|, ANTIDOTE w ely ses mygorty fo ime AGAINST oda AG PANS Arminianifm: i oR 15}.A Succin® DISCOURSE, to Enervate and Confute all the five Points thereof, to wit, PredeBination grounded up- (on Man's forefeen Works. iniverat ‘Redemp- Sufficient Grace in All. The Power of ‘Man's Freewill in Comverfion, and The Pof- | fibilisy of True Saints falling away Totally and Finally, All which are ‘Demonftrated here to be Damnable Errours, ‘both by V1 Scripures and Reafon, 8c. All Undeniable and Uncontroulable. Publithed for Publick Good By CHRISTOPHER NESS, ‘Author of the Hiftery and agjtery ofthe Od and ‘New Teftament, and of many tore Books,67¢+ In magnis voluiffe fat eft. Diffcilinm facilis eft Veniae LONDON, Printed by Rs Tooke for The. Cec tne Bible and Three Leggs, over Grocers Hall, in the Poulirep. 1700+' PREFACE. . Candid READER, Bferve thofe Fem Conffderations : ‘Althy? this Enchividion, or Small 3 Manual and Portable Pocket- S. Book "be wery little in it Self and Subjtance, x yet oughe it nor sherefore ta be defpfed : For, Ao Finlt, We read bow the Mighty Angel of the Covenant, bad avery little Book in Whit Hand, Rev. 10. 2. The Greek Word is * [ idaieider |) not Biaror, bue a Threefold ¥ Diminurive, as Liber, Libellus and Libe . Thele- aud many. other great Abomivations, Have been difcover'd in che ‘Chambers of Imagery in cur Days, which ine deed axe nothing but the Frothy Exuberancies of Wanton Wits, meafaring fiupernatural Myftee ties and the abfirufett Points of Di- Vivity, with the Crooked Mecewand —Lutber of Degenerate Realon: This Word “C Quare faith Lauter, hath undone many @ “Soul, that muft Know’a Reafon of all Godt ‘ Aétings; yea, of thofe too high for ws, and “wherein Reafon is a Kool s thus. ( faith’ he) } «Men put themfelves between the Door and the “ Hinges, in fearching into the Secret Counlels “of God, But in thele Points te was once well” fald,, Da saibi baptizatam Rationem, Give mea mortified Reafon ; for, to preferibe to God's in- finite Underftanding, and to allow him no Rea fons to guide his Determinations by, but what we are acquainted withal, is Extreamly Arrogant and Supercilious : Stulta’ Dei fume eredenda (as fond Man calls them ) et Impia Di faciends 5 to wit, fitch as Carnal Reafon accounceth foolith, and wicked: Reafon faith, Ex wibile nihil fir, but Faith fays, Ex mibilo onmias Reafon mult nei- ther be the Rule to. meafire Faith by, Ror the fudge: We may give a Reafon of our Believ- Ing, "to wit, becaule it is Writeens but not of all Things believed, as why actb was loved: and Ejauw hated, before they had done elther Good or Evil; this was the Countel of God's own Will : Touching fiich fublime Myfteries, aor Faith flands upon Two fixte Bottoms, the B3 FortAn Antidote Fiji is, that the Being, Witilom and Power of God doth Infinitely traufeend Ours, fo may re- veal ‘Matters far ‘bove ‘our Reach: The Second is, That whatfoever God reveals isundoubtedly tune, and co be believed, alchough the Bottom of it cannot be founded by the Line of our Reafon becaufe Man's Keafon js not abfolute, but varioully limiced,, perplexed with its own Frailty, and De- fedtive in its own Adtings. €HAP. IL Of Predettination, which is the Fixft Point ia Controverfie. Redeftinatfon is the Decree of God, whereby Caccording co the Counfel of his own Will ) he }; fore-svdained fome of Mankind to Frermal 1if®, and relufed or paffed by others tor the Praife of his Glorious Merey and Juftice, Ron, 9.22, 23. Some are. Vellels of Mercy, and others ave Vellels of Wrath: Ina great Houle various Vellels are for Ule and Ornament s both Vellels of Honour and Vellels of Dithonour, 2 Tim, 2.30. and the Mafler of the Houfe can wilely ule all his Vellels {For this caufe did I reife up thee, 8cc. | God hath his tle even of Phe- righ, and of the “Churches greatelt Enemies ; if fe be but Skullion work, to brighten Veffels of Merey by chem 5 and Gr hath not appointed ws to Wrgth, but co obtain Salvation, 1 Thef.5. 9. Tie Pafnision af it It 7 Teis call Definatio, as ic compretends a De» termined Ovder-of the Means co the End, [ Defti= rnarus ad finery deftingene etiam ad media’) and ‘tis alld Predelizavion, becait Gol appointed this Order in and with himfelt, betore the A@ual Exi= fivace of thofe Things fo ordered. ‘The Greek Woil sesaicesees, fignifies a Fore-eparating for God's {pecial Utes as Traet was feparared trom among. all the Nations of the World, to be God's peculiar Evkerirance, So God tells them, Levit. ao.2g. TYTN, Hibdaleé, which the Seprua- gin read dhercian, Thave feparated yon, xo wit, 0 fulne( of Time 5 {0 wgsueizay T have feparated! you from the common’ Mals of fini] Mankind co become Veffels of Mercy, Members of Cheift, and ‘Temples of the Holy Ghott, before all time, ever’ from all Eternity : As Divine Prelcience is fome- tlmes largely taken for Predeftination, Rem. r1.2. Gad bath nor cal opis: People whore be did forcknow, [is argofyro that is, whom he did predeft- tiete: So vinguftine de bono perfeveran. cap. 18. urges apainft the Pelagians» In like mannery Predeftinacion {s taken ftritly and Synechdochie cally, for Eleétion it felf. Kom.8. 30. fiph. 1.5 ‘and accordingly 1 fhall_handle ic ip this toliow- ing, Treatife, wing the Word Eleétion and Pree deitination promileuoufly, Tels afo called In the Definition a Divine Decree (as the Genus of it) becaufe it containsin ic the Determinate Counfel of God, and the Coun~ fal of hisown Wills ds 4.29. Eph x. 17. dn winging to pafs fuch. and fuch Ends, by fuch and fitch Means. This Is tn Scripture Phrafe cessed fund BOS 2.236 ralph) Gad Th B's a again? Arminiani{m.Se eeceaeaiainaaadall to An Antidote ‘complifhment of them in their proper Seafon : The Decvee will bring forth, Zep. 2. 2. and it is bigebelly'd till chen: Evety ‘Thing hath its Accomplithinenc in ‘Time, which was decreed to. ‘fall out from all Eterate, The Sixth Reafon. Tt Flumare + Reafon 6 — Concerniments have this Encomium, that thele are Antient Things, as Chron. 4.22. How much more the Divine De+ ‘ree, which is tot the Work of Yeflerday, ( m+ ade weoyeppeuncssor] of old ordained, Jude 4. Hf the Negative Part of Predeftination, then. rmuch mare the pofitive part: God's purpofe of loving Faceb, as well as hating Efaus was belore they had done either Geod-or Evil. againft Arminianifm. . 11 qu, & Terminm ad quem the Means and the End.) not only as they may be, but alfo as they, ‘hall be by his Divine Determination. ~ Arfc, 2. Prafcience, or Fore-knowledge, is taken for God's Love from E:ernity.{ as xgoeyro J 185 pracamavit, whom he fore-loved: So Zanaby reads it, Whom he fore-knew, not only with the Knowledge of Obfervation, but with the Knows ledge of Approbation alfo; he fore-knew them to be his: So it is Predeftination It felt, or dadous wor, Rom. 11. 2. wt fupra, page s. and to grant lan Eternal Prefcience without an Eternal Pree ideftination, is to break the Links of that Golden Chain in Rom. 8.29, 30. : Anfov. 3. "The Lutherans grant a Predeftination ternal to the Eleét only, but to the Non Bleek only a Preience or Nake Fore-fight (with: lout any Pew-ordination ) leaft they fhould make (God the Author of the Creatures Sin and Ruine s. Hut thefe Men fear where no Fear is, for the Iworft Evil AG chat ever was in the World ( to wit, the Murdering of (the Priace of Glory els Chrift ) did not only tall under che Fores knowledge of God, but alfo under his Deter-. Iminate Countel, Alte 2.23. & 4. 28. "ewas nor. barely fore-knowa, but nichangeably determined, Anjos. 4. ‘Thowgh it be granted, chat the Object. Some Odjedt, faying, We gram God's Preleicnec, or Per*-kroveledge 10 be Eternal, bit rot his Predefiir tion 5 shat Cloice or Kleéflon God memions 1 Cor. 12728, 29. maf be a Tenpora, not Eneynil Biedtion. Anfw..1 Ant virft, This Prefcience or Fore- Knowledge of Things that [ way } come to pals, doth goe betore the Decree of Predeftina:ion 5 thus ce Apottle ranks them Kom 8.29, 30. but the Fore knowledge of things that [ Shall eome to pals, mult follow the Decree.” For” things mutt tint be decreed, and chen foreften in that [Apoftle {peaks of an Eleétion or Choice ‘Terme Being which they have in the Decrees In chis flporal, inthac x Cer. 27, 8c. yet that fignifies Iaeer Sexce,Prefetence prefuppoles Predettination; Jno more nae owe Vocation,s and Temporal Ree Ipcobation intimates no mofe than Men's Obdue ration the Accomplifhvect of both which is feranted co be in Time, fo may not be confounded. wich this Eternal. Decree of Gol, bus are Fi anil EAtvets of ice Cow Kyonn unto God are alt bis Works from the Be gimning of he World, ARS 15.18. God hath oot en Imperied, but @’Thorough Kore-knowledye of sail farms Fhlugs(both conceraing the Tetminun ¢ qh,vy. An Antidote againft Arminianifm. 13 x, Hath God given-us a Room | pefs d,, 136 in Y 1d whe Confesteries, in his Hleare before. we did any Pin one thee ke he Vit bad | sin ten, be eh ea NE Tp ay fie a ety ee Cyea, the belt Room ) in our Hearts, who ne-gis 20 Creared Heine can literpofe ‘ewixt, the sored evil to us? Defire and the Doing, to hinder their Meeting 2. Is God's Love Eternal (.¢ parte ante] then toBether 5 Numb 23: 191 God is not 4 Dan shat be Satan eannot get beyond, ot betwixt this Love id Bey or the Sen of fer that be fhuld repent cot God and us, for ic was betove the World wasj Ma) 3 6 Ham God, I change mt. Jam, t. 47. No ghd ip before Saten was. futon of changing in bim, The Counfl ofthe Lord 3. Aufine cells a.curious Fool, ( that asked Pe! Hand, and the Thoughts of bis Heart to 4 Then, whist God did before the World was made Jp 12%, Geterations. Dial 33. 11. Many Devices ere shat he made Hell for fuch as him: But chill "gta" roy. ct bu the Coun pelted th ' jl land. Prov. 19. 11. Manisa poor change- teaches sy that Gaal was choofig us fo himfell bie Creature, and changes his Mind ofter than 4 If fo, chen chy Suinthip and Sufferings have RS Garment, both from the Darknels of his Une Beernal Glory weap'd up in them ; all this Com (re fometting that he faw not before ; but there is no fuch Imperfeétion in God, _All shing s are naked before bim, ( Wleogunioyedve. |) diffeéted, or with their Faces” upward, Heb. 4.13. He knows C quafi uno intuitu ) all his Works (their Na- tures and Circumitanees) as perfectly in the Bes ginning of che World, ss he will do atthe End Of it and he abides [till in one Mind when his Difpenfations are changed, for he decreed the Change of them from all Eternity. Resfon 2.. Tt flands upon an Unchangea ble Foundation, to wit, that Rock of Ages, fe/us Chrift, the fame Tellerday, 9 Dayy and for Ever, fort is loft in the contrary Do@trine. CHAP. WW. Of the Second-Property of the Divin Decree, it s Unchangeable, Te sent Beery ofthe Divine Dec i it is Wnchangesble +. Hence “tis compared to Mountain of Brals, Zech. 6. 1. and ‘ts calld 7 eudasdev ‘is Barsisy the Immucability. of Counfel, Heb. 6. 17. This is made Evident by fim dry. Reafons. As, Reafon x. ‘The Divine Decree hath an Un changeable Fountain, vo wit the Unchangeable nel Heb. 13.8, Asthe firft Alam was the Founda> tiog fone in the Decree of Creation 5 {0 the Ser cond Adem was.the. Foundation ftone in the Des case of HleCion God huch ieled us in him, Epo.14 an Antidote againfE ‘Arminianilm. 15 Eph. 1. 3. [ and we fhall be bleed } he hah Time, Rev. 6. 11. and can neither be increafed chofen ws in him, v. 4. pardon’d us io him, v.7-fF nor diminithed, This Is to be rejoiced in above feal'd us in himy v. 13» buile us io up him, Col..f Dominion’ over Devils, Luke 10. 20. which ( if 2.7. and conpleated us in him, v. 10, according our Names may be writcen in Heaven to Diy, 6 his Purpole and Grace which was given us laud blotted out co Morrow ) would be no IN Chrift Jefus before the World began 2 Tim, Mfuch Ground of Joy : If the Decrees of the Medes 1.9, All thole AGs of Grace are {sid to be ( tn | land Perfizns ( which were but Writings on Earth) Giri, and Chri himtelf was under Divine ff were woalterable, Day. ¢. 8. how much more Ordination, 1 Pet. 1. 20, and is called the Eleét Mthe Decrees of the great God written in Heaven Scone, 1 Pers a, 4. rift isthe firt Perfon Eleéied, malt be Unchangeable > Mult Pilate fay, Quod (Ha. 42. 1 Be Mats 12. 18. Bebold my Servant Wri, foripf shat is, my Writing fhall not yohom Ibave cbofen) as Alans was the firftPerfon flalered s and fhall not God fay fo much more? created, Chrift was cholen asthe Head, and we (IT from (faith Solonon ) that whet God doth, it ashis Members therefore are we faid’to be gi- Mb! be for ever ; Ecclel. 3. 14. Nothing, can be yen to Corll: Jory, Now fo longa his, puto it hoz anything aken from it, his Coun Foundation ftendeth fore, fo long doth the Super- lel thall and, Prov. to. 21. hd the Sun may Mrugture remain unchangeable, tke Temple flood fMfooner be ftop'd in his Courfe, than God hine fiyoly upon chofe ‘Two- Pillars [ fachin and jidered of his Work or in his Will : Nature, Au- Low, ince. Stability and Strength § Jo the De- flgels, Devils, Mens may all be refited, and fo cree of Eleion ftandeth fre upon Chrift the Amite of their Defign not fo God, for who hath Foundation, and none can pluckan Eleée Sout (relied his Will? Alt chole Chariots of Humane from off this Foundation 5 Hove can pluck any MOvcurrences and Difpenfations, come forth from: of [ Hit] out of his Hands, Fobn 10. 28. Chritt between thofe Mountalns of Brafs, the Unalee. Will ole none that are given co him, Jen [frable Decrees of God, Zech. 6. 1, And fhould ie & 39. : ‘ranted, that one Soul may be blotted oue Reafin'3. "is Unchangeable, becaule it ‘is a is Book of Life (this Writing in Heaven ) Decree writen in Heavens and fo above the then is iepoffible that all may be fo, and'by cone Keach of either Angry Men, oF Enraged De- leyuence it may be fuppofedy, that that Book vils to cancel: God kncweth who are his, 2 Tim. may become Empty and Ufelels as wafle Paper, 2.19, the Afembly of the Firft-borr: written in Mand that Chrift may be an Head without a Heaven, Heb. 12.23. Thence is it called the [PBoly. Lamb's Book of Life, which contains a Catalopue if Resfon 4. ‘Tis Unchangeable, for the Decree of the Elegt, determined by the Uoalcerable feoncerning the End includes the Means to thac Conufel of Gedl, which Nanibec hath aiolilling End, and binds them all togetter with an Tie ‘Time, agabie16 An Antidote fragable Chain which can never be broken, Rom®, 30. Therefore the Parte of God concerning Elton uff fland, Rom. 9, 11:.God doth not decree the End without the Means, nor the Means withoue, the Ends but both together. As a Parpole for Building includes the Hewing. of Stone, and Squaring of Timber, aid all other Materials for Tuilding-work: And as a Decree for War im- plies Arms, Horfes, Ammunition, and all Wat- Jike Provitions:. So here, all that ate Eleéted, to Salvation, are Eleéted ‘to San@tification too ; God ordains to the. Means, as. well as to the End. its 13. 48. As many as were erdeined un. 40 Life believed : God hath before ordained that we thould walk in Good Works, Eph, 2.10, We aig Teter unto Obedience, through the Sane 4, A Name wrle in Heaven Coneferies. ati ion of the Spirit ; 1 Pet. 1. 2,4. and une. ‘Thief, no Ruff, no Moth. fo Faith, Tit. x1. And God hath appoineed Theo: Bove se gathers ie). better than to be er Togical Vertue to be the Way to Glory, 2 Per, rolled in Metropolitan Corporatons.or at Daugh- 1, 3. therefore God hath promifed to’ fanifie| iCourts,’tis a Name better than of Sons an¢ whom he hath purpofed to fave : We teach with. ters, a'free Denizon of Heaven. fais yer: Cigehine, that Election is Preparato et Gretieet MS Stewrgh we be changeable Greateres, Oe Gloria, ‘tis an Ordaining to Grace as well as t0 lunchangeable Love is towards us, that keeps Glory 5 and it Grace and. Glory mect not both [ries Feit of us than we EEE lhe together (aut vinceretur aut falleretur Dew leis 3. ‘Tis Infinite Condefcenfion ce 7 e font thet, God iat be. conquered or deceived: In Gai theall hold «poor Lump of Tere our Predetination therefore, the Means of Salvation Weis Words. ‘Jobn 10.28, 29. as to fecur are no lels abfolutely decreed then Salvation it Untereft to all Eternity, 1 Pete tit 5+ felf: We may not conceive, that God's Decres runs alter this Form, 1 will predelinae Peter ro Salvatisn, if it flould happen fo, shat be deth believe and perevere: ut sather thus, I do predeftinas Veter to Salvation, sebich that be may infllsly. obtain, I wilt give ‘him botip Faish and Perfeverance 5, otlier; againft Arminianifm. 17 be) dpelan Decree would not hs hei eoeke Foundation wold noe ied re, 2 Zim, 2.19, yen, and God's Gifts wou pe be uch without Repentance, Rem. a dati eae hoe ‘the EleGlion, v. 28. if God di ol sig co give toe Means that ae conditional hn the Execution of the Decree, (to wit, Feithand rfererance) to. his EleGed Ones, and i he nid not below on them Power aida Wil ertorm thofe Conditions, herenpon the Co- yenant of Grace runs inthis Tenure, ae ie ad al al will make you foe CHARB.; : ~~ againf Arminianitin: 19 Redfon 2. IF God be God, if he be an Al- ighty, All-wife, All-iree and_an All-difpofing Rad, then his Decree of Eleétion muft be Ab- utes for a conditional Decree makes a condi- Fonal God, and plainly ungods hin’, 'y afecibing uch Imperteétions to him as are unworthy of his ajelty, and below his Divine Being. As, Firft, It oppofes his Omnipo- acy : If fome Condittons be 1 oppoes rit. ntecedaneous to the Will of bis Onmipoten- ad, then the fame are Ante- o% dent alfo to the Power of God. ils muft be true, for his Power ( as determi- ed by his Will) isthe Caufe of all things 5 then it was not in God's Power to fave more than are co be faved, or to damn fewer" than are co be imned if the Decree of God be preedeterml- xd by contingent Aas in Men, If the Aétings Divine Omnipotency depend upon the con- Ingen Adings fn the Creare, then God mutt iy, Twill ele& all if they will believe; then mutt God think, they can believe without him, and fo he is not Omalpotent. Is ft not: fafer to fay, that God will give us this Faith, that brings us from the Conditional to the Afolute Decree? Beidess the former Hypa pts a Lye fupon Cheitt (who was Truth ft (elf) both in faying, that he could of very Stones raife up Children uno Abrabam, and that he could fend for Legions of Angels to deliver him from his Enemies. Secondly, Te takes away the —adly. Ieoppofes: Glory of Divine Wildom, In or- bis Wifdom. dering all Occurrences of things, 18 An Antidote . CHAP. V. Of the Third Property of the De. cree, to wit, It ss Abfolute. HE Thin! Property of the Divitte Decree! is, It is Abfolure in refpeét of the Effie cient Impulfive Caufe, which cannot be any Thidg Extra Deum, chele Reafons evince. Reson 1. If the Divine Decree be Eternal, ic mutt be Abfoluce, for nothing can be affigned before Eternal, t0 go before it as the Efficient Caufe of it. ‘There can be no Caufe of Pre- deftination afligned Rused adium pradetinantis,| for there cannot bea Caufe of the Will of God: Quead atlum vslemis, -becaufe it is aus prime| rims, Ic is an Imntanent AG of the Divine Will, ‘and fo not only the Caufe, bat alfo the firft Canfe of all Created Beings ; and therefore can- not Cin any good Senfe } be faid to depend up. on fore-feen Tranfiene Adts in che ‘Creature, {0 by Confequence muft be an Abfohute AG, un- Jel we will make Volitioner Dei, Bec, the: Voli- tlons of God to come behind the Created. and Temporary Volitions of Man s which is grofly abfurd: And if thofe Contingent Ads (ofc Creatures believing and perlevering ) have a Futurition before God's Decree, It does not only deny God tobe the firft Caule of all ‘Things, busi alfo quite dfanuls the Eternity of Gol Decree, which was proved to be Eternal in Chap. the 3de Reafon tor “ so mmm " RE TATE AE 7 MT Ne ; ‘3 mE| x againft Axminianifm. 