Of Predesiination. The firs`` Crimination, See the canc!ufion of A. r. My fir(t Charge is, That you hold that God doth from eternity the Canoes of the Synod Decree todamn in Hell fire the far greateft part of men, without re- at Dort, where this very Charge is denied with fpe& toany fore-feen Sin, or caufe in them, but meerly becaufe itplea- det tell io nerAndt can feth him todo it : This is your Do&rineof Abfolute Reprobation. hold than they them- B. That words may not deceive us, let us in the beginning once for all (elves. Ep,ftop. ,74lit. know what you mean bythe word Decree. Tbeol. 1.4. See1.5.cap.6. p. [ 4' e cot..s 2. SoCS.5.sta- A. I mean the xefolution or purpofeof his Will demoats, that this tuitur, Dueracoslecundam (hall be. egerafua B And P of we a. That but rebelltoncrnercontumad- ,u P e o am eaum dolere,ira¡ci,&c. his Effence denominated with refpefc to forre Good as its Obje&. 2. And damnare, &c. cum 'omen there was no Ob ít real! extftent from eternity but God himfelC non modo abbolute eos pe- ) e ly rireé'rpeccarevoluerit, fed 3. That Vnder .i -landingand Will are not univocal terms fpokenof God feorigo ¡aortal, labe andof man, nor of the fame formal Conception. And ¢. That our amnia ifla peccatz fca formal Conception of Vnderflanding and Will is onlyof them as they wire at flare inevitabi- are in man, and not as in God; and fothis tous is the prias (inificatuw, quid neap erat..aod And therefore that God doth not underfland or will in our fence for- g aliad effepoteQ, guam 5 baffrionita quedan maliter, but only eminenter. 6. And laltly, That Mortals knownot Ironito aai0 ? juft how Godseminent IntelleElIonand Volition differ:from theformal in Man. All this you mull grant me, or be fingular and ignorant. A. All this ispaft denial ; but proceed to the Cafe. B. Do youdiffer from us de eventu, whether there be a Hell, or yet of the number of thofe that are damned? A. No: or ifwedo about the Cafe ofHeathens,that belongethnot tù this Point. B. Doyou differ from us about theCaufe ofmens Damnation? We fay that Goddamneth noman, but for Sin ; yea, for Sin impenitently continued in to the Taft, again!` all the mercy which tended to their Cure. A. So far we are agreed : But it'snot the canjeof damnation which I (peak of, but the Caufe of the Decree. B. Do you not hold that what ever God doth, he willethto do ? A. Yes, God Both nothing without a will to do it, at leafIconfe- quently. B. Do you think that God willethany thingto day, which he willed not yeflerday, and fo frometernity ? A. No, we donot withvcflìus makeGod mutable. B.Good (till : you grant thenthat Goddamnethmen; that hedamneth them for fin; that he doth it willingly ; that he willed it from eternity. And do you think that frometernity here was any thing butGod ? A. No. B. Then can that which is not be a Caufe; was there anything but God himfelf tobe the Caufe of Gods Will from eternity ? A. Not in effereali, but there was in efe cognito. B. So : now the game begins : Thus the World is cheated and troubled by Logical Notions, and meet words. Is that effe cognitum any thing or nothing ? Ifnothing, it is no Caufe ; If any thing, is it God or a Creature ? It can be no Creature, becaufe itis eternal : IfGod, youdo but fay, That God caufed his own Will. A. It is Gods foreknowledge ofsin, which caufeth his Decree or Will. B.
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