You must observe Though Grace and works * Viz. Such as go before faith as Tâ—â— 3. 3 4 5. and such as pretend to reward upon the integrity of their perfe ction Rom. 4. 4. Not such as flow from faith for Jam 2. 14 26. 1 Joâ— 3. 7. for faith doth establish grace Rom. 4 16. be opposed yet Grace and Faith are subordinated in the Gospel Rom. 4. 16. Therefore it is of Faith that it might be by grace Eph. 2. 8 9. For by grace are ye saved through Faith and that not of your selves it is the gift of God Not of works lâ—st any man should boast And what is it that is said to exclude works but that which excludes boasting too which is Faith Rom. 3. 27. Now as the Apostle saith in another case 1 Cor. 15. 27. When he saith All things are put under him it is manifest that he is excepted which did put all things under him So here when the Apostle saith Works are excluded it is manifest that Faith is excepted which did exclude them And hereupon we are sâ—id to be saved by Faith to be justified by Faith to be adopted †Joh 1. 12. Gal. 3. 26. by Faith and to be chosen in Christ * Eph. 1. 4. too in whom we cannot be but by Faith †Eph. 3. 17. Hence the Apostle useth that Title To the faithful in Christ Jesus Eph. 1. 1. For we are made partakers of Christ if we hold the beginning of our confidence stedfâ—st unto the end Heb. 3. 14. See 1 Tim. 2. 15. Rom. 11. 20 with 22. Desolatus I have yet more to object out of the Apostle who saith Rom. 9. 16. It is not of him that willeth nor of him that runneth but of God that sheweth mercy And in the next verse he adds a most dreadful example of God's severity and judgment upon Pharaoh of whom the Scripture as the mouth of God saith Even for the same purpose have I raised thee up that I might shew my power in thee and that my Name might be declared throughout all the earth Samaritanus That raising up of Pharaoh is not to be understood of his Creation or Birth as if God brought him forth into the world on purpose to make him a spectacle of his Wrath and Fury For the word the Apostle useth hath no such importance but of raising him up from the Gates of death rescuing him from that destruction by the Pestilence which his measure of sin being then fill'd up had seized upon him had not God reserved him by a special power to serve other ends of his providence The Original Text hath it clearly to this sense For so it runs Exod. 9. 16. And in very deed for this cause have I made thee to stand * So the Marginal reading according to the Hebr. for to shew in thee my power and that my Name may be declared throughout all the earth which we see was accordingly accomplished not only amongst the surviving Egyptians Exod. 14. 17 18. but amongst the Philistims also 1 Sam. 6. 6. and other Nations When the Apostle saith which is your other Objection it is not of him that willeth nor of him that runneth 1. We are told by Mr. Baxter * Treatise of Conversion p. 295 f. Vâ—d Dissertaâ— Theologic inter Ames Gâ—evinch p. 23. that the meaning is 〈◊〉 that our salvation is not in him that willeth or in him that runneth the Apostle talketh of no such thing but it is about the giving of the Gospel to them that had it not and taking it from them that had forfeited it by their sin Indeed he speaketh not of salvation or election unto glory but of giving the Gospel and calling men unto Christianity who were in no capacity much less in any forwardness to enquire after it till they were prevented by the Revelation and light thereof as the Apostle recites it from the Prophet Rom. 10. 20. But 〈◊〉 is very bold and saith I was found of them that sought me not I was made manifest unto them that asked not after Me. 2. The Apostle in the place mentioned speaks of such as will and run after their own phantâ—sies and Humours as the Jews did * Rom. 10. 3. against whose principles and practice he disputeth For who had required †Iâ—a 1. 12. these things to which they addicted themselves under the Gospel at their hands But 3. That God shews mercy * Ecce misericordia judiciuâ— misericordia in â—lectionâ— quae conjecuta est justitiam Dei judicium vero in caeteris qui excaecati sunt tamen illiquia voluâ—runt credâ—derunt illi qâ—ia noluerunt non crediderunt Aug. lib. de praedest S. S. c. 6. unto sâ—lvation to none I speak of the Adult but such as do boâ—â— will and run according to his own prescription in the Gospel is every where apparent To this purpose are those exhortations Hebr. 12. 1. Run with patience the race that is set before you 1 Cor. 9. 24. So run that ye may obtain And such â—s desist faint or step aside in the course of Christiâ—nity are reprehended for it Gal. 5. 7. Ye did run well who did drive you back that ye should not obey the truth There is the same Reason for Willing which the Scripture inculcates with no less importunity insomuch as it is said * Apoc. 22. 17. Whosoever will let him take of the water of life freely And If any man will * Joh. 7. 17. do his Gods Will he shall know And such as remain in their unbelief are reproved upon this account because they would not come to Christ * Joh. 5. 40. they would not be gathered * Mat. 23. 37. by Christ If God's purpose were to shew mercy to us unto salvation without our willing and running according to those Laws and those abilities he hath been pleased to give us why are we so earnestly exhorted to walk worthy of our calling To give diligence to make our Calling Eph. 4. 1. 2 Pet. 1. 10. Phil. 2. 12. and Election sure To work out our own salvation with fear and trembling Desolatus But sure there is something more in it else why doth the Apostle discoursing upon this profound Article silence all Objections with his O hâ—mo tu quis es Nay but O man who art thou that replyest against God He resolves Rom. 9 20. the whole reason of the affâ—ir into the Will of God and will have us dispute no further Samaritanus You must understand that exclamation O man who art thâ—â— Non succumbentis est sed indignantis ac câ—rripientis hominis responsatoris audaciam as St. Austin * Vid. Aug. lib. 83 quaest Quaest 68. and others have observed The Apostle out of indignation doth use that expression to repell the sauciness of an insolent Replicant For it is such a one that is introduced in the former verse uttering these words Why doth he
