disobedient l a Matth. 18. 11. Luk. 19. 10. b Isa 53. 6. c Rom. 5. 6. d Rom. 5. 8. e Rom. 5. 10. f 1 Tim. 2. 5 6. chap. 4. 10. g Heb. 2. 9. h Joh. 3. 16. chap. 1. 29. chap. 6. 33 51. i 1 Joh. 2. 2. k 1 Pet. 3. 18. l ibid. vers 20. 2. That he died for as many as are dead in Adam Rom. 5. 12 18. 1 Cor. 15. 22. 2 Cor. 5. 14. 3. That he died for as many as are bound to believe in him 1 Pet. 1. 18 19. with 20. See The Examin of Tilenus pag. 168 169 170. 4. That he died for as many as are bound to adore and serve him 1 Cor. 6. 20. 2 Cor. 5. 14 15. with Rom. 14. 9. 5. That He died for as many as we are obliged to pray for in Christs Name 1 Tim. 2. 1. with 5. 6. 6. That He died for such as do deny him and crucifie him to themselves afresh and finally perish Heb. 6. 4 5 6. chap. 10. 29. 2 Pet. 2. 1. See also Rom. 14. 15. 1 Cor. 8. 11. These All are those Many in St. Matthew unless you will say He gave His Life a Ransom for Many because they are not All but A Many that will Accept of it and consequently that in the Event they are not All but A Many that are actually Redeemed the rest losing the benefit of the general Ransom through their wilfull infidelity and neglect to make Application of it But for the spiritual peace and comfort of poor Souls Mr. Baxter hath found it very necessary to tell them this great Truth Direct for peace of Consc Dir. 5. pag. 32 33. That the Scripture by the plainness and fulnesse of its expressions makes it as clear as the light that Christ died for All. And saith he If Satan would perswade you either that no Ransom or Sacrifice was ever given for you or that therefore you have no Redeemer to trust in and no Saviour to believe in and no Sanctuary to fly to from the wrath of God He must first prove you either to be no lost sinner or to be a final impenitent Unbeliever that is that you are dead already or else he must delude your understanding to make you think that Christ died not for All And then I confesse saith he he hath a sore advantage against your Faith and Comfort Desolatus I have but one scruple more that disturbs me and 't is this Whether as it is abundantly evinc'd that Christ died for All so He doth make Intercession for Grace for All For if this part of his Priestly Office be limited and restrained to some certain number His Death for the Rest without his Intercession for Grace to apply the fruits thereof will be of no advantage nay a great disadvantage * Contrary to what himself saith of his Exhibition Joh. 3. 17. Baxt. ibid. at 29. Certainly quod preced seq to them Samaritanus You say very true therefore we do not separate His Death from his Intercession Which Intercession he makes unto his Father that He would please in a Way and measure most sutable to his own Wisdom associated with Mercy and Justice to communicate Grace necessary and sufficient for the needs of All men If he made Intercession * Isa 53. 12. Luk. 23. 34. for so great Transgressors as were his bloody Murderers in whose behalf he said even in the heat of his sufferings Father forgive them for they know not what they do Who can doubt of an interest in his Intercession Besides His Intercession is grounded upon his Propitiation and that is for the whole world which is St. John's great Cordial for our Infirmities 1 Joh. 2. 1 2. Desolatus But I have heard one Text alledged which hath much dejected me in my hour of temptation 't is S. Joh. 17. 9. where our Saviour is making his most solemn and pathetical prayer that we find recorded amongst all the Evangelists and some say 't is as it were a copy of his Intercession now in Heaven yet there he saith I pray for them I pray not for the world but for them which thou hast given me for they are thine Samaritanus This Text I confesse kept me long in suspence about this Article but upon better advisement I observe several and distinct parts of that Prayer of our Saviour which observation unlockt the secret or the doubt rather and gave me a clear notice of the sense of the whole Prayer The first and greatest part whereof is spent in the behalf of his Apostles for whom He prays That his Father would preserve them in truth and unity vers 11 17. That he would give them patience and courage to endure the malice of the world and support their spirits under the persecutions of it vers 14 15. That he would bless their Ministry and make it successful to the conversion of the world vers 18 19 20. This part of the prayer being especially designed for the Apostles an intercession for the prosperity of their Office and the perseverance of their persons in the faith In this part of his Prayer He inserted these words very fitly I pray for them I pray not for the world But having discharged this part he then prays more extensively even for All that should believe through their Ministry â—ers 20. And because an Vnity in Faith and Charity