14 The Lord open'd the Heart of Lydia not she her own Heart which she might have done if she had a Free-will to Good the Key of the Heart as doth the Keys of the Heavens of Hell and of the Womb hangs at Christ's Girdle He soutteth and no Man can open no not our selves our own Hearts Much less will moral Swasion be effectual Reason 3. Besides Christ there is no Saviour but this Hypothesis makes Man a Co-Saviour with Christ as if there were an halfing of it 'twixt the Grace of Christ and the Will of Man and the latter dividing the Spoil with the former yea deserving the greater share for if Christ be only a Monitor and perswade to Good then Man 's own Will is the principal Author of its own Goodness and he makes himself to differ from others hath something that he receiv'd not at Conversion 1 Cor. 4.7 and whereof to boast of before God Rom. 11.18 Swasion leaves the admonish'd Will to its own Indifferency not changing it at all so Man becomes his own Saviour not Christ or however not Christ only how then is Christ All in All Then Christ is not our Creditor but we are Debtors to Free-will Argument 9. The Ninth Argument still adding more Lustre and Light to the former is If fallen Man must be drawn to Goodness then hath he no Free-will to Good and moral Swasion cannot be sufficient alone but the former is true John 6.44 12.32 Cant. 1.3 Ergo the latter The Antecedent is prov'd Drawing is a Bringing of any thing out of its proper Course and Channel by a Violent and Over-pouring Influence from without and not from an Innate Power or Principle from within Jet draws Straw the Load-stone Iron and the North-pole the Sea-man's Compass so the Sun the Heliotrope It is not said Lead but Draw in Drawing there is less Will and more Violence than in Leading and though