the guilt of some particular sins * Nec irrita redditur justificatio interveniente reatu particularis peccati licet atrosis conscientiam graviter sauciantis Nam huic justificationi è dâ—ametro oppâ—nitur non quilibet reatus cujuscunque poccati sed reatus universalis omnium peccatorum noadem expiatus Theol. M. Brit. de persev Elect. Th. 6. Act. Syn. Dord pag. 194. par 2. but of their habituated state and trade of life in a prosecution of all sins Diotrephes I would not have your soul miscarry and therefore I must say with the Apostle Ephes 5. 6. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the Children of disobedience Praesumptuosus I pray good Sir observe the expressions of the Apostle he saith Because of theâ—e things the wrath of God comith upon the Children of disobedience * Those Divines do add in the place now alledged Nec reatus cujuscunque personae justificationi opponitur sed reatus incredulorum Christi sanguine nondum ablutorum nec cujusvis mensurae reatus sed reatus tales prepteâ— quem odium Dei hostile peâ—souae reae superincumbit Qui semel vera side justificatus est nunquam erit postmodâ—m hoc modo reus Haec Ibid. He doth not say because of these things the wrath of God cometh upon those Elect persons whom he hath accepted in the Beloved and adopted into the number of his Children sin hath not the same effect in them as it hath in the Children of wrath Diotrephes What do you make the same Fact for nature quality and substance to be a little sin in one man and a grievous out-crying sin in another Praesumptuosus So we are taught by our Orthodox Divines Nullum certe est peccatum contra primam secundam legis Inter Acta Syn. Nat. Dord par 3. pag. 282. f. Justificati quandoque suo vitio incidunt in atrocia peccata Theol. M. Britt de 5. Articulo ib. pag. 192. par 2. divinae tabulam c. Say the Deputies of the Synod of Groningen in their Judgment given in at the Synod of Dort de Artculo quinto There is no sin whither against the first or second Table except that one sin against the Holy Ghost but the Elect may and oftentimes do fall into it but there is a great difference betwixt the regenerate and unregenerate for though they commit the same sins yet the reason mode and exit hereof is far different So say the Hassian * Ib. par 2. pag. 216. thes 8. Divines too and those of Embdin * Pag. 240. thes 13 c. But what need we go so far for Authority we have Mr. Baxter who is instar omnium and he saith in the Preface to his Grotian Religion Sect. 18. that the sin of Peter David c. was exceelingly in regard of manner ends concomitants c. different from the like fact in a graceless man * A few sharp passages of exact truth amount to a greater guilt in some men than Adultery Murder Perjury the denial of Christ do in others by Mr. B's Doctrine And to the like purpose Sect. 30. where he makes the uncharitable passages as he calls them in Mr. P. his very learned Book with his other failings to be more heinous sins though not materially and of more dangerous consequence than the sins of David and Peter Diotrephes The Scripture saith There is no respect of persons with God Praesumptuosus That passage of Scripture as often as it is repeated must be understood in a restrained and limited sense for God looked upon all men in pari statu conditione in a parity of condition they lay exactly level'd in a state of equality when he elected some to life and reprobated the rest to destruction It was the naked entity and person only not any quality that he respected in them according to the Synod at Dort And there is no sin so small * See the Declar of the Congregational Churches cap. 15. n. 5. but it brings damnation to these Reprobates and yet there is no sin so great that can bring damnation to those Elect. Diotrephes The Apostle tells you plainly That if you live after the flesh you shall dye Rom. 8. 13. Praesumptuosus 'T is very true if you understand it of the unregenerate who were never sanctified but for the regenerate the Divines at the Synod of Dort do conclude * See the Apology for Tileâ—us pag. 86 87. Mr. Baxter saith Because Gods purpose is unchangeable he will keep them from such sins as are inconsistent with habitual grace In his Preface to the Grot. Relig. Sect. 16 17. That although they fall into most foul and heinous sins that do directly waste the conscience yet is the seed of Regeneration with all fundamental gifts without which the state of Regeneration cannot possibly consist preserved safe and sound in them so that they have a saving faith and the Holy Spirit and Gods special favour insomuch that their universal Justification state of Adoption and right to the Kingdom of heaven do yet remain uncancel'd unviolated and immoveable The Synod in their very Canons * Chap. 5. Art 6. hath determined That the Regenerate cannot commit the sin unto death or against the Holy Ghost so as to be altogether forsaken of God and throw themselves into everlasting destruction And the Divines of great Brittain * See the Apology for