in Doctrine and Affection is so emiable that it is a great motive to induce Strangers to embrace that Religion that is calculated to preserve such Vnity amongst the Professors of it Therefore he prays for this Unity amongst Believers that it may gain credit to the Gospel they profess and procure the Ministry thereof to be the more effectual to the unbelieving world vers 21. The whole Prayer as to these branches runs 〈◊〉 2â— 21. thus Neither pray I for these Apostles alone but for them also which shall believe on me through their word that they also may be one as thou Father art in me and I in thee that they also may be one in us N. B. That the woâ—ld of unbelievers may believe that thou hast sent me Here you see clearly our Saviour prays that the grace of of Faith may mediately through the Ministry of the Word and the Christian-like conversation of Believers be bestowed upon the whole world And forasmuch as our blessed Lord doth here intimate that unity amongst Christians would be a mean hugely conducible thereunto therefore consider how much all that professe His great and glorious Name are obliged to lay down all Animosities begotten betwixt Pride Covetousness and Faction and to endeavour earnestly to keep the unity of the spirit in the bond of peace * Ephes 4. 3. Desolatus My dear Friend I do now most heartily thank you and my gracious God for you Blessed a 1 Pet. 1. 3. and for ever blesed bâ— the God and father of our Lord Jesus Christ which according to his abundant mercy
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
repeat them 1. You intimate that Grace flows from the use of the Means as the Effect from the Cause which is no lesse contrary to experience than to the judgment of Doctor Twisse 2. You would insinuate that God denies his grace only to such as provoke him by their neglect of the means Whereas Doctor Twisse saith he determined the denial of it for his meere pleasure without any consideration of any thing done by man So that a man may be very diligent in the use of means and yet faile of the grace of God meerly because it is not Gods pleasure to give it him 3. You informe us that God will stand to his own Ordinances because of his own appointment and for their honour when he will give any man saving grace he will work it by them Is it worse to absent ones self from those Ordinances then to present ones self to them with an averse and wicked mind This saith Dr. Twiss cannot hinder Gods operation and why should that especially seeing as you imply God hath his extraordinary wayes to dispense his grace as well as ordinary Diotrephes Our safest way is to take our President and Direction from the Apostles Admonition to Timothy The servant Dr. Twiss ubi supra pag. 134. of the Lord must instruct them with meekness that are contrary-minded if so be at any time God will give them Repentance c. Therefore it becomes us continually to wait for this time and not to prescribe unto God And why may not this present be the time Why then should you defer Page 84. the hearing of Gods Word whereby alone is our Calling ordinarily wrought For this being Gods appointed means if a man hears it though with a purpose only to oppose it either in general or in some particular truth thereof yet he may receive the Grace of Conversion for all that this humour of opposition cannot hinder Gods Word and the operation of his Spirit where he will in spight of their conceits who thought the Apostles were filled with new wine when three thousand were converted that day But * Ibid. 181. how is it possible that God should bring a man to a Sermon while he lies lazy in his Bed Such a one is out of the way of Grace and as Mr. Baxter * Vt supra hath it when he avoids the cause he cannot in Reason look for the effect Securus I pray Sir answer me to a few questions in order to my further satisfaction in that we discourse about and the first I shall propound to you is this Whether God hath not exactly prefixed the punctual time for the Conversion of every one to whom he intends his effectual grace Diotrephes Yes this time is prefixed of the Lord unalterably as is resolved by I. R. in his Christian Subject * Pag. 12. Approved and Licensed by Mr. Edm. Calamy This time is called Hora Uberioris Gratia * Cap. 1. Art 16 by the Synod of Dort The Houre of more plentiful Grace by Mr. Baxter * But how doth this consist with his so moving considerations to convince men of the folly of delay ut supra Gods season by Dr. Twiss the time appointed Securus My second question is Whether God hath not also precisely appointed the individual means for the conversion of such persons to whom his effectual Grace is designed Diotrephes Yes When God executes his good pleasure in the Elect or works true Conversion in them he doth not only procure the outward means but also applies the inward efficacy of the regenerating Spirit as the Synod of Dort hath determined Cap. 3. 