not you will be ready to say that all the benefits forementioned are administred to the worst that perish * Mr. Baxter's Preface to the Grot. Religion Sect. 8. And I conclude not only from thence that they are ineffectual but also because I find those of your judgment do add * Idem in his Directions to prevent Miscar in Convers pag. 267. That with this means God doth set in and infallibly cause it to be effectual and to whom oâ—ly to his chosen And Dr. Twiss a Vbi supra pag. 116. doth readily acknowlâ—dge That God unto the outward Ministry of the Word doth not for the most part add the efficacy of his Spâ—rit to work mâ—n unto Faith and Repentance which is the actual cure of their blindness and wilfulness So that this zeal and earnestness you hold forth in a way of moral perswasion with that uneffectual assistance of the Spirit flies at no higher an aime than to render men inexcusable if it can amount to that for whatever cure it may work upon his blindness it leaves his disease of unwillingness still unmastered and so in fine you leave me but where you found me in my insuperable stat of death still after all these applications and though you call it but a moral impotency yet 't is such it should seem as is not to be cured by moral means though some motions of the Holy Ghost concur with it what therefore can you prescribe me further that I may if it be reasonable submit to it Diotrephes You must diligently go forward in the use of those means and ardently desire and humbly and reverently expect the good houre of more plentiful grace so that famous Synod * Synod of Dort Cap. 1. Art 16. Mr. Baxter doth advise you And though you be dead in your trespasses and sins yet you know a condemned Traytor that 's dead in Law may by humble supplication do somewhat to dispose himself for pardon and life Of saving faith p. 39. Animalis Sir I doubt you contradict the Doctrine of the Synod if it doth not in this point contradict it self for they infer that an unregenerate man is properly and toâ—â—lly dead in sins and destitute of all strength tending to spiritual good that he is not able to hunger and thirst after righteousness or everlasting life or to offer the sacrifice of an humble and contrite heart such as is acceptable to God Syn. Dodrac cap. 3. and 4. Reject 4. Diotrephes You must betake your self daily to God in hearty prayer bâ—seeching him to open your eyes and shew you the greatness of your sin and misery till you be unseignedly humbled Mr. Baxter and that he would shew you the need of his grace in Christ till you can thirst after him and his righteousness and that he would shew you the certainty and excellency of his glory till your hearts be sâ—t upon it above all Treat of Convers pag. 239. Animalis We heard before that such prayers of the unregenerate have no promise to bottom on and how then can they be made in faith But besides the Assembly of Divines and the Congregational Churches tell us * Cap. 16. n. 7 Of their Confes and Declarat respectively That works done by unregenâ—rate men although for the matter of them they may be things which God commands and of good use both to themselves and for others yâ—t because they proceed not from a heart purified by faith nor are done in a right manner according to the Word nor to a right end the glory of God they are therefore sinful and cannot please God nor make a man mâ—et to receive grace from God and yet their neglect of them is more sinful and displeasing unto God The last clause of which Thâ—sis seems to oppose the opinion of some other Divines of the same combination who say positively That all works done before Regeneration are rather hurtful than profitable but indeed they are coincident for if they cannot make us meet to receive grace nor please God but are sinful then it will undeniably follow that they are more hurtful than profitable to our salvation So that upon the matter after all the Rules you prescribe and the advice you give to the unregeneâ—ate you allow him but the choice of a lesser evil to bring him into a state of grace Diotrephes You may mistake those Assemblers and the Elders of the Congregational Churches I find them declare in the Chapter of Free-will ch 9. n. 3. That a natural man being altogether averse from that spiritual good accompanying salvation and dead in sin is not able by his own strength to convert himself or to prepare himself thereunto Observe they say he cannot prepare himself by his own strength but if common grace be added to their own strength I suppose they will not deny but by the accession of such Aâ—xiliaries a man may dispose himself for conversion for thaâ— common grace is preparatory to sâ—ecâ—al is so commonly held by Protestants especially practical Divines and so plain in Scripture and Reason that I shall not trouble you with many words about it 1. He that â— eth Gods appointed means as well as he can is more disposed fâ—r the blessing of those means than the wilful Mr. Baxter despiser or neglecter of them 2. He that is nearer Christ is more disposed to come to him by faith than he that is at a further distance 3. He that doth not so much resist the Spirit but with some seriousness beggeth for the Spirit and for saving grace is better disposed for it than such as obstinately resist and scâ—â—n it Of saving faith pag. 39. Animalis Sir I have those two Assemblies against you For mark their Reason why they say the works of an unregenerate man are sinful and cannot please God nor make him meet to receive grace from God their Reason is not because those works are wrought by his own strength and not by commsâ— grace