24 20 An Antidote gee for if Peter mult be willing to believe befe God's Decree coricerning Peter, then Divine Wit| dom doth not (at all) deeriine about the Or der of things, but Order is absg; prim oriil ante, and that which happens to Day might have happened Yefterday + And the Mafter of the ry of his All-difpofing Prom gly. 1 opofes dence : Lf bis Decree be not bis Providence. \bfolure, how can God ( other fe) be fald wholly to difpofe of Lots, Prev! 16 3+ that are caft Into the Lap? Shall we J, that the Lot of the Apoftlethip fell to. Mlar- bies by chance, and thar it was not abfolutely tdained and ordered by the Lord, AAs 1.26, 10 whom the Apoftles prayed, ¥. 24. and not £0 Fortune? Thus the Lord found out cban he Irael's Curfe, and Saul co be Tjraet's King, ys whole, Dibotng of Lore in the Laps hus God is faid to deliver the Man into che lands of the Hewer of Wood, to be flain by the Heal Aying from the Helve upén his Head, Deut. eg. 5. with Exed. at. 13. Kane gral o Dew cijonit, Man purpofeth but God difpofeth ; be- lency > For if Peter's Believ.icaule God by an Abfolute Decree hath fore-or- {ng and Jude's not Believing, mutt be ancece-idalned all things that do come to pals: ‘They dent to the Decree of God concerntag them,.gdo not fall our cafually, and beyond God's In: fhen God hath not an Abfolute Dominion over(§ tention; thus itis fald, Zt bebovved Gbrift to fuffer, his own Creatures ; but Peter and Fudes makeff Like 24. 44, 46. ando thofe things we are ap’ themfelves the formal Objeét of Election andi{ pointed, 1 Tbef. 3.3. and Goddels Forsute cannot Non-EleGtion, and the Rewer hath’ not an Arbi-.{ make void the Counfel of God, Mfz. 14. 27. 8 trary Freedom, .to make this Lump of Clay aff 46. 10,11. Vellel of Honour, and that a Velfe) of Difhonour | Resfon 3. If the Will of the Potter be an according, to his Pleafure s but this Diference § Abfolute Will over his Pots, then much more, arifes more from the Quaifty of the Clay, then [isthe Will of God an Abfoluce Will over Man- from the Will of the Potters and God's Will kind, It is God's own Comparifon, Rom. Cerein ) mu have Dependency on the Will J 20. God doth not compare hirfelf in his of Man for its Determinations, which plainly vine Decree toa Goldimith. For 1. A Gold- overthrows the Independency of God. finith hath coftly Materials, fuch ‘as Silver and Gold, whlch ys fore Obligations upon hlmto make riding on ap Affe to Ferufilera (ech. 5+ 9. was to be fulfleds ven ard Msn aight Lae fall'a before the Angels, and many fuch Ocs Gurrences might have happen'd otherwile in the World, whatever the Wildom of God hath de, termin'd to the contrary. Thirdly, Te takes away the 3dly.Te oppe- Glory of God's Abfolute Liberty, Ges bis Freedom. of his ArblearinelS and_ Inde, = Fourthly,PSE RR 4 22 An Antidote W againff Arminianifm. 23 make Honourable Veflels. 2. The Goldfinith makes curious Velfels oft-times for the Pride and Luxury of Men, yea, fometimes fich as are re- dundane and, fuperflaous ; and Mens adoring the Gods of Silver and of Gold in thofe Honoured Veffels, doth truly change them into Veflels of | Difhonours bist God is compared (by himfelf ) | to Potters for, 1. The Materials of a Porter fare Vile and Sordid, to wit, Clsy. So more ane ‘fwering fallen Mankind, out of which God mae kketh his choice: We are not only Clav, $b 4. 19, butfintul Clay, thro’ the Fall. 2, The very Veilels of Dithonour which the Porter makes, are for the Necefities and Coaveniencies of the Houthold, 2 Tim,2. 20. thegrear Houfholler mutt shave Velfels of all forts, fome for Inferiour Wes, | as well as others for Honourable Service. 3. The + Potter doth not make this Difference ‘amony Ais Pots, from any forefeen inherent Goodnels in his Clay (for the whole Lump before him is vof an Equal Temper and Qualiev ): bur from the -pleafure of his ow Will: Thus the Potter's ‘Power over his Materials is: clearer from Excep- tion than that of the Goldfmieh, fo mores rates the: Abfolutenels of God's Will it choice both of Veilels of Honour and elle Dithonour. ; Yet is not the Argument «piri Argum. «but a Mini : Rory xf, The Miaori, ty. Diftance ‘wixt che Clay and the Potter, is but, a finite Diflance, the Diftance ‘ewixe one Creatute’and another, animate and inanimate ; but the Diftance ‘twixt God and Mankind, {s Infinite, not only the i cura) tural Diftance ‘twixt God and us as we are Crea- tures, but alfo the Moral Diftance “ewixe God and Us as we ate Sinners: ally. The Porter mutt have his Clay fade to'his Hand, though ha temper it for his Work, when he bith found ie ours but the geeat God creates his own Clay. He crested. the Earth oat of which Man wes formed, Gen. 1.1. 8 2. 7. It follows then, that God hath not only as mich more Power over Mankind as he Potter hath over his Pots ( which the makech Bafe or Noble according to-his Will ) : but much more for thofe ewo Realons aforefaid’s it eheDoeter by an Abjolute Will:difpote of his Pots; see udivters much more God : 1. If this Abfolute Will of — Confoftaries. God be the Univerfal Caule of . all things, then no Event can fall beyond or befides God’s Will, and Fortune (in the Senfe of the Gentiles ) is bue the Devil's ‘Blafphemous Spite ‘gon Divine Providence. 2. God's abfolute Will ‘cannot be refifted, Ran 2. i 5 he ie willed ey fall come to pals, Ua. 14.24. Plal. 114.3. Fob 42.2. there is no hindering of the Execution of his Will. 3. Then learn we Submifiion to the ‘Will of God declared, Proud ( yee Britcle ) Clay will be knocking their fides againit the Abfoluce Will of God till they breck in pleces 5 fu did Monijah, 1 Kings $+ wert 1 Chron, 22. 9. when Solomon muft rule. CHAP.Ta Autidote ' again Arminianifm. 2 5 in Ail 7 oD God Rood in need of any fach Objeés, is to deny the Perfeétion of God : God was infinitely happy in bimfelf, and nee ‘ded not to have looked out CHAP. VL ‘of himfelf for any additional Happine's, and there- he Din. Wet elf an Humblng af bint oon N=. downon Things in Heaven, much mote an Things Of the Fourth Property of eee “on Earth 5 kim 5, ie mult recs throne is cree, ti - 'd. . be Granted that he needed them not, bue woul wins Decreey . sf have beet God bltfed tor Ever without theme Bi ctakgnoe Gnd AGRE 2. Nor inte At shy 5 as “ mu are Neceflary by a Moral ligation 5 was T he Freeney oe noe Necellary but under ‘no Moral Obligation to Mans he het dene tee aetenly from the Pleafure of Got Man no weeng if he had never willed Man to a Free Agent, and coonet fs i ‘aay of | PS; much lels to be Holy and Heppy + God wes gation, fo as to Neoefitee. hin is ff Net bound roany of his tions conceining Mans Dbligrremtdons eo -the Creare, but a8 { either Eleétion, Vocation, Juftifation, exe. tor is oul pleated out of his own’ Free Love to ) gUirt lledtion, Debtor to Man any other way, ee Nl thanas he makes himlelf a Debtot of his own good the fp Béalire: As fa his Promifes, bis Love movd Reafon 1, ‘The Firft Argument tO. ree Dee -him to make them, and his Trath binds him to f the Divine Decree’ is, Suc Freenefs of the Divine perform them ; otherwile thole Adlions would Ere as paffeth wichout any Obligation to Necef- f° Prt/sem Shem Del . the paling off, muft meds have the Pea- Vary to the, Tenure often ae sone erty of Preenegs but te fewas wth Beany | makes the whole Work of Mans, Salvecion nt vie pers wu be ‘ther in refpete of e- frre Novia equa Mouves: Nether, i FAQs, or of Motives; but fetise or of AGS, Fir, In the Creatures, Not, Secondly, Chrilt, hot obliged in any of thofe Refpects. There Fir, Not in the Creatare it fore, @*c. fel, for the Being of the Crete 1. Note ste 4 : jets for God y lt, i ed Macy of ng es aay, SCG mere Shand cen Eki ‘rany Repoias and onc Happy fo Kine Good Works of the Creature Of God, fo could Ele or any Meare and would have been £0 cee the Moxive thereot “cic could not fore for ever without elsher of them 5 ad #8 ac fe any Faith or Works antecedeatly to his own, feta enh wii eh ad aud t9 afr ohne ¢ Pure26 An Antidote Parpofe and Decree, but in his Purpofe and Decree of giving them boths It Maffi corrupid. C which, the* Are iiians affent to) nothing thatis good can be forefeen, but what is caufed by that Grace which was eternally prepared for them 4n the Decree of Predeltination, and aétually ap- plied in the EffeGual Vocation : So that Faith Bs forelee is but a Myybe, and the Decree or Will of God caufeth ic to become a Shal.be and therefore it cannot (ia any good. Senfe ) be the Moving Caufe of the{Decree, for then muftit be.the Caufe of its own Caufe: Buc of this Point much more; when I come to cone fate the Conditions Decree. jecondly, Nor is Chrift him~ a, Not in fell the moving Caufe of the Chrift Divine Decree ; for Chrift is che Effet of God's Eternal Love, not the Caule of it, Joba 3. 16, God fo loved the World that be gave bis Son; There isa Sic with- ‘out a Sicut, and God's Love gives Chrift ; Chrift fg not the Caufe of this Eternal Love, tho’ he ie the Caule of our Salvation (which is the ‘Application of the Divine Decree ) but not of the Decree of Love it (elf. Therefore we are. {aid to be Eleéted in Chrift, but never for Chritts for Chrift is an Bledt One himfelf, asis thewed before ; God willeth to fave us for Chrift, but * Arminius inthe witeofbis {four Divine De- eres. not for Chrift willeeh he us to be faved; ac cording to that Thefis in the Schools, Deus wult Beco rer ny in rer wl, Chil indeed ) was the fill cholea, for the, Head come | againft Arminianifm. 2 comes frit out of the Womb of Predeltinating Love, and chen the Members ; yet, though he be firit chofen to: that Glory which’ became him as an Head, he is not che Canto why we ate Calfo ) cholen: Even as the fic Alam is not the Caufe why God did love me, fo that I thould bea Maa and have this Natural Being ; though in and through him I com: to have this Being So Chrift is not the Caufe why God did love me, fo that Ifhoald bea Chritian and have a Super-natural Being, a Life above Nature, even the Life of Gracey though I attain to it and ree ceive it through him, in him, and for his fake. The Leve of God as immediately cometh from himifelf co me as to Chrift, he was fore-ordained to be our Heal, 1 Pu. 1.20. as we to be hig Members 5 Thur we ere Chrifts and Chrif ir Gods, Cor, 4 (22023: a8 the EAE of his Love to his Ele&t from all Eternity. Reafon 2, The Second Argument to prove the Freenefs of the Divine Decree is, that which the Word of God affirms to be a’Fiee AQ, an AGb of Grace and not of Debt, an A@ of Love and Special Favour founded upon the meer good jeafure of God, muft be accordingly believed to be fo by us, burthe Word of God doth all this Ergo, Mat, 11.26. Even fo, O Father it plefed thee, Luke r2. 32. I plecfeth your Father 10 give you the Singdoms Tim, Ue was a Gracious Parpofein God from.all Eternity. Eph. 1. 559 11 Pauls re- peated pigbanems is, the Pleature of his own Will, the Pleaffe of his own Will, the Counfel of his ‘own Will,out more filly in chat Rew.9-13,15. ex- Ce emplifying28 An Antidote < emplifying this Truth in Facob and Efau: Bosh, the Prophet and the Apoftle makes thls Inflance? tthe fullett Exemplification of E:ee Election, de. Rom, 9. 11. They do not bring in for aj. ince, that of Cain and bel in the beginning of the Old World 5 or that of shem and Ham in the beginning of the New World ; but this of Fucdband Efeu. For, (1.) Thele two were Bratres ero yet not Anims )at one and the fame time, they lald together ia the fame Womb, aad were born at the fume time ( for Jacob took hold of Efau’'s Heel ) fo the contrary Difpofal of thefe two doth more illuftrace the free Predeftination of God, than of any other two whatfoever. (2.) In Facch there began to bea diftinguithed People from all the World, even a Church unto God 5 gs of Efeu {prang alfo a perlecuting Seed, yee before they had done either Good or Evil, Jscob wes oved and Blan hated: God pad no regard to Faith in the one, or Infidelity in the other, whereby they might be differenced the Oae from the Orher 5. they were acchat time ( when God's Oracle. pals'd upon, them ) already conceiv'd in Sin jo their Mother's Womb, and if there were any Preheminence, Efis had it, as being the Firit. born. What then did caft the Ballance? No- thing elfe, but the good Pleafure of God : Thus the Apoftle determines it ( according to thar Witdom given.to him, » Pet. 3. 15.) God will hhave Mercy on whom be will have Mercy, and whom he will be hardenetb : Indeed Carnal Realon fays, Tt wes beceufe God forefaw what they both would be. But if chat had been the Caufe, the Apoftle ( Divinely Infplred ) would have an. iwered againft Arminianifm. 29 Swered this Objedtion, v.16. ( Ts there then tine righteculne's with God ?) according, to that Hjpo- thefis, which would not have been JusviifJor (a5 2 Per, 3. 16.) but eafie to be underftood, and would ns t have refolved all ( as he doth ) into the Ufearchable Will of God: And as Facob's Per- fon was thus loved freely, fo was his Pofterity, not becaufe they were ex: melioré tua s but God Joved them becanie he loved them 5 Deut. 7» 7, %. Te was choofing Love that he bare to them, and that is the beft of the Kind that is the Fa. vour which God bears to his People: Asa Man loves his Goods and his Servants with a common: Love, but his Wife and Children with a Special Love; and though Mulachy inftances only the Defolation of Efau's Country as the Evidences Of God's Hatred to Eau yet the Apoftle faw more in it than the fpoiling of his Earthly Ine heritance, for in that very Defolation (as en Gueward Pledge) “he teats God's Etrsal Hi. tred towards him ia the Decree of Reproba- tion. Reafon 3. The Third Argument to prove the Freenels of the Divine Decree is, If God in all Ages hath glyen us Examples of his free Re- eelving or Rejeéting fome out of Mankind, then the Divine Decree mutt needs be free, but the Antecedent Is true, Ergo, the Confequent. This Affumption is plain in Scripture Hiftory, for of Adam's three Sons, Cain, Abeh Seth sthe { Eldeft } was rejeted: Of Nodh’s three, Fapher, Shem and Hem; the ( Youngett } was’ rejected: Ie ap- Pears that Ham was the Youngett, Gem. 9. 24 C3 and30 An Antidote ‘and Faprer the E.deft, Gen. 10. 21. but of Terah’s thiee Sons, Abrabam, Nabor aud Haran, the { Middiemott ] was rejeéted 5 for Nahor was an Tdola'er, and Leben fware by his Idol, Gem 3 $3. Not by the God of Abrabam, and the God of Ifrac, bueby the other Gods which Nabor ferved, Folhr4, 2. Now why isthis Picking and Choo- fiog, this Receiving and Rejeéting, Eldeft at one rime, Youngelt at another time, the Middiemott at a Third ‘Time; but to, thew, that either Birth, nor Age, nor any Thing (either tore- feen or exifting in the Creature ) can mike any Chaim, bur all lies ia the Free Election of God. ‘We cannot give a Reafon, why Pvareob apd beth. being éngag’d In the fame ff g agaioft Ajrae, the Church of Goi ) had differing Difpenfations of Heaveo up- on chiens forafmuch as the One was. hardene’, Snd the otler was bumbled under the Mighty iisnd of God: Nor why Pbaraob’s Baker was hang’d, and yet his Bucler refloced to his Of fice again; Why two Men fhall be in one Bed, the One taken, and the Other lefts Why two Women fhall be grinding at one Mill, the One taken, and the Orher left: Why Aaron's Rod Col ali the Twelve ) only blot. Thele and many more Fnftasces, do ffficiently demon- ‘trate the Realon of all thofe Differences, is not ‘any thing that can be found in the Creature ; but ‘is obly the Free Eleétion of God. Realin 4, The Foun Argument is, Ifthe Fruits - of the Divine Decree be freely given, then the, Deccee ie {elf muft bea Fiee Decrees but the Ante: againft Arminianifm, "Antecedent is truey E-ge, the Confequent is true allo: Tie Propofition is Evident, tor if 1 give a Book or a Picoe of Money freels, then T mult needs purpofe to give them frecly. ‘The Af- fumption Is as clear, For, 1. Our Vocation is from CreeLove, Chuift called the Sons, and leaves the Father with the Hired Servants, Mar, 1.20. and Called 10 bim whom be wauld,” Mar. 3. 13. Te is ( given) 10 you to know ibe Mfyfte- ries “of tbe Kingdom of Heaven, but, it is met given’) 10 them, Mat, x3. xt. 1 fbn 5. 20. Mans ra6..">, Ont Juifation is fom fee grace; We are juflifed freely by bis Grace. Rom. 3.24. (3.) Sois our Sanctification, Of bis Witt begor be wry Jem. ¥. 18. This Sandifying Spirit Breathes where ielifteth, and the Wind ae Sea isas mach at our Commands the frefh gales of this Renewing Spirit. ( 4.) Our Glorifica- tion. Eternal Life is the Gift of God, * he doth not fellt for foreleen Faith or Works, but he freely gives it. Now if all thofe Fruits of Ele ion be free, then Eleétion it felf to. thole Fruits, muft needs be free alfos Tt God call fuch, as have no Money to buy withal, Ifa. 55. t and bids them drink of the Water of Life tree Iy,Rev. 21, 6.1 Baith be the free Gift of God, Eph. 28. and it is given] so us not enly to bee lieve, bue to fuller for his Name, Phil. 1. 29+ then Predeftinatfon to Faith, mutt’ of Neceffcy be free alfos. for God worketh [all chfogs ] according to the Counfel of his own Will, Eph- Bitte C4 * Rom 6.23. Cone32 An Antidote 3, Admire Free grace in this ConfeBerien, Decree of Predettination, and cry. How te (Lord) that thaw manifeRs thy Love to meand not to the World ! abn 14, 23, aganfE Arminianifm. — 33 ———— which (S equally Extended unto all Individualsy He doth nor eledt, that doth not prefer fome before others: God did not ehoofe all the Thirty two Thoufaiid Ifraetiser ( that were with Gideon) but only ‘the Three Hundred that lapped, to fave Ifrael by out of the Hands of atidian, Jadg. 7347. and God did noc chufe all the Nations, bu¢ only Hraet to be a fpecial People to himfel, jabove all People that were upon the Earthy Deut. 7. 6, Yt malt therefore be Diletiminating, and @ making of fome to differ from others, He cannot be iid to choole, that takes all. 2. Thou makelt not thy felf to differ from others, but Frce-grace does it for thee; thou art a Lump of Clay in the Hands of the Potter (0 better than ochers ) yea, preffed down to Hell by Adan’s Fall 5 that God thould life thee up to Heaven, be Thank, 3+ Rejoyce with all thy Might, as David did, for chooling him before Saul to an Earthly, ingdom, 2 Sam. 6. 14, 23, but thee to an Hear venly Kingdom. Resfon 2. The Second Argument. The Scripture peaks exprefly that only few are chofen, ati 2c; 16. though many be called. des only litle Flock, Lake 12. 32. and but one of a Tribe and wo ine Family Jer gee Hae wt FC ith Chrift ) chofem you out of she Worl ', John 15. 19, andthe Lord calls Paul a choles Wrtetaa2s him, its 9,15. 8 23. v4. as a {pecial ( not common ) Favour vouchfaied to him, and how: {IL ie founds in the Ears of a Goipel fpirie tor fay, that Phartch and Fulas were Elected, ay well at Paul and Barncbus; end that Simon Mac gus was eleGted as well as Simon Peters all which 4 General EleGtion ( the Arminian typehepis ) molt Neceflarily aferteth, How can thofe Re- Hrobate Silver pieces be (in any good Senfe ) termed chofen Veflels (as Paul was ) to krlowe God's Will, and feethe Jutt One. CHAP. VIL Of the Fifth Property of the Di- vine Decree, it is Diftrimina- ting. UE Fifth Property of the Divine Decree, f¢ is Diferiminating and Particular, not Linie verfal or General, Resfin 16 The Fieft Argument it, The Nota: tion of the Word (Eleftiom ) confutes the Unie verfality of itt There can be no choict made, where all are taken and nothing {s-left; thae cannot in any good Senfe be called Ein, whict Resfon 3 The Third Argument. If BleGion’ be general ander a Condition of believing, thany Cs Filatey; mere ssice sce una rote omer " againft Arminianifm. 35 Man founded fn the Breat of God, chat fome are chofen to Life, and therefore thall moft cer tainly obtain it 5 others are refufed, and left in f perifhing ‘Condition, which they fhall as cer- tainly not efcape, Rom. 11. 