4. Artic. 11. see it at large Securus My third question is Whether God can fail in his time prefixed to accomplish that work of Conversion in such persons Diotrephes He cannot because he is wise and constant To this purpose Dr. Spurstowe * Vbi supra p. 63. his observation is considerable If the wisdom of God saith he hath to common mercies wherein his enemies have a share set such appointed times as may make them more useful and beneficial to his Creatures Certainly he will not fail to perform to his people the promises of his free-grace in that season and fulness of time which may best suit with their welfare and his glory He makes Conversion one of those promises ibid. pag. 66 67. Securus My fourth question is this Whether God can be disappointed of his means or no Diotrephes No the Reason is plain He is not only Wise but also Omnipotent Gods Omnipotency saith Dr. Twiss * Vbi supra p. 178. no creature is able to resist and therefore if God will have any man to believe to repent to do this or that good work it is impossible it should be otherwise And that God is he who works in us that which is pleasing in his sight through Jesus Christ is as true as the Epistle to the Hebrewes is a part of the New Testament Securus My fifth question is this Whether any of them for whom effectual grace is designed be able to resist that grace when the season or good houre is come or to receive it sooner if they should endeavour after it Diotrephes This Quaere consists of two Branches but I shall satisfie them both in the words of Dir. Twiss * Vbi supra p. 115 116. who hath taught us thus to distinguish We willingly confess saith he that as often as men are found to resist these Exhortations Divine to Faith and Repentance though delivered by Gods Minister they may justly be said to resist God working morally and beseeching them as the Apostle speaketh 2 Cor. 5. 20. As though God through us did beseech you So the Jewes with their Fathers resisted the Holy Ghost Acts 7. 51. Forasmuch as the words delivered unto them and which they resisted were sent by the Lord of Hosts in his Spirit by the Ministry of his Prophets Zach. 7. 12. And accordingly God is said to have protested among them by his Spirit by the hands of the Prophets but they would not hear Nehem. 9. 30. But they do not resist nor can resist the Holy Ghost working immediatly and physically upon their wills the Act of Conversion and physical or rathâ—r hyperphysical transmutaâ—ion We willingly confess as the Dr. goes on that the Elect resist neither tending to their first Conversion provided the time be come which God hath appointed for their Conversion till then they resist all Exhortations tending thereunto as well as others but as for any Divine Act for a physical transmutation of their wills they are not made partakere thereof till the time of their effectual calling Thus far Dr. Twiss Securus Give me leave to ask you a sixth question Whether in the designation either of time or means God had any consideration of any qualification as wrought or to be wrought in man or of any complyance in him that at such time such means might
given him Jam. 1. 4. If you that are evâ—l can give good gifts to your Children how much more shall your heavenly Father give his Holy Spirit to them that ask iâ— Luke 11. 13. Suppose your life were in the hands of your own husband or your childrens life in your hands would it not exceedingly comfort you or them to consider whose hands they are in though yet you had no further assurance how you should be used God is a Father even to the wicked and to convince men of his fatherly mercy to them he often so stileth himself He saith by Moses Deut. 32. 6. to a wicked Generation whose spot was not the spot of his Children Do ye thus requite the Lord O foolish people and unwise Is not he thy Father that bought thee Hath he not made thee and establish't thee And the Prodigal could call him Faâ—her for his encouragement before he returned to him Luk. 15. 16 17 18. For my own part I must needs profess that my soul hath more frequent support from the consideration of Gods gracious and merciful nature than from the promise it self To this he returns a ready Answer That God is the Father of the rain Job 38. 28. and of all Creatures as he is their Maker Ephes 3. 