Tilenus p. 385. have observed That their most grievous sins are so far from disturbing the Justification and Adoption of the faithful that practical Divines especially do resolve that God doth often permit such sins in them that their Justification and Adoption may be the more confirmed to them And other Orthodox * Mr. Norton Orth. Evang. pag. 56. f. Divines do make sin a part of the means in order to the execution of the Decree of Election Diotrephes Sure the regenerate cannot live in any known sin Praesumptuosus Then they cannot sin against conscience which is false Doth not the Apostle profess * Rom. 7. What I do I allow not he knew what he did * Indeed none sin more against knowledge than the godly when they do sin Mr. Baxters Directions for peace of Conscience pag. 464. Edit 2. though he could not approve of it And this he doth not speak by a fiction of Law in the person of the unregenerate as the Remonstrants erroneously teach but he speaks it of himself as all the followers of Mr. Calvin do maintain and yet this Apostle was regenerate without all peradventure Diotrephes I am sure God hath made a promise concerning the Regenerate * Rom. 6. 14. That sin shall not have dominion over them Praesumptuosus We must distinguish of these three things saith Diodati * Annot. ad Rom. 7. 17. one of the Synod sent from Gexeva the Kingdom the dwelling and the opposition of sin the
the Judgment of those great Divines and so from Gods special Favour and Providence as all other paternal castigations are yet the Apostle saith in the place alledged by you * Ver. 11. That no chastning for the present seemeth to be joyous but grievous and therefore you ought to be grieved and to mourn upon this account Praesumptuosus The Apostle in those words tells you how chastisement is usually resented according to the judgment of the flesh Ex carnis judicio nulla castigatio videtur esse materia gaudii sed tristitiae tantum as Mr. D. Dicson doth expound it and as the most Learned and Reverend Dr. Hammond paraphraseth the words 't is true indeed that there is in all affliction that which is ungrateeul to flâ—sh and blood But such as have made a further progress in Christianity and are advanced to a higher state of spirituality they can glory in Tribulations * Rom. 5. 3. and if the Apostles being beaten * Acts 5. 40 41. could reâ—oyce that they were counted worthy to suffer shame in that kind for Christs Name much more may they rejoyce and glory in those other paternal castigations their sweet sins which are altogether agreeable to their sensual appetites Diotrephes The Apostle saith That without holiness no man shall see the Lord Hebr. 12. 14. Praesumptuosus Is not the Apostles injunction for following peace with all men as strict as for following holiness Do you think this duty necessary to salvation too But to praetermit that I hope Gods paternal castigations are not such enemies to holiness but they may very well be reconciled and dwell together 2. Dr. Twiss * Ubi supra p 20 See also what iâ— cited out of hiâ— above in the Margin ibid. p 116 tells us That the very Children of God have savage lusts and wild affections in tâ—em he takes the observation from Davids prayer Psal 51. 10. the curing and mastering whereof is no lâ—ss work then was the work of Creation or ma king of the World He saith also that after their effectual Calling They have cause sometimes to expostulat with God for hardning their hearts against his fâ—ar Whatever you alledged before out of this Dr. as del vered in his passion you see his judgment in cool blood nay Mr. Baxter * Of Right â—â— Sacram. Disp 3 pag. 326 32â— delivers it as the opinion of most of our Divines That a man that is unsanctified must be a greater sinner than Solomon was 3. Our Right and Title to the Kingdom of Heaven and consequently to the Vision of God is not derived from any actions of our own or placed in them or built upon them Inter Acta Syn. Nat. Dord pag. 194. par 2. Theol. M. Brit. Judic de Artic. quinto but it is placed in a free adoption and in our conjunction with Christ And therefore our right unto the Kingdom is not taken away unless that be taken away wherein it is founded If sons then heirs heirs of God and co-heirs with Christ Rom. 8. 17. Manente ergo adoptione in Christum insitione extra viam regni aberrare potest fidelis at jure regni haereditario excidere non potest Therefore the faithful his adoption and engrafting into Christ remaining may wander out of the way of the Kingdom but he cannot loose or fall from his hereditary right to it * Thus the Brittish Divines at Dort This is that which supported the death-bed faith of his late Highness O. C * A Collection of several passages concerning his late H. O. C. in the time of his sickness pag. 6. who speaking then of the Covenant is reported to say Whatsoever sins thou hast dost or shalt commit if thou lay held upon free-grace you are safe but if you put your self under a Covenant of Works you bring your self under the Law and so under the Curse then you are gone For holiness therefore to appear before the presence of God in Deus providebit God will take care to put it upon us The Elect with that blessed Apostle desire to be found in Christ not having in their own inherent righteousness * Renouncing all Righteousness in my self by the works of the Law and having only confidence in that which is by Faith Non in meorum operum iâ— haerente justitia sed in illa Christi imputata quae à Deo gratis datur Dicson ad Phil. 3. 9. but that which is imputed through the faith of Christ the righeeousness which is of God by faith Phil. 3. 