7. The Eledtion ob tainch it, but the ref) are blinded + The Diffee rence {s of God, according to the purpofe of Eledtion, not as of him that forefees Feith oF Works, bur as of him that. gives both: Thus ~ were Facob and Bjaw difcriminated the One from the Other, Kom 9. 11s 34 &n Antidote Pilate, Gaispbas and ‘were eleéted under ‘that Condition, and { God is brought in to “ipeak after this Manner ; I bave appointed t0 faut Pilate, Caiaphas and Judas, if bey will belive in the Death of Chrif 5 bir if they foall believe, Chri flatt nos be crucified, for shofe are the vey Men ‘appointed by my determinate Counfel 19 put Chrif Ho Death, BOS >. 33. and 4. 28. Before that was done’ (according to this Hypahefis ) thele Men might have believed, and fo God's Decree about| Chrift’s Deaths thould not have been abfoluce, But depending upon a Condition which. thofe Men might have fulfilled, to witp Believing, in Chrif’s Death 5 which had they done, thay had} believed in fomething, chat would not have been at all: Thus Carnal Realon belpaveers Divine Wittom, 4. Ye ig Diftinguithing Love Confdtaries, + that our Bowes hath, made us Men and Women, not Toads or Loathfom Crea> tures: Much more Chriltians, and not Jefe in that petifhing State. 2. Tis the Will of God that fome be Poot and’ others ‘Rich, oc. So here, that forme be ‘Vellels of Honour and others of Difhonour. 3. Chrift raled not all up. that were Dead, fal Leparas, Ac. nor all that were born blinds but him in’ Joba y. Ble God, for railing thee up from Deith, and healing thy Bliadvels, and noe others, ‘ CHAP. VIL Of rhe Siuth and Laft Property of she Divine Decree, it is Extenfive. “TRE ste Tepe of te Divine Decree fs Eatenfive, there is a general Decree that relates Reafon 4s ‘The Fewsh Argument. “How can it be falely ‘laid, that God ever intended the Sal- vation of any others, but of thole who ate or Shall be effectually faved ? Or wife God's Will would be frultrate, co awit, his Will of Inten- tion, andthe Will’ of Man would ancicipare the Will of Gods contrary to thefe Scriptures, Ged dash in Heaven and on Barth whasfocver Blah. ab biny Plat. 115.3. and Jeb knew that coul do every thing that he willeth, f0b 42. and no Man can refift the Will of God, Rom 3 196 Reafon s._ The Fifib Argument. The Apolile (wa gaye ‘ot God) thewethy «here is this Difference bewint Man and an oe36 An Antidote lates to all Created Beings, both Animate and Inanimnate, Coeleftial and’ Terreftrial ; this in- deed, extends it felf to every Individual in the whole Creation, for as It gave a Being to all ‘Things, fo it preferves them in that Being while they continue in the World. The Creator is not herein like the Carpenter, that builds: an Houfe and leaves the Prefervation of it to the Care of others, but the Work of Providence Cwhich extends fe felf from Angels down to ‘Worms } fucceeds the Work of Creation : But this fpecial Decree of Predeltinacion is not Ex- tenfive Cas the General is) to all Individuals, but “fs difcriminating and particular as betore, 4 and yet tho’ it be not extended Ad fingula ge-’ norum, yet is It AL genra fingulorum: Though af the Exception Jay not in the Gofpel ( which is to be preached to every C:eature) but fn the Decree 5 yet_ is the Decree an Extenfive Thing s as ft extends it pl, i : Firff, To all Sorts and Ranks 1.Toall Ranks. “of Mea, to Princes and Pea fants, to High and Low, to Rich and Poor, to Bond and Free: It extends ft felt to Kings, 1 Tim. 2. 4. for among them God hath his’ chofen Velles, his Davids and his Sotomons. Though the Scripture fay, Net mie ry Noble and Mighty, yet doth it nov fay, not Moy, for God hath had fome great. Ons to own his Ways in all Ages: It extends ie felf to Servants allo, Tit. 2, 9, 11. far God beltows his Love on thole in Rags, as’ well as on thofe ia Rabes; and the Poor do receive the Goipely Mat. 14. $. God is no, Refpetter of Perfons, See -tion but Is extended to Jew and \Gemiley to Barbarian and Scy- againf? Axminiani{m. ; ‘Secondly, To all or both Sexes is the Decree extended, to Male and to Female, God hath his Ele6t Ladies, 2 Join 1. and both Male and Fe- male are one in Jefus Chrift, Gal. 3. 28. Elect. Ing, Love hath appeared to’ both Sexes in the Old Teftament and in the New. Thirdly, To all Ages: To Young and to Old, to Children and t& thole of Riper Years : Yea, to very Infants that lay in the Womb of. the Eternal Decree, before ever they come out of their Mother's Womb: Jeremy was fantti- fied and ordained before he came from the Womb, Jerem 1. s. and sfobn Buprft was filled with the Holy Ghoft even ftom the Womb, Lake 1+ 1, and °tis probable, David did believe that his Child belonged to the Ele@tion, of Grace, and that its Soul was bound up in the Bundle of Life, when he comforted himfelf with this 5 I mut go to it, but he cannot come ta me, 2 Sam. 12, 23. David's going to the Grave toit, could: ytd ‘him ‘very fftte Comtore Fourthly, To all Nations: Te is not immured in any one Nae 37 2.ToallSexts, 3. Toall Ager, 4e Toall Ne- sions. thian, Col. 3. 14. fome of every Nation under Heaven, Aéfs 2. }. This Predeftinating Love ef- fe€tually ‘calls its Sons out of all-Quaiters, He, 43-4156. and threw down the Partition Wall betwixt Few and Gente, faying, 1 hive oxber Shep tht T muft. gather,” John 10. 36, Yea, aad! whale his Wall food is predltiating aveSor >-tdabeanud nnanrasenesanestanssnaneanans An Antidote eo 38_ i atid again’ Arminianilm. 39 Love brought over it fundry Profelites to. the Church, as -Fesbro (who was the firft Profelite that was added to the Church Io the Wildernefs, ‘as it became aChurch ) and many others. the Fifibly, Toall Generations doth ft 45-22. . et 4. Teall Gee icextend it fell: Predetlinating# | 5+ If to all Generations, then predeftinating erations. Tove’ like a River that runsuneg Love {san Inexhauflible Founcain crying always, aoa ee ant breaks out fa jqJs there yet any of the Houle of Mankind, that certain Vlaces above the Earth: So fret Veinsfg! may thew the Kindnefs of God unto, 2 sem, CF Piceon ‘bieaketh fort fometimestin One's: 3+ # Davitts Love did. Generation, and foruetimes in another. Te is not}! bowed ups to Tine, nether before the Law, not sunder the Law, nor after the Law; bur in every'*} “Generation, God hath nae Vifible on the : CHAP. fe faith, end the Gates of Hell cannot prevail J which are contained Arguments againit it, As God is no Refpedier of Perfons: « . Ft Feria tee Nations, wor of Generations 464i the Conditional Decree. but hath bis Hidden Ones co the Worlds End. SMPTE Finfh Oljetlion againte Objelion Fi E Te ee ete Bini oH Bp. ‘ Ifto all Nations, then the Ends of the Earch may look towards Chrift (the Serpent lift up on Pole of the Gofpel) and be favel, ft. Confetaries, 1. TF predeltinating Love ex: Decree is, That it i 4 Conditional One, upon ‘thes end e {lkto.all Desrees, then ff Ferelight of Faith, Works, Pefeverance, Bec. “nie. To this antwer, that the Divine Dex éree of Predeftination cannot be Conditional Upon a Forefight of Faith, &. for thefe fol- they which are poor of Wealth may be Rich} of Faith, and a Mafter’s Servane may be the Lord's Freeman, 7 rae co both Sexes, then the Weaker Vetegqlowing Reafons, ‘ : fee eer Vee, and ray be in Chri, Argem, Tha which the Soripare fits ia before the Seronger Vellel, as: Prifilla was. the Caufe and Ground of our Election, that, Fit to all Apes then. Believing Parents may aed fhe only, mult be the Caufe and Ground hace faith for ereir dying Children, they may pathereot s buc the Scriprure propounds the Good Tere efor oP Gracey, apa tay be Pali of God the only Cauleand Ground of Pen to oon ee ering Bands of the Cove: Apu Esion, noe any ore fight of Fal, oe. bound Pa aan a reno ap tezeforee7e. tharthe Serprare dot fy appears Hope for them. Gf in Epb.tes, 9:11. Materts 26 Rom, 9. 14) 15-85 spar fps tier Beton of Grace, Es 33. 16,71 2 Tim.NR EEE eel — 40 An Antidote againft Arminianilm. 41 2 Tim. t. 9, all thole Places quoted do fhew ws, [God. ,For this Doétrine of the Conditional that this Divine Decree floweth ‘only trom thy Decree {ets God upon his Watch Tower of Abfolute Will and good Plealure of God, fFore-knowledge to efpy what Men will day whe- ‘Argument 2, That which makes Eleétion an ther. they will Believe or no, Chey ot, no Aion of Debt, ought not to be received, bur BPerlevere o_o, and. accordirg to his Obfe this Doétrine of the Conditional Decree ‘doth vation of their Aétings, fo he determines iis fo; Ergo, &c. the Propofition is proved thus, Will coacering chem, thus the PerfeCtion both an Aélion of Grace and'an AGtion of Debe are the Divine Knowledge end Diving Wil is contradigtory Terms, it Eleétion be an Adt of ih one Breath denied, and fuch, Notions are Grace (as thofe Scriptures forecited evidence, pfitter for the doting Amtbropomerphires then tor and es the whole Work of Man's Salvation afgvell, Ieftruéted Divines, for ‘dea Dei nin advenit spite ad caleem’) hath been prov'd to be wholly get slinnde. aunt folely froni Eree-grace. ‘Chap. 6. Argum 2.) Aigumert 4, No Temporal Thing can be the thea ‘ls abominable, and to be rejedled to make M@Aiient Cavle of our Eternal Election, which ft an A@ of Debt.” The Adumption is prov'd ath is Exiftency from all Exerniy 5 but Faith, thus, It the Decree be Conditional upon Fore. Rebedience, ce. are ‘Temporal Things, ss, they feen Faith and Perfevecance, then is tan Ack of eee Wrought fn us in their appointed Time : Debt and not of Grace, an’ AG of Juftice and (RIS What is this, but to prefer Time before ot of Mercy, Ex debite’ ee necefftate, non ex Di ey» and to fet up, a Poft-deftinarion inftead bumeplacite, a Decree of giving Glory to Believers PB! Predelinaion? Yea, ‘is a plain Denying the perleveriog as thelr Reward, tut be pothins cna [pteraiey of the Decree, for if the Volitions of bx Remunerative Juftic Bel laced behind’ the Cr ace and ‘Tem. igument 3. That which makes Ge Iporry Volicions of Mau, thofe Volitlons of ‘inti his Inmanene and Fecal agg, fed cannot be Eternal, the conrary whereunto ought not to be received's bur the Doctrine ot "5, Proved before, ; the Conditional Decree doth fo, Ergo; the AL. fp, gHm@m 5+ -‘That which is the Fruit and famption is proved + For ic makes God Jook Pete oF the Pivine Decree, cannot be the EAi- Upon this or tht in the Creature, upon which, rey cae teteot *, but Fath, tthe Will of God.s determined, this makes Mac (peteverances cae. be the Fruits * We may mos to be Author of his own Salvation, and. nee Med EAees of che Decree, Exgos mike that aw Sod 5 and to affgn a Cause of God's ‘Will [exe, ET tbe Adtumption is true, ap- Aatedent 10 4 Deum Vis not only Adeiaoyoy, ue blak, Mee fom many Scriptures, Fb. Elétion which hemoully” ungods the great God, and. makes {#337 , Such, as :are given to debut the Confer Gas iy were) “a. Morcal "Man of an Imax rill by this Decree, do come quent of it God ‘42 An Antidote againft Arminianifm. to Chri, and Jahn 10. 26, Others that do noting Beirg but from him, as there can be no believes the Cai is, becnnfe they ave not effing belore him, Romi. 36rdls 17-28. Rev. « his Sheep, 48s 13, 48: s mary ay were e-dsicedfy y¥. God ig the Chet Effient Caule, and the unto Life believed : "We may not (according tolitixina'e End of all Beings ; bue if any, Being the Arminign Notion ) rtad it, ar many as helfhave an Amecedency to the Deteriaisations ct Hievet ware ordained wato Life for this would bel God's Will, this plainly takes away the Dignity. a plain Hyfferolagia, a fetting the Cart before tke of che Supream Caule, and makes an Act ct Horley as if the Means were ordained before Man to be the Superiour Caute of an Adt cf the End. We are predeftinated that we fhoull God, yea, and of fiich an A&t as, is Tmmanent be Holy, not becanfe we are koly, Epb. 1. 4M and Eternal :_ Te muft needs therefore ke a grofs we are fore-ordained to walk in good Wor'sf Mituke, to fuppcle a Ceufe of the Will of not becaule we do fo, Eph. 2. ro, We are pref Gol either betore it, belites it, or, without its Geltinated to be conformed tothe Image of Chri and co place a {fey be) ( as Faich and every nce becanfe we are fo, Kem. 8 33. Ie is tel Created’ Reing only is» ab ZErerne )_ which be- Elettion that_ obtains Faith, and noe Faith thall comes a [ Shall be } merely becavle Ged hath obtains the Eleétion, Rom, r1-7. and in 2 Tin decreed it to be fo, before the Decree it Ht 1,9. the Apoftle excludes all Works ( botif faith isa Subalternal Caule of Solvation, nol a forefeen and exifting ) thewing that God's graf Meritorious Caufe ( as Sin Is of Damnation ) but clous Purpote is the Original of all: And Pasig difpofitive Caule, as ic wakes us meet Partakers himfelf was chofen, that he might know: the of che Inheritance of the Saints In Light, bur can- Will of God, not that he was forefeen to dof nor be thx Supream Caule of Eleétion. fo, Aids 22,14. and he tells the Ticffalonianif" Argument 7- ‘That which take away the That God bad chofen them 10 Sutudrion througHh Certainty and Unchangeablenels of the Divine Santtificesion of tbe Spirit, and Belief of te Trlbl Decree, ovght not to be received ; bu the Cor= 2 Thef. 2. 13. fo that we are elected to Faith ditional Decree doth fo+ Bygs Sec. the At not for it. or from it. Paul obtained Mercy to bef fumprion is proved, if any thing in Man move Faithfnl, 1 Core7, 25. not becatfe he was {05 andl God to choole Man, then the Purpofe of God Garift choofes us to bring forth Fruit, 7ob. 15. 16 exonot remain firm By him whic callech ( as Argument 6. Thar which fets up an Inferioutll jy Rom, 9. 11.) but depends on fome contingent Canle before a Superious, ought not co be ab Ad in Man, be it Faith, Works, or Perfeverances mitted 5 but the Conditional Decree doth (6 fl and if it depend on our perlevering in Faith, Ergo. "Tis plain that God is Gaufa Caufareall it cannot be firm, 28 depending on fuch a Con~ Cackiowledgd by Heathens ) the Cajsfe, andlf dition which to our la(t Breath ( according to the ful Cale of all Things and there can il ite arminin Dodie of faling away ) Hur thing ‘certain.——_— againft Arminianifn. 4 44 An Antidote 5 certaln. What is this, but to make the Divi Dedwee more cliangeable than a Decree in Chey cery, that is, for the Plaintiff to day, and ag; him to Morrow ? For the Arminion Ay flates the Decree of God alter this changeat} Drels, viz. L will fave all if they will obey but I fee they will fin, I muft permit them, by Twill.condemn them all; yet this Decree’ tl not be peremptory, I will fend Chrift to rede all; to fave all again {f they will believe, bi T fee they will not ; Twill decree_to fav asl fee will believe, and perfevere in Believing ‘Thus never any changeable Pidure mate fu4 changeable Reprefintations as this Concitio . Decree doth of this Unchangeable Decree God. This hath been proved before by Irrefragable Arguments in Chup. 4. Argument 8. ‘That which maketh us tol God before God choofes us, ought not to | received 5 but this Conditional Decree upon Fa forefeen doth {o: Ergo, &c. The Alfumption plain according (0 the Avminian Doétrine, if God do nor choofe us before he forelce Fall Yous, in that Grace of Faith we make ol Choice of God in Chrift and cleave to him: Ye they fay further, we mult beforeleen not only believe but alfoto perfevere in believing, that not only tochule God for our God, but alfo continue in that Choice to the laft Moment bef wecan be fit Objedls of God's Choice or Election ‘Theo’ matt it neceflarily follow that we choo God before he choofes us, and we love him fore he loves us; contrary to thefe Seriptur Join 15. 16. 8 1 Febe 4. 19. Alioth: 9. That which taketh away the yfteriownels of the Divine Decree, ought to be jected; but this Do€trine of Faith forelcen doth + Ergo. tt is dangerous Prefimpticn for Menta ke upon them ( qual? agpeiy asia‘jous ) with Une fathed Hands, to unriddie the ( Arcane Inperj Jor Jeep Myfteries of God with their Carnal Reaton, phere the great Apoitle flands at the Gaze, cry” 1B Cdbos B abs cyeLegedafle Bis Yyven. Ob? 2 Depth! Hore Hefearchable ? and. Woo knows h the Mind of the Lord 2 When Paul objets, thre inrighteoufnefs in God # Rom. 9. 14. jul he been of the Arminian Perlwation, he fies but Pant was a Fool, and thefe Men are jilrgthan the Holy Ghoft, that tells us, our len procedeth from the Will of the Ele@or, from any thing in the Eleéted ; the Sove- Hao Will of God is the Supream Rule of all ighteoutnels, He will have Mercy on whom he ill bave Airey, and whom be will he bardeneth 5 ad forefeen Faith and Perfeverance been the mtecedanteous Caufes and Conditions of Election, ere had bea no Myftery ia it. Areument 10. That Eleétion which is fha- lowed out to us, in God's Love to Factb (both fon and Nation) is the Eleétion accord Truth, but that Eleétion was not upon tore. Faith or Works: Erge. (1) Faced the erlon, Rom. 9. r2y 13,’ was under Electing Love, all Agel1 ogre mere a oem - 46 An Antidote Ui forefight of Faith and Works being excluded, fo love faceb, isto will unto him the greate Good, even Eternal Salvation and all things th do actompaay it this was before there w ‘any difference between him and Efau, for chey were both alike in the Womb ( a jupré ) con} ceived in fin, had it been upoa a forefight of their Works, that they had Godl’s kle¢ting Lov and Rejedting Hatred 5 thea were they ( them felves ) Carvers out of their own Erernal Co ditions which depended on th Runnings and. (by this Hypotbefir ) not up the primitive Good Pleafure of God, upon whi four willing, ruaning and obeaining hangs 25 ¢ Kpoltle afferteth, (2.) Faced the (Nation = Out Pkedion is dypityed by Gods EleGtion of Irae which plaialy. appears to be no Election up Peight of any worthinelsin ital but (at being excluded ) the Reafon is rendved 1 love fee, becanfe T loved sbees, which is not the Re fon’ ot a weak Woman, but of a ftrong God; Deut. 7. 75% Not for thy Righteoufue}s, — Deu 5. > Frgumen a1. That which fets up che rottes Dagon of Man's Frce-will, before or above the Ad ‘of God's fpecial predeftinating Grace, onght be ejeéted ; bue this Conditional Decree doch f Ergo That it does fo, appears, isiafmuch as the Doétrine of the Conditional Decree is ground upon a Fore-fight of our Wills,ceceiving o7 rej ing of Grace propofed, and fo Man's Will is ma the Primum. Mibile, snd advanced above. God Will, agdathe A@ of Predeftination is put is redeftinasi, not Bredejlinansis : Here t againff Arminianifm. 47 @ power of Ordering Mine Salvation f were) wrelled out of Gav's flands and gat fico the’ Hands of our Tree-vill; then Salvation js the Work of the Saved, not of the Savers ind to will and to do, is'not of Gols good ealixes Phil, 2.13. ‘Thus Men wickedly think hat God is ich a One as themfelves (Plat 0:21.) floating and flutnting in his Conntels, std hanging in’ pendulous Sulpences, yea, ta- ing up (pro re maid ) new Confiltations as ingent Aéts flowing from the: Argmemt 12. ‘That which inferreth a Suce ‘ ‘fon of AGS in God may sor be admiged, Put Election upon Forefight doth fo; Ergo. This iy apparent in the Propotition, for God. is one ft, and in him there can be no Succefion, for hen he would not be (1 am’) Deus eff Naurd plex, ibid onmino acmiionis aut Succefonis tbensy fed ex omni parte pores, Origen. The JAffumption is plain, for a Fovelight of Faith doth neceflarily preluppote a foregoing Dectce con- cerning the Being ofthat Faith forefeen. For i. God mult decree Faith to be. 2 He fore fees that Faith. 