14 15. But if we speak with reference to salvation Dr. Twiss * Vbi sâ—pra p. 53 saiâ—h The dealing of God is with his Children he means the Elect only Father-like not with others 3. I have signified to him That this disquietness in him doth manifesâ—ly arguâ— a desire to believe as Dr. Twiss * Ibid. p. 138. observes and God hath promised to fulfill the desire of them that fear him Ibid. p. 158. And seeâ—ng aâ—â—iction especially when it is of a spiritual nature is the ordinary introduction into the state of grace in the coarse of Gods Pâ—ovidence like as the Valley of Acâ—or was a door of hope uâ— to the Children of Israel and our Saviour in going to Jerusalem the vision of peace did continually take Bethany the house of mourning in his way we have cause to conceive good hope that these pangs may be as the pangs of Child-birth unto an afflicted soul To this he replies That common grace will carry a man so far as to be abased in the feeling of his sin and misery and to be humbled by attrition as the â—Papâ—sts call it and to cry Mr. Baxter of saving saith p. 43 44. out of their sin and folly and day and night to beg for grace and mercy He may like the Word and wayes of God and think Gods servants the best and happiest men and have many a wish that he were such himself he may avoid gross and wilful sinning and continue in hearing reading the Word enquiring consideration he may have a desire after Christ and holiness and heaven he may have love to God and the Redeemer and the Saints and withall he may have either a knowledge that he is yet short of true Christianity or at least be much afraid of it and therefore be under a prudent impatiency till saving grace comes in and the Spirit hath sealed him up to the day of Redemptiâ—n and he cry out What shall I do to be saved This a man may be brought unto by common grace which hath no promise of saving grace made to it nor any necessary connexion with it and consequently saith he these pangs may be but the beginning of greater sorrows 4. I have assured him that if he doth believe in Christ a Fountain of Consolation is then opened to him * Dr. Twiss p. 148. In this case we can assure him not only of the favour of God for the present but also of final perseverance therein and of Election and of Salvation as Dr. Twiss * Ib. p. 150. affirmeth To this he replies in the words of the same Dr. * Ibid. pag. 47 48. That a man may believe by an acquired faith * How can such a Faith cloathed with all moral vertues be distinguish't from an infused Faith and perform the acts of all moral vertues and have an exteriour conformity to the means of grace and so proficere ad exteriorem vitae emendationem and yet not be acceptable to God for all this Nothing but a Divine Faiâ—h will save us 5. I have told him Albeit he hath not this Faith to day notwithstanding he may have it in good time * Dr. Twiss ib. 150 and that there is no cause of desperation or to conceive himself to be a Reprobate Ib. 138. forasmuch as his condition is no worse than Sauls was before his calling yea and the holiest servant Mr. Baxteâ—'s Directions for peaee of Conscience pag. 463. of God Therefore said I what if you have no grace Do you not hear God daily offering you Christ and grace Doth he not entreat and beseech you to be reconciled unto him 2 Cor. 5. 19 20. And would he not compell you to come in Matâ—h 22. Do you not feel some unquietness in your sinful condition and some motions and strivings at your heart to get out of it Certainly though you should be one that hath yet no grace to salvation yet these continued offers of grace and strivâ—ngs of the Spirit of Christ with your heart doth shew that God hath not quite forsaken you and that your day of grace and visitation is not past To this he finds an answer to and tells me the question is whether there be any such day of visitation alotted for him or no. He is sure those sâ—rivings betwixt the flesh and natural conscience portend no such forasmuch as there may be such a conflict in the very Reprobate He wonders I should say that God doth bâ—seech him to be reconciled and would compell him to come in for his Conversion must be if ever it be at all of Gods irresistible working and saving grace of his immediate infusing and he being omnipotent if he were pleased to have it so it must needs be accomplâ—sh't in him presently 6. I have intreated him after this manner When the Divel clamours in your ears Christ and Salvation is none of thâ—ne let that voyce of God be in your memory O take Christ Mr. Baxter â—bi supra pag. 37. and life in him that thoâ— mâ—â—st be saved When you would fain have Christ and life and you are afraid that God will not give them to you remember then that God stands by beseeching you to accept the same thing which you are beseeching to give God is the first Suitour and Sollicitour God prayes you to take Chrâ—â— and you pray him to give you Christ what have you now to do but to take him And here understand that this taking is no impossible business it is no more but your hearty câ—â—seâ—ting And pag. 56. when God in the Gospel bids you take Jesus Christ and beseecheth you to be reconciled Ibid. pag. 56. to him if your
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