9. Diotrephes I am of that opinion that the dominion of any one sin is inconsistent with saving grace and justification Mr. Baxter's Account of persever pag. 40. Praesumptuosus Though your Authour be a singular man yet I will not say that that 's but one Doctors opinion but I am sure St. Paul found it otherwise by experience at least if our ablest Calvinists do rightly interpret him for he saith Rom. 7. 14. I am carnal sold under sin that is as Deodati * Ad locum expounds it altogether subjected as a slave bought for a certain price of money and he alledgeth to this purpose 1 Kings 21. 20. where it is said of Ahab Thou hast sold thy self to work wickedness in the sight of the Lord. To whom agreeth Mr. D. Dicson upon the place Cogor meipsum carnalem agnoscere I am constrained to acknowledge my self carnal and as a slave sold that I might be subject to sin out of whose Fetters I cannot free my self but am often carried whether I would not This is acknowledged to be the Apostles condition who doubtless was in the state of grace and justification If by the dominion of sin you mean something else then I demand 2. When may we conclude that sin hath dominion over a man David you know after he had been wounded with the beauty of Bathsheba he sent Messengers to court and woo her for his entertainment when she was brought he lay with her after that he sent for her husband from the Leaguer to cloak his shame but because he could not tempt him by shewes of pity and other fair means to go in to her he made him drunk that in that distemper he might serve the ends of his lust upon him and because this device would not take neither he conspired his death and sent an express Order to Joab to take a special care to murder him though many gallant men were exposed to the slaughter to bear him company Notwithstanding all this our Divines do conclude That sin had not dominion over David at that time his state of justification was not dissolved or interrupted and his 2 Sam. 11. 15 17. Act. Syn. Nat. Dort p. 194. par 2. adoption remained immoveable for such as are once regenerated sin can never have dominion over them to their condemnation they are not under the Law where sin hath dominion to that effect but under grace *
they fall into grievous sins whereby they impair their graces and harden their heaâ—ts and wound their consciences hurt and scandalize others and bring temporal judgments upon themselves yet they are and shall be kept by the power of God through faith unto salvation This is the Faith of the Congregational Churches * Dâ—clar c. 17. 〈◊〉 3. and the Assembly of Divines * In their Câ—nsession of Faith chap. 17. n. 3. 〈◊〉 do suppose That amongst the Temporal Judgments which they may bring upon themselves Death may be one as appears by their quoting that Scripture-example 1 Cor. 11. 30 32. Diotrephes Suppose then that this Judgment of Death should come suddeâ—ly and surprize such a man in his sin before the renewing of his Repentance to remove that present incapacity of salvation which he hath contracted what a sad case were he in 〈◊〉 Praesumpâ—uoâ—us Sir you are much deceived for either it is impâ—ssibâ—e he should die without such a renewing of Repentance which if it be necessary God will effectually and certainly work in him or if God cuts him off without it it will be to his advantage This is the Judgment of our often mention'd Auâ—hour If you can prove it profitable for such a man to be suâ—denly â—ut off before Repentance and that such a thing will be I should incline saith he to think that he would be fully Mr. Baxter at the end of his 3. Disput of Justificat p. 398. pardoned at the instant of death and so saved Indeed if it were not so what would become of those that we doubt not to be godly as Mr. Baxter speaketh who are guilty of disobedience to their Guides and of Schisme and doing much to the hurt of the Church A very great sin as he confesses * Mr. Baxter of Right to Sacraments Disput 3. pag. 29 30. yet we sec they are so far from repenting of their Schisme and returning to their obedience that they take all advantages to pursue the contrary which certainly they would not do if they were not taught to believe They are in no danger for want of Repentance Restituâ—ion hath been eagerly pressed to by many yet who makes any conscience to perform it This confirms my belief and I thank God I can triumph in it For I am perswaded that neither deâ—th nor lifâ— nor Angels nor princâ—palities nor powers noâ— things present nor things to comâ— nor height nor depth nor any other creatâ—re shall be able to separate Rom. 8. 38 3â— us from the love of God which is Christ Jâ—â—us our Lord. But Sir time calls me away I pray therefore let me know your Resolution concerning the baptizing of my Child Diotrephes I desire a little time to consider of it and then you shall have my final Aâ—swer Praesumptuosus I shall send once more to know your Resolution For my spiritual condition which you so uncharitably scrupâ—e at I doubt not it is as â—ood as yours for I know whom I have believed and hâ— is able to keâ—p that which I have 2 Tim. 1. 12. committed to him against the great day And so Sir I take my leave of you THE SYLLOGISM THAT Doctrine thaâ— is nâ—â—t to bring the presumptuous to Repentance but tends rather to confirm than humble them them in their presumption That is a Doctrine not according to godliness The Doctrine maintained by the Calvinists in opposition to the Remonstrants is not apt to bring the presumptuous to Repentance but tends rather to confirm than humble them in their presumption Therefore The Doctrine maintained by the Calvinists in opposition to the Remonstrants is a Doctrine not according to godliness The Major is evident of it self The Minor is proved by this Dialogue Colasterion Jer. 23. 