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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	head_n	line_n	rejection_n	48	3	16.6277	5	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

Act of Reprobation whether it be Negative onely or Negative and Affirmative also The Synodists are not all of one minde in this point neither For the Hassien Divines say The Divines of the Reformed Churches do think we must accurately distinguish betwixt the two Acts of Reprobation whereof one is negative viz. The purpose of God not to have mercy or preterition The other affirmative viz. his purpose to damn or ordination to destruction as a just punishment Act. Syn. Dor. pag. 33. part 2. And the Churches of Wedderav There are two acts of Reprobation Preterition or Non-election and Damnation or preparation of punishment ibid. pag. 40. Thes 2. item pag. 45. th 2. But the Divines of Great Britain were of another opinion For they say The proper acts of reprobation as it is opposed to election we think to be no other then the deniall of the same glory and the same grace which are prepared for the children of God in election And in the Decree of election are prepared for them Glory and effectuall Grace and with that intention that it should be effectuall that is that by such grace they may be brought infallibly to the said Glory That such Grace and Glory is prepared for the Reprobates we deny ibid. pag. 11. a. m. These differences we observe amongst them in matters that relate to Tilenus his first Article So in reference to the Second Article If you inquire I. Whether Christ hath dyed for All or onely for the Elect you will finde them whatever they seem to say in the full Synod according to their Chamber Practice to contradict one another For the Divines of Great Britain do determine That God pitying mankind faln sent his Son who gave himself a price of Redemption or a Ransome for the sins of the whole world Acta Syn. Dor. pag. 78. Thes 3. part 2. Martinius giving in his Suffrage upon this Article doth resolve thus There is a certain Philanthropy of God whereby he loves all mankinde fal'n and seriously would have them all to be saved ibid. pag. 103. Thes 1. Th. 8. If this Redemption be not supposed as a common benefit bestowed upon all that indifferent and promiscuous preaching of the Gospell committed to the Apostles to be performed amongst All nations will have no true foundation Et thes 9. And seeing we abhorre to say this it is to be considered how much they speak against most clear and known principles who at their pleasure do plainly deny that Christ died for all men Thes 10. Neither will it satisfie to propose such a sufficiency as might be enough but such as is altogether enough in God's and Christ's account For otherwise the command and promise of the Gospell will be overthrown For Thes 11. from a benefit that is sufficient indeed but not designed for me by a true intention how can there be deduced a necessity of my believing it to belong unto me And Thes 26. he gives the chief Reasons which induced him to be of this opinion which are three 1. That the Scriptures might be reconciled without wresting 2. That the Glory of Gods truth mercy and justice in the commands promises and threatnings of the Gospell might be preserved lest by these God should be thought to will and do something otherwise then the words signifie 3. That it may be manifest that the blame of the destruction of the wicked may be in themselves not in the defect of a remedy by which they might be saved Thus Martinius sent to the Synod from Breme Act. Syn. Dord part 2. pag. 104. c. And Ludovicus Crocius another of the Bremish Divines sets down his opinion somewhat to the same purpose though not so well or so fully as M. Baxter doth intimate See ibid. pag. 117. Thes 2.3 But the Divines of the Palatinate were of another judgement for they say That the generall love of God to sinners is remarkable But that Love is more excellent which moved God to give his Son to save us from our sins This is not generall but speciall not common to all and every man but proper to the elect ibid. pag. 83. And the Divines of Geneva to the same purpose Christ out of the Fathers good pleasure merely was destin'd and given to be Mediator and Head to a certain number of men constituting his body Mysticall by Gods election Thes 1. pag. 100. Thes 2. For these Christ who best understood his own office would and decreed to die and to adde the infinite price of his death a singular and most effectuall intention of his will And Iselburg saith Christ died or laid down his life for all and every one of his elect sheep or Faithfull and in their stead and for their good onely Ibid. pag. 111. Thes 3. And the Ministers of Emden say Christ according to the intention counsil and decree of his Father died onely for the Elect. Ibid. pag. 119. q. 4. The Belgic Professors say If you consider the proper end and the singular and saving efficacie of Christ's death we affirm that according to his Fathers and his own counsil Jesus Christ died not for the Reprobates and those that perish but onely for the Elect and those that do believe Act. Syn. Dor. part 3. pag. 88. f. The Brethren of North-Holland say The Scripture saith Christ died for All that is for All the Elect out of all sorts of men Ibid. p. 107. p. 108. They say That of the Remonstrants is false that the intention of the Father delivering his Son to death and of the Son in undergoing death was that by the same he might save all and every one though through the fault of many of them the matter happens otherwise The Brethren of Zeeland offer these Arguments such as they are against Christ's death for all ibid. pag. 112. Thes 2. 3. If Christ paid a price of Redemption for all and every man then All and every one ought to be saved and none to perish But this is false c. If reconciliation with God and remission of sins be impetrated for all and every man then the word of reconciliation is also to be preached to all and every one But the Consequent is false Ergo. The Deputies of the Synod of Groningen say we do believe that according to the Father's intention delivering his Son to death and the Son 's in suffering it reconciliation with God and remission of sins is obtained onely for the elect Ibid. p. 138. The Deputies of the Synod of Gallo-Belgia say That according to the Scripture Christ really died for none but believers And the will of the Father in sending his Son and of the Son in dying was no other Pag. 151. Thes 2. The Deputies of the Synod of Gelderland shall conclude this part of the contradiction and the Reader shall have their very Syllogismes that he may learn Logick with his Divinity Whosoever God calls to salvation purchased by the death of Christ for them Christ died But