nor according to godliness The Major is evident because it is for the interest of souls to be filled with all joy and peace in believing and to rejoyce in hope of the glory of God and therefore it is a part of the Ministers duty to be helpers of the peoples joy that they may serve God with gladness of heart Rom. 5. 2. Chap. 14. 17. 15. 13. 2 Cor. 1. 24. Deut. 28. 47. The Minor is proved in this fifth Dialogue * Read also the Relation of the fearful estate of Francis Spiâ—a Colasterion Ezek. 13. 22 23. Ye have made the heart of the righteous sad whom I have not made sad and strengthned the hands of the wicked that he should not return from his wicked way Therefore ye shall see no more vanity Etsi in fidem non illuminantur nec Evangeliâ— essi aciam verè Other proofâ— of the Minor sentiunt nisi qui praeordinati sunt ad salutem 〈◊〉 tamen ostendit reprobos interdum simili ferè sensu aâ—que â—â—ectos â—ffici ut ne suo quidem judici quicquam ab electis differaâ— Qâ—aâ—e â—â—â—il absurdi quod caelestium donorum gustus ab Apostol temporalis fides Hebr. 6. 4. Luk. 8. 7. à Christo illâ—s adscribitur non quod vim spiritualis gratiae solidè percipiant ac certumfidei lumen sed quia Dominus ut magis convictos inexcusabiles reddat se insinuat in horum mentes quatenus sine adoptionis Spiritu gustari potest ejus bonitas Calvin Instit lib. 3. cap. 2. sect 11. AND now Reader I appeal to all the World for judgment whether men that have espoused such principles be not like to march out upon a very hopeful Expedition in their enterprize for Reformation while they continue such Forces under their Regiment as are so apt upon all occasions to Face about and give fire upon themselves instead of aiding them in carrying on the War against Vice and Wickedness They may Magisterially dictate their Prescriptions for a Form of Godliness but doubtless in the profession of these principles they do shamefully evacuate if not utterly deny the power thereof But some man may demand If these Doctrines be so pernicious unto godliness What is the Reason that such as do embrace them do not run headloâ—g after their unbridled lusts into all manner of wickedness To which I answer 1. That doubtless too too many do take liberty to pollute themselves with the foulest sins and flatter themselves that they shall be saved harmless upon the account of these Doctrines 2. Some dissemble their crimes for other advantages or excuse * or extenuate or adopt them into the Family of Virtue Qâ—aere Whether men of those rigid opinions do think all those sins mentioned in the Apostles Catalogue Gal. 5. 19 20 21. to be damnable and make a like conscience to avoid them all Did not Mr. Knox call it a godly Fact in James Melvin when he murdered the Arch-bishop of St. Andrews And do not others now adayes account such Facts the work of God and a doing God service * John 16. 2. as well as Mr. Knox. 3. Men may be very resolute to do and suffer much to gratisie the pride of their opinion Maccovius * De Atheis in Corâ—l mentions one Luciolus in France who endured to be burnt for Atheiâ—m 4. There are many and God be blessed there are so many that lead a very godly life not discerning the pernicious consequences of those Doctrines which they do maintain And 5. As Cicero writeth of the Disciples of Epicurus so I may say of these It is not the Genâ—us of their Doctrine but the honesty of their Nature and the Goads of Conscience that do prompt and incite them to a good life To which I may add 6. The power of some other principles whereby the Divine Grace doth act in them Lastly If they of another perswasion can clearly and solidly defend the honour of the Divine Attributes viz. Gods Mercy and Justice his Holiness Truth and Sincerity and justifie the Necessity Vse and Exercise of the Ministerial Office upon their own grounds I do unfeignedly promise to subscribe But if they be not able to perform this then as Vincentius Lirinensis hath it Dediscant benè quod dedicerunt non benè ex toto Ecclesiae dogmate quod intellectu capi potest capiant quod non potest credant Commonit cap. 25. ad finem AN ADDITIONAL DIALOGUE BETWIXT SAMARITANUS and DESOLATUS Design'd to satisfie the DOVBTS of CONSCIENCE Affrighted at that which Mr. Calvin both made and call'd THE HORRIBLE DECREE OF Reprobation JER 8. 22. Is there no Balm in Gilead ISA. 35. 3. Strengthen ye the weak hands and confirm the feeble knees 1 THES 5. 