14. I have seen in the Prophets an horrible thing they strengthen the hands of evil doers that none doth return from his wickedness Fideles saepenumerò horribilitâ—r se pâ—ccatis câ—ntra Deum legem ipsius pollaunt quinimò in Idoâ—olaâ—riam superstitionem falsam Other proofs of the Minor doctrinam haeresin altercationes Christi aâ—negationâ—m securitatem diffidentiam licenâ—iam vivenâ—â— sâ—perbiam rebell onem homicidium adulterium proditionem aliâ—que similia pâ—oâ—â—â—untur nihilominùs tamen credimus hisce non obstantibus persuasum habemus cos nec totaliâ—â—r excidere nec excidere poâ—â—â— ex paterno amore gratia Dei. Smoutius in suo Pater noster Nulli viri fideles possunt per ulla pâ—ccata relabâ— ex Dei Gratiâ Sebast Damman Scriba Syn. Dordrac in suo consensu Fideâ—es à carne mundo Satana in pâ—ccata etiam gravia aâ—rocia interdum abripiuntur Quibus Deum valde â—â—fenduâ—t reatum mâ—rtis incurrunt Spirâ—tum S. contristant fidei exercitum interrumpunt câ—nsâ—iâ—ntiam gravissimè vâ—lnerant Deus tamen Spiritum S. ab iis non prorsus aufert nec â—ousque â—os prolâ—bi sinit ut gratiâ Adoptionis ac Justificationis statu excidant aut pâ—ccatum aà mortem committanâ— Syn. Dord De persever Sanct. Art 4. 5 6. THE FIFTH DIALOGUE Begun betwixt DIOTREPHES and SAMARITANUS And continued betwixt DIOTREPHES and DESOLATUS DIotrephes Sir what is your business with me that you come so unseasonably at a time when you know I usually sequester my self from all Conversation Samaritanus Sir you may conclude the Affair I come about is of no mean importance otherwise common Civility would have taught me being so well acquainted with your orders to have permitted you to your accustomed Retirement But Sir if my own compassion hath so far transported me as to violate the Lawes of good behaviour toward you in this Address I hope your charity will prevail with you to pardon it assoon as you shall understand the ground of this interruption I presume to give you Diotrephes Sir your modesty and prudence are so well known to me that I cannot deny you access at any time when you shall think fit to afford me the benefit of your company But I â—onjecture by the manner of your Application that at this time the occasion that brings you forth is extraordinary I pray in short 〈◊〉 〈◊〉 〈◊〉 â—â—tter Samaritanus Sir the trouble I do now take the boldness to give you is in the behalf of my dear friend Desolatus a poor disconsolate soul God knows that hath for some time lain a bleeding under the sense of those wounds which as he complains his sins have inflicted upon his conscience and gasping after comfort Diotrephes It can be no trouble to me to be invited out upon such occasions and I must tell you I am not sorry to hear him fall'n into this distemper for till men grow sensible of their disease they think not of the Physitian at least they will nâ—t value his prescriptions which made our Sâ—viour say unto the Scribes and Pharisees * Mat. 9. 12 13. The whole hâ—ve no need of the Physâ—â—ian but the sick and I came not to call the
heart answers Lord I am willâ—ng I will accept of Christ and be thankful why then the match is made between Christ and you and the Marriage Covenant is truly entre ' which none 〈◊〉 dissolve If Christ were not first willing â—e would not be the Sâ—itoâ— and make the motion and 〈◊〉 he be willing and you be willing what can break the match To this he answers he is much unsatisfied that I seem to make it so easie a matter to believe when others of the Orthodox do heighten the diffiâ—ulâ—y of the duty Iâ— it implies no more than an accâ—ptâ—nce of Christ and life how come so many that Mr. Norton Orthod Evang. p. 206 c. pretend to Christ and rely upon him and câ—aim an interest in him which sure they would not do if they did not consent to have him how come so many of them saith he to be deceived and disclaimed at last â—nd their faith to perish with them Mat. 7. 21 22. All may seem fair saith Dr. Twiss * Pag. 102. no reigning sin appearing whereby the Conversation is deâ—â—led yet a man may deceive himself O how many have thought that Christ was most dear to them and that the hopes Mr. Baxter's Direct for peace of consc in the Epist Dedicat. of heaven were their chiefest hopes who have left Christ though with sorrow when he bid them let go all as Mr. Baxter hath observed who doth hereupon conclude I shall never be so confident of any mans â—idelity to Christ as not withall to suspect that he may possibly forsake him nor shall I boast of any mans service for thâ— Gospel but with a jealousie that he may Ibid. drawn to do as much againstâ— it Alas Sir your saving faith is not of a common extraction 't is a special Donative merited by Christ but for a very few as Dr. Twiss * Vbi supra pag. 152. tells us and peculiar to the Elect as our Divines conclude from Tit. 1. 1. 7. I have told him That God hath under his Hand and Seal made a full and free Deed of gift to him and all sinners of Mr. Baxter ib. pag. 43. Christ and with hâ—m of pardon and salvation and all this on condition of his acceptance or consent That it was comfort to know â—e might have Christ if he would and to find this to be the sum of the Gospel Rev. 22. 