An antidote against Arminianism, or, A succinct discourse to enervate and confute all the five points thereof to wit, predestination grounded upon man's foreseen works, universal redemption, sufficient grace is all, the power of man's free-will in conversion, and the possibility of true saints falling away totally and finally : all which are demonstrated here to be damnable errours, both by Scriptures and reason &c. ... / published for the publick good by Christopher Ness.

Argument 7. If Moral Perswasion be alto∣gether insufficient (of it self) to recover Man from his fallen Estate, then fallen Man hath no Free-will to good; but the Antecedent is true, Ergo, The Consequent: This appears

because then God would be only a Moral Cause of Man's Conversion, but Man needs more from God, and God therein is more to Man; therefore, &c. Then Faith would be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Easie Work, and not require such Mighty Power, as Eph. 1.19, &c. Causes are of three Sorts, 1. A Moral Cause, which is Improperly and Metaphorically (only) a Cause, because it produceth not properly an Effect, only it proposeth Arguments to induce and perswade. 2. A Physical Cause, which really and truly produceth and Ef∣fect; this the Schools call an Effectual-Cause. 3. A Miraculous Cause, is that which worketh above the Course of Nature in pro∣ducing Effects. God in Man's Conversion can∣not be only a Moral Cause, for these Rea∣sons.

• Reason 1. Then the Working of Faith in us needs not the putting forth of any such Ener∣getical Power, as was in raising of Christ from the dead. God did more to Christ, than Morally perswade him to come out of the Grave; and Christ did more to the raising of Lazarus: Be∣sides, as such like Swasions are (alone) Inef∣fectual, so dead Carcasses are incapable of them alone; in Christ's saying [Lazarus come forth] there was a mighty Power went along with the Command: Dixit & sactum est, God doth not Verba dare sed rem.
• ... Reason 2. Moral Perswasions cannot be suf∣ficient to bring sorth super-natural Effects, Qua∣lis causa, tale causatum; as when a Child hath an Apple held out by its Father to come to

• him, the Child is only allured, but not enabl'd thereby to come; 'tis not enough to perswade a Prisoner to come forth, but his Chains must be struck off, and the Prison Doors must be opened, Acts 12.6,7,10. so must have a Phy∣sical Cause also, Phil. 2.13.
• ... Reason 3. Yet Man is more than a Pri∣soner, and stands therefore in need of a bet∣ter Plaister for his Sore than a Moral Swa∣sion; which is not so much as a Removens prohibens (which is only a Causa sine quâ non, and so no proper Cause at all) for he is dead in sin, so must not have only Gra∣tiam excitantem et moraliter suadentem, but also Gratiam sanantem et vivificantem, an healing and quickening Grace, which this can never do. Nemo fortunoe suae faber est nifi subordi∣nate.
• ... Reason 4. Then God hath no greater Influ∣ence in converting Man than Satan hath in per∣verting him to his Destruction; he hath a per∣swading Slight, but no Enforcing Might; he may sollicit, but he cannot compel; Infirmus hostis est, qui non potest vincere, nifi volentem, saith Hierom, hence we are bid to resist him with peremp∣tory Negatives, and then he cannot touch us [tactu qualitativo] with his deadly touches: Now to ascribe no more Power to the Creator, than to his Creature (Satan) is to narrow it below Divine Majesty, and to derogate exceed∣ingly from Omnipotency.