14. Comfort the feeble-minded support the weak LONDON Printed by E. M. for William Leak at the Crown in Fleet-street between the two Temple-gates 1661. THE SIXTH DIALOGUE BETWIXT SAMARITANVS and DESOLATVS SAmaritanus How now my Desolatus what solitary still hath Mr. Diotrephes lest you alone Desolatus All alone Sir to my self and my own sad thoughts Samaritanus I hope he hath left you satisfaction behind him and then he might take his leave with confidence Desolatus Yes he hath given me satisfaction and I thank him for his labour Samaritanus I am very glad of that but why so pensive and dejected still if you have received satisfaction Desolatus I perceive his Doctrine contains no cordial of hope for one in my condition that is all the satisfaction I have gained and sure you must needs think there is but cold comfort in that Samaritanus Whatever his Application have been I know 't is impossible the Father of Mercies should be defective in his provisions for healing the sad and broken soul for he saith To this man will I look even to him that is poor and of a contrite spirit and trembleth at my Word And to what end doth he look Isa 66. 2. to persons of this frame and temper of spirit but to revive the spirit of the humble and to revive the heart of the contrite ones Ch. 17. 15. In confidence therefore of his compassion towards you and his assistance to my self in this charitable enterprize I desire to renew my Discourse with you in order to your better satisfaction and comfort And let me tell you as the ground-work from Mr. Baxter That all the terrifying temptations which are grounded on misrepresentations of God as if he were a cruel destroyer Direct for peace of Consc Dir. 7. pag. 46. 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 Maintainer of spiritual life and motion If you think of God as one that ia glad of all advantages against you and delighteth Ib.
boasted than felt * Mr. P. Baine profess'd he never felt any of those Suavities when we set those who were once enlightned and have tasted of the heavenly gift and wâ—re made partakers of the Holy Ghost and have tasted the good Word of God and the powers of the World to come * Heb. 6. 4 5 6 may and do fall away totally and finally whereupon we are taught according to our Doctrine to believe they lay under the immutable Decree of Reprobation How can we if it be not made so by Gods Decree already by our industry make our Calling and Election sure And therefore I think it prudent quietly and patiently to submit the event of our lives and souls with the same resolution they submitted the event of the Apostles expedition to Jerusalem saying * Acts 21 14. The will of the Lord be done Diotrephes Remember Sir it is a part of Gods will that you should work * Phil. 2. 12. Cap. 1. Art 13. out your salvation And the Synod of Dâ—rt having set down the nature of Gods free Election with the excellent fruits thereof they add That out of sense and certainty of this Election the children of God daily draw more and more matter of humbling themselves before God of adâ—â—ing the depth of his merciâ—s of purifying themselves and of loving him fervemly who first loved them so much Securus What sense and certainty men that pretend to it have of their Election I know not but if they have it whatever they draw out of it will afford no less matter of ease carelessness and security ordinarily than of gratitude for the certainty of the end excludes the use at least all care of the means Diotrephes I deny that Doctrine and we find the contrary by plain Scripture Practice and Experience * Jer. 29. 10 c. Dan. 9. 2. Was not Daniel inform'd of the Jewes deliverance by Gods Word and Promise and Christ * John 8. 20. certain his death should be deferr'd till the final accomplishment of his Office and Ministry in his state of humiliation and Peter * Luke 22. 32. propped up in his hopes by our Lords prayer and promise that his faith should not fail Did they therefore neglect the means nay did they not forthwith address themselves earnestly to the use of them Securus Though the instant deliverance of the Jâ—wâ—s from captivity was revealed to Jeremiah yet uncertain to begin the computation as is observed by Commentators upon Dan. 9. Daniel knew not whether those seventy years were yet expired or whether God might not defer the Redemption of the people for their sins for Daniel knew by the same Jeremiah That at what instant God speaks concerning a Nation and concerning a Kingdom to build and to plant it if it doth evil and obey not his voyce then he will repent of the good wherewith he said he would benefit them Jer. 18. 9 10. He had read the oath of God in the Book of Numbers Ye shall not come into the Land concerning which I sware to make you dwell therein save Caleb the son of Jephunneh and Joshua the son of Nun but ye shall know my breach of promise Numb 14. 