3, Then decrees to fave upon thae Fore-fight. So that this Forefight comes necellaily. becwixe two decrecs, che Fir before it, and the second afer it. Argument 13. That Doétrine of Eleétic which ftateth God as a Potter, framing his lay act cording to his meer pleafiure, ought co be adit id the contrary 0 it reje€ed'; but the Condi- tional Decree doth not fo, fed ¢ sonird; Bred. The Potter doch fet apart feveral Lumps of Clay for50 An Antidote ‘our Reafons what is this buca (peaking wickel] for God, ‘fo 13.7. and a plain robbing hime all Rightedufnets thar is not Confonant too Model: We mutt not devife a Rightcoutels God (that is the Work of his own Will, whi is never fever'd from his Witlom ) much IG} draw it down to the Determinations of Ged greateft Enemy, to wit, Carnal Reslone 2. God is Righteoutets it felf, and, Darla ‘may fooner come from the Sun’( which is ty Fountain of Light’) then any Unrightcous from God, who is the Abftraét of Righteoutrel ashe is the Sawmun Boum, fo he is the Prin Fufiuin Primum in_aliqua Genere Gl Regils Pep Forum.” God's Will is not only Xecfa bur &y gula, yea, Regula regilens, the Rule ruling, Regula regulate, as if regulaced by Man’ Dy raved Resfon * So that God's Ways are, alm equal, though Men think otheriife of the Exch, 18, 25, and though they be fometimes i ‘eret ( as Kom. 14. 33.) yet ate they always ja God is 00 kind to dous harm, and too jully do us wrong. 3- Qui fo Fare atitor Nenini facie Injuviam, the Law (indeed ) of Reaion: Facch and El were equal in the Wom, yer had an Unequ Difpoting Decree concermng them 5 this was Got Right and Power ro doz This the Apoftle demo rates, 1(2. rom Atof’s Teftimony, Exod.33:16,14 God will be gracious to whom "he will, &j 1 his Right to do fo. And 2d’y. ¥rom th Example of the Potter, who hich ( £fectaa Power over his Pots, yet lef than God over Creaturess fii. Now that which the Por a againft Arminianifm, “St not do with the Potter, that Man with his Maker 3 bue the Pos Cfoppote it could {peak ) could not blame the Potter of Inj tice, im appointing Equal Lumps to Unequal Ends, eh. 4, God's Decree is not an A& of ottoathipand Sovereigys Juice ain fappofes Debt, but God (who was ported in himfelf from all Eternity ) could not be aDeb- for © Man, who wae tor, and had his (all fiom God." The Decree is not a Matter of Rights Jand Wrong, but of free Favours Grace is God's fown, he may do what he wil with ie, ani Bots. IF he Bie cco fome and noe corre, ‘rong in hin, i ear Bg , thar is not bound 0 give §. God is not [ myonwre nial orFeron, beeaue den har ciate eee their Works fakes but before Jacob and Efe hd done either Good or Evils he finds all like in‘aiafft corrupt, and nothing to cafte Ballance of- his Crekee but his pei eae ee ures noc as pucial Judges, that refpett the Rich for theie Briies ) more whan the Poor, when theie Caufes are Equal, -r worfes bue God isa Free Agent, and utider no Lav in giving “race, Odjittinn 2. Of cruelty, as if God were worje a bie Crratures than rygere to their Towng, thaw Ratesatcbrs, who flops apall Holes, then bunts them with sbuir Dogs, to mcke them fy is their aces" Ox, Lafly, than S$ Sarcalinue Disbaticus th: but Juftice” always pre- Tibeius, who (Lert it sas. lanl to drargle Pigins ) cafe D2_ An Antidote She Hangman fit #0. difiow them, and shen flrangle i Quod fe heat bed ben a mre Cogan Iflance. : : Tan, 1, Thisisa charging God fooihly, eeing no Aét of God can he a Means ro damn Men,bur Aas De Men, to wit, the fulfilling their own Lufls sthe Negative Will of God (and no, more isthe De- bree of Non-Elediion )~ cannor be the Caule of Man's Defirudion, bué the poficive, Will of Min Hoes it, Reprobatio nil ponit in reprabato: As Rew Probarion gives not fuch a Grace as infaliby Fe imake them better, fo it works nothing in them whereby to make them the worfe, Tis a meer Fallacy, a [ Now caula pro eaujt asif the Decree of Non-Eledion were the pro- Guring Caule of Man's Damnacion 5 which is au Srntecedent only, bur not the Caufes as Sin i the Confequent of Reprobation, but not the Erie DL it to'Sin is the Caule of Darhacion, and Gnly the Confequenc ‘of Reprobarion. | David Order 10 Solomon concerning Joab and shint, T Kings 2. 5. was not the Caufe, why either the Sno or the other came to an Uneymely, End, buc it as Treafon, aginl elm Jesh aa from Jersfalem in Shinti, procured the Fan ee Death precedes Retire procures it NOt. but Pie a alle Zhpobyfs 0 Cuppore, that God in the Decree of Non Elestion doch by as Efe} ‘tual Means intend to bring Men co Damnarion} Gein the Decree of Elestion to bring: others t Salvation 5 for Salvation is a Favour undue coy) Man, fo God may abfolucely give i or deny f to any but Damnation js a Punithment, fe hat ra Hands 5 ‘tis not againft Arminianifm. 53 Ticlion to a Faule: Means ro the former are ons gratits, but co. the latter Atala voltae 5 i ts God the fiteeh Peer for Salvation, but Jolie firs hioself for Dasnnacion 374. God doth not make the Creature to damn it, fr if thae were God'e End. he gives it a Nature and Quality to fii for tae End} but that comes foom the voluntary defeion of Mens ovn Will, 10 fic chemfelves for Deftructios, Rem. 9. 22. God endures ir, but docs not infufe it. Judas fitted himfelf for his own place, 4éfs ¥.a5. and the Carnal Jews filld up the’ Meafure of their Fa- thers, Mat, 23. 32. Véls of Wrath fills their Meafare of Sin, and then God fills them with fuch a Meafure’of Wrath : As Manisfrom God, he is capable of Salvation 3 fo nor made for Dam ution. $. Should God conftrain the Creature 10 fin, and’ then damn him for ity he delighted in the Defrudion of his Creature, conteary to Fev 18.23, & 43 11. bue God did nar thrutt Adan unwillingly) into his Sin, as he hruft him afte it) ont of Paradice y but his Sin came frecly from birnfelf and God's Delight is not rerminated™ in the deftruétion of his Creature, but inthe Ma- rifeation of his own Glory, Hof 14. 9. Man's Punifhment is from God as a° Judges but. Man's Defiraion is from himfel, asa Sinner. 6. Goal dosh nor reprobare Innocent Greatures: No Man is unworthy to be predettinaced unto death; Gout might have reprobated all fallen Mankionl, as he did all the fallen Angels, wich- x Crucleys for none deferved better av God's Cruelty in the Potter t0 D3 make» . vom cep ror againft Aveninianilm, 55 Tig Will, Purity in I's affections, ee. thole are Jaft-by ‘the Fall. God mutt nor lofe his Aue thority t0 command, becauie Man hath loft his Abily to-odey: A Landlord nay require his ‘Rent, when bis Tenant difenables himfeif to pay na 4. While God commands, he gives Power to hey God's Commands are not like thofe in Jas, 2. 16. bids be waravd, fed and cloath'd, bur gives not wherewith; for here is fomething given'as well as required? When God bids, he does not only Verba dare, fed Rem 5 a8 when Chrift bad the Man ftrecch out the Hand that was. wi tered, and Lazarus to come forth out of the Grave.” The Call and Command of God, is the Vinttis Vebicalim, the Conduit Pipe of Strength and Ability 5 as when Pau! was bid to receive his Sight he was ened the fame Moment ro Took up, Afis2s. 13. and being commanded to wath away fis Sins, bad the Blood of Chrift ready provided todo it, v.16. $ God commands usvwhat we are unable to per form, to convince us of our Weaknels; as we hid our Tite Children rife, which by their own, faulefell, to convince them of their trability, and that they may know, they are the more beholden tous 0 help them’ up again; the Duty is ours, bur the Ability is the Lords. 6. The Polutes Pracepi, or declaring Will of God, thows that it is the Duty of all (as well ef Fudas and Cain, as of David and Peter ) 10 repent ; for ic declares what ought to be: But the Valintas Propefiti, oF dectecing Will of God, decermines what fhall bes not that all fhall re« D4 pent © Valk of Dithonour, Praftat off ms Phinciis, qoamfimplea tutxm s Thus eis [ dins Some} was wig ro Chritt, Objection 3. Te is ObjeBed againft the Abth- tute Decree, That it malys God guilty of Difim. ation, in calling fuch as are under the Negative pave of it to repint, Bec. which is, as if God fhodd Hid blind sen. (rebufe Byes be bad clofed ) 0 jxdee of Colours 2 This cannot ( fay they ) be done fer ‘ut fimular® _. “Aifwer 1-The Non-Eled's not repentingis not om Iy from want of Power, 703.6 44.but alfo from wan ‘of Will Ini g, 40- None are damned becaufe they ‘can do ro better, but hecaufe they will do nobetter Where werz no Will, here would be no Hell and this will be the very Hell of Hells ¥ Fuues de fe. that they have becn Selfedeftro} ers. Céfit voluntas propria, e ofermas ¢ That never dying Worm i nothing ‘but‘a contim.al Remorfe and furious Refle] “Gin of the Seu! upon its own (once ) wilfil Felly, aswell as upon, ite (now ) Wwolul Mir bbue more of this in its placce © : 2. Pant did not diffemble in bidding the Phi ligpians work out their Salvation, yet cells then Ciwithil ) they could neither will nor do of themfclvcs, Phils 2-12, 13. no more than h fats up 2 Tyrannical Power in God, when bi tells us, that God does all Things out of mu Will and Pleafure, and fo with him {Quod lit lice tan had a Power in Adam God gam Raowledge in his Underflanding, Rectitude hi56 An Antidote ent and believe, bue fuch only as receives hit fpecial Grace, 2 Tim, 2. 2§ God doth intend it held be their known Davy to repent, no hat they fhall do (0, or this would overthrow his Om- nipotency, bo bath refed his will ? Rom. 9.19. '7- God commands to try, not to deceive 5 a8 Abraham to offer up Teac, and Pharaoh to Jet Yiail go 5 thefe two Wills may have a Confiftency withour Frau; ulency : ‘The One fays, Thos (balt nae mrder,and the other that Chrift (hall be murdered ‘Aéts 2. 23, Befides,the Deerecing Will of God ( 28 ieisnoe ad aleerun ) can have no Diffimulation init. But it may be more truly faid. that the Arm nians charge God with Folly in their Antece- dent and Confequent, Will:of God, repretenting Cod in thet Difindion, as difappoinred of his purpofe, bringing him in as (peaking thus; I do indced carntilly dijive to fave you, but ye binder, that T cannot do what 1 defires L weuld if ye would theres ove fising Lam fruftrated of my Intencion ( by you) by vy cinteccdent Will, T mill change my purpafe of faving yor, and my Confequent Will [ball be a Deter srinarion fo de(lvoy you, ‘What is this but to make God Unwife (as well as Unable) to manage his ‘own Platforms and Defigns in the World; and to. raul him with Jupiter, thar knew not how to deliver his Sarpedun’ out of Bonds ard with Nip tune, that knew noc how to hinder Ubffes's Return to his Countrys yea, and with Da- ais, that would gladly have delivered Davie), but could not? There For fins faith, Vorflins Lif. “Things may happen, that may. at Do. «bring to God fome Grief, hav- “ing tryed all Things in’ Vain. This aganft Arminiani(m. This is to fpeak with dhe atcaron, “God and-his Angels with well Alcaron chap. «to Mabomet, butcannotireehim 43. “from Death. And with the Blind Talmud, “That God la- Dr. “mented over fallen Man, and over the Burnt Temple, pour- “ing our two Tears every day into the Ocean, and for Grief ‘fmiting his Breaft, with both Ord. 1, Traék “his Wands. ‘This isa thinking Dip. 7. wickedly that God is fucha One as our felves, Pfal, 50. 21. fond Men that gocs not Wile'y about our ‘Works, (0 oft fail of our pu pote 5 aud co will that Judas and the Jews thou! lieve in Chrift's Death (which if they had done, Chritt had not dyed ) is co will that the fhould believe in nothing: Thus is che only Wite God abafed by the Blatphemous Notions of Men, fister for Anthropomorpbites chan teue Gofpellers. Odjetiion 4. God's Decree cannot be _Abjolate and Tafalibe, brcanfe it might have been finfrated by the Pofivility of Adam's Standing. Amjwer x, Icisgranted, that Adam bad a Poffe non cadert, but noe a Non poff cadere; his ftanding was poflible Refpedtu Rei, but not Kefpedty Deis To fay, that Adam might not have finned, is a ‘Caregorical and Simple Propofition, and.will hold true in Senja diva, as Adem is confidered in hit felf, as cloathed with a Freedom of his own Will; and ro fay it could not be, bur that Adam would, fin, is as True in Seafa conpofce, confidering, adam asfubordinate to the Decree of God determining, Ds « what, 57 Br, Owen os lebr. pag. 73. Dadi aes Jad. Ord. Trad 8. &58 An Antidote what Adam would do out of the Freedom of his own Will This latter Propofition is modal and qualified, fo not not of the fame kind wich the former, and therefore not oppofite to it, for Oppo- fea (hould be Ejufitem Gentris: As for Inttance, 2 Kings 8. 10. [ Thoe may certainly recover was thie Refpedlu Rei & in Senfs divifo, becaule his "Difeafe was of ir's own Nature curable; and yet [ Thou (hale furcly dye’) was true allo Refs Do, in Sexfa compofito, as {abordinate to the Divine Decree fore-ordaming that Hazeel thould Hille him: by the’ Oceafion of this Difeafes fo ‘eis a plain Fallacia Divifonis, a Fallacy of Divie fion, 2. Adam might have flood (as well as fal’) Refetiu Rei, for God gave not his Creature @ Law only, bur farnifh'd him wich Power (aff. iene to keep thar Law alfo, if he would 5 and if Man had not been mutabie, he had been God and fot Man, for not to be murable is peculiar to God, whereby he is diftinguith’d from all Cre~ ated Beings: Yee vi(jedla bay ic was not poftible he Mhould ftand 5 for in God's Decree it, wats cer~ tain, thar Man deing Tefe to the mutability of his ‘own Will (upon Satan's tempting, and God's permitting ) would voluntarily encline to. Evil; and this was a Certaimy or Neceffity of Infal- fibility, Qeoad eventum, but not of Compullion, Quoad aotum agendi_ ct eveniendin : ‘3. daw finned freely in refp.& of himfelf, pel mcefariy im refpea of Gods he ated at frecly therein, as if there hdd been no Decrees and yet as infali dy, as if there had been no Lie hefty : God's Decree took not away Man's Li- : berty. cE TOMORRRS a again! Arminianifm. 59. bery, God decteed that Man fhould act freely in. the Fall, and not by any Compulfion from his Decree [ain per Gaston & picture ec ebay fed perlubentem Inclinationens a principio inter 19°] though God decreed it to be, yea, and con curred al(o as the Univerfal Caute, yee Man ex- ercis'd the proper Motions of his own Wall, faith Aufin: The Liberty of Man ( tho’ fubordinace. t0 God's Decree ) freely willeth the Self-fame Thing, and no other, than. what i wwould have: wwilled,if (upon fappofitiou of an Impofibility) chat there had been no Decree. 4 It was a Truth from Kternity (before there was either Man of Sin) thac Man thould certainly fin, yet the Sin it felf was buc polfible in ic felf neverthelef that Poffibilty pafled into a futuri~ tion by the Willof Gods for God wills ehae Sin Mould bes[ quia bonus of malum ef, non vylt ip- fam malun, quia bonurs non eff isfum malum | bee caule it is good Sin (hould bes buc God wills not the Sin it {gly for Sin ic (elf s not good: There- fore God by decrecing Adam's Sin, did not fub- tra from Adan any Grace that he had, for he decreed that he thould fin voluntarily, (did not diminith any power that he was endued with, but only he fuper-added not that Grace whereby “Adam would infallibly not lave fatlen, which Grace was no way ducto Man, rior was God any. wafébound to beftow it om him fo ie was according to God's Will ( not from ic ) for what God fimply would not have done, that canuot be done at all, 5. If Man can determine his own Will, and. not deftroy the Liberty of ic, how much more may60 An Antidote may God do fo that is [ Intimior intima noffro’) more inward with us, then we with our felves. The Will is its own free Mover, yet is nor the firft Mover; ‘tis only a fecond Free Agent, and God the firft: So the fubordinae Free Agent (the thing being yet to do’) may either do or mot do the fame AG; although which of the ‘two Man will {realy incline to, be infallibly fore- ordained : Thus Adam might fland in relped of him(elf, yet certainly fall in refy of God. 6, The Jews might have broke Chirift's Bones in refpedt of their own Free-will in fuch Aions, Yet was it nor poflible they fhould Jobn 19.36. do fo, as che Will of Man is fub- ordinate to the Will of God: It was poffible refrdtw ri, that Chrifl thould be delivered from his Paffion by a Legion of An- gels, yet impoffible rejpedfu Dei, for God had decreed chat Chrift fhould dye: It was poffible in refpe& of the thing, that God might have pardon'd Sinners without a Cirift but impoffible at was, as God had decreed Chrilt to be the Ran- fom: And to argue on their Hypotbifis of Free- will, repel Rai, "tis poffible none may be faved, ‘oF none may be damned 5 yet epee Dei, both are impoffible, for then either Heaven or Hell ‘would be fuperfluous Things. Objci The Fifth Objection is, The Pree aeflinarians ‘cannot agree abont flating their Decree, Font lating it bore the Fall, aa the Supralaplarian (facb be Creabiltarians and “Kxiftenciaits ) and Otburs ajter the Rath, as the Sublapfarians, Aner againft Arminianifm. 61 | Anfier 1. ‘The Arminisns by the Law of Re~ ation may be called Submortuarians, for their fling no fall Elon ‘ll Men dye and Pt efinarians, for placing the Eternal Decree be- ind the Kace of Man's Lifer This plainly In- its the Apoltl’s Order, Rom. 8, 30. putting Predeftination behind Vocation and jultificarion Surely. when Believers dve, they are Subjetis of lorifcatlon and not of Eleétion, Paul expedted then a Crown of Righreoofnels; snd Chit hould have faid (upon this Hypouhe(tr) to che penitene Fue, hi diy Cou al be ftp eed) noe bow bate be wish me in Paradice : And may they no alfo be ftiled Relsplarians, for faying, that the EleCt may totally and finally fall away, fand chat he who isa Child of God to day, may be a Child of the Devil to Morrow? 2. Thofe Notions of Sub and Suprd, are but Inrl a iines Cas De, Date ath) Humane Conceptions of the Order of the Di- vine Decree, which {0 far tranfeends our Under Sandings: that our weak Capacities cannot com- prehend it, but after the Manner of Mens and thofe ewo Opinions of fub and fuprd, do not differ Ia Re, [ed tartums in modo explicendis fori Mankind be confidered (whether mafia rondum cone dina, ot condita fed pura et nondum corruta, oF tmaffa condita et corrupta) ina common equal Effute to be the Objeét of Predeftinatfon, there is no fuch material Difference as is pretended, fecing all Men a'e look’d on In pari (barn both ways, efpecially when one of thele Perfwafions doth ’not fpeak Exclufively of the other. 3. The Arminiss do. wore in founding the ivine2 TEE 64 An, “Affidote Me Perty of Secondary Caufes in Natural Things, but includes them, and difpofes of them to their ropes’ End sand (o in Thiags,Splriual, God deerefs chat the Esrth thou'd be-truitul, this doth not exclude, but includes, chat the Sun mut ‘thine upon it, Showers mutt’ water it, and the Husbandinan ‘malt cll it, as his God’ inftrudts him, 1s. 28. 26. God decrers tha. fifteen, Years hall be added to Heyekiab's Lue, this made him neither carelels of his Health, nor negligent of his Food; he fiid not, Though I run into the Fire, or into the Water, or drink, Poifon, Ifuall live fo tong s but Natural Providevce in the due We' of Means co.workech fo, as to bring him on to. that Period of Time pre-ordsived for him: Man Tnduftry is fublervient to God's Decree tis call the Lite of { our} Hands, 1/4 $7. 10. we may hot tempt the Lord our God, Ora labora, oad smitd manu Inoocands eff Minerva, 4--The Golden Chai hath fo link’d the Means to the End, and Sanclification in oxder to Sal= vation, that God doth inlallibly flir up the Eleét to the Ule of the Means, as well as bring them to the End by che Means therelore he pro- mes to fantifie whom he purpofes to fave, Ef. 6. 26, 27. two of chole Links (to wit, Predeffinstion and Glorification ) are Kept Falk i) God's Hand, but the Middle Links are let | down from Heaven to us on Earth, that we | fhould catch hold on them : We may not pluck thofe. Parts of the Chain out of God's Hants, or break the Chain to make it Ufeleis: The EleGe Lady mult look to her felt 2 john ver. & though the Decree be abtolute, the Execu- 7 tion againft Arminianilm. 