but because they proceed not from a heart purified by faith 2. The Synod of Dort is clear against you for they say All men are untoward to all good tending to salvation forward to evil and neither will nor can without the Holy Ghost regenerating them set strait their own crooked nature no nor so much as dispose themselves to the mending of it Chap. 3. and 4. Art 3. They do not say men cannot dispose themselves by their own strength without common grace to the amending of their crooked nature but they cannot dispose themselves to it without the Holy Ghost regenerating them Diotrephes But you should consider withall what those Divines add in their 16th Artiâ—l where they say As by the fall man ceased not to be man endâ—ed with understanding and will nor did sin spreading it self through all mankind abolish nature with us but corrupted and spiritually slew it in like manner this regenerating grace of God worketh not upon men as if they were stocks
am much obliged to you for your Civility for which I return my hearty thanks and shall be ready to serve you in the capacity of a stranger I am much affected to this Climate and the more because it agrees so well with my constitution and most of all for the extream Civility I find amongst the Inhabitants Sir you have a fruitful Soile and therein you see much of the riches of Gods bounty and you have a sweet light and warm influences and these as they serve to discover somewhat of his Wisdom and Beauty to you so they serve to bring his Blessings to maturity and ripeness for you But Sir as your own observation prompts you to the notice how fading and unsatisfactory all these things are so let me tell you for indeed 't is my Office and the best instance of my Gratitude and Charity that I can give you Intelligence of a better Countrey for the furnishing whereof to the unspeakable joy and glory of the Inhabitants the Almighty hath been pleased to disburse the richest treasures of his Bounty and the Fruits that grow there do never fade but administer a durable satisfaction and are perpetuated to an everlasting enjoyment for indeed in their passages thither they that obtain an interest in it have all their Rags of infirmity strip't off and are cloathed with Immortality Paganus Such a place Sir would invite a huge ambition to make a Voyage if the journey were not too far to travel thither But perhaps unless one could procure a happy settlement there the thoughts of a return would allay the sweetness of the pleasure while one converses there Diotrephes Sir such as are bound for that Place make no Return If they be accounted worthy of admission into that Society as their hearts are immediatly setled upon the state of Bliss wherein they are swallowed up so do they receive possession of their several Mansions that are establish't to all Eternity Paganus I pray in what part of the World is this Kingdom situated Diotrephes Not in this World Sir it is above all Heavens Paganus But where should we find a Ladder long enough to reach up thither to convey us to it Diotrephes Almighty God hath made a Ladder for us himself and sent it down to convey us thither Paganus That is a great Mystery to my understanding I pray what may that Ladder be made of We have no Trees that are long or strong enough for such a service Diotrephes This Ladder is made of the Tree of Life that grows in the Paradise of God Indeed it is the Son of God himself who is therefore styled the Way the Truth and the Life for so God loved the World that he gave his only begotten Son that whosoever believeth in him should not perish but have life everlasting Paganus What need was there of such a Dispensation could be not have made us happy otherwise Diotrephes God did make man upright at his first Creation and allowed him a communion with himself and fair hopes upon the proof of his constant obedience of further happiness but upon the temptation of the Devil he violated the Command which his Maker had given him and so betrayed himself and all his Off-spring to a state of misery sin and ruine But it pleased God that his own Son out of his love to man should interpose himself for our Redemption To this end he cloathed himself with our nature and became obedient not only in a way of action to the whole Law of God but in a way of suffering too for he humbled himself to the death of the Cross that suffering in the flesh he might satisfie Gods justice and purchase a people to himself by the price of his own dearest blood and as many as will heartily submit to him and faithfully believe in him shall be endued with his Spirit and finally inherit Eternal Life in his Kingdom Paganus This I confess a wonderful Condescension of the Divine Compassion but that God should send his Son and so much debase him and all to exaltus This is a Mystery so far above the pitch of my apprehension that Humane Reason cannot entertain it upon the account of a naked Proposition That you may gain Credit therefore to this Doctrine you had need produce good evidence for the proof of it Diotrephes Without controversie great is the Mystery of godliness God was manifested in the flesh justified in the Spirit seen of Angels preached unto the Gentiles believed on in the World 1 Tim. 3. 