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child_n	wonderful_a	work_v	world_n	23	3	3.7409	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96830	Arcana dogmatum anti-remonstrantium. Or the Calvinists cabinet unlock'd. In an apology for Tilenus, against a pretended vindication of the synod of Dort. At the provocation of Master R. Baxter, held forth in the preface to his Grotian religion. Together, with a few soft drops let fall upon the papers of Master Hickman.	Womock, Laurence, 1612-1685.	1659 (1659)	Wing W3336; Thomason E1854_2; ESTC R204117	284,533	643

and impenitence and would not elect them to salvation or have his Son die for them or give them power sufficient for their conversion even then when he invites intreats beseeches and beggs of them to answer his Calling them to salvation under the promise of the said salvation and the penalty of eternal damnation but will have them all born into the world to eternall and never-to-be-ended torments and pains of hell-fire and at length throw them headlong thereinto for no other cause but because it was his pleasure so to do II. That God would that Iesus Christ should suffer the most bitter and the most shamefull death not for all men but onely for the elect that for them alone by the shedding of his own precious blood he might purchase faith and all other saving gifts of the Holy Ghost that by his blood he might clense them from all their sins both Originall and Actuall committed as well after as before their faith might keep them to their last breath and at last bestow on them eternall life But on the Contrary That God would not that Christ should die for other Mortals that he should or might obtaine for them any saving gifts of the Holy Ghost but would that they should be left in Originall sin and should by consequent fall or rush headlong into other sins which necessarily flow therefrom that they should continue destitute or devoid not onely of power whereby they might turn and repent but also of all hope of grace and salvation till at length beeing inwrapped in an unavoidable necessity of sinning they should be thrust down with the damned Divels to eternall and infinite torments both of soul and body III and IV. That God doth communicate inspire and infuse into his Elect children not onely a power to believe but also the will to believe yea the very act of believing or faith by such a supernaturall most powerfull and at once most sweet wonderfull secret and unspeakable operation or working as in its power is no lesse or inferiour then that whereby the world was made or the dead are raised so that it remains not in mans power to will to believe or be converted but will they nill they they cannot but be converted and believe On the other side That God doth earnestly indeed call and invite to faith and repentance infinite Myriads or ten thousands of men with threatnings of eternall death and damnation yet so still as he wills not to communicate to them either faith or the power to believe and repent so that though they be called of God to faith yet they cannot but remain unbelievers And that yet notwithstanding all this he will punish and doth punish eternally with the most grievous and horrible torments of hell those very persons for that unbelief of theirs that was unavoidable V. God will preserve in the faith all those who are absolutely elected from eternity and are in time brought to faith by an Almighty and irresistible operation or working so that although they fall into foul and detestable wickednesses and villanies and continue in them some space of time against their Conscience yet the said wicked villanies do not hinder so much as a straw amounts to their Election or Salvation neither do they or can they by means of or because of these fall from the Grace of Adoption and from the state of Iustification or lose their faith but all their sins how great soever they be both which heretofore they have committed and those which hereafter they will or shall commit are surer than assuredly forgiven them yea and moreover they themselves at last though it be at their last gasp shall be recalled to repentance and brought over into possession of salvation That this is the perfect sense of the Synods Doctrine the Remonstrants have notably evinced in their ANTIDOTUM Continens Pressiorem Declarationem Propria Genuinae Sententiae Quae in Synodo Nationali Dordracenâ asserta est et stabilita For Daniel Tilenus it seemes he took the like course for whereas the Synod delivered their Iudgement about the First Head Divine Predestination in the 18 Articles and 9. Rejections He abridged the sense thereof into seven short lines and the Second Head about Christs Death comprised in nine Articles and seven Rejections into foure or five lines and the three and foure Heads concerning Mans corruption and conversion conteining seventeen Articles and nine Rejections into fourteen lines and the fifth Head of Perseverance dilated in the fifteen Articles with nine Rejections into lesse than foure lines And besides in Compiling his Articles Tilenus had respect to the Doctrine as it is asserted or held forth by the Synod of Alez which is not now in my power to give any account of But my Present task is to make it good that these Articles of Tilenus are consonant to the sense of the Calvinists Doctrine whether delivered in or out of the Synod The first whereof is drawn up and presented in these words That God by an Absolute Decree hath Elected to salvation a very little number of men without any regard to their faith or obedience whatsoever and secluded from saving Grace all the rest of Mankind and appointed them by the same Decree to eternall damnation without any regard to their Infidelity or impenitencie Here Master Baxter takes exceptions 1. Where talke they of a very little number For your satisfaction heare Martinius one of the most moderate of the Synod of Dort who saith that (a) In praefat excussioris placidae Citante Smoutio Eendrachts fol. 109. God according to his good pleasure hath reprobated the greatest part of men was it for sin Christ doth not teach so Mat. 11. nor the Apostle Rom. 9. Here we have the greatest part of Mankind under the Decree of Reprobation and that not for sin neither The lesse part therefore is Elected But we have another Synodist speaks more fully to the Article (b) Antonius Thysius ad Summam Baronis p. 10. 20 literis gg collatis God hath by his absolute and irresistible will reprobated the greatest part of Mankind by far and created them to destruction saith Ant. Thysius And what is the number of the elect then If it be not small enough yet Master Calvin expresseth it to a tittle The Election is of a very small Number of the Godly Electionem exigui piorum numeri Instit lib. 3. cap. 21. § 7. mihi pag. 592. 2. Master Baxter excepts It 's not true that they say he doth it without any regard to their faith or obedience whatever Witnesse to the contrary 1. Donteclock How can it be true that God did from all eternity consider us in Christ as faithfull On the contrary he chose from all eternity some certain persons without respect to faith or any other quality onely for his will and good pleasure Respons ad Anonym Quatern E. 2. Bucan What manner of persons are Elected Such as are unclean and wicked in