65 tion of i is not, which two may not be-consy¢ founded. ' 5. The Avninion Eternal Pref ablolute a Certainty and Neceflity of Ev: ur Predeftination doth's for Things mull be fore-ordain'd to be, before they cin be forefien thae they hall be, ur fuprd 5 fo Men may argue from their Grounds, If 1 be Erernully forefen 40 Bilicury I Joall bctivve and be'faved: ANd contréy yee further, they ceach Nien co lay, can repent token T willy’ I may be cleéfed shough 1 live fil in Levdvels, 1 have # Freewill 10 repent on mp Death- bed, (oT may be faved : Tois will make Men re- ifs indeed, but to read the Heart of God towards us thus Abfolutely, Everlsftingly, Effeetually, and Pecyliarly, doth conflrain and unite our Hearts to God for ever, Luke 1.74. 7f,19pd 1 Ger.6.20. Cyrut as freely finding hinielt fore-ordainedy/}a.44-21- Objettion 7: Reprobation (es abfolte) makes Men defjertie,Si dammnabor, damnabor ; Let me de hat T an, foalt be dowmed, tam under a fatal Neceiny. Linfirer te This Js ¢0 fitek Poiton one of fiveee Flower, and to dath againft the Rock of ‘Ages 5 this is to Stumble at she Wordy 1 Pet. 2.8. mberewnia ther were appointed ; and like prophs Beals to fall into the Pit that was digg d tor bet~ ter prepotes : why hath God order’ all things by ‘a0 Abfolute Decree forever ? Tris that Men ould fear betafe him, and rot make tuch defperate Ia furencet, Ecclel 3. 14. i 2 ical Opinion of Fate,puts God in Sub- jedlion ro Nature (asin Homer's Jupiter 8 Nepe Annesat agra, o"er-power'd by Fate ) but the vb- folute Decree (¢ contra ) puts Nuture in fubjedtion toagree 6 An Antidote to God, and does not necetfizare Men to do fo much Evil, and no more Good tha they do (as before larpely ) tor God as an Infinite Caufe can Influence che Will of Man, Prov. 21. 1. and deter. mire it fo as not to deftray the Liberty of it, bee caufe he determines ic ina way fultable co it's own Nature 5 God aéting ficecly” asthe Fislt Cats, and Man aéling ficely as the Second Cauley in Concurrence, not by Conttraine. 3. NoMan may judge hifelf a Reprcbate in this Life Cexeoptingggs chat fin unto Death ) and Jo to grow deljrrate; for final Difabedience (¢he inkallible Evidence of Reprobativn ) cannot be, difcover'd till Death: We ave not to-queltion the Secret Will of Gol ( which’isthe Rule of Events ) but to mind his Revealed Will (which isthe Rule of Endeavours) and to lay our Souls under bis Commands: Onemay fulfil the feeret Will of God and do ill, 0s Fudaeand the few in killing Chuilty Ais 2. 23, and one may crofs the fecret Will of God, and do well, as David in praying for the Life of his Child, which God had decreed thould. ‘then dye : We mult look into ovr own Bofoms, and fo know what we are in the Bofom of God. 4, The Arminiun Do€trine [ Ged fere/am what good Cowerfes T wonld take out of my Free-will,(o dideledt me] is miferable Comfort to one, whofe Heart is priv to Myrlads of Deviations from God s-and to tell Men they may be juftified and fanctified, eos. yet (for all this) may become Reprobates and be dams nied in the ete, is defperate Do8trine : Whereas our Dodirineisonly linble to falfe Inferences,as Chrift’s was, Luk. 18. 25. (Hho thencanbe faved] not ol ft felf, but by corrupt Confequences drawn trom it. car, again/t ‘Arminianifn . 67 Tay CHAP. XL The Second Point. Univerfal Redemption, ia the Sexfe.of the Arminians, cavnot be a Gofpel Truth, for thefe following Argue ments and Reafons. Argument Para Tbifhitid ad gxtradint eqs 0 liz: God (the Vana’ > Ele@ion; God (the Son's ) Redemptions and God (the Holy’ Ghoft’s ) Sinéificition 5 muft be all of equal Excepg and Lddmde : But Univers fal Redemption. in the Arminian Senfe makes thefe unequal ; therefore, cc, The Propofition is clear, for the Father, Word and Spirit are ‘one, asin Effence, fo in Wiking, Working and’ ‘Witneffing the Redemption of Sinners: Upon Earth Bfood is not alone, nor Witneffes alone, but where Water and Spirit are allo: So in Heaven the Word wirnefies not alone, but the Father and Holy Ghof alfo, thefe three agree in one, 1 Joke 5.6, 7, 8. Whom the Father eledis, the Son’ redeems, and the Holy Ghoft fangifics: If then there be an Univerfal Redemp- tion, ‘then there muft be an Univerfal Eleétion, and an Univerfal Sandification, and fo ( by con~ fequence ) an Usiverts1 Salvation too. ‘That the Son redcems no more than the Father cleds, js evident from two Scriptures, the firft is Jobe 5-23, the Son mult be honoured as the Fate,An Antidote bur to fay [ thar the Son redeemed ail Facher elected bur few J is c0 give greater Ho. our tothe Second Perfon thanto the firft, and fo make an Incquality in their Operacions the Second Scriprare is ode 17. 9, 10. All thite art minty and all mine ave thine, Reo. They were the Father's by Election, helore they ve she $3 by Redemption Titve they weve, and shou gave thom my v. 6, 8. Cai redeems only th -fe whom God gave him co raleem Hence Goa’s Book Of Life ( wherein the Nomber of che Elect is recorded ) is cal’d aly the Lamb's Book of Life, to intimate chae the Number of thofe Elcered by the] Father, is commentirate with thofe redzemed by the Sou And tiie Chrift redeems no more bur whom the Spirit fanccifies, appears likewile from 1 Join 5. 5,9. there matt be Water to fan Gtifie, Where there is Blood co redeem: Chrif’s Oblation is mot of a larger Extent than the Spi- Tits Operation, ‘Thus it is made apparent, that all the Three Perfons in the ‘Trinity have all one Oiect and Detign of Love s the Son's defign for Redemprion hath nota greater Laticude then the Father's for Election, and the Spisit’s for Sanctification all equal in Effence, Honour and Opcration. Argument 2, The Benefits of Chri ‘Death and Refarrection are of ‘qui ial Extent in their Objects, but the Benefit of Chrif's Refurrection is not ex fended to all 5 Bvgo: Nor the Bcneft of his Deathy The Affamption [to wit,thae the Benefit of Chri Refurrection is not extended co all and every one like, buc is peculiar to Believers ) is acknow- Jedg'd by the Arminizns, The Progofition there. fore againft Arminianifm. 69 fore is only to be proved. That the Benefits of both the Death and Refurrection of Chrift are of equal Exrent in their Objects, is evident (rom. Kon. 8. 34. if we partake of Chrifts Death, we mutt of his Refurrection too, Aow.6 , they are both pur together, and a [rather } added to the lancery ho (Lull Lay any “thing 13 she Charge of God's Elett ¢ for whom Chritt died?) Who can condema thote for whom’ Chritt was raisd ? There is an equal Extent both of the one and of the other. “Thofe whom Chrift died and rofe again for, cannot be condemned ; but this cannot be faid of all, for the Wrath of God [ éixer'] abides on many, Joby 3 laf, and from Rom. 4. lal" He dyed for our ins, and was raifed again for ou xe Niftation, They” are bath fo. joyn'd together, that they cannot be fevered eitlier in Act, Ob ject, or Effect 5 for no Man is made. Partaker ‘of the Death'of Chrift bur by his Refurrection, 2 Cor. $14. 1 Corts. 19. Thofe that have the Fruit of the Baccel, in this have the fruit of the Victofy, too which cannor be all ; for the Wrath of God abides on fome, which the Death of Chrift ‘ever took away from them. Chrift did not dye for fome Men, for whom he did not overcome Death. Argument 3. The Benefits of Chrift’s Death and Intercefion are of equal Extent in theit ‘Objects; but the Benefic of Chrift's Interceftion is moc to alls Ergo. The Afumption is exprels Scripeure, Jobn 17. 9. his Imerceltion is only for thofe’ that the Father hath given him, noe for the Worlds and Reafon confirms it, for if Chrift interceded for Judas, Pilate, &c, thea had he @ Repulle, and was noe always heard : ofnope ‘ a - 72 An Antidote againfE Arminianifm, — 7 of God in their flead. ‘This is nor done for an For, 1. God will require’of fome the utmoft Far- thing, fat, s. 26, uole(s his Sarisfation was re: jecicd as infficiene. 2. Many were in Hell ax tha time (when Chritt ded ) actually cormented 3. Chrift knows not Workers of iniquity, afd 7,23. foas he knows his Sheep, to lay down his Life for them, Jobs 10. 11, 14, 15. the acces the Frvidence of the former. 4. Chrift could net! ‘intend to wafte the Blood of his Covenant Ciwhereof he was the Surery ) upon Cain and Pharaah (daroned long before ‘his Death ) in di. reét Oppofition to the Erernal Decree’ of his, own Deity : There cannot be a Surrogation of} ‘Chrift’s Perfyn in the room of the damned, ‘Arguneit s. We the Covenant of Grace be not to all, then Chrift dyed nor for all; bat the Anrecedent is truc; therefire, ce, the Confe-| uence is prov'd thus, Chrifi’s Blood is called the Blood of che Covenant, Ath, 9, 20. with 8.13. and Exod. 24.8, and’ the Blood of the New Teftament, st, 06.28, the Covenant and the Seal of che Covenant have a neccifiry ‘Con. nnexion together, and Mens Covenants are’ Inf, nificant without a Seal: Moreover, where a Te+ flament is, there muft allo be. the Death of che| Teftator 5 otherwife ‘tis of no force while tht] Teftacor liveth, Hib, 9.16, 17. The New Tefta meat and New Covenant are undoubred Syno- rind’, and are in Scripture of the fame fenle and figaification +The Aiumption ( co wit, the Covenane of Grace is not to all) is crue, fome are withont the Covenant, Eph, 2. 12, Ex: tra Bcclofam alla falus, and Salvation is of thie ‘Jos, 3 pee oa } Jens, John 4 22. for ‘tis made with the Houle Of Hpaet only, Jer.31- 31, 32. ‘tisonly wth thole in whom the Condition (hot only requited. ee fn that of Works, but abfolutely’ promis ) ic effeSvally wrought, co wit, a putting his feas in theit Hearts, and writing his Law in their Minds which the Eleéiion only obtains: And if we ete quire after the fit giving of this Covensse ty Paradice, Gen, 3.15. None dare fay, that God enter'd into a Covenant of Grace with the Seed of the Serpent, but only with thote whofe Heel the Serpent, hurteth ; and ic would feem a Nock. ‘ing of Mankind make a Covenant with all, and not to make it known to the greateft pire of them 5 the Word of Reconcillaion is ot Preach’d to all, Pfals 147. 19, 20, dls 14. 18. & 16.6. None can be Parcaker of the Covenant without Faith, and Faith comes by Heasing, which the greateft pace of the World’ have not, Ror. Os Ty 276 dit Argument 6. Uf Chrift died for his Shee his Eriends, and for his Cliurch only, then waged not for all; but the Antecedent is true, there- fore the Coniequent is true alfo : The “Agump- ‘tion is pliin in feveral Scripcures, Job so. 1s 15 B1513 Adis 20.28 Eth h5) Fat 14. fuch as were Pay and Titus, nov fuch as were Pharavh and Judes, who were Goats and wot Sheep, Mat 25,33. Pale 33.12. & 144. 4 Hiofia a. 23, Mater. ar. bis People fom thar fins \ John's. gr, 52. for the Children of God alléd Plat. 107. 2, The redeemed of the Lard, Now fecing thofe (ior whom Chrift dyed ) are Iwh as Hear bis Poite and follow bim, to whom He ivesagainfé Arminianifm. 75° then it is applied to all for whom ic is im a but the Amecedentis tue, Erg, Se. The Trot of the Antecedent appeats thus, That which is according to the Wall and Purpote of God, is + according to his Intention, bue the Application of the Death of Chri, is according to the Will and Purpofe of God concerning the latitude cf it, Brgo. ‘The Application of Chuif’s Death is according to: God's Intention as to the Latic. tude of it. The Adumption is proved, if the Efficacy of the Means of Grace be according to the Will and Purpofe of God concerning the Latitude of it, then is alfo the Application of the Death of Chrift, cmc, but the former is true 5 for the good Pleafire and Purpofe of God is the Caufe ruling and meafuring this Efficacy, fo this Efficacy mult be according to God's good Pleafure and Purpofe in the Extent of it, Mat. 136. ht eB. Eph. 1.5, 11. proves it Ergo, the latte e fuel, Eig the leer mut be granted Argument 8, If Chritt dyed forall, then all be a@ually reconciled © God; but all - nor fo, Ergo, &c. The Propofirion is proved, no- thing ‘but fin hinders Reconciliation, 2 Cor, 19. Kom, $619. & 11.13... Chril’s Death mes its. Reconciliation with God as it is [ ad leer a Ranfom and [ jxeniésey ) a Propitiation, 2 that all for whom. Chrift died muft be recon. ciled to God, for Pofté eaufiy ponitar et Fffitus the Death of Chrift 3s the Caule, and Reconci- liation ( the fect) mutt follow it. The AG famption is Evident, for then (if all be recon- ciled ) all muft be faved, Remit culpa, remitri- Fi a. wr 74 An Antidote : {ives Eternal Life, John 10, 27, 28 Such as He fanttfis and. cleanfes, and profess thin to binfef svithout fpat or wrinkle, Eph 5-23, Such as are Redeumed from all Inepity to puifie chem to bi elf « pealiar People, Titus. 20 14» fuch as are his People, his Chofen, his Children, é. Tt cannoe he intended for all, unlets we will (ay, either sthat Pharanhy Judas, Sc. were of the Sheep, ‘Friends, and Church of Chrift, or that Chrift ‘miGd of his End intended in his Death; Re~ demption and Remiffion of Sins are the Inhe- ritance of the Sains, and of fuch as are made ‘Heirs of the Kingdom of Chriff, Col. 1.12, 13», +g. 'Tis true, he dyed fer Enemies, Rom. $, 10+ ‘but it, was to reconcile them to God fuch as Pail (who had been an Enemy to Chrift ) and the Believing Romans, which Chritt ( before thar ) had called Sheep, Jobs 10. 16, ( though then ‘not aQually converted ) becaufe in his Exer- pal Decree he purpofed to give them Faith, by ‘hich they might be gathered to his Fold 5 fo that condition’ ( to.come ) was already prefent in the Eternal Purpofe, for the Father had given them to Chri from all Exernitysbue Pharaod, judas, Ke. can iq.no fuch fenfe be called the Saints of Chrift, oF Friends of God, a5 abrabam anil the Difiples were. ‘Avganent 7. Quibus intenditur'mors Chriftiy iis atplicalar,. Thofe for wliom Chtif’s Death was jntended” to them it muft be applied 5 but itis nor applied to all, therefore, ir js nor intended for all ‘The Propolition is thus proved, If the Application ‘of Chyilt’s Death be ‘écording to the Intention of God, concerning the Latitude and Extent of it, then 376 At Antidote jar ef pena, and nothing can be laid to the charge of any 3 take away the Sin, and you acquit the Sinners and to grant fuch, an. Acquittance and ” Reconciliation to all, brings iq.many Abfurdities 5 Paul rejoye'd in his Reconciliation by Cheift, $11. which he would not have done, had it been a common Benefit to Herod and Pilate, as well as to him(elf: For upon this Ayporbifis itfollows, x. That Cain, Pharaob, 8c, werk re- cconciled to God by Chrift’s Death, when they were (at the time of Chrift’s dying ) in the “Torments of Hell, and never to be delivered from them, 2, That God damns reconciled Perfons. 3. That God takes double Pay for one Fault, in punithing both che Surety and the Debror, whereas Nena bis tec pro iy dito, 4, That Chrifts reconciling of fome is inefieual, ces Bat thofe whom Chrift dyes for, he gives to them Repentance and Remiflion of Sins, cts ‘. 3t- Freedom from the flvery of Sin, and Re- generation to Newnels of Life, Rom. 6. 5, 6, 2 cor. 5.15. Hh 214, 15. ler. 3h. 33) 34. Parifying Grace, acti 15, 9. Htb.9.13, 14. and Erernal Life, Jobx 10.15, 28... thofe Fruits ev dence our Reconciling by Cheift’s Death, Argnncnt y. Thofe whom Chrift dyed for, have the greatelt Love of Chrifty bur all have not the grcareft Love of Chrift, Ergo, &c. The Vropo- fition is clear from Jobs x5. 13+ and 1 Jobn 3. 16, fiends cannot be more loved, than by dy ing for them: Herein is the Love’ of Redemp- tion advanced above the Love of Creation 5 in the larcr, God gave the Creature to Man 5 burin the former, Himfeli 5 then which ino greater Love againfé Arminianifm. 77 The Atfamprion is clear 0 ea, Cain and Phay Cilien in Hell)’ could nos have ae ‘reac love Sf Chrif in his Death, fceing. the chief vic dence hercof is, to give Men Grace here, and. Glory hereafter Praying for them, and Together Bit inf! jely ahves as-all thingsy Rom. 8. 42 all iprtaal lings, Bp +. 3. Love ( efpecialy, freatelt Love ) is @ willing to one the greatelt }ood, which’ cannot be ‘2 common Kindnel, but fpecial and Peculiar Favour, Piel, 106, 4 and_ 119. 132, If Chrifl willed the greateft Good to Efan how can itbe faid, Ejau bave I bated 2 PEE under his greatet Love of Chri dying for im, according to this Hypotbefs, < Argument 10, Tf Chrift dyed for all Mankind and obtained Reconciliation for them, then atl Infants are reconciled, their Sinis forgiven them, and (0 by Confequence are faved dying in their Infancy 5 but this cannot be affirmed of all In- fants, Ergo, &e. The A(fumption is proved, Ie is the Judgment of the Catholick Church, that the Infants of Pagas ( Gods Secrets being fill Feferved to himfelf ) are defliture of Superna. ural and Saving Grace, and they are not only born Children of. Wrath; Eph. 2. 3. bue are ao gether Strangers to the Covenant of Grace, and upon this account are:efteemed unclean, t Cor, 7.44, fo-dying are bound under the damnable guile of Original Sin, This is acknowledged by the Romani@s ( themfelves ) fay- ing, Peenin-Pagatoin fis. anne. is iP ansxilij fupernaturalis: vecepiffe in Quefh, 23. finfss Wal Wak were. recone #3 E3 by Love can be thown, alfo, for Pilate, Judas,An Antidote by Chrifts Death, then noue of them could b born Children of Wrath, and fubje8 to the Curfe, and ic would be a Priviledge to them to be killd in their Cradles, rather than to be kept alive, and brovghe up in Pagasifn, whereby they mutt undoubtedly perith to all Exernity : Befides, if all be reconciled, then none can be born [. with- ‘out the Covenant} contrary to Ry. 2.3, 12. Avgumiit 11, That cannot be a Truth which the Scriprure of Trach no where alfirms 5 but it tno where afferts, that Chrift dyed for all Men, much lef for all’ and every Man individually, C between which two there isa vait difference } therefore it is not a Truth, To explain the aé fismprion : Te is true, Chrift is faid to give his Vife a Ranfom for all ybut mot for all Men, or for evay Man individually: The Scripture is the beft Expounder of it felf, and thar [All Js interpreted to be [ Afeny') Mat. 20, 28, ani 36. 28, Mark 1g. and ac ( frequently re- firained to his Sheep, Friends, Church, Belier- ¢rs,Chofen; and fuch as are-given to Chrift, that it inuft be meant ( fome of all forts 7] which in ‘equivalent Terms is expref'd_ clearly “Rev, 5. 9, 10. Toow bafl redeemed vs out of every Kindred, and Thigue, and People, and Nation: And Lcan- not fee how the Avnivians can kave any pare in that New Song there mentioned, which fay they are no more beholden co Chrift for their Re- demption than Gain and Judae was, The Word [AIL] therefore, maf be taken for all the Eleét, ail his Church, ail his Children that the Father hhath given him, ec, not all Men univerflly, and every Man inividay« Thole places (1 Thr 2 46 4.6 Tit. 3.13, 14. plainly thew, thatit is fome ot sil farts, Princes and Poafaets, Kings. and Ser= Vants, and of fich only as he brings to the know- ledge of the ‘Truth ( whereby the Univerfality of te Expreflion is plainly refrained in the Con nexion of that Clavie ) tor God gives not, nor (io much as) offers the Knowledge of ‘Truth to all. Aigwam 12. That which oppoles the At- tributes of God, ought not to be recelved 5 but the Univerfal Point doth fo, Ergo, xc. The Affumptlon appears, as, 1. His Fuftice: Nume- ark pretium @& capsivum non redimi adverlotur Jus Aitie : Ve Chrift paid the Price for Pbarsob and Fudas, Bec. then reconciled Souls are unjlly ‘amned, ut fapre, ‘This Hypotbefs (ers the Deat Of Chrift in a dire€& Oppofition to Gots Ju- Milce, and how could Chrift dye for Juda’s Sin,’ when Chrif’s Death was his very Sin 5 as if Chrift thould fay, Father, receive into thy Favour thofe whom I know thou wilt never do fo (being before of old ordained co deftruétion, Fude 4.) This isto make Religion a Laughing- flock.” 