1â— received into glory While he conversed here on Earth he confirmed his Doctrine by a World of Miracles and after he was put to death he rose again from the dead the third day and ascending into heaven he sent down the Holy Ghost to inspire his Apostles who being so instructed foretold things to come struck hypocrites dead with the word of their mouth and by the same power raised up others from the dead suffered all the affronts and indignities a wicked World could inflict upon them at the instigation of the malicious Spirit and for no advantage in this world but only upon the assured hopes of their Masters promises that relate to another life and the world to come at last having finished the course of their Ministry with an invincible patience and alacrity they sealed their Doctrine and the Testimony which they held concerning the Saviour of the World with their heart blood Hereupon the great Apostle who himself was offered up upon the Sacrifice and Service of this Faith cries out to us in these words How shall we escape if we neglect so great salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him God also bearing them witness both Hebr. 2. 3 4. with signs and wonders and with divers miracles and gifts of the Holy Ghost according to his own will Paganus I must acknowledge that these Arguments which you alledge supposing your Tradition for the matter of Fact unquestionable are highly credible Bâ—t if I assent to your Gospel and embrace the Christian Reâ—igion will the Faith that is begotten in me upon these Motives be a Dâ—vine Fâ—ith and sufficient for my salvation Diotrephes I am loth to deliver any thing to you for sound Doctrine without good warrant and therefore I shaâ—l say nothing to that part of your Quaere whether a Faith of this extraction may be called a Divine Faith or no But our Learned men do usually call such a Faith an Historical Faith and distinguish it from that Faith which is saving To this purpose I remember a great Divine denying that it is Gods purpose to give the Reprobates Faith he addeth yet you wiâ—l say God punisheth them for refusing to believe I grant he doth for this refusal saith he is the free act of their wills and by meer power of nature they might abstain from this refusal and have believed as well as
deny it Lastly Whether I have refused any preparatory grace though that might fall into the same account with the former yet I add that is more than you are privy to and therefore I pray be not so uncharitable in your censures And now give me leave to ask you a question or two First Whether it be possible to improve that preparatory grace to the height if it be not possible that impossibility will so far excuse the non-improvement but if it be possible to improve it to the full height which perhaps may be granted because a man can do what he can do and sure whatever God may do in justice yet in goodness he will require nothing above our abilities Then my second question is upon supposition that I do not refuse but embrace and to the utmost of my power improve that preparatory grace that is offer'd me whether in that case you have any Commission to warrant me that God will confer his saving grace upon me Diotrephes I am satisfied That God hath not entred into Covenant or promise with any unregenerate man to give him saving Mr. Baxter grace upon any condition to be perform'd without it Of saving faith pag. 46. Animalis Then as was said before he hath no promise to make his prayer for saving grace to become a prayer of faith in this particular but though there be no promise yet haply these preparatory dispositions as hearing the Word c. have a certain and infallible connexion with salvation and that may be some encouragement Diotrephes No we do not say they have for that affirmation denieth the power of the Potter over a Non-believer thus qualified and so sins against the freedom of the Soveraignty of God and Christ in making God a debtor of mercy before his time Norton Orthodox Evangelist pag. 186. f. with 190. M. Animalis While you are so careful to reserve to the Almighty a power to damn even poor humbled and prepared sinners you seem to be more tender of his Soveraignty than of his Goodness Mercy or Justice But to let this pass I pray upon these grounds what encouragements can you find to incite the unregenerate to the improvement of preparatory grace Diotrephes God hath commanded him to use certain means to obtain saving grace and to avoid the resistance and hinderances Mr. Baxter and a very command to use such means as means is a strongly encouraging intima im that God will not deny men the end and blessing that use the means as well as they can for it is certain that he appointeth no means in vain Of saving faith pag. 46. Animalis But Sir now you have brought me thus far the great and stumbling objection is behind still for Mr. Norton tells us that these preparatory works are really to none but the Elect only * Orthod Evang p. 164. as for the Reprobates all the water of life runs quite besides their Mill all gifts whatsoever are unprofitable to them so saith Martinius one of the most moderate of the Synod of Dort De Morte Christi pro soliâ— Electis Thes 4. 