30 34. Daniel therefore had good reason to make prayers unto Almighty God out of a holy fear least God for their sins should lengthen out the term of their captivity and thus when ever an end is intended conditionally and a promise made to that purpose the performance of the promise being suspenced upon the performance of the condition in this case the means is to be puriued with diligence that having fulfill'd the condition we may have a title to the promise but when the end is intended and the promise of it made absolutely that gives us a supersedeas to all further care about it Diotrephes In Peâ—ers case I suppose the end That his fâ—iâ—h should not fail was absolutely iâ—tended and the promise and prayers of our Saviour of that import Securus You may as well conclude the promise and prayer of our Saviour did import he should not sin at all for our Saviour prayed though not that his Father should not take him out of the World yet that he would keep him from the evil of it John 17. 15. Yet we see he was not so kept but he fell into evil and fell under it too Our Saviours prayer therefore and his promise were conditional his faith should not fail if he did repent and bewail his fall hence the Lord said to him And thou when thou art converted strengthen thy Brethren Luke 22. Diotrephes But this is not applicable to our Saviours own case the end was absolutely intended His preservation to the last period till he had accomplish'd his Ministry so far as concern'd his state of humiliation he could not possibly be out off and this he was assured of Securus Christ was certain that the Ministry committed to him should not want a happy success yet so as if he did diligently fulfill all the parts of his office and duty He was certain his death should be deferr'd even to that very houre which his Father had prefixt though some deny that houre to have been precisely determined of his Father if he took his frequent advantages to escape the hands and malicious machinations of his enemies which we find him careful to do upon all occasions And here that observation may take place of the truth of a logical connexion betwixt the Antecedent and the Consequent when both of them taken apart are false It was true certainly true that if Christ had fallen sooner into their malicious hands he had been sooner cut off but considering his care and prudence to avoid it that he should fall into their hands or be cut off sooner were both false Diotrephes However Sir 't is most certain God hath decreed the salvation of the Elect by tying the end and the means together for whom he predestinated them he also called whom he called them he also justified whom he justified them he also glorified Rom. 8. â—0 Therefore when it is objected to us say the Belgick professours that the ordination of means is supâ—rflâ—cus Synops Pur. Theol. Disp 24. Thes 19. if the Elect by some Antecedent act be absolutely destinated to salvation this ariseth from the meer ignorance of the Orthodox Doctrine for God did never choose any man absolutely unto salvation if by absolutely we exclude the means which God hath ordained for the obtaining of salvation but that ordination unto salvation in the purpose of God hath alwayes from Eternity in the very same act conâ—oyned with it a consideration of those means which are necessary unto salvation Whereupon Saint Paul also saith 2 Thes 2. 13. God hath from the beginning chosen you unto salvation through sanctifâ—cation of the Spirit and belief of the truth and Saâ—nt Peter 1 Pet. 1. 1 2. To the Elâ—ct according to the fore-knowledge of God the Father
through sanctification of the Spirit unto obedience and the sprinkling of the blood of Christ. Securus If the end be absolutely intended then either there are no means required or if they be required they are absolutely by an irresistible strength to be wrought by him who absolutely intends the end for if God absolutely intends an end and leaves it to be accomplished by contingent and fâ—llible means that means may be deficient and so God should fail of his end which were absurd Diotrephes This is that which the Synod of Dort affirmeth of Faith and the work of Regeneration for they say This is a work to the production whereof God employeth his omnipotent strength chap. 3. and 4. Reject 8. A work for the mightiness thereof not inferiour to the Creation of the World or raising up the dead which God worketh in us but not with us but without us an operation so carried on that when God hath done his part it remains not in mans choice to be or not to be regenerated to be or not to be converted Art 12. Reject 8. To this purpose Mr. Norton having laid it down for a Rule in his Orthodox Evangelist That Though the Decree be absolute yet the 〈◊〉 of the Decree in the Gospel is conditional Page 85 86. He adds yet here carefully observe That by a condition we are alwayes to understand not a condition properly so called but a consequent condition scilicet such a condition the performance whereof is not left unto the Elect but is undertaken for by the Elector and therefore is not only not opposite unto but is both an effect and argument of an absolute Dâ—cree and also of an absolute Covenant of Grace Securus These passages have reference to the infusion of faith and the work of our first conversion and perhaps this Doctrine