3. His 1ifdom: As if God fhould love and hate the fame Perfon at the fame Times Ef mult be loved, in giving Chrift to dye for him, yethated, as being ordain’d to Death from all Eternity; ‘and what is this but Childrens Bly, in giving Fudes a Ranfor with one Hand, and fending hint to his place for his (fatisfied= for, and remitted ) Sin, with the other Hand ? 3: His Power: If Chrift died iotentionally (as t0 God ) for all, then God's Intentions are fru flrate, (feeing all are not faved ) aad then he OBS is,An Antidote nipurens, if crolsd in his Defigns by the Work of his wn Hands; and to fay, that Freetom was obtain'd by Chrift’s Death, for one, at he thould be freed, is ridiews is Objeded, tmpetratien is tni- veriat though the Application be net fo, Chrif, eka tend for all, thuugh ic be net applied to sll. Aapeer 1.” This Diftinetion cannot hold true in God,who grarts nothing but what he beftows, for he eaanor repent of his Grantiogs, 2, The End casnot be fever'd from the Ago if God will'd that Redemption might be obtain'd of k'my ie was, that it might be applied to fome 5 and il to fone and got to all, then there is Some Dita iy in the Tmpetration it felf, and in the Intention of it, and not in the Applicas top eniy 5 and fo the Diftingtion falls, 3. This Diftingtion hath no place in the pur: Pol of Chrift, tor therein they are both uni- td, Corill’s aim being to beflow what he ob- tains, “he obtains nothing bu what he applieey For doth he apply any thing which he did noe obtairy Pers or Narra nil facie frflrs. 4. It isablurd to fay thae Redemption is ob- tained, when both he thae obtains, and he of whom it is obtained, ‘do know ie fhall never be applied 5, nor ever profit thofe for whom (they. fay ) eis obtained, 5. Ie befpatters the unfeluable Price of the Blocd of God, as if Chrift thovld obtain. Food for fuch as were never ¢o be fed with it, and Greedom tor thoie that were never to be feed y aganft Arminianilm. 81 its then Chrift obtains of his Father that which will never profit ; this isa goodly Pure chafe, G. TE Chrift made God plicabitem, and not Placatum, then God is not a pure act, neither is he Unchangeable, both which Ablurdities this Dittinétion’ implies. Z. ‘Then Chrift is only a Preparer but noe a Giver of Salvation, and he purchas’d a power in that placability for God s and stot for us com, trary t0 Joba 1.02. To them be give Chay] tomer [ Geaenly Tyasiy ] Heavenly Wouour, to bee ome she Sons of Gol, 8. If Chrift made God appeafeable only, then was Redemption Work (like che Cabot a ‘Die ) an uncertain ‘Thing whether i: had been applied to any or no, ». IF we grant a fevering of Impetration and Application in fome, we may fuppote a teparae ting them in all, and fo make Chiill to dre io Walt, and to be fick a Mediator as recouciles God to no Body, which cannor be. to. If there be an Impetration of Redemption to fome without the Application of ic, then ie Ciuriftbue an half Mediator to thote 5 which fsa meer Chimera, and not co be fouad in Seripe ure, rr The Tntevtion of God cannot be condi: tional Con our believing) for our believing adds nothing to the Intrinfiesl Suficiency of Ginil's Satistaction, neither doth our ror believing i- minith it. | God laid on Chritt the Iniquity of: us all, and made him fin. for vs; frem his abe Inte Will, whether we believe or no 5 if oth Es wile82 An Antidote wife our AG of Faith mutt perfect the Sacis- tation of Chrift, and caufatively make it ours. + 12, Eaitly {s indeed the Condition of Salvation, yet tis abfolutely promifed by God,and procured by Chrif’s Death; and fhall the Applicacion of good obtained, depend ona Condition, not mate known tothe Tenth part of the World,and not at allto Infants that dye in Infancy ? : 43. This diftinéion. cannot bold true in Tn- fants, for they muft fay, Bither that they are all ddama'd dying ia Infancy, or that the Impetration of Salvaconfor them ders not trom the App- cation of ir. 14. Tofay , That Chrift dyed for all, and ob- tained Redemption for all upon this Condition, it they do believes is plainly to yield that Chrift ied for Believers only, and to lay, God grants Redemption if Men do believe, is plainly to hold out that the Grant is only to Believers to whom ic is given, a 35. They are both joind together, Rem 4. as. and §.48, Ta. 52. 11, 14, Korn 8. 325 333 4 a. Chrifts Inuretion is that what he ob- y be applied, Jom 7 per tetum sn Ey, sipecially where the Condition isequally parchasd ‘with the Priviledge, . Objedtion 2. Quek smurguilgs tesrn eredore, werum eft; What exgry One is bound 10 believe, is sues. bat every df is bound to believe that Chrift died tor them. Eige, ; Anfwer i, The Arminians boat much of this : gue againft Armninianifm. 83. Argument, asif Acbilleanaud Tavineible 5 fuppofe we thould grant it for Truths would ie not be poor Comiore for a diftreled Soul, to believe that Chrift died for it no more than for Fudas, and for allthe Damned in Hell? They would fit be bue miferable Comforters, and Phyfitians ot no Value, to fuch a Soul ; Chrift dyed for all, thou arta Man, Ergo, he dyed for thee, might comfort Gain and fudas tn their Delpair. 2. But ia Truch, the Minor of this Argument is fall, for they to whom the Gofpel never came, nor have ever heard ought of the Death of Carift, are not bound co believe that Chrift dyed ‘for them, sbi mulls Lex, nulla Trial greffio. < ¢ leither is every One that hath the Go. fpel bound to believe ic abfolutely, but ov this. Condition If they be weary and heavy laden with fin ; Tach only Chrift calls to him, and luch: only are bound to believe, not all promifcuoully.. For it Men abide in Impenitency, they are bound to believe tiat che Death of Chritt belongs not to them. 4 The Agument is.a plain Paralogifin, and Sophitieabeallcy, having {Quan Tins | four,Terms in it, for the te Greiere |) the Wor [believe J in the atajor Propoticion$ts taken for fiducial Embracing of the ¥fruth with the Heart, which is Faith properly 5 but in the Miz nor, of Aflumption, itis only a certain Pradtical Col'eétion ( whiet is nor Faith but Improperly) as if it were the Intention of God, that this of chat Man (fuppofe Jadu, 8c.) fhould ber~ lieve, : 5 Woe84 An Antidote 5 We are all bound to believe, thae what God reveals is truey. and (thus faith the Lord is the Objet of Faiths bie God ro where ré= veals, or faith that ie is bis Ineention that Jae tag thall believes or that all thould believe,“ 6. The Word ( Hrufqufque’) is allo Pex ogui= ‘act, or every One, aud matt have its Limit: tion} co wie, every one that is Peuitent, Hu gry, Thirfly, csc. oherwile it could not be Morally and Theologically true, for itis revealed, that Chrift died for Sheep, Friends, Church on- ly, be is the Saviour-of the Body. Ely 5. 23. 7. Chnilt isa Decd of Gilt, but this Deed rus not with a [ Neverine eniverf’ 1 iran Unlimited senfe, bug it is [ Omnibus chvijli fidelibas AT have given and granted upon fandry and certain 004 Covfiderations. : © & "Tis true, the Commiffion is, Go preach the Gale 10 every’ Creare, Mark 16.15. and ace cordingly we hold outa Tender of Chrift co all jromilcuoufiy, burit is not, becautfe Chrift is ia- tentionally given to all, but becaufe we know not the Elect from the Keprobate, which isa Sze cvet, and Afato ad jas non valet Confequentia, Objestion 3. The Word {AIL we'd oft in Seripinre, mufh be taken tniverfally. Anlwer 1 |, it) malt rot be taken for an iver{fal Affirmative colledtively, for every Man individually ia the common quoted Scriptures, but diftribucivelyy es in Luke 12. 42. Omns Olu, isany manner of Herb, and. Afar. 9.39. Omen Morbum, any kind of Difeate, tor Ciuift heal'd rot every Dileafe individually, and Cul. 1. 2. where againft Arminianifm. 85 Where all is taken diftribuively three times overs with Reftrigtions to thofe he preach'd to. a, Alt in t Tim. 2. 4. cannot be taken for all colleétively, and for every individual Man 3 for the Word of God forbids us to pray for thefe that fin the Sin unto Death, 1 gobn 5.16. there- fore gray for a Aten, cannot be taken forall ind! vidually. 3: All in 1 Tim, 2. 4 cannot be taken col- Jectively ; for then either al! thall be faved, if Gol will have it fo ; or God fails of his own Will, which is ablurd : Ie cult therefore be meant not of the Will of his Purpofe, but of his Pre- cept, whereby he invites Men ‘of all forts, aird excludes none, for there is no Exception in the Gofpel. We know not the Exception in the Decree ; hence Paul doubts. not to tell the Jay- Jor Cwho was a bloody Boifterous Fellow ) that if he believed, he thould be faved, vifr i624, 2753 4 The Word [ ais] ariffoile (in his Pot. 4ib, 2. cap, 2. YOhows, is not taken ftriétly always, for every Man individually, and fo tases, Hib. 2. 9. is reftrained to Sons brought to Glory, ¥. 19, and to fandlified Ones, ve rr. the Hee brevs appropriated the Mefiah to themfelves, a3 it not for the Gentiles coo. 5. When we fay all Men travel fuch away ‘to London, we mean not that every Man travels thither, but fuch as do travel. thither, eravel fach a way : ‘The Prophet faith, 4’ men are Iyars, take the Word ftridlly, and he mutt be aLiar that aid fo. ‘Thus ocher Scriptures fre- quently geltrai aCe,86m Antidote 6: 1 Cor. 15:22. is meant of the Keliurrection, and of thofe that are Cheift's, v, 23. or the Sen is, No man is made alive but by bin 5 as driftale ‘taught all Men Philofophy, #. ¢. no Man learn’d. Phifofophy but by him, not all individually. Objection 4. God gave Chrifl 10 the Worlt Joh 3.86 and for the Sins of the whole World 3 John 2.2. “inj 1. ‘The Word [ World") is eadonl eon, OF various Significations, Jobn 3. 16. cannot pe meant of ‘the World ‘contain. ing, for_that is not a Subject ez pable of Salvation, nor of the World contained ina triét Sexes for {0 Birds, Beafls and Fithes, and all Inavimate Things are comprehended,which cannot have Everlatting Life; not can it be the World of Men, but as he is the ox/fug, or Prelerver of Maa and Beall, Pfal 36. 6. thove is God's ginbidiers, or Love to Crete tures, giaardepmia, his Love to Men, and qraayadva, his Love to good Men: God's Love was the Caule aeenyaetsn of Lending NW. B. Cone trary Scriptures area be confi~ derd both at once, an bythe Scope of the whole are 10 be inurpreted 3'tis not Concoulia dileors betwixt Rom. 3.28.29" im. 224. but icordia con- ccors: Luther faid,Gramma- tica’ Theolo- Chrift: Nor the firlt of hele, giz cedat, nor the Second properly, but a5 Wordsmuflgive an Evidence that tome ont of Mankitid was faveable, which was tot granted to the fallen Angels 3 aiid the Word ( Whe- focer} plainly sftrins tis Lave place to Matter, Mater isnot for dwordsybut econ tray words. for matter. pene paren ep againft Arminianilm, 87 of God t0 fome, not to others ; Whejrver Ci this World) Uetwy Bc and incor wy, Ore meant the faved World, which mult be God's People; for many of che World were damned (2 th cme of Go's fending Chri) and fome ad been fo.4ooo Years5 as he was not fene to reverle God's Decree’(for then the Pains ‘of Hell were not Endlefs ) {0 nor did his Death crofs the Decree, It mut therefore be prov erly God's Love togcad Men, the third Love, fuch a8 he found fo, but’ fu fa of His Love to them eee tected ‘1, Te muft be meant of thie World whe Abba 's faid to be the Bulg. Kan. 18 1 which is explained co be of all Believers, v. 11, both Jems and. Gentiles, in every Nation thro™ the World. In this fenfe it 4s taken obn 6.33 as Manna was only for Hrael, fo Chrift (the Bread from Heaven ) gives Life to the World of Believers only, 1 Tim. 3. 16+ Chrift-was be- lieved on in the World of Believers only, Heb. 2 5. that World which is made fubje@t co Chritt the reconciled World, 2 Cor s.19. and that World, to which Chrift was fpecial Saviour bn 4, 42. 5 : 3. [ Wald } cannot be taken for all and e Mao, for then he would fend his Word to then, and work his Grace in them that this Love of God might not be fruiglelsy and it muft fol. low that either God loves the Damned in Hell ‘oF that he Joved them while in the World, but Heisnow changed es 4. cis granted that God hath a Refped for all"Mankind Cabove Devils ) in offering a. S3- : yioutr88 dn Antidote viour to them, and Ghrift isthe Saviour ofall Men, 1 Tim. 4. 10. not of Eterna! Prefervation, but of Vemporal Relervation, for the Wanes of Sin would be’paid at Birth, and che Weild (through contulion by fia) would have fallen about dims. Ears, had not Chritt been the Glorious Undertaker. 5. That in 1 Jobn 2. 2, fignities, that che fas ot ne Man in the whole’ World ake remitted, Luc by Chiritt 5 There is mo other Name wader Hest ven wherlg we can be (rred, AGS 4. 12° faba wrote to the Jers Gal. 2. 9, and he tells them, writ is not a Propitiation for them only, bue for the Geniles (00 5 as déts 10. 35. Gule3. 28, ol. 3.14. for Chri is not (Heb. Copher ) a Cover for the Sius of all and every Man, and feeing Joon comfoits chem againft Sin, thiseane not be done trom the Impetration of Attone: tment, but fiom the Application of it, which none ever faid was Univeral, therefore, cores 6. Chrifk was fuflicient as w Medicine to five the whole World, as the Brazen Serpent was eo heal all afrael, yet cnly thofe that lypked up were healed :'S0 tis only theft that afply the umes redimune tu: per Chriflum, teevall hat ae redeemed, Sed Jolt Bleet fume in Chri, Medicine *, abet in fe qued ome * x Jobm- s.. ibis prifity fed fi non bibjeur no 4, ins mexisar. Profpers Odjedtion 5. Chri bub os much Dffcacy 1 fave, as Adam 10 dama, Rom. 5. 18. Anfwer 1. There isa Diterence betwixt a Neceflary Extenfivenels and a Voluntary Ore: f Tee | ota a i 4 the arminians cannot Yay, All MEM ord sae bg shan ToS HE againft Arminianifm, 89 The Efficacy of den’s fin was Extenfive ne= ceftrily, but that of Chrift’s Death is of Free- grace, and wholly at God's Pleafure, and there fore "is call'd the fice Gift, Rom. 5. 15. not of the fame manner, 2. bo Where compared to Alc the Extent of his Objet, bue only in the Eth cacy of hls Obediatice, and more Merits ree quired t0 the faving of one Soul, than of De- merit for the lofing of Ten Thoutand. 3. As all the Off (pring of Adam did fall by tis Sin, fo all the Of fpring of Chrift are faved by his Death: “All and every one are not in pChrift radically, as they were in Adam 5 and Fall are not given to Chrifts * but ar many (faith Chritt) * John 7. 19 4s thou baft given me : The Seed of the Woman. could not be made the Head and Root of the Seed of the Serpent ; Chrift re- PisGpted not Cuiny Pharaaby Bee. (chen God ud’been well pleafed with Chrift for them, Mat. 3.17. and 17. s. pb. 5.2, and they fhould ot have been camn'd 5 as Adam reprefented all Maokind ; 4s ald (‘that are in Adam) dye, fo all ( that are in Chrilt) are made alive. 4. This Rom. 5. 18. is ipoken of fich 5. r¢- ceive much Grace an Jflificstion, v.17. which and Every Man do, Objeltion 6. Rom. 14. 152 feith, Defy sot ‘im for whom Chrift dyed: And Per. 2, 1. Deny- Ane90 An Antidote ‘Anjver 1. Defiray is not there to conden but, to feandalize (which as much as in us lis ) eads them to Deftiuétion, 2 Cer, to. 8. but to deftroy them abfolutely, is not in Man's Power. 2. Thofe were Profellors of the Golpel, fo were thofe in Heb, 10. 29. he lays not, that Saints could crucifie the Lord afreth, ore, Sup. poftio nil psnit in offs: Toough Profelfors int Judgment of Charity be reckoned che Redeetal againft Arminianifm. ot fpeét ot Evee-will chat all thould perith; that now byhis Death for all, true Grace is given co all that all Pagans are’reconciled to God, that ia Man is no Original Sin, bueall are born in a State of lnnocency : Some aificm, that Nature without Grace will fave, through the Direétion of Righe Reafou: Others fay, that Grace depends on Na- ture, Others, that the Fall cook not away the Power of the Mind, bue it’s Exercife only; fo that the Mind is asbound in Fetters only, and Ones, and called thers Peak Brethren, yet what # that in the firlt AQs of Grace (as well as In is this to-the whole Word that lies in Wicked-\' pollerior Als) Nature and Grace do concur, nels, and far Mhost of Protefions ? $ and walk hand in hand together 3 but, whae is inofe falfe Prophets in Peter, were not } all chisfeeming Zeal for God ? (In maintainiyg. bough: by Chrift from Eternal Death, but from General Redemption, left God fhould mock In the Potties of thar Age aeithen is aera [f hs Bromiles; and Freewill o Good, Kell God Heres) a Name of Chrift as Mediator, but ‘is ‘fhould mock in his Precepts ) but a fpeaking wic- God's Tide. : Kkedly for God and an accepting ot his Perfon, 4, Grant the, Preiiifes, it follows, that fuck gb 13. 7, 8. ‘Tis indeed an Advancing of his as think themfélves Redeemed, or are thought’ Mercy, but not of his Truth ia the former, and fo by others, may blafpheme and perith 5 yet ofthe Will of Man, ( Embalming a dead Carcale ) this makes not all the World redeemed. FS above the Will of God in the latter. The Will ‘of Man is Naturally a felf-determining Power and Plociple and bears Go's Image, tg hath . . 4 Dominion over the whole Man ; but fince the The Third avd Fourth Point, com Fiiscth the trong Byalleol Sinupon it. Fvee- cerning Free-will avd Conver- oa is Racially and Ort ty in oa : fi not in the Underfanding ) and ’tis an Effen- fion, "follow. Wal ropety of that i ad be eompeld jntartfoee it 3) by any Created, External Agent [In «i ieee | Fi in Generale AV Bonin implies, That they iow free hoe, yet Cam ae imera pends onthe Comringent Alfentot Man's Freewill,» 19 the commanding Aétic may fuffer force, as the 4 againd their Willsto sone nowieendinghs Dench fewas poole are he Murs were, dag faa hei Wilsro warty92 An Antidote srry thee whisker thou wouldet nat, John 21. 18. Now ‘tis no Wonder, if, many Miftakes are about this gyeat Engive of ehe Almighty, i the Son! kuows not ie felf but by Relletion, though we kaow its Qualities and Operations, yet cannot we know its Eifen.c- Man is confideved in afourfold State, 1 The State of Creation or Generation, theveln he had Free-will either to Good or Evil, but was ne. eflcaced to neither. 2- The State of Degete- ration, wherein he is a Servant to Sin, and ne. cellitated to Evil. 3. The S:ate of Regeneration, whereia he is freed from the Slave f Sin, but not from the Neéeffity of it, 4. 1 Glorifcation, wherein Man {s both freely andj neceflarily Hood, and is not free Libertate Indi ferentie (as Alm before the Fall) for that it cludes a Mutability in itz Ta the Fit Efate Man is Liber, frees in the Second Streusy a Slaves in the Third Liberatus, fet fiee in the Fourth Liberrimi having a Gloxious Liberty: The Cote trove: fie lies conceriting the Second State, where- jn we fay,that Man is under a Necelfiy of Sinning, yet free trom Coaétion ; he is free to Evil, bit fot to Good 5 which appears by thefe Lollow- ing Arguments. of and Argument x. To prove that there is no Free: will € Good in the fallen Eflare, is taken from the Fell it felf: 1f Man in the’ Fall loft bis Freewill to Good, then je cannot be found ia the fallen Eftate, but the Antecedent is crue, | Rygo, Ecc. to prove the Antecedent, were it uot fo, it could not properly be: called a Fall it ime ys | implies a ig PerfeCionggiherein he was created : And if the Fall did dePkave the other Faculties of the Soul, ‘and deprive them of their Primitive Luftre, then. muft the Will bea Sharer allo tn that Depra. vation: Now the Depravation of the Will (ie felf) by the Fall doch furcher appear, by the Good it hath loft, and by the Eyil ic hath gor, thro’ dam's Sia. The Good it hath loft, is fxiold : Power, Order, Stability, Prudence, Obedience, Liberty. ‘The Evil it hath gor, is threefold ( in Oppofition to the Obedience ic Yoft ) a threetold Rebellion, 1. Againtt the Counfel of the Mind. 2. Againft the Controu!s of Confolence. 