5. Act. Syn. Dord par 2. p. 107. By this it is evident that your daily and precious helps and means to cure the wills of the unregenerate and cause them to accept of Christ are alâ—ogether unsufficient whatever you pretend to the contrary And this as great a Clerk * Mr. Baxter in his account of persever pag. 14. as your self was very sensible of when he peremptorily denies that the Repâ—â—bates may be sanctified and consonantly the Congregational Churches do declare ingenuously * In their Declarat ch 10. n. 4. p. 8 9. Dr. Twiss ubi supra pag. 122 c. That they who are not eâ—ected although they may be called by the Ministry of the Word and may have some common opâ—rations of the Spirit yet not being â—ffectuâ—lly drawn by the Father they neither do nor can come unto Christ and therefore cannot be saved Diotrephes However they are damned for contemning Gods Word and not hearkning to his gracious admonitions 't is true they could do no otherwise but what impotency is Mr. Baxter delivers himself almost in the very same words this Is it anywhere else than in their wills 'T is not a natural but a moral impotency were they willing to hearken and come to Christ but could not then indeed their impotency were excusable but they please themselves in their own and in their obstinate courses and if they would do other wise I make no question but that they should have no more cause to complâ—in of their impotency to do that good which they would do than the servants of God have yea and holy Paul himself hâ—d Do they deplore this their impotency Doth the consideration hereof humble them Nay rather they delight in it as the Prophet noteth Jâ—r 6. 10. Their ears are uncircumcised ears and they cannot hearken behold the Word of God is as a reproach unto them Thus far Dr. Twiss Animalis That men may accustome themselves to a course of carnality till they arrive at such a state of impiety and obduration I make no question but all are not of that temper There are some who are as far abased in the feeling of their sin and misery and humbled by attrition and cry out of their sin and Mr. Baxter of sav saith pag. 43. 44. folly and day and night do beg for grace and mercy as common grace will carry them to do They like the word and wayes of God and think his servants the best and happiest men and have many a wish that they were such themselves and that avoid as much of gross and wilful sinning and continue as much in hearing reading the Word enquiring consideration as common grace may bring them to do and have as much belief of the Gospel and as much desire after Christ and holiness and heaven and as much love to God and the Redeemer and the Saints as common grace can lead them to And withall that have a knowledge that yet they are short of true Christianity or at least are much afraid of it and therefore are under a prudent impatiency till saving grace comes in and the Spirit have sealed them up to the day of Redemption and are crying out What shall we do to be saved Now I demand whether you have any promise that assures their interest in saving grace to such as are thus disposed for it Diotrephes I told you already that I am satisfied that God hath not entred into Covenant or promise with any unregenerate Mr. Baxter 〈◊〉 pag. 46. man to give him saving grace upon any condition to be perform'd without it However I am confident that no man can stand out and say I did the best that ever I could to obtain saving grace and yet went without it because God would not give it me Animalis If that Author doth not contradict himself yet they that hold a
that pass I pray resolve me whether it be possible for a man without faith to hear after such a gracious manner as will be acceptable to Almighty God For if he cannot perform the duty graciously he may instead of obtaining grace come under that reprehension even given to performances under precept for want of such a gracious manner in the circumstances Whohath reqisired this at your hand to tread my Courts Isa 1. 12. Diotrephes Some natural actions are required without which a man cannot be converted saith Dr. Twiss As for example it is required a man should be acquainted with Gods Word which alone is the ordinary means whereby the Spirit Vbi supra p. 99. works in mans Conversion Now it is in the power of man to hear the Word and albeit he cannot hearken unto it in a gracious manner pleasing unto God yet shall not that hinder the efficacy of Gods Word if God be pleased to shew mercy on him No though he comes to the hearing of it with a wicked mind As they that came to take Christ John 7. yet when they heard him were taken by him and returned without him saying Never man spake as this man speaketh So is it in the power of a man to read the Word Now suppose he exerciseth this power and that with a mind averse from it yet may this Word prove a Word of power to the changing of his heart Thus far Dr. Twiss Securus Why this is a full confirmation of what I have been contending for that it is impertinent and needless for a man to take care for his salvation 't is no matter with what affections he addresseth himself to the means of Faith and Repentance for though he doth it with a wicked mind with a mind averse from it yet shall not that hinder the efficacy of Gods Word if God be pleased to shew mercy on him He hath no Reason therefore to trouble himself about laying aside all malice and all guile 1 Pet. 2. 1. James 1. 21. and hypocrisies and envie and all filthiness and superstuity of naughtiness and to receive with meekness the engrafted Word which is able to save the soul But I remember you told me long since that God ordains men to Faith Repentance and good Dr. Twisse ut supra Works and that to be wrought in them by the Ministry of the Word with Gods blessing thereupon according to the prayers in common both of the Pastour and the People Now Sir I would fain be satisfied whether if a man doth carefully joyn himself unto these Ordinances he may be assured of his Conversion Diotrephes No the execution of Gods goodnesse towards him is not hastened by a mans hearkning to Gods word for though men do hear it daily yet are they not forthwith brought to faith saith Doctor Twisse * Ibid. p. 84 85 Securus If a man cannot promise himself a blessing in his carefull attendance upon the Ordinances and affording his presence to hear the Word to what purpose as I said should he trouble himself about