17. Whosoâ—ver will lâ—t â—im take of the water of life freely To this he readily answers out of Dr. Twiss That till a man believes â—t is not known either to himself or any other Ibid. pag. 164. man that he shall have any benefit by the death of Christ only God knows from everlasting who shall have benefit by the death of Christ and who not forasmuch as he hath determined to give faith in Christ to some and not to others and accordinâ—ly hath sent Christ into the World for their sakes 8. I have told him That the Scripture it self by the plainness and fulness of its expression makes it as clear as the light Mr. Baxter ib. pag. 32. that Christ died for all At this he cries ouâ— What hath the death of Christ to do with my Election or Reprobation Dr. Twiss tells us That Dr. Twiss ubi supra pag. 139. God in his Dâ—cree did no more consider the death of his Son than the faith of the Elect. 9. Here I expostulated with him in these words Is it Mr. Baxter ib. p. 42. nothing that a sufficient Sacrifice and Ransome is given for you This is the very foundation of all solid peace I think this is a great comfort to know that God looks now for no satisfaction at your hand and that the number or greatness of your sins as such cannot now be your ruine To this he confronts that of Dr. Twiss If Christ made satisfaction for all the sins of all and every one in such sort Dr. Twiss ibid. pag. 141. that Gods justice is thereby satisfied I demand how it can stand with Gods justice to exact satisfaction at the hands of so many as he doth for their sins and that by eternal damnation in hell-fire For whether Christs death and passion be satisfactory for all sins for all and every one by its own nature or by the constitution of God or by both I comprehend not with what justice God can put the damned persons to satisfie for their own sins in the flames of hell-fire c. 10. I have told him of a world of comfort which even the graceless may gather from universal or general mercy To this purpose I find that Scripture alledged John 3. 16. God Mr. Baxter ib. pag. 38 43. so loved the World that he gave his only begotten Son that whosoever believeth â—n him should not perâ—sts but have everlasting lâ—fâ— Here he interposeth a distinction of Dr. Twissâ—'s The love of God and of Christ to all goes no further saith he then this That whosoever believeth in him shall not perish but have everlasting Dr. Twiss ib. p. 164. life But Gods special love to his Elect is to send Christ into the World to merit not that only for them which is to be coâ—fer'd upon the condition of faith but to merit faith also for them which is confer'd upon them absolutâ—ly and upon no condition 11. I have advised him to get clear apprehensions of the freeness fulness and universality of the New Covenant or Law of Mr. Baxter ib. p. 33. Grace No man on Earth is excluded in the tenour of this Covenant and therefore said I certainly you are not excluded and if not excluded then you must needs be included But he returns this Answer he understands not how the Covenant of Grace can extend to such as God did implacably hate upon the account of Adams sin and decreed to pass them by in the communication of grace sufficient and necâ—ssary to Faith and Repentance without which there is no Adoption or Pardon 12. I told him God invites all without exception to mercy and salvation and therefore there was no reason why he should doubt of it He replies Gods invitation is no other than by professing that by Faith and Repentance they shall be saved without Faith and Repentance they shall be damned * Ib. pag. 54. as Dr. Twiss resolveth and he tells * Pag. 51. us moreover that Austin hath long ago professed that to say God would have all to be saved and none to perish is to deny the First Article of our Creed concerning Gods Omnipotency 13. I have represented what abundance of Comfort General Mercy or Grace may afford the soul before it perceive yea or receive any special grace for Mr. Baxter ubi supra p. 46 47. 1. All the terrifying temptations which are grounded on misrepresentations of God as if he were a cruel destroyer to be fled from are dispelled by the due consideration of his goodness and the
deep setled apprehensions of his gracious merciful lovely nature which indeed is the first work of true Religion and the very Master Radical Act of true Grace and the chief maintaiâ—er of spiritual life and motion 2. All these temptations are yet more effectually dispelled by considering this merciful Divine Nature dwelling in flesh becoming man by condescending to the assumption of our humane nature and so come near us and assuming the office of being the Mediatour the Redeemer the Saviour of the World 3. All our doubts and fears that proceed from our former sins have all a present rememdy in the fulness and sufficiency of Christs satisfaction even for all the World so that no sin is so great but it is fully satisfied for c. 4. All our doubts and fears that arise from an apprehension of Gods unwillingness to shew us mercy and to give us Christ and life in him arise from the misapprehension of Christs unwillingness to be ours or at least from the uncertainty of his willingness these have all a sufficient remedy in the general extent and tenour of the New Covenant From which principles our Divines do infer 1. A possibility of your salvation Ib pag. 43. 