3. Againtt che Commands of God + Belides fall the’ other Vices wherein Original Sin confiteth. This King of the Ife of Man, in he came fictt out of Goi's Mint was a carious. Silver-piece, and hone molt gloriovfly (being cloathedt wish Excellent Jewels and Pro- nies ) but now being fallen ‘among Thieves, -robbil of all, hath Afhes" for Beauty, ore. sand'is a Tyrant’ upon a Dung-hill, yea, is tres from Righteoufnels, and a very Slave’ to Sin, Ron. 6, 17, 18, 20+ belore the Fall, the Will had Liberty both [(Contrarietaris G* Contradidli- tris] to Good or Evils to do or not to do : But'fiace the Fall, the Will is evil, only evil, aig continually evit, Gen.6.5~ che whole Heart isevil Extenlively, only evil Intenfively, and core tnwally“evil Protentfively. Argument 2. If Converfion be a New Crea onthe allen Man bath noe. ¥e-will 0 Goody batSana An Antidote againft Arminianifm. 95 bue the Antecedent is true, Ergo, &c. that the Antecedent is true, appears’; a Convert is-calld xdim wiery Gale 6,15. 3 Cor $7." New Creature, ot a New Creation : Now Creatio «ft ex Nibiley Creation {s a Produdtion of fomethin fut of nothing, but if there bea Freewill to Good in Man before Conve-fion, then there is fomething (that is of its own Nature fpirkwally good } fa Man unconverted towaids the Wark of Con. verfion, fo can it not be called « New Crea tion: Sure I am, every Experienced Soul finds the conerary in that Work: The whole Frame is out of Frame in the Unconverted Eftate, and Man is (Tob vs gebu) a confufed Chass, and a vaftEmptivet, mben this Gretng Power comes upon him: "Yea, a greater Power is fequired to re-cteate this little World, chart was firft to create the greater 3 for in this though these be no pre-exifting ( yet there is sefiting ) Matter: ‘The Creation of the great World was the Work «f Ged's Word, Plal. 33.6, of bis Fingers, Plal. 8. 3. or of bis Hands, Pfal. 302.25. bue to reflore (the litle World ) at AN requires God's Arm, Luke 1.51. Nay, Chrift fet his fides to ic (in his fweating Drops or Clods of Blood, Grumos fenguinis) Luke 22. 44. Te colt Chrifl both Tears and Blord, and Biood often, at his Gircumcifion, in his Agony, and at_his| PalGion t This is Cressio continuane "(as the ficlt was ecient ) The Father worketh bithertty and TE work) John 5.17, New Qualites and Ope- rations are cieaced in us ( though the Subflesee and Faculties of the Soul remsin ) both the Wiil to wil} well, and the Power todo well, aie fire aferibed to this Creating Almighty Power, Phil. 2. 136 Argunent 3. If Converfion be a New-beget- ting or Generation, then fallen Man hath no.Eree- will to Good, but the Antecelent is true, Ergo, ‘&c. To give Light and Proof to this Argumenr, we mult know, that Generatio ef mots ad E:- fei prc in cy Generation the Mexion toaBelng, and a proceeding into a Belng this pre- fuppofes, that there is no Reing before, for we are not, we arenothing, before we be begorten 5 as it holds true in Generation, fo likewife in Regenera- tion jOf bis own Hill begat be usy Jame x, 18, “Tis not {aid that God begat us of our Wills ( yer this fhould be faid were there in us a Free-will to Good ) but of God's Will, and ‘till then we arent, 1 Ger. 1.28. Unconverted Men are things that are not, Nothing-Crestures, all'a Man is, so A Natural-Nothing : We are all ( Nibili Ne utes) as Auftin faith ; what is the great Womb Wwheice all things come, buc Nothing > 2. A Moral Nothing, [| abel ] Vanity and Nothing is writ upon us by” Sin Naturally, buc we are Morally worfe than Nothing 5 that is (_ Enofh niferable: As, Nothing ag the firft was the ‘Mother of all things, fo Sin is now the Mother of Nothing: Muni Funiy Cor as in the He brow, Adams Abel) Plal. 39°5. and a Lye, Plal. 3.9, and but (as it were ) Something, as in Rev. 9,7, 8. not in relpest of his Subftanée*aid Faculties, bur in refpett of the Purity of them 5 Toe Heart of the Wicked is liste Worth, Prov. Yo. 20, 1. Wf, forsUWfe and Services sa ‘Shadow96 An Antidote Shalow is not uleful for War, nor a Statue for Prayer, fo nor allen Man for the Service Of God: Quod mutli ufui prodefty nibil ef, Kxith the Philoiopher his bet AGionsare Sin. ’2, Efe flu, Vanum eff quod frufird oft Sinners tol for Va- nity, Hub. 2. 13. they dream of catching Golden Fithes, as the, Man in Theecritus did 5” Sin dite appoints us of our End, to wit, Happinels 5 aan labours for the Wind, Ecclef. 5.16. and is but in & Dream, I[s.29.7, 8 this thews we are: noe thing ai hove hat Freewill to Good, tl be gotten of God. rgument 5. Wf Convesfion be a New-birth, chan" fallen an hativnet a Freeswil fo Good’ hue’ the Antecedent is wue, Erge, Be. The Trueh of this appears, for Now & mabis erimury se cana bt ur for ees» Ti Cannot beborn efi fell, Quicguid. parr ( fete Philotophy ) nena fe fed ab aliooritar, Nothing can have its Origivalslvom its Self, NUbit ampli= us poteit effi et caufa, et effidtum, ira feiplo fer privs, et foflerins, Te would then be betoge and after it Lelf, Simul fic cr non fit, it wold be J not be at the fame time «Thus we are raph to look, up (above, our fetes) for our New Birth, Jobn 3. 3. Except a Aan be bor fi (ede or im above 5 we are born, Net ‘f the Flefh, but of the Spirns vs 6 7 i Birch i of the arehy Earthy 5 ou Second Bich is fhom the Lord, Heavenly s+ John 5: Born ot Ged: We may give Semen Carmi e Sane guini co the firkt Birth, but not Semen Spiritus 7 to the Second ; There be Childsen potentially againjt Arminianifin. 97 = in the Loins of many Men thae never beget Children yet in this there is.a\Dilparity, tor though 4s/Men we be poffible Members of Chrif, yet are we not atual, nor ever fhall be, uolelt begotten and born of God wholly. Argent 5. IE Converfion be a quickening one that is dead in Sin, then falien Man hath ne Free-will to Good it the former is true, Erg, the lategr. This is provid from Eph coe Tou bath be quictened, who were dead, Bee. he doth not fay, half dead, as the Man was that fell among Thieves, Lute ro, 30. but he means, feck dead as co Spiritual Lites Thare le no meta oh sed thing ins, Rom. 7.18. And see are nat fa ea fo fetes so chink a good thoughe, Coe 34; till Chrift (who is Life and aQdickning Spit.) come to quicken us; Wither bre ce can dé nabing, John 15, 5. he doth tt fay, Bany things or few things, but nothings Free him is our Fruit found, Hof. 14. 8. both the Bud af good Defves, the Blotiom of goost Purpoles aul the Freie of good Adtions.” aaron’ Red (2 dry flick wichoue a Root.) isa ft Emblem 5 i bulded, bloffomid and broughe forth Almonds this was noe done by any Inward Principle oe Fewer of Nature, bue it was folely and wholly the Work of God: So Eyekiels dry Hones were rade to live 5 nothing of that Lite was from themfelves, bue all from God. ‘Thus it {emu this Spiritual Vivtication, we cannot contribute ay thing (no not the hundred Part then Sle nature, of the fame Nature with Ws #:)'t0 this Glorious Work; we have no tn: EB termeAn Antidote ternum Principium, whereby to difpofe our felves. to wil that which ie truly goods we cannot fo much as call Chrift Lord, but by the Splrit, 1 Cor.12. 3. If there be no Lite, but through Union with Chrift, then till we be engrafted into that bleffed ‘and bleeding Vine, we cannot bring forth any fruit unto God ; and ‘tis not any Natural Power or Principle in us that can Engraft us into Chri@t, for Faith is the Engratting Grace, and that ig the Gift of God, Eph. 2. 8, the Grace whereby the Ju live, Hab. 2. 5. and where- by Chrift dwells in our Hearts, Eph. 3.17. till chen we are dead, and have’ no Free-will to Good. "Tis indeed 'fometimes calld a Sleep, but ‘tis the Sleep of Death, Pfal. 13. 3+ againft Arminianifm. gy Atcrding, 10 the working of bis mighty Power s here is iregyiay which figtifies, not only Working, but an effeGual force in Worktns, this 1s the fourth Gradation then xoy'h2 (of xeflor, which fignit iin te Aras of Vallane Men tae can do yeat Exploits) is the fifths Eaftly, isc; i af (a Power that can do all thing 3 yk Power, an Ommipotene Power ; atid” furely had there been an Internum Principiam ins t0- wards this great Work, or any -Free-will to Good, Pst would not have uled all thole Gradations, nor fuch a lofty Emphatical Heap of moft Divine and Significant Expreffions This Work of Regeneration would not then have required, the effectual forcible Power of the Valiant Atm of God, even figh a Power ag raifed up Chritt from. the dead, whereby he was declared co be. the Sono: Gut, dds 2. 2g. Rom. 1. 4. Cadever fricte Biome nuda feiplum won refufcitar, U need tay non thing of the raifing up of Kzekiel's dry Bones. Whercia the Spivie was the Favonian Wind, that Wholly and folely caufed new Life in thems Nor of the railing of Legarus out of the Grave, wish coft Chrilt'a Prayer above all his othe, Miracles workings and Legarus contributed to thing to che Work. Argument 6. If Regeneration, or Recovery frdm the State of Degeneration, be a Refinre- ‘€tion, “then fallen Man hath no Free-will to Good 5 but che former is true, Ergo, the later. ‘The Antecedent is manitelt from Fain .2¢. Eph, 2.5. & $. 14. Rev. 20.5, It requires as much Power as to raile Ghrift from the dead, Eph. 1.19. 2 Theft. 11. Col. 2. 12, 13. 2 Pe. 1. 3. Such an Energetical Power as cannot be ‘efifled ; to raife up Chritt and to wosk Faith in us requites [3 meaner slyedos Tie Swduews avs } the fuperexcellent Greatnels of his Power, Epb.1.19. Here are three Grada- tions, Power, Greatnels of Power, and fupere excellent Greatnels of Power; and, as if that were too little, che Apoftle addech other three, Lewd Duiveprley nodes Tis ides aie} : ~~ a Argument 7. TE Moral Perfwafion be alea- gether infuficient (of Ie felt ) to recover Man from bis fallen Eflate, then fallen Man hat’ 40 Freewill to good 3 but the Antecedent tte, Ergo, ‘The Confequent + This app Ba be aeAn Antidote —_—— fe then God would be only a Moral eas ‘of Man's Converfion, but Man needs more , from God, and God therein is more to Man5 therefore, Ge. Then Faith would be ewig. giver an Eafie Work, and not require’ fuch Mighty Power, as Eph. 1 19, 8c. Caufes are of three Sorts, 1. A Moral, Caufe, which is Improperly and Metaphorically (only ) ‘a Caule, becaufe it produceth not “ properly.. an Effect, only ie propofeth Arguments to. induce ayd periwade. 2. A Phylical Cavfe, which really and truly produceth an EF fee; this the Schools call an Effeduat Caufe. 3. A Miraculous Caufe, is that wapiebe worketh above the Courfe of Native fn ae ducing Effe€is, God in Man's Converfion car- not be only a Moral Caufe, for thefe Rew Nealon 4. Then the Working of Faith ia tus needs not the putting forth of any firch Ener- eeticel Power, as was in raifing of Chrift trom, the dead. God did more to Chrift, than Morallys] perfwade him co come ont of the Grave 5 and! Chui did more to the raifing of Lazarus +. Bee fides, as fuch like Swafions are Caloue ) InefeJ ‘tual, fo dead Carcaffes are incapable of thet alone; in Chrift’s faying ( Legarus same fo 4 there was a mighty Power went along wi the Comma eit @ faitum eft, God doth and ryba dare fed rem. erin ‘dotal‘Pexfwafions cavnot, be fi ae to bring forth fuper-natural EAeAs, Qu Tis -caufa, tale canfatums as when a Child hath an Apple held out by its Father to come, 100 againft Arminianifm. 101 him, the Child is only allured, but noc ena>!'d thereby to comes “is not enous to perlwade a Prifoner to cotne forth, but his Chains mult be ftruck off, and the Prifon Doors mult be opened, Afs't2. 6, 7, 10, fo malt ave a Phy- fical Caufe alfo, Phil. 2.13. at Reafin 3, foner, and flands therefore in need of a bet- re Phifler for his Sore than a Moral Swa- fions which is not fo much as a Removens probibens (which is only a Canfa fine qui non, id fo no proper Caufe at all) for he is dead in fin, fo mult not have only Gra. fitm excitantem et moraliter fuatentem, but alfo Gratis fanantem et vivificamem, an healing and quickening Grace, which this can never do, “Nemg fortune fue faber oft nifi fubordi- muta Rbifn 4. Then God hath no greater’ Taflue face in converting Man, than Satan hath in, per~ vetting him to his Defirudlion 5 he hath a per= fading Slight, bur ao Enforcing Might 3 he may fllcie, but he cannot compel s Infirmus bofbis ef, lan poh lacey nif aolenem, lath Hieron, ce we are bid to refift him ‘with peremp- tory Negatives, and thea he cannot touch us Ciuttu qualitative with his deadly touches: Now to afcribe no “more Power.to the Creator, than to his Creature (Satan) isto narrow it blow Divine Maje‘ly, and to derogate exceed- Iogly from Omnipotency. Argument 8. The Eighth Argument further ifs Joftates this, Truth, that more than a Moral . F3 Swafion Yet Man is more chan a Dri. {An Antidote Swafion is necelary to recover fallen Man : lr Chit be All in AU (in Matters of Sale vasion “] tous, thea | Many is nothing in himfelf, as to that Work and hath not @ Free. will to Good, fo muft ftand in need of more chan moral Swafions 5 but the Antevedent is true, j ol 3. 14+ Chrift Is malvla iv ace, Ergo, the Confequent. ‘This is maniteft for thefe Reafons | followin: rere 1. Chrift's firft Work (in order to Salvation ) isto bore the Ear, which is Roped 102 (like the’Aditers ) to the Charms of the Ch mer, Pfél. 58. 45 5+ Chrilt gives the Underftand- ing Ear, Deuls 29. 4. Plalm 40. 6. Fob 36. 10% Un'so. 4 Thismoral Perfwation cannot (alone): removes we naturally rejeét the Counfél of God, Luke 7+ 30% Hl Keafon 2.” Chrilt opens not only the Eat, but\ aio the Heart, its 16.14, The Lord open'dit art of Iydit, not the her owa Heart,'t which the might have done it the had a Free. Will to Goods the Key of the Heare (as doth te Keys of the Heavens, of Hell, and of the Womb ) hangs at Chrift’s Girdle, He fourreth | and 10 Man can opens to, not our felves out own Hearts: Much e(S will moral Swafion be effedtual. Realon 3. Befides Chritt there is no Saviour, but this Hypotbefir makes Man a Co-Saviour with Chrifts as if there were an halfing of Ictwixt ¢ the Grace of Chrift and the Will of Many andj the latter dividing the Spoil with the formers yea, deferving the greater thare ; for if Chit beonly a Monitor, and perfwade to Good, ‘hen 103 then Man's own Will is the principal Author of i's own Goodnefs, and ke makes, himfelt tordifer from others, hath fomething that he receiv'd not at Converlion, 1 Gor. 4. 7. ‘and whereof to boalt of before God, Kom. n1.18, Swafion leaves the admonifh’d Will to its own Indifferency (not changing it at all) fo Man becomes his own Saviour, not Chril’; or however, not Chrift only ; how them is Chrift All in AN? Then Chrift is not our, Creditor, but we ate Debtors wo Free will againft Arminianilm, Argument 9- ‘The Ninth Argument ( ill adling more Luftre and Light to the for- mer) is, If fallen” Man muft be drawn to Goodnefs, then hath he no Free-will to Good, and moral Swafion cannot be fufhcient alone j but the former is true, Fobn 6. 44. & 12. 3% Cant. 1. 3. Ergo, the latter. The An- fecedent {s prov’d, Drawing Is a Bringing of ay thing Tour ofits proper Cour. and ‘CHamnel, by a Violent and Over-pouring In- fluence from without, and not, from an Tnnate Power or Priclple from within : Jet draws Straw, the Load-tone Iron, and. the Nerth- pole the Sea-man’s Compals, fo the Sun the Heliocrope. Te fs not faid [ Lead} but C Draw} in Drawing there fs lefs” Will, Gnd moe Violence, dan in Leading 5 and though God draws us. [_fortiter ") :frongly, yet he doth it ( fusviter J» fweetlys "Baus Uay & dude, Bindyavor JP Finals faith Chryfoflom: AS we are drawn, we have not a Freewill to Fe Good,samme TER againft Arminianifm. 107 39) 40. 88 140.17, 224. Rom 8: mot m0 of equal’ Bet Gen teay age Abn fire, bet oo hae 4-13. and many” others: Nei- chael too berd for ther can there be (if this Aj- Satan; fo the pobefis be granted ) any gra. fironger Man cious Dilpenfation, either’ in Ghrift to bard for ceipett of Perfor, Place, Time, the rong Man: ins ; all which Ge y mirc ue eee our oven Will. 1. Of Perfon: He quickens Then Wife Me whom be will, John §. 21. Rom. would tn 9.18 The Heart of one Sin- 1ie'd, nov the Poor ier melts like Wax. before and eof for Fire, and. receives. God's they bave the bef Seal, while the Heart of ano. i/nlerlandings 10 thet remains as unmovable as guide thir Free- Marble, and asthe Rock that deills. cannot be thaxeny> this is the Worl cof Gracious Difpenfation, ~ 2s: OF the Place: No Child’ can ch Plce whee to be bxgt ot bor In, er we i Converfion 5 The Spi i Haat one fon rhe Spiris blows here is 3- Of the Time: A Child cannot choof: Time of its Begetcing or Birth, no oe tee of the Place fo nor We of our New Birth: God may drop in Grace with Life, and rege- herate a Babe before it be brought forth, Luke C 106 4a. Antidote ; ~ znd touch'd our Hears : Corrupt Nature can~ q not contribute any thing to deftroy i felf in its own Corruptions : We are without Abi- lity (ln our felves ) to put forth any Caufal Vertue in Order td fuch an Efteét, and ace cordingly we have no Power to ’refift the Tmpreffion and Efest which proceedeth from 4 luper-natural Caufe: Tn the firft’ Work the Will moverh not it felf, but is only moved by God. The Will asa Creature mutt obey its Crea. cor yet asa lal, depraved Willy i obeys not God willingly cill’ made willing ; (0 ‘tis not « Collateral Agent :The Water deftends Natu- rally, yee Ne deur vicuumit alcends. Mat's Will is the Untamed Heifer, or Wild Affes Colt ; Chritt : the Rider tames it, and brings it to his Yoke. Nille qf a Carne, velle a Spiriin, Luther. Argument 11. To deny Grace, fpecial Grace, and gracious Difpenfations, is abominable ; but the Doétrive of Free will denies thefe, for they fay, If a Man improves his Naturals, God is bound to give him Spirituals; what is this’ bite a turning Grace * into Debr, * Non eff. gratia and a Symbolizing with the ullo modo, fi non Fefuites, Meritum de congruo, if fit grains omti not condigno : And to fag, ‘That the Reafon why one be- modo,” lieWes, and another does not % 15. and yet that Saying hold true, cb Belov, i fem the Coapention of te Free ti non nafcuntur led flunk Wane othe oy te will of thar befieverh, is quite to deflroy. | cat into the Womb of the New Biseh when dcopping out of the World, even o " at the Elee Yerth Hou of the Day, as thr Peiteat Thies M! Who can order the Ways of Grace, and fee fyetial Grace peculiar to the Special Grace i Eledt,* contrary to chef Scrip. Jnefiflible, for ‘vic tuatesy. Fol 6.37) 45. 8 12 ras 38 rer108 An Antidote fet Bounds ro the Spirit of God, in its Breath- | ings on Man! 7 ‘4. Ant of Means: Out of the mouths of Biber Ged ordains Strength, Pfal. 8, 2. ‘The Tberians were converted by a Woman, the likelieft Per fons have not always Children, a Child cannot choofe its own Father, nor We who thall beget us to God: All thefe are fpecial Difpenfations ‘of God's Good Will to Men, and fo depends not on the Free-will of Man Ergo, againft Arminiani(m. 109 could fpin a Thread one of his own Bowels, whereon to climbe to Heaven, faying, Mibi (ot dete and as i he were bidden to do as he will. 6 Tt maketh Man the Caufe why God will eth this or that, fo God muft attend on the Will of Man, and not be infallible in his De- crees, nor working all things according to the Counfel of his own Will, Eph. 1. 18. Plein is. ge Be as. & 7+ It fisppotes a Power of Belleving (in all the" Blind” Nations of the Worl’) os Jefe Chrift, of whom they have not heard, “Rom. 4a. 14. but, efpecially in thofe under the Gof. Pel, contrary to Dent. 20. 