it Diotrephes Doctor Spurstowe * Ubi supra tells you though these be such actions which have no immediate influence to the begetting or working of grace yet are they so farre necessary as that no man can promise unto himself that ever he shall be converted who doth either neglect or refuse the using of those means in which God is pleased to dispense his free and undeserved grace Thus Dr. Spurstowe Securus As he cannot promise himself to be converted without this means so neither can he promise himself to be converted with it because as you say from the Doctor it hath no immediate influence to the begetting or working of grace Upon the whole matter therefore it comes all to a reckoning whether he applies himself to the use of this means or no Diotrephes Not so for though Conversion be wholly and only from God himself yet it is ordered by him to be effected in the Dr. Spurstowe ubi supra p. 70. use of means As Physicians put their physick in certain syrups and liquors which are Vehicula Medicinae not at all of themselves operative but serviceable to the medicine that works the cure So doth God by his Ordinances which are Canales gratiae Channels and Conduit-pipes designed for grace to run in convey and dispense the precious blessing of a new and spiritual life to those upon whom he is pleased to bestow it And therefore the plea of those is both weak and impious who contemptuously turn their backs upon the preaching of the Word and other external helps as needlesse and unnecessary to conversion it being Gods sole work Securus I pray resolve me this question whether hearing the Word be of absolute necessity to conversion Diotrephes I shall give you my opinion in Dr. Twisse his words We willingly grant saith he that information of the understanding Vbi supra p. 115 is necessarily required both to faith and to repentance otherwise they were not acts rational but that this information should be made by the Minister that is I confesse ordinarily required by the vertue of Gods Ordinance but not necessarily and he upbraids Tilenus as little sensible of any such distinction Securus Seeing God hath determined not to bestow his saving grace at all upon the greatest number of manking and before Dr. Twiss ubi supra p. 128. he hath bestowed faith and regeneration upon them it is utterly uncertain by ordinary means both whether he hath determined to p. 116. bestow any such grace upon them and whether Christ died for the procuring of any such benefit unto them and seeing the exhortation of the Word without a more special operation of Gods Spirit is no provocation at all to beleeve and God doth many times work p. 117. faith without the ministery of the Word which are the affirmations of that great Divine why may I not as well depend upon the extrardinary which when it comes is likely to work upon me insuperably as wait upon the ordinary means which I have no assurance at all that it shall be effectual Diotrephes When God will give any man saving grace ordinarily he will do it by the means of grace He that hath appointed his Ordinances to that end will so farre stand to his own apâ—â—â—tment and honour his own Ordinances as to work by them and not ordinarily without them If men therefore will not use Gods means no wonder if they go without his grace For first such are out of the way of grace and when they avoid the Causes they cannot in reason look for the Effects Secondly And moreover they do provoke God to with-hold and deny his grace when they set so light by it as that they will not so much as use the means to get it Treatise of Conversion pag. 229. Securus Here are so many infirmities in this piece of your discourse that it will be a trouble to
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
do omit neither can I do any more good than I do for the Orthodox do conclude * We do require that God should immediately and inresistibly work all our good works in us and we acknowledge this to be necessary unto every good act Dr. Twiss ubi supra p. 182. That every good act is immediatly from God and of his irresistible production if therefore I can do some good more than I do I can do some good that is not immediatly from God nor of his irresistible production which they account absurd that I do all the good that God irresistibly produceth in me appears from hence because otherwise God should irresistibly produce something which is not produced and consequently it should be and not be and be resistible and irresistible which are plain contradictions That this is no singular opinion you may assure your self from hence that 't is consonant to the faith of the Congregational Churches * Chap. 16. n. 3. who declare concerning Believers That their ability to do good works is not at all of themselves 〈◊〉 wholly from the Spirit of Christ and that they may be enabled thereunto besides the graces they have already received there is required an actual influence of the same holy Spirit to work in them to will and to do of his good pleasure Diotrephes You would have cited the Thesis entire if it had been for your advantage but it was not for they add in the very next words Yet are they not hereupon to grow negligent as if they were not bound to perform any duty unless upon a special motion of the Spirit but they ought to be diligent in stirring up the grace of God that is in them Praesumptuosus I omitted this Clause not only because it was not to my purpose but also because I conceived it very absurd if not contradictory to the former words For 1. What doth that diligence in stirring up the grace of God in them signifie if it signifieth