looks no further and Am sii Coâ—onis pag. 258. f. Ex conditione proprie dicta qua aliquid confertur in casum dubium incertum eventum alienae voluntatis quae praestita movet velantatem judicis ad praemium ex tali conditione si pendeâ—ent promissiones Dei actum esset de nostra salute â—licet â—riremus then there is not sufficient provision made for the infallible accomplishment of an end that is absolutely intended though the Regeneration of the Elect be absolutely immediatly and irresistibly wrought by the strength of Gods Omnâ—potency yet if the work be left in the hands of the same Elect as their duty to be continued such is their frailâ—y and fallibility they may possibly mâ—scarry in it and so God should lose his end for all that which is very absurd to be affirmed of an end which he hath absolutely intended Diotrephes You need not fear this for as God begins the work so he carries it on irresistibly by the same power to the very last stage and period of our lives Hence Cornelius Dungan saith * Pacific p. 172. Such as the operation of grace is in the beginning such it is also in the progress And Dr. Twiss * Ubi supra p. 178. saith Gods Omnipotency no Creature is able to resist and therefore if God will have any man to believe repent do this or that good work it is impossible it should be otherwise and that God is he who worketh in us that which is pleasing in his sight is as true as the Epistle to the Hebrewes is a part of the New Testament And pag. 182. We do require that God should immediatly and irresistibly work all our good works in us and we acknowledge this to be necessary unto every good act and no grace without this sufficient ad velle agere though there may be without this a grace sufficient ad posse To this purpose 't is very remarkable what the * Thes Heterod quas rejicim 3. pag. 200. par 2. Brittish Divines who were accounted stuper mundi have delivered in their judgment concerning the fifth Article of perseverance at the Synod of Dort Falsum est say they Perseveraâ—tiam esse donum sub conditione oblatum 'T is false that perseverance is a gift offered upon condition for it is a gift absolutely promised of God without any respect of condition The Reason is this the promises of God some are concerning the end others concerning the means to that end The promises concerning the end for example â—akâ— concerning salvation are conditional Believe and thou shalt be saved be thou faithful or persevere unto the death and I will give thee a Crown of life But seeing no man is able to perform the conditions God hath also made most free and absolute promises for bestowing the vâ—ry conditions themselves which he effâ—câ—eth in us that by them as the means we might attain unto the end To this purpose they urge that Text Deut. 30. 6. The Lord thy God will circumcise thine heart to love the Lord thy God with all thine heart and with all thy soul that thou mayst live Upon which words they thus dilate The end here promised is life which the Israeliees could never attain but by the performance of this condition namely the loving of God but here God absolutely promiseth that he would give them that very condition Seeing therefore the promises of faith and perseverance in the faith are promises concerning the means they are promises of absolute gifts whereby God considering mens inability as well to attain the end without means as to perform those means or câ—nditions of themselves hath promised he would effect it that they should perform those condiâ—ions God promiseth life to those that constantly fear him the promise concerning life is conditionate but the promise concerning the constant fear of God is absolute I will put my fear in their hearts that they shall not depart from me Thus those Divines and the Canons of the Synod are of the same tenour and importance Securus I thank you Sir for this part of your Discourse wherein you have most clearly proved by the Doctrine of the Synod the Divines thereof and others that the opinion I have been all this while disputing for is exactly true that is to say 'T is altogether needless for any man to take care to do any thing for his salvation for though it be true that the end salvation is conditional yet the means to that end is granted absolutely and irresistibly to the Elect. 'T is true none but believers and Converts shall be saved but 't is as certainly true that all the Elect shall first or last at Gods appointed time one way or other by Gods appointed means be irresistibly brought to repâ—nt and believe But the Non-elect being past by in the state of sin as Adam left them and the saving grace of Faith and Repentance denied them they can never be saved first or last by one means or other God having appointed neither time nor means effectual to that purpose why then should they trouble themselves about it And