they were instigators in this work their Learned and Godly Brethren for dissenting from them in the explication of an Article which they confesse themselves unable to comprehend These things sound ill to impartiall eares Let us heare if the rest will sound any better And Sect. 16. they tell you saith M. Baxter that Sicuti post lapsum homo non definit esse homo in ellectu voluntate praeditus nec peccatum quod universum genus humanum pervasit naturam generis humani sustulit sed depravavit spiritualiter occidit ita etiam haec divina regenerationis gratia non agit in hominibus tanquam truncis stipitibus nec voluntatem ejusque proprietates tollit aut invitam violenter cogit sed spiritualiter vivificat sanat corrigit suaviter simul ac potenter flectit To this I shall answer in the words of the Remonstrants In respons ad Epist Ministrorum Walachrian p. 71. printed a year before the Synod of Dort began At nullum hic discrimen datur operationis divinae in homine trunco desumptum ex modo efficacia operandi sed solum ex parte subjectorum hominis trunci inter quae infinitum intercedere discrimen nemo inficiabitur nisi qui truncus sit aut stipes ideoque quid mirum si non possit truncus stipes secundum modum creaturae rationalis simul agere sicut nec homo secundum modum creaturae irrationalis aut non rationalis Quòd si eâ quam Contra-Remonstrantes urgent ratione Deus hominem convertat nullum nos discrimen videre ingenuè fatemur inter hominis trunci vivificationem Cum enim in homine quamvis voluntate praedito ita operetur ex ipsorum placitis Deus ut non possit non voluntas agere id quod agit sola Conversionis Causa sit Spiritus gratia non cooperante voluntate haec ex innato principio reluctans Spiritui ad obedientiam tamen potentia cui resisti nequit flectatur ita quidem ut causa istius actus dici non possit certe non alium hunc esse agendi modum censemus quam si ex Lapidibus filios Abrahae esset facturus Deus aut ex limo terrae Adamum aut si contra naturalem inclinationem molem aliquam saxeam sursum attolleret Brevitèr non magis spontaneè nedum indifferentèr quod essentiale est libertati ad conversionem sui concurret homo quam cum truncus aut lapis motu non naturali à Motore impellitur Thus farre in answer to the Epistle of the Walachrians And in their Antidotum they say Verum quidem est hominem non esse truncum aut stipitem Pag. 97. manet enim homo intellectu voluntate praeditus sed tamen certum etiam est cum non plus conferre ad illam sui mutationem conversionem quam stipes aut truncus ad sui tractionem id est esse tantum subjectum merum impressionem recipiens c. And this is very roundly acknowledged by Amesius in his Medulla Theol. l. 1. c. 26. Th. 25. p. 135. where he saith Voluntas respectu hujus primae receptionis Christi sc neque liberè agentis neque naturaliter patientis rationem habet sed obedientialis tantùm subjectionis For the Scripture 2 Cor. 4.6 alleaged to prove this assertion it speaks of the extraordinary Gifts of knowledge inspired into the Apostles or the Revelation of the minde of Jesus Christ to them by the Holy Ghost to fit them for the service of the Church then a planting and so makes nothing to that purpose for which he doth so frequently produce it This by way of caution to return And Maccovius † In Colleg. Misc quaest disp 1. in Corollar mihi 410. is no lesse Positive in the point than Amesius Hoc non est crude asserere ut lapis se habet ad carnem sic irregenitus ad regenitum The summe of all is this The Synod alleages that however they state the Question they teach that Regenerating Grace doth not work upon men as if they were stocks and stones The Remonstrants on the other side acknowledge a vast difference in respect of the Subjects a man is not a stock or a stone nor a stock or a stone a man one hath sense and reason which the other hath not and therefore no wonder if they do not Act alike But withall they say if the Conversion or Regeneration of man be wrought after such a manner as is taught by the Synod they can see no difference in the Manner and efficacy of the operation † from that Si homo minime liberi arbitrii filius est atque ideo non potest diversa eligere sed necessariò semper manet quod est quasi lignum vel lapis in seipso subsistet naturae vinculis non arbitrii libertate unitus Cyr. Alex. Thesaur lib. 3. c. 2. whereby God should of stones raise up children unto Abraham For what higher expressions could stocks and stones thus transformed into childrens use than to say God imployed his omnipotent strength in our transformation and it was effected in us but without us and that by an operation for mightinesse not inferiour to that whereby God created the world and raiseth up the dead and it was so carryed on that when God had done his part it remained not in our power to be or not to be thus transformed into children of Abraham The case is plain enough But then there is a Quaere whether this work can properly be called a Duty and a wise God account it Laudable and rewardable in these sons of Transformation and whether upon any score of Justice he can impute it for a fault to those other stones that lye still in the high wayes untransformed and adjudge them to an intolerable curse and subject them to an implacable vengeance could they be sensible of it because they are not obedient to such an Almighty operation though never put forth towards their change This is the very Question whether Master Baxter will or will not understand it But I shall tell him Saint Austines judgement who saith thus Lib. de duab Anim. contra Man c. 10. Cap. 12. ib. De quo nesciente vel resistere non valente quispiam quidpiam mali fecerit juste damnari nullo modo potest And again Peccati reum teneri quenquam quia non fecit quae facere non potuit summae iniquitatis est insaniae It is a part of the highest iniquitie and madnesse to hold one guilty because he hath not done that which he had no power to do By what is said already we may give judgement of the truth of Master Baxters Inferences which follow in these words So that you see they deny not Naturall Freewill which is a Power of Choosing or Refusing but Morall Freewill which is a Spirituall Inclination This is fairely spoken But for my part I am not