either to will or to do that whichsoever it is is not to be performed as they declare without an actual influence of the same holy Spirit and then 't is absurd to say they are bound to it without a special motion of the Spirit For 2. If they bound to perform such a duty without a special motion of the Spirit and yet are not enabled thereunto without an actual influence of the same holy Spirit as they declare they are not then are they even in a Covenant of Grace too bound to impossibilities which is absurd And 3. Why ought they to be diligent for if an actual influence of the Spirit be required hereunto then their diligence without it is impertinent if not impossible and when that actual influence of the Spirit is upon them if it works irresistibly as the Orthodox maintain it doth then all diligence is utterly superfluous unto such an operation And 4. In this case Believers cannot be negligent for neglect certainly is the pretermission of some possible performance which cannot have place here for the good work cannot be performed without such an actual influence therefore it is not possible without it and with that actual influence it cannot be omitted for that influence is irresistble Diotrephes You seem to lay the sin of the Regenerate upon Gods deficiency in affording grace necessary to avoid it Praesumptuosus This is no more than what is done by our Orthodox Divines Do they not conclude that he did withdraw from * As was shewed above in the first Dialogue Adam grace and light sufficient unto his perseverance and so he doth when he pleases from the regenerate too * God may withdraw his grace as he did from Peter and David in their sin Mr. Baxter's Directions for peace of Consc pag. 465. Edit 2. which is the reason of their several lapses and failings for as Mr. Baxter tells us in his Preface Sect. 16. the Synod of Dort say That if you speak of power in them the Regenerate cannot stand And that they are not alwayes so led and moved by God as to be preserved from the seducements of concupiscence but by his just permission are carried away into grievous and heinous Chap. 5. Art 4. sins 'T is by the power of God only that they stand their ability is not at all of themselves and besides the grnces they have already received there is required an actual influence of the Spirit and that irresistible when this power is withdrawn they must needs fall and therefore Dr. Damman as was observed before tells us That when God doth his part we cannot omit ours Diotrephes But God doth not withdraw his gracious assistance but upon mans provocation and neglect to co-operate with it Praesumptuosus Yes God hath liberty to do it for his meer pleasure being tyed by no Law unto his Creature Thus he did by Adam in his state of innocency and he hath several good ends in it his own glory and their benefit as the Divines of * See the Apology for Tilenus pag. 385. Drent determined at the Synod of Dort The British Divines say as you heard even now that their Justification and Adoption are thereby confirmed And those Divines of Drent add further That those sins which in the wicked have the nature of punishment have in the faithful the nature of fatherly castigation Ibid. Diotrephes But will they not be bitterness in the latter end think you as the Prophet Jeremy hath it Chap. 2. 19. Praesumptuosus To the unregenerate to whom they are damnable they must needs be so but not to the Elect whose slips and falings Mr. Perkins * In Armilla Aurea cap. 37. tells us are priviledges annexed to their adoption and paternal castigations for their benefit and as a remedy against doubting or desperation of our Election and Gods mercy he prescribes this meditation amongst others Lapsu non telli gratiam fidem sed illustrari That sin doth not take away grace but illustrate and make it brighter Now I hope you would Ibid. cap. 42. not have a man to be in anguish and bitterness of spirit for suffering chastisement which is derived to us as a special favour from God a great testimony of the love of our heavenly Father for what saith the Apostle from Solomon Hebr. 12. 5 6 7 8 12. My son despise not thou the chastning of the Lord nor faint when thou art rebuked of him for whom the Lord loveth he chastneth and scourgeth every son whom he receiveth If ye endure chastning God dealeth with you as with sons for what son is he whom the father chastneth not but if ye be without chastisement whereof all are partakers then are ye bastards and not sons Wherefore saith the Apostle lift up the hands which hang down and the feeble knees The Apostle turns it into an use of Consolation to the faithful Diotrephes Admit the slips and falls of the faithful be paternal castigations according to
thâ—t this sudden prevalency of sensuality did so far change the judgment of David or Peter that hereupon they habituallâ— esteemâ—d the Creaâ—ure above God and valued the pleasures of sin before the pleasing and the favour of Gâ—d It 's true that actually in the time of sinning the power of sensuality prevâ—iled against the act of charity and so it doth in every sin that mâ—n commiâ— accâ—rding to the measure of the sin But that habâ—tually God was afterwaâ—d sâ—t lâ—ss by than the sensual pleasure by theâ—e â—oly men is nâ—terlâ— improbable Thus that Authour * Mr. Baxter Diotrephes That Authour tells you elsewhere He that is thus resolved and affected against a gross sin or any known sin that is under the power of his will is not like to live in or give up himself to it Account of Persever p. 40. Praesumptuosus That was well put in sin that is under the power of his will but is it as well under the powâ—r of the Regenerate mans will to avoâ—d as to commit sin No * O wretched man Diodati tells us is an exclamation out of the feeling of this misery 〈◊〉 e. of being yâ—t under the bondage of sâ—â— Annot. on Rom. 7. 