damnation necessarily follows Molin knew well enough that to Reprobate is as it were a putting the fatall rope about the mans neck and tying his hands behind him and whatever follows whether exhortations or prayers is but in order to a preparation for turning the Ladder Hereupon he concluded that no man is Reprobated but for sin ibid. parag 3. But M. Baxter would make us believe in his next words that the Synod and himself too are of this opinion for he goes on and saith They do not onely respect Infidelity and other sins as the cause of damnation but as the state in which God findeth many when he denyeth them the grace of Faith You speak not a word of Impenitency 't is clearly granted by you all that that was not looked upon in the Act of Preterition But for its companion as Tilenus had linked them together though you divorce them for your advantage remembring the old Rule Divide Impera I mean Infidelity God had respect to that as the state wherein he found many c. I pray how many are they and which Infants or Adult onely 2. Is there not a Fallacy in those words When he denyeth them the grace of Faith He denyeth it to the Reprobates for ever and therefore if you understand it of his deniall of This grace in the last stage of their lives He must needs find them then in a state of Infidelity Or 3. do you mean the Heathens by these Many What state can they possibly be found in else when God denyeth them the Grace of Faith But if this be your meaning you have placed that Infidelity amongst very unfit Associates For this can be but a Negative not a Positive Infidelity and so whether it can be reckoned amongst their other sins as being a sin it selfe is another question † That men cannot see or believe without a certain Medium or object this is no more their fault then it is that they see not non-existents c. M. Baxter of saving faith pag. 53. f. But 4. did God find any really in the state of Infidelity when he denyed them the Grace of Faith according to the Doctrine of the Synod Do not they and you conclude that Preterition is the denyall of this Grace 'T is proved sufficiently already that they do so And you know some of them are of opinion and that opinion not rejected by the rest that in his Preterition God considered mankinde onely as having a possibility of being in regard of the sufficiency of his divine power Did God finde any then in a state of Infidelity They that bring the Decree of Reprobation down lowest amongst the Synodists do affirme that it was passed in consideration of the Fall of Adam To this purpose I might produce a cloud of witnesses Act. Synod Dord 2. part pag. 77. q. 5. 3. part pag. 24. thes 7. p. 123. f. were it not needlesse seeing we find so much in confirmation of it amongst the very Decrees and Articles of the Synod to which all those Divines subscribed That God out of his mere just will hath not decreed to leave any man in the fall of Adam and common state of sin and damnation or to passe over any in the communication of grace necessary unto faith and conversion This they reject as one of the troublesome errours Cap. 1. Reject 8. and cap. 2. Re ect 5. That all men are received into the state of reconciliation and grace of the Covenant so that no body shall be condemned for originall sin nor in respect of it be liable unto death or damnation but that all are acquitted and freed from the guilt of that sin This they reject as the same errour too To the like purpose is the first Rejection of the 3. and 4. Chapters Where we have not onely rejection or denyal of grace but damnation also intailed upon Original sin And if the grace of faith was denyed to them upon that account how could God find them before it in the state of Infidelity Sure you will not make it Adams state before his fall for he had no need and therefore it was no part of his duty to believe in the Gospel sense of believing and consequently Originall sin whether as committed by him or derived unto us cannot be Infidelity Therefore that was not the state he left men in and yet the Decree of Reprobation had no other lower Prospect of man as a condition to passe him by upon but that wherein Adam left him as the Synod hath defined And therefore your other sins must disband together with your state of Infidelity unlesse Originall sin be a Noun of Multitude For that is that which the Synod calls the common state of sin and damnation wherein they say God left the Reprobate when he denyed them the grace of Faith But M. Baxter proceeds and tells us of the Synod further that Of all the Non-elect they determine that God leaves them but in that misery into which by their own fault they precipitate themselves and that he leaves them by his just Judgement to the Malice and Hardnesse of their own hearts 'T is most certain when ever God leaves men he doth it by his most just judgement but that He should leave them to the Malice and Hardnesse of their own hearts before this Malice and Hardnesse be found in them were very strange And unlesse Adams sin or Originall sin upon which the Decree of Reprobation passed against them be Malice and Hardnesse of heart I see no truth in that assertion that God leaves them then to the Malice and Hardnesse of their own hearts This is indeed a misery into which men by their own personall faults do precipitate themselves such is not that which you and the Synod speak of neither by omission nor by commission nor by consent How then It is the fault of their Nature which they are made guilty of onely by imputation saith Master Calvin as you may finde him cited in the Preface to Tilenus his Examination To which I will adde that of Lubbertus † A Synodist In Declaratione Respons pag. 105. Our Carnall generation from Adam fal'n and guilty neither is neither can it be the cause of that originall guilt which we derive from him but the imputation of sinne committed by him c. And if it be thus then you cannot say they are but left in that misery into which by their own if you mean proper personall fault they ptecipitate themselves Neither is it true that they are but left in this misery for according to the nature of the means designed by this very Decree and subordinated to the execution of it they are subjected inevitably to a far greater misery 1. of sin and 2. of condemnation and punishment To proceed You say Though they deny Election to proceed upon foreseen saith because God decrees to give that faith before we can be foreseen to have it yet they purposely passe by