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spirit_n	change_v	glory_n	lord_n	7,489	5	5.2782	4	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

DAVID and PETER Debated Answer to Section XIX THough I have not troubled my self much to examine how violent and rigid an Adversary you are to Master Pierce in the point of Perseverance yet in that superficiall view which I have taken of those and some other of your Papers I observe that after your pretended kindnesse and an offer to shake hands you no sooner unclaspe and begin to take leave but such is your temper you must have a parting blow that exasperates your Dissenting Brethren and sends them away as little satisfied in your moderation as when they first met you This is no great temptation to invite a peaceable spirit to interpose in any of your Disputes Yet finding that M. Pierce growes weary upon such like considerations of drawing this Saw of contention and I cannot blame him having had so much harsh and jarring noise about his ears as is more than enough to set any ingenuous persons teeth on edge and resolving hereupon to give himself a little truce and respite till he meets with further provocation And finding you also I hope unfaignedly professing that you are truely and heartily willing of further information † And you do not hold it fundamental that the Justified cannot fall from their justification Of Persev pag. 17. I shall in all Christian meeknesse at least in order to mine own satisfaction if it may not prove so to yours represent my present thoughts by way of Reflexion upon those arguments that you have laid before us in the nineteen and twenty Sections of your Preface But before I consider your arguments I shall premise 1. That according to the course of Gods ordinary dispensations Christians are not made Per saltum I speak of the Adult and persons arrived to capacity I conceive a man notwithstanding those habites of grace pretended to be infused at that instant cannot be a sound Habituall Christian at his first Conversion My reason is because Christianity is a profession and a matter of choise upon a mature and sober deliberation as our Saviour Christ hath taught us in that twofold Parable S. Luk. 14.28 c. For which of you intending to build a tower sitteth not down first Deut. 26.17 Josua 24.15 22. and counteth the cost whether he hath sufficient to finish it lest haply after he hath laid the foundation and is not able to finish it all that behold it begin to mock him saying This man begun to build and was not able to finish Or what King going to make warre against another King sitteth not down first and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand Or else while the other is yet a great way off he sendeth an embassage and desireth conditions of peace Thus is the Discipleship of Christ to be entertained upon a deliberate due and full account taken of all the cost toil and difficulties which we must be at and encounter with in the profession of it But if in the constitution and framing of every good Christian Non sola intellectus illuminatio cordis sanctificatio sed ipsa quoque voluntatis immutatio hec est qualitatum seu facultatum virium supernaturalium in voluntatem infusio ejusdemque ad conversionem fidem efficax flexio inclinatio fit irrisistibiliter as the Hassian Divines have declared at the Synod and after this first conversion if God doth by a Physicall operation in the will of man work also alium quemcunque actum verae pietatis scilicet ipsum voluntatis motum efficienter attingendo hoc est voluntatem ipsam applicando determinando ad volendum eligendum In 2. Sent. d. 28. Sect. 2. as Estius and those of that way do constantly maintain A man that is sure of such a Magazine provided for him and such invincible forces levied to his hands hath no reason in the world to sit down to consult about the charge of his insuing warfare and if he advanceth upon any account besides this he doth but reckon as they say according to these mens opinion without his Host Besides as the seed of the word is a necessary ingredient to the ordinary conception of this new man so is the travell of the Ministery no lesse requisite to the parturition of him and for want of this Regular way of new birth Saint Paul calls himself an abortive 1 Cor. 15.8 And to shew the necessity of our own cooperation to this work in us Heb. 12.15 2 Cor. 6.1 ne defimus gratiae Dei that we receive not the grace of God in vaine nor be wanting to it we are injoyned to put off the old man which is corrupt according to the deceitfull lusts and not onely to be renewed in the spirit of our mindes in a passive signification but to put on actively that new man which after God is created Eph. 4.22 23 24. in righteousnesse and true hol●●esse And ●s we are injoyned so are we inabled to it too For where the Spirit of the Lord is there is liberty and this is the dispensation of the Gospel and the priviledge of those that live under it whence it follows that we all 2 Cor. 3.6 with 17 18. with open face beholding as in a glasse the glory of the Lord are changed into the same image from glory to glory even as by the Spirit of the Lord. Hereupon saith Basil Mag. Habeo in creatione id quod secundum imaginem est Homil. 10. Hexam Fio autem proposito voluntate etiam secundum similitudinem Vbi tua est gratia Cur tu coronatus es Si enim opifex totum N B. contribuit quomodo regnum coelorum tibi apertum est To this purpose it is very considerable what the Assertors and Defenders of that Physicall operation are fain to yield In the division of Grace in operantem cooperantem there ariseth a difficulty for if Gratia operans be distinguished à cooperante then that Gratia operans must be said to be that quae operatur ●n nobis sine novis in voluntate nostra nihil agente For if our will doth act any thing here there is no reason why this grace should be called operans and not cooperans Saint Austin is brought in in favour of this interpretation where he saith Ut velimus Deus sine nobis operatur cùm autem volumus sic volumus ut faciamus nobiscum cooperatur To this purpose he produceth that place of the Apostle 1 Cor. 15. Yet not I but the Grace of God with me For when he had said neither the Grace of God alone nor Paul alone he added but the Grace of God wrought with him that he was called from heaven and that he was converted by so great and efficacious a call this was the Grace of God alone To the like purpose Thomas is produced Upon these authorities and the misunderstanding of this doctrine some have been drawn into