24 it is not and therefore though he be râ—solved and affâ—ctâ—d with hatred against it yet he may live in it But 2. In this case the Regenerate is never said to give himself up to sin but to be carried capâ—ive by it and as slaves * Altogether subjected as a slave bought for a certain price of money 2 Kâ—ngs 21. 20. Diodati Annot. ad Rom. 7. 14. were among the Romans to be sold under it Doth not that excelleâ—t Vessel of Election acknowledge as much Rom. 7. 22 23. For I delight in the Law of God after the inward man but I see another Law in my Members warring against the Law of my mind and bringing * Causeth me to be inevitably driven into sin Dâ—odati Annot. ad 〈◊〉 me into captivity to the Law of sin which is in my Members and ver 14. He saith I am carnal sold under sin and yet at that very instant he triumphs in his deliverance through Jesus Christ Diotrephes That Authour fore-mentioned addeth in the 〈◊〉 place That he wâ—o is thus affected against sin cannot commit it without renewed resolutions against it and a restless importunity of soul to be delivered which will prevail Mr. Baxter in his Account of persever p. 40. Praesumptuosus What you mean by a restless importunity of soul I do not well understand I find no such râ—stlâ—ss importunity of soul in David after his Murder and Adultery unless it were a restless importunity of soul to get full possession of the fair woman into his bed and bosome I grant the Regenerate when they sin they do often resolve against it pray against it as the Apostle 2 Cor. 12. 7. did against that Thorn in the â—leâ—h * Motio sciâ—icet concupiscentiae ali qua ad porrâ— pâ—ccandum â—endens D. Dicson ad locum which was a Messenger of Satan sent to buffet him But when they see it is not Gods pleasure to remove it I suppose it is their dutâ— to bear it with â—quanimity as a part of Gods faâ—herly chastis meâ—t for their good and to comfort themselves with that Oâ—acle of the Lord to the said Apostle My Grace is sâ—ffâ—cient for tâ—e to sustain thee in thy conâ—â—ict and cleanse thee from all such pollâ—â—ions as thou dâ—st contract in it as Mr. D. Dâ—cson expounds it And in this sense and to this purpose it is true the Regenerate by their renewed resolutions and importunity shall prevail But if you mean a prevailing so far forth as to be freed from the capâ—â—vity of sin you may be deceived for you know not how long it will be ere they shall prevaâ—l to this purpose Iâ— it judged by Divines that David lay a twelve-month in his sin of Adultery and Murder unrepented of How long Asa or Solomon sin'd we know not Nor can any mâ—n possibly determine just how long a man may live in the prâ—ctâ—ce of such a sin and yet have true special grace Mr. Baxter and a sâ—ate of Justification saith Mr. Baxter in his Disput. of Right to Sacraments Disp 3. pag. 331. pag. 337. He saith it is exceeding hard to determine how great many or long the sins of a true Believer may be Diotrephes God we are sure is faithful and will not suffer his Children to be tempted above that they are able 1 Cor. 10. 13. Praesumptuosus I conceive Sir that is spoken of their persecutions but yet we see God suffers some of his Children to be tempted in that kind even Was God ever the less faithful to David for permitting him to fall into Adultery and Muâ—der Will you blame his fidelity when he leaves his Children â—o be chastised by their owâ— infirmities unto death and that is the only way he vouchsafes them to escape by Rev. 6. 9. They were slain for the Word of God and for the testimâ—ny which they held And under paternal castigations of another nature we see there are many whom God is pleased should dye of the râ—medy and yet are happy 1 Cor. 11. 30 31. For this cause many are sick and weak amâ—ngst you and many fâ—ll asleep But when we are thus judged we are chastned of the Lord that we should not be condemned with the Woâ—ld Seeing then that the slâ—ps and falls of the Regenerate are by the Orthodox accounted to be of the same nature fatherly chastisen eâ—ts too why may noâ— Almighty God to advance his own freâ—-grace and pardon suffer his Children to be held captive under thâ—sâ— infirmitâ—es and afford them no way but death to escape from them Diotrephes You may remember the * Mr. Baxter Disput 3. pag. 347. Dei immota ordinatio â—ostulat ut fidelis sic exorbitans per renovatum fidei poenitentiae actum prius redeat in viam quam ad viae metam h. 〈◊〉 Rgnum coeleste perduci possit Th. Brit. Authour of those Dâ—spuâ—ations of Right to Sacrameâ—ts as I told you at the beginning of our Dâ—scourse hath observed that our Divines at Dort conclude That though a godly man lose not his Justification by gross sinning yet he contracts such an incapacity of coming to Heaven in that sâ—ate that must be râ—moved by Repâ—ntance or else he could not be sâ—vâ—d Hereupon that Synod * Cap. 5. Artiâ— 7. hath determined That in these sâ—â—ps God preserveth in them that his immortal seed by which they were once born again that it die noâ— nor be lost by them afterward by his Word and Spirit â—e effectually and certainly reneweth them again unto Repentance Praesumptuosus If God preserves that immortal seed in them and doth â—ffectually and certainly renew them again unto Repentance then they may cast away all care for they are in no danger of misâ—arrying Though
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.