2. Nay though you were yet graceless you have now this comfort that your salvation is probable as well as possible you are very fair for it The terms be not hard in themselves on which it is tendred for Christs yoke yoke is easie his burden light and his commands are not grievous 3. Yea this exceeding comfort there is even for them that are graceless that their salvation is conditionally certain and the condition is but their own willingness But all this gives Desola us no satisfaction As to the greatest part of Mankind he finds in God a general unwillingness of their salvation for as if he were a cruel destroyer according to the Synod of Dort he cast them off without any vincible fault of theirs for the sin of Adam and out of an immutable hatred against them he decreed to with-hold from them all grace sufficient unto Faith and Repentance and hence it follows that Christ procured no such grace for them and consequently that his merit is insufficient * Distinctio qua Christus dicitur mortuus sufficienter non efficaciter pro omnibus vana est nom illud aut notat vice aut bono omnium mori sed nec hoc nec illud Ergo nullo modâ— c. Maccovius in Thâ—ol polem cap. 14. Qust 15. mihi pag. 98. And therefore if pardon and salvation be tendred to them it cannot be done seriously and in earnest but in mockery and delusion Hereupon he concludes that pardon and salvation being offer'd only upon such condiâ—ions as are impossible the obtaining them is so far from being certain that it is neither probable nor possible Lastly I have conjured him not to think of Gods mercifulness Mr. Baxter ib. pag. 18. with distinguishing extenuating thoughts nor to limit it by the bounds of our frail understandings for the Heavens are not so far above the Earth as his thoughts and wayes are above ours I bid him still-remember that he must have no low thoughts of Gods goodness but apprehend it as bearing proportion with his power As it is blasphemy to limit his power so it is to limit his goodness I advised him to consider that even under the terrible Law when God proclaims to Moses Ibid. pag. 17. his own Name and therein his Nature Exod. 34. 6 7. the first and greatest part is The Lord God merciful and gracious long-suffering and abundant in goodness and truth keeping mercy for thousands forgiving iniquity transgression and sin And he hath sworn that he hath no pleasure in the death of a sinne but rather that he return and live For this he finds an evasion too out of Dr. Twiss where in Answer to the Text now alledged he replies thus As for that of swearing by himself that he wiâ— not for so the Translatour Vbi supra pag. 52 53. of Tilenus had rendred it the death of a sinner there is no such Text at all saith he the most Authentical Translation of our own Church reads it I have no pleasure in the death of a sinner And as Piscator observes A man may will that wherein he takes no pleasure like as a sick man takes no pleasure in a bitter Potion yet he is willing to take it to recover his health So is a man willing to lose a Limb though he takes no pleasure in it to save his life And then again as the words lie they are directly contrary to Christian reason for doth not God inflict death on thousands and doth not the Scripture testifie That God works all things according to the counsel of his will Ephes 1. 11. And albeit he takes no pleasure in the death of the sinner yet the Scripture is as express in acknowledging that God delights in the execution of judgment as well as in the execution of mercy I am the Lord which sheweth mercy judgment and righteousness in the Earth for in these things I delight saith the Lord Jer. 9. 24. Having proceeded thus far I saw so little probability of success that I resolved to have him treated with the best advantage I could and therefore I have call'd in your assistance that the Authority of your Office may add some weight and force to such Arguments as you shall think sit to produce for his Restitution And now Sir that you are acquainted as well with the Disease as with the Patient I beseech you to bestow a charitable visit upon him Diotrephes I will bear you company to his Chamber Samaritanus I am as good as my word you see my Desolatus my friendship is so fast and so unfeigned it will not suffer me to be long from you But here is another worthy friend of yours Mr. Diotrephes come to visit you I hope his Company and Conference will administer a great deal of satisfaction and comfort to you to his Charity therefore I commend you for a while Diotrephes Being inform'd that you lay under some pressures upon your spirit I took this opportunity to shew my readiness to do you the best office of kind ess I am able and now my prayer is That the God of hope would fill you with all joy and peace in believing that you may abound in hope through the power of the Holy Ghost Rom. 15. 13. Desolatus Sir you are very kindly welcome and I heartily thank you for your presence and your prayers though I have too much Reason to conclude that I shall reap no fruit or benefit by them Diotrephes Do not draw such uncomfortable Conclusions against your self I cannot think you have any premises from which such a Conclusion doth necessarily follow You know what the Psalmist saith of Almighty God He healeth the broken in heart and giveth medicine to heal their sickness and he lifteth up them that
of Consolation he had given down in those Theses for soon after he puts in his excepâ—ions and enters such a Caveat against the greatest part of Mankind See Thes 16 c. as doth infallibly keep them out of possession of the benefit for saith he this universal Redemption must be very circumspectly handled as to point of satisfaction and merit and a double exception he propounds to limit them One respecting the things another the persons Christ he saith hath not satisfied for a permanent impenitency much less for a persevering contumacy and hence it comes to pass that the wrath of God abides upon unbelievers and all their sins original actual against Law and Gospel are imputed to them And yet O strange subtilty he hath merited grace for all even for the impenitent and unbelievers But what grace why Remission of sins and Eternal life under the condition of faith