4. & Mat, 13. im 8. Then James lyed in faying, aio dns erably, Be Evy ged Gif is fom God, Jam. 417. It there be fomethin Before Converfion, ore. (0 Man steady 9 Then Pant was miftaken alfo, Rom. 9.18, Ge, who thould have faid, It is of atan. that illeth and runneth, and vor of God that former mircy: They dare not give Potersiam credendi to Man, the Piffe velle et ipfum velle converte a Deo. Ee eae te Sie Argument 13. The Taclfth Argument ab In commodo, That which belugs along with it many Abfurdities, may not be received; bat the Do- rine of Eree-will to Good doth fo. Abjurd. 1. Ye wakes Man Man's Wiil is the the Proximate and Immedi- Principiumquod, ate Caufe of his own Salva xet the Principi- tion. . uum quo sthat is, 2. It puts Grace into Man's Grace, We muft Power, not Man's Will under| be renewed in the the Power of Grace, Spirit of 3+ It robs God of that Ho» ‘Minds, Eph. 4, nour, ia making one to difer 33. from another, and aferibes- it to Man. men 4, It allows Man a Liberty of Boafting 0 Goi, faying, God, 1 shank shee, shat thou gavel ime Poveer to will ( but that thow guveft to Judas 5 well as to me) but L thank my felf for the A of HWingnefs, yet L receiv'd from God no mut than Judas di 5. Ie tantamount "} cxemprs the Creature from the Power of God, as if Man Cike thespider coal Objection 1. There is 4 Law writ in the Hearts of fallen Mankind, Rom. 2. ¥4. Anfwver 1. Adam begit & Son. in bit own Tmize, Gen. 5. 3- not only as a Man, but as & Sinner 5 Gertbratus fequitur Naturam Gencrantis, Tht which is Lorn of she Figh is Flefh John 3 6 Job 14 4s The Oviginale Originare ‘ (Alum's(Alan's Sin) brought: foreh| Originsle Originatu, Origioal| Cottupcion inus,whlch fpreads over the whole Man, and purs the whole Frame out of Frame, fo cannot do any thing that ‘Mon bed Divine Heifiom to dived, and Divine Wile ingne|s 10. follow shat Dire on,now ‘othing able t0di- rel, nathing wil ling 10 fells sha Dinttion. is an Lmpotency in the Will: of the Fle; while we are Chriftlels, we are Screngsit, Rom. 5. 6. 2. Thofe Reliques in the Gentiles are fuffici= ‘oaly 0 leave them aramacpt les, Kom 1. 3 sa oly ae am cee a 220 Mateer, but not as to Form, either in the Mind ‘or Manner of right Doing s all their Works. ace but Splenisa Pevests, being tauley Quoad: farsem Co quosd firems Without Faith ‘sis wet polo fible t0 pleale Gad, Hebe 11.6. 3+ The Devils have more Light than Men, yet-are they altogéther dead in Sin, tho’ They believe and sremble, Jam. 2. 19. and confels Chrift, ee, Luke 4.34. “Mark 1. 24. They fin tieely, yet cannot avoid it, but muft fin; and tho” i be neceflary,. yet itis Sin, end voluntary too. Objedtion 2: Wly.is Man blan'd for refitting the Spirit, AGS 7.51. Heb. 10. 29. Mate 236 37+ if m0 Bree-ill ? “ifwer ‘1. ‘They refilled the Outward Means (46 is deélared in the fellowing Words ) not the Inward, Work: As the Creature cannot hinder ( not farther) h's own Creation, nor the Child. his own Generation, nor the Dead accompanies Salvation 5 there without | Converfion, 2, That’ refiting the. Spi 10. 29. is the Sin agaialt for which (fe faich) ” that Grace they refif Regeneration, “Adoption, verfal Grace, 2 Pet. 2.21. ing. Ferufatem, ie tate Propofiti 5 ‘the inden aah mer. Objedtion 3. y . Anfver 1. God did enough in making Man upright, and Jf he hath loft his. fusficent Grace, he mutt thank himlelt, and not blame God, who is not bound to reftore ic 2. This was fsid to Ifrat a Type of the Church, God. ceale not fo with other Nations, Plat. 147, againft Arminianilin. Man his own Refurredtion, ere. the Hol There is-no oe Elect, and will not Authorize th 3. Hew often mould T, Nat. dances Precepri, an Inviting by am Out Her Rulers, yet many of her Children. were Chritts to wit, as many as Chrift would, Volun= Citys one “Thing, “and her this proves not the Point. 4 Tis one Thing to refill and another 6. evercome 5 the Latter is deay'd, not the Foro. rit of Grace, Heb, ly Ghoft , Sacrifice: Yet ted was not the Grace of peculiar co the \¢ Arminian Unie 33.37. is only re. ward Call. believed not, Bathered to: Why doth God What could 1. do more 10 my Vineyard’? "Ih 5. ‘fs ae Man wore bath a: Treacherous Hearg inventing: Evil a~ bain Ged, and again bis oxn ee 7-195, A 20. Aids 14. 16. Eph, 2. 126 this fs far fiom Unc. verlid Grace, 3 "Tis only meant of External Helps, which the aut nor Man hisagainft Arminianifm. 113 0 dg, but what we were able before th Fall. pee 3. Commands are upon Devils, which ca ovnoching elie but fin yet wonld it nor be fin were they under no Command : Much more labelievers, that can outwardly reform. 112° An Antidote. . the Prophet reckons; not a Warm Sun, Good Alc, fruitful Rain, Vital Juice, or Vegetative Faculty 5 chofe fignifie Inward Grace. 4. Neither doth he (peak of Grace that God gives co particular Men peculiarly, as faving Grace, the Power of believing, ec. but of that given to a whole Nation altogether. §. It cannot be faid, God “had. done Wil he could ftriGtly ( tho’ all they aggid challenge ) for he could have given.them faving Grace, Te will and todo, 2 Cor. 4.13. AAS TH. 170°C. 6. The Pagenr, and the World that’ lies in Wickednels, is not God's Vineyard, and have not futicient Grace ( wanting fifficient Means )| much more their Children, and fo no- Univer- fal Grace, Objestion s. Alan's Will cannot be determin'd ab exera, being £ Self determining Principle Anficer 1. “Urelitible Grace takes not away that Natural Liberty which the Will hath by Creation, but the Pravity of it only 5 knocking off its Fetters, but not deftroying fts Nature 3 God gives not fach an Infolency of Will, a8 fo will whether God will or no. 2: Man never enjoys his Will fo much, 9s when God's Will over rules ours: I Man’ can determine his ewr Will, and not deftroy the Liberty of it, much more mzy God, who is the Moker of ity and Tetinier Intima’ xeflro 5 the ‘Watch-maker can tura any Whse!. God can it Vincibly wen the Wall wither Violation to ics Natu:al Freedom, which was bie own Gilt. BegT ftee in Nomura aa Civil Things, yey and in Oxcward AQ of Syirivual Thirgs toos atiled with Common Grace; yer ean ie not do them ia a Spiritual Manner without the Affiftarce Of Special Grace, nor any thing that immediately accompavies Salvation. . 4. To will is from’ Nature, to will well is 2. God férioufly declares in thofe Commands from Grace 5 Spiritual Fruic mutt fpting from what is pleafing to himfelf, and what is ous @ Spiritual Root, Non idea currit Rota it Rotunda Duty, and what he will work in his Elet, for fit, fed quis Rotunda; {a'th Auflin, moft Ele the Eleétion obtains thofe Graces requived s¥ gantly, . we do not fara fn the Lava wlfat we ate able of ta Odjedtion 4. Then Ged mncks in bir Com mands, if be would reap where be bath rot fon. Aafoer 1. God's Cammnands See more fthisin are the Rule of our Daty, the ult. Poine a ot the Meafave of our Abit bur Predeftina- lity + God bids us make a thon. in Odje- New Heart, Eych. 18. 31.yet tio 35 4 promifes to’give it, Eek. 364 26. {0 Fir. gre 18. Dette 10. 16. with 30. & We are bid work out our Si vation, bue with Power from God, Phil, 2+} 12 13,14 4n Antidote pf FPommon, as given to the EleGted and ae fon-eleéled : As Dexterity in Ca Of Perfeverance of the Saints. he Spirit to Begala? and Abolia Plluminations, (given to Hy>pocr i Gitts, (given t0 Fudas ) Delight in hearing. the Word, (asthe ftony Ground and Herat) Thele aftes of Heavenly ‘Things are given to ving, difpatch't the Thind and Fourth Poin (which are Ejuften f.rins, and Congenial toching Freewill in the Fallen Ed Vanes a8 well as co Sons, 10 differs from Saving felluat Vocation, or Comsrfian to God: 1 com Grace, to the Fifth Point, co wit, TY 1. To the sujet, which fs proper and pee * This ig mt dee ParleveranceofeheSaines, * THA cullat to the Elett ‘only, and is no wives tag 380 Anp3s 48 idle Pofition to be defended is thiff Ele@tion it felf Poin. That True and Saving Graq 2. In the Orig , Common Grace flows from cannot be totally and finalgf Chrift.esa Redeemer, bue not as their Redeemer 5, Jolt + For the beter Usdestandiog of thil and fiom the Spirit of Chri afiting, bu not f the we + gd’ At the Efficacy, Common Grace may quae Firft Enquiry \s, Whar is sbis Saving Grace ff life for a common Protellon, where wrehes Anfer 1. Negatively. ig Berm of Knowledge, Rom, 2.20. and a Form of Firft, 1c Is not the Grace of Nature, or thi Grllinefr, 2 Tim §. which nether doth renew which is Natural, which is Twofold. fl the Heart, nor raife fe up above a common Frame, (1.) In the pure-Eitate whecein ehis Freig yee may’ do. much for God (wit the Bory Spiritual Gite of Original Righteoutnels was cof Ground ) and fafer much for Ged Coleone ene hee Duras always on God's Altar, Levi selponding with this is the Veltal ‘ire of the Fok Which the Veftal Virgins (lighted fre from the Sun ) kept alive in. its piece ‘Night and Day: An if at any time it be covered’n Under thes, we sre bid [ araCwmgety | to WE BP fhe Abarkles again, x Tim 1 8. Grane ‘leTorum Cordibus ‘inextinguibilis manet, faith the Father. Habitus non Aamittitur, Adus inter. fits Gradua auter remistcar, is the Diltingdion in the Schools : The plenary’ Habits Grace cannot be loft, the AQs-and Operariece of it may admie (tho! not an aD Intermiffion, as in. Slee culty but the Ue of Sen Drunkene nels ( oF in fome traniporting Padion ) Men lott Rot the Faculty, bue the Ufe of Reafon : Litt, Degrees and Meafires ot Grace ( formerly af! falned to ) may be lof as Rev. 3. 4. [New emifit iplam Charitatem, fed Charitasis fervere aliquid rfrift J He had not Toft the Habit, or wholly the Exerefe of that Grace, but only’ chat Viger and Heat that once appeat’d in ‘hie Gs 5 and AgeAn Antidote a8 Argument 9. The Ninth Argument is. taken fom the Type of a True Chriftian, to wit, the sv etite, that was not to, alienate his Inheritance in the Land of Promife,! Lev. 25. 23, 24, If this were fo in the Type, then muft Nata an “Exe hold tre alio inthe Anil ample, 1 Kings type 3 to wit, that atrue Chri- sTPig, "UMS AEN cane alienate his Faerie tance in Heaven: Now. the Deeds concersing this Inheritance are written, fealed, and Poffeffion is given accordingly both by way of Seifin, fn part given Here in this Lite, and in part’ relpited ll Hereafter, er, 34 40. (1 will put my fear in their Hearts | (eres PUPion of the ftite of Grace (That ‘ley foall_ not depart from me} there is the ref tind Fflate of Glory, and this ftate of Rever- Fons put into, Chyilt’s Hands for us.as a Feoffee ie Trult, Tine 112. [ megeladien pi girdta J, He is able to Keep the Dipofitam Ctho® we be not) againft that Day «We might forfeit all, as Alam did, and we in him Chrift is not only our Geel, or Near Kinfman, to re- deem ont Morteag’d’ Heaven for us, but he is our Feoffie in Tru alfo, to kecp Heaven for Us, and Us for Heaven ; and hie abldeth Paith- Jul, 2 Tim. 2. 13. both in Drawing, that we fhould come to him; and in Holding, that ‘we fhould not depart trom him 5 fo as not to fia unto Death but be faved to the Ucermoft, Heb, 7.25. for he isthe Supervifor of his own ‘Wil, himnfeltfeeing all his Legacies beftowed ac cording to it, Heb. 9. 15. Age aganft Arminianifm. 129 Argunen : from she toe, The Yemb Argument is caken Foargt he, Contrary: IF thote that tal tol ced tat Pee Cuor ever Were ) true Believers ich as lows by the Rule of Contraties) thot Antenne ue Believers canaot do for bat ee escedent is true, Ergo, Sc. the Truth of ee Aitecedent appears trom Juin 834i thee ee Words its true Dilsiples that continue te Hee Faire Foran, MiMthtbie IX Chrifienin Inti, fed Fins Ueme L1 230 brnen deande eyes | sat we as bur almojt done, isnot da af Sra re holly tall away ‘have but the Fisting: Is che eeaty Faith, which (like a Land-Kioos) commes fo NouneY With Tnaundacions, yet at la tue frome pec From x Fol ae 13. They wens 0 amt ty becaufe thy mereat owas They, re of the Church then Wens and Hogehes All crue Believers consinue to urch, Holding faft- 1! My Heb. 306.14. Thole He ” sega on Partakers of Chiift ine Argument 31, Thy is from the Subjed of Prayer Wit ame taken shrift, accord.. ask of God in’ the. Neat mie ; of Ch Rect doce ie Provd trom Fubra. 19) 94 8 16.39 ke ie Ekta "Ce heaer aid day Has | ee Habe NE Eaprcion ae” afaeshuaTe i ett f fei ery aTye ae Aitote ing Sou) [, Leed me not inte temptation, but deliver againft Aroinianifm, 131 Belag ofa Suine, as Falth, Hope a ; Hope shri cntant " we in Grace it Fh and Love sOr secondary, foes thefeeling | Grace re Som oil S daly pone neempation but J td Love thefe tor his ‘Welle sharkuneare eget therein’: robe delivers trom it, Gots promis are the round of our Prayers: he promifeh, F mpie Biante, btn bdo Yds 8s, af aaa i B 10 be : arab Cor, v0.13 Te ed of ace ever ‘Seeks the Lord in Vain, Ua. 49. 19+ being only; as Joy of Faith, Gintilence of Hope, Zealand ervency of Love; fe are the Luftre and Ratliancy of the Rede Gf pte Beams of the Sun, as thole the Body SFG the Leaves ofthe Trees, asthole the Sap and Subltance ; the Back of Stcel, that may he Pat on the Bow or taken of, as the formes are the Bow it felt: The Latter we may lols, and Perhaps irrecoverably, Pel. si 12. not f the Former, which like the Good Houte-wily's cesne Teer oes out Prov. 31. 18. The Roos Remains though Reins be Genfumed, Job toea7, 29. "Ties Dell of Water [oringing np 16 Butrljting Life, Jobre 414, 87.38) 39." 2 There is a Divine Purpofe to be holy even to the End s this isa Law that is written in every, renewed Will, and Is always prefent accosding tothe Apoftie’s Phrafe. adiy, There isa Divine Performance or. Profecusion of this Duryois, this is noe, always fouod in a Gracious tert, ikem. 7. 18. This cbbs and flows according te the Spirit's dnfluence on us dedo inentiiur, tanh eaiite 5 for our Lite is noe hid in ou felves, but it fs tid wish Chrif in Gedy ©: Argunest 12. ‘Te Tali dngunen i aken from eflimon oth of Sripures and Fathers Beripcare-Tefimony, ‘Some have, Compuced them to sos, as Dr, Matinthelle may es Mar 124. Rom, 11-29-86 16, 25. Jobin 10, Hy Lak SE 5% Rem 8.50.58. 1 Jobn 219 27- Part isya gee igae Be igofecartintosy, Eaters" Qui face bona jt fr aia atti mettle Poni pevoveraneer ‘becat 7 sen cour Chis lett it ed Tnfeparabilesy Vacs Co aie ean) Nin vein ne re Ds Gimoter Prep ef fey spel sama eas : deci Chrytllom Trislad Fis wee ab fentta Naeo penis quia vera: LN et, il x cteand pues noe exeitiy auc, om aoc di, Daves. Cums mais eije, 8c. 3.3. this paiies our datiy Depentance’ on ‘iis piri, r> teacky thee Grace cannot be Whit. 1.6. & 2.13. Beg. 13. Ja Practick Objetion to) tah he ‘re pttiol Decay may beial our fitneoects fl will. brget Leer i oe eenfider'd elther [eas in Pie bewitched Gilsson, Gul. 5, 1.) Afeser 1s Grace, at oe ong er Well. Pad cur ea, ions (as ip th Epiians, 1 ie tina OFM gofte “Tiseither Radical Rey. . 4.) Cheiies Spoufe may fall alleep ik a Hears asvahor, Cua, cta,teiling to the ere ix Grace and Fiala a thet be Abatement of kev ACs, yer fyaint Arminianifm, bum, for 135 concerning Mee Siiusrer 7 . 35 Poing, foes HOE Hs nae of Qeekion, 7 dog’ Fath, whch (7% at Ev am to ‘the Toft, Which ¢ fangelical Jatt erly 134 An Antidote {ilafrare, bue cannot proves brfider he was but ltt and dead Son in his Father's Account only, ‘and feemingly in his own: So Gods Children Senfe and in the Opinion , may (in thelr own. may ehers) feem Jott, yet tvuly and indeed not we ‘he be fo. cannot be “ue 3H one ceafe to be a Sony becaufe he come Object mig Sin, then Saints, as oft as they fin, 0 off Ergon 4 Saul, Judas end BG of Son fii, and Hable co Death Anfver x7} Iau Loft Grace, are they. out Hee ANY che. Wares of Silt, andl fo can have Hele Jher Certainty nor Comfort in their Eftace; une Jefs it could be thown what Sins rend this Re~ Hefor, and what nots {> come to the Popo Notion of Mortal and Venial Sins. Odjeion 3. Angels and Adam did full from Grave, Ergo, Ge Sisheer ay “That Grace which, was Creation. Jove was loleable 5 but that which flows [rpm Regerptionlove is got fo: Neither ‘Angels hor: ‘Adam were under the Grace ‘of the New Te aac nor were they righteous, by Faith in cet nor were they at all jaltitied, becanfe SR Ad nor perform the Conklition required, chat they might be juttified before God. "rhe Cafe is altered now in the New nine, made with the Eleg@ (oth Men never had, "wie, could Fan fa re ai We grat te dean Bt Common the re only Hime, (oh Sorcerer) bade pelts Romane in ae aa cee ufts int ti 2: concerning Saul, ey heestty ea ae thet own Vaabius"® ad 4 Guilty; “for “Grae ey & 3 for G tury of the Body bu of Suet BOE ou Zz is branded ) Profan 2 ever had a true Feu ( f Me Juan, B Co Angels) they ftood not by a Mediator, Objettion : see ae Uo mow: Neither did Chritt pray for Polemon Mt ily, David and Poeer Teeny as fa Jobm 7 15, 20 Lake a0 32, Anfver 1 pp Et8O, Ore, felt sonstly, ang hor promife to them, that The Gates of Hell PY them finally hey all tell foul Teka pean agai sham a5 Mats 16. Pl are cal i, Deane they yy Bet none Men of Gat 2 pitPeuted, H the Holy Gs be hott: Neither aiq7jeee te 20 1% beceute hae Grace cemiyd AU Bl ra ea by whitch “rue Example of Angels is Mili ad Ror me136 An Antidote hich they sepeneds Thus where Son abounded, Co hn wae eS Soamen fal not fe nally, appears, (1.) In being called (,Fedidiah J" Betroed Got, 1 Sam. 12.24, 25. whic is not a Name given to any Reprobate. (2.) He is of the Holy Prophets, that Sits down in the Kingdom of God, Luke 13. 28. (3.) He was a ‘Type of Chrift, fo never was any Re- probate (4) God took nt hig Mercy clan Fron: bic, 'eeme ety, tse (3) Eccles is Book of Repentance, and never any that epeated could peri, Lie 13-3. (6) Kole fits his being joined again to the Church Repentance, which is the Hrbrcw Wor Brett (Kohelletk Nepheth }) Sent «dds 10 the Congregation, 7 A Seal, th? dim and defac'd, ra [sin Alte of ‘Record, fo Evi dences for Heaven, 3. Their-own Cormtius & Lepide faich, Pe] gip ras non perdilit fidem peccaco fab. So that fe i ae ac felf accordingly, Jib. g. cap 4, Left Peter's Fal Mould cut of the Entail of the Pope's Inheridgg tance; to fay nothing of David, who writ of nuany Penitential Pfelms, Objetion 6. Heb. 6. $f to, 20,26, Ee 24,26. prota Falling fram Grate, ikea Seah Sl es a, fappol Saints fhould do fo, this proves not that the} will of may do fos there may be a Supposii, Quod mon oft Supponendum. As for Eyck. B24. it tobe underitocd of Hypocrites, Byek. 3. 20. y 13, 15, : Fer a, againft Arminianifm. 4 37 [Tis tpoke Heb.6.10, 8. of fuchasouly tale, nt digeft noc sthat have eheir Minds infor med, noe theic Hearts reformed 5 fandtfed in Profshon, fot in Power 5 that hud Fidem Digmeticen Not Sutvizicam, 3. “Tis {poke of that Sin unto Deach Wbich, There i mo Sacrifice ) from Devilifh lice, not Humane Fraley 5 Ssints can never fin to watte Confcience unto Death, Objegtion 7. at finally, Aafwer So in his (for Mae thus Saints msy life Grace stall, but ‘As Chrift once dead, dies no more: lembeis, the Life of Grace cannot dye totally, ut fapré, Rom. 6.9, 9, The Sede pisinss 4 Cor. 5.5. Toat bh Spirit might be faved, hat remain’d ftill in him, ého® fouly falters ae falth of Eusichos [He is not dead) AG sg, AVen Pier repented, Now novsin infu babitum fed fufetavine : ‘Then there muft bea new Enerifting {n- fo Chrift, and a Renewing of Baptitm as Sfe ao this i is done ; Faith is bue once ints, Jude 3. ¢ Born agin, 32, Thole Srints may fall fo, as to lole fas Rem, yet vot Fur in Re 5 the Spirit blows the Sparks that lurk under the Athes of jven to the is we are but once born, fo bue Objeion 8, Then 19 whee ns? Be. It deflngs Hamiliy Anjmwer 1. None fay fe be Admeni- rege i Aim Saints ‘cannot finy fave wt unto Death, 1 Febn t. 8,9. with 3.9. fo Mefitt enough,ener Ty8 An Ante, Be that faid, God wild dj a. He was not proud, ky 2 Time 4. linge me, from every Exit WKor Rom. 38 her thofe that boaftof having, fi 43. But rat ficient’ Grace, and Confin