yet find fault For who hath resisted his will This was enough to stop the mouth of such a bold person but not all the Apostle had to say by way of Answer for he gives a clear decision of the point vers 30 31 32. Not according to that principle of an irrespective election and Reprobation but upon the account of Faith and Vnbelief respectively For such as were now rejected from the lâ—t of God's people were broken off because of their unbelief and such as were elected to it did stand by faith Rom. 11. 20. And this is to be resolved wholly into the Arbitrement of God's Will who was freely pleased thus to determine and ordâ—in touching the sons of men That whosoever believeth shâ—uld have eternal life He that believeth not should be câ—ndemned Joh. 3. 16 18 36. So that if you ask a cause of this Constitution it is the sole Will of God Therefore he chose Peter and Paul c. whom he fore-knew would believe because out of the meer pleasure of his gracious Will he would save Believers He reprobated the Jews whom he fore-saw would not believe because according to the pleasure of his own Will he determined to condemn Vnbelievers The prescription of Faith unto salvation is therefore of the free-will of God alone who did so appoint it Desolatus I have been taught That we are chosen to salvation and glory not as holy or believers but to the end we may be made such Our election doth not presuppose Faith or Holiness in us but procures them for us according to that of the Apostle Eph. 1. 4. He hath chosen us in Christ before the foundation of the world that we should be holy and without blame before him in love And the same Apostle tells us that all men have not faith and he makes Faith a Propriety calling it 2 Thes 3. 2. Tit. 1. 1. the faith of God's elect Samaritanus We may consider a twofold election one to grace and another to glory but the more profoundly learned have observed that throughout the whole book of Scripture there is not one single Text wherein the word election or chosen signifies without controversie Election or Chosen unto glory And because in that of Eph. 1. 4. The Apostle saith God hath chosen us in Christ and that we should be holy They think it most agreeable to interpret it of God's choosing us through Christ unto the state of grace to the end we may lead a holy life to his praise and glory according to the 6 verse And because 't is said in the Praeterperfect tense He hath chosen us before the foundation of the world therefore they understand it of God's decree of election by a Metonymie very frequent in Holy Scripture which assignes the name of the effect to the counsel or decree it self as you may further observe in those Texts 2 Tim. 1. 9. Titus 1. 2. Ephesians 2. 5 6. Whereas you alledge out of the Apostle Tit. 1. 1. That faith is appropriated to the Elect That if rightly understood is no way opposite to our pretensions For by Faith in that place we are not obliged by any cogent Argument to understand Faith properly so called Fidemquâ Creditur The virtue of Faith whereby we do believe but Metonymically that Faith quae creditur The Doctrine of Faith which is believed and thus it is to be understood according to the usual style of holy Scripture as you may see in the 4 verse of this very chapter and Jude ver 3. Act. 6. 7. Rom. 1. 5. 2. By the word Elect we are not bound to understand in that place such persons as were from all eternity chosen absolutely and by name to glory For that word elect is not alwayes a Participle but sometimes a Noun and such a Noun as doth as well in the Old as New Testament connote some excellent and remarkable quality by reason whereof a thing is said to be elect As v. g. elect or choise Trees for their tallness Jer. 22. 7. Ezek. 31. 16. Elect or choise men for their valour 1 Sam. 26. 2. Jer. 48. 15. Elect or choise Cities for their strength and beauty 2 King 3. 19. And it is very agreeable to this sense of the word to say that men are called elect or choise-men in regard of their Probitie of mind and their promptness of assenting to the Revelation and following the conduct of the Gospel and the denomination of the elect of God may be given unto them in regard of their constancy of faith and their eminency of obedience amongst the rest of the Faithful To which purpose you may consult those Texts of holy Scripture Matth. 24. 31. Mark 13. 27. Luk 18. 7. 2 Tim. 2. 10. Rom. 8. 33. Col. 3. 12. Apoc. 17. 14. If by the elect in that place you understand elect to glory yet it doth not follow therefore that they were so elected unto glory before they did believe For then by the same reâ—son it would follow that sanctity goes before faith because we read Apoc. 13. 10. Here is the patience and faith of the Saints and in S. Jude's Epistle vers 3. Contend for the faith