nationall Church I know not but what ever they are I am confid●nt I shall be able to answer them out of your own doctrine delivered in your Disputations of Right to Sacraments 5. That the new Creation another expression as you acknowledge Treatise of Conversion pag. 8. to describe Regeneration may be repeated sundry Scripture instances will evince As Ezek. 18.31 Make you a new heart and a new spirit and that of David who certainly had this new creature or the new creation wrought in him once before Psal 51.10 Create in me a clean heart O God and renew a right spirit within me And to whom doth the Apostle direct his Epistle to the Ephesians Ephes 1.1 but to the Saints and faithfull in Christ Jesus Cap. 4.24 Yet he exhorts them to be renewed in the spirit of their minds To put on the new man as was said above 6. Repentance you say signifieth the same work upon the soul as Regeneration doth What shall we turn Novatians No iteration of Repentance neither Why was that title given to Repentance by Tertullian Hierom and the rest that followed why did they call it Secunda Tabula post Naufragium Concil provinc Colon. mihi pa. 121. a. b. Prima tabula qua subnixi ex diluvio peccatorum tam in Adam veluti stirpe quam postea malè vivendo quacunque tandem ratione contractorum enatamus Baptismus est post quem acceptum si rursus naufragium fecerimus nulla pro peccatis nova hostia restat sed tantum superest haec secunda tabula Poenitentia quam si gnaviter donec vita superstes est apprehenderimus ac apprehensam persequuti fuerimus non dubium quem rursus ad salutis portum pertingemus quamlibet etiam pericalosi sint in quos postea incidimus peccatorum scopuli It is not onely possible for the vessels of the Regenerate to leak and let in a litttle salt water but they may run against the rock of Presumptuous sinne and make shipwrack of faith and a good conscience 1 Tit. 1.19 for that is the dammage sustained by their miscarriage who are embarqued upon the bottome of Christianity as S Paul tells us and this plank of Repentance is thrown out by speciall indulgence and grace to such to preserve them from immersion and utter ruine and transport them again to the desired haven of eternall happinesse The institution of the discip●●ne 〈◊〉 R pentance or as the Antients call it P●nnance imports no lesse And the Practise of the Ancient Church confirms it The Apostle delivers up the Incestuous Corinthian to Satan to what end for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus 1 Cor. 5.5 That is saith Deodati to macorate and pull down the body extreamly even to death i● God would have it so as oftentimes by means of the aforesaid things viz. excommunication Annot. in Engl. with its attendants in those first daies of the Christian Church horrours anguishes of spirit and torments of body death did follow and at his last passage if the sinner did shew a lively repentance he was loosed from those bonds of excommunication and readmitted into the peace of the Church and into the Grace of God and so died with comfort eased and relieved with the publick and private prayers of the faithfull Finis excommunicationi propositus non est excommunicati exitium sed salus Beza not minor ut videlicet hoc remedio d●metur ipsius caro ut d●s●a● spiritui vivere Whence it clearly appears that in the judgement of these Learned men grovnded upon the Scripture such as lay under the sentence of excommunication were not in a state of justification and consequently that by the use and practise of this wholesome Discipline they were to be regenerated and brought forth as it were anew unto it And this was the end of the same Censures inflicted upon Hymenaeus and Alexander who had actually repelled a good conscience 1 Tim. 1.19 and 20. And this was no more than was contained in the commission upon the donation of the Power of the Keyes Mat. 18.18 Joh 20.23 What ye bind on earth shall be bound in heaven and whosesoever sins ye remit they are remitted and whosesoever sins ye retain they are retained I am not ignorant that there is an extemporary Repentance † 1 Joh. 1.9 this was signified Lotione pedum Joh. 13.10 as Meisner calls it in order to the continuall expiation of intercurrent sins in the bloud of Christ sins of ignorance and infirmity of inadvertency and sudden surreption which the regenerate daily fall into Luk. 15.7 who yet are said in respect of the change of state to need no repentance But there is a Solemn repentance after enormous wasting sins commonly called Mortal sins Why was this instituted and to be performed with so much discipline of severity as we find it practised by the Apostle and the Primitive Church for 7 9 13 years together upon one and the same person before his restitution to th● peace of the Church and the grace of God and hopes of pardon but to signifie that such persons had extreme need of such a Repentance as might import a change of state whereby they might be recovered again after a fall wherein they were given for lost and this is called repentance unto salvation 2 Cor. 7.10 That this Discipline should be instituted onely for the use and benefit of such as never were regenerate and I cannot see what else is to be alleaged to avoid the force of the argument for a second Regeneration is so ridiculous to imagine that I presume no rationall man will offer to affirm it To conclude this argument then Whosoever may Repent and be converted and be renewed and sanctified and become a new creature a second or third time he may be twise or thrise Regenerated But a poore sinner may repent and be converted and renewed and sanctified and become a new creature a second or third time Ergo. The Major Proposition is undeniable because Repentance Conversion Renovation Sanctification and Regeneration do all signifie one and the same work upon the soul as is acknowledged not onely by Bucan and the Professors of Leiden Buc. loc com 30. p. 294. Synops disp 32. thes 2. p. 420. Treatise of Conversion pag. 7. but also by your self The Minor is evident by the proofs alleaged I shall but adde what is said by the Provinciall Councell before named touching this matter of Repentance after grosse sins Remedium sanè in Ecclesia summè necessarium Vbi supra quo sublato quantula quaeso hominum pars fuerit quae post baptismum nullius peccati aut etiam criminis sibi conscia vitae aeternae participationem sperare queat Vt nulli nobis immaeniores Haeritici unquam fuisse videantur quàm Novatiani qui tam necessarium animae medicamentum medio tollere conati