and repentance but not grace sufficient and necessary unto that faith and repentance From hence you will conclude that he must put in another exception a Caveat against persons too and it is this That although Christ hath promiscuously so satisfied for all men that their sins may be remitted viz. if they repent and believe that is when they are invited to take Christs easie yoke if they perform an impossible condition yet in truth he hath procured the sins of the Elect only in whom that condition is effected by an irresistible grace and operation to be remitted eventually So that Christ having made no satisfaction for the sin of final impenitency and having decreed to let them fall inevitably into that state by withholding grace sufficient and necessary to keep them from it what advantage I beseech you do these poor wretches receive from his merits and satisfaction Diotrephes But the Synod declares their sense more fully in this Article That many being called by the Gospel do not repent nor believe in Christ but perish in infidelity this comes not to pass say they through any insufficiency of Christs Sacrifice for that is a most perfect sacrifice and satisfaction for Chapt. of Redempt Art 3 4 5 6. sins of infinite price and value abundantly sufficient to expiate the sins of the whole World and that 't is therefore of so great value because the person that was offer'd up was the only begotten Son of God and because his death was joyned with a feeling of Gods wrath and of the curse which we had deserved by our sins and they declare this to be Gospel That whosoever believes shall not perish but have life everlasting Desolatus 'T is true if they believe upon that condition Mr. Baxter's Preface to the Grot. Relig. sect 9. Syn. Dord ib. A t. 8. But did God purpose* to cause in men this condition or not In the Elect he did upon whom only it was the most free counsel gracious will and intention of God the Father that the efficacy of that Sacrifice should stream â—orth to the production of faith in them by an irresistible operation as that Synod hath more at large declared So that a man must have the work of special grace wrought in him and the Spirit of Christ abiding with him before he can have assurance of his interest in Christ Diotrephes 'T is very true They that have not the Spirit of Christ are none of his * Rom. 8. 9. but you could not so much as say That Jesus Christ is the Lord but by the Holy Ghost * 1 Cor. 12. 3. yet this I know is your stedfast profession and because ye are sons God hath sent the Spirit of his Son into your hearts crying Abba Father Can you not pray to God too as well as profess to believe in him Desolatus 'T is most certain we should not have believed Christ to have been the Messiah and the Son of God if the Holy Ghost had not sealed the Revelation to us and confirm'd it with a world of miracles But having this Revelation by us Christ may be acknowledged to be the Lord without the special inhabitation of his Spirit to prompt us to it and his influences may be sufficient to move us unto prayer when they are insufficient to renâ—w us unto salvation and therefore not every one that saith Lord Lord not every Supplicant shall enter into the Kingdâ—m of heâ—ven but he that doth the will of the Father which is in heâ—ven Mâ—â— 7. 21. Diotrephes Hold you close to this principle that heaven shall be alotted for a portion to him that doth the will of God for the Lâ—rd loveth judgment and forsakâ—th not â—is Saints or his Psal 37. 28. that be godly they are prâ—served for ever Desolatus 'T is not enough to do Gods will for the substance of the work that may be done by the unsanctified But it must be done after a spiritual and gracious manner also * Dr. Twiss ib. p. 48. and so â—one but the Saints and truly godly do it and they are called his by a peculiar â—â—â—le of Election and are sure to be preserved for ever Diotrephes I remember you have been look't upon as a person eminent for godâ—â—ness and forward not only to do the will of God but when the will of God requir'd it to suffer also for your well-doing Now St. Peter tells you and he prefixeth a kind of Oath to his Asseveration saying Of a truth I perceive that God is no respecter of persons but in â—very Nation he that feareth Acts 10. 34 35. him and worketh righteousness is accepted with him Desolatus Sir the sense of that Text must admit of a limitation for as the Synod at Dort hath declared God hath chosen in Christ unto salvation a set number of certain men Cb. 1. Art 7. with 15. neither better nor more worthy than others but equally lost and lying in the common misery with others whom he passed over unto everlasting destruction And therefore Deodati tells us in his Annotation upon that Text that Peter speaketh not here of that Original of the will and pleasure of God by which he taketh into favour one who of himself is as unworthy as the other Rom. 9. 11. 1 Cor. 4. 7. * Do these Texts serve the interests of the Sullapsarians or Supralapsarians or both or neither But of that consequent degree of his love toward the work of his grace in what Nation or quality of person soever it be found to maintain increase and make it up This is his sense Diotrephes But that learned man does conclude you see that where God hath begun his work of grace he will not fail to maintain increase and make it up and this is that very thing whereof the Apostle is so confident That he which hath begun a good work in you will perform or finish it untill the day of â—esus Phil. 1. 6. Christ Desolatus This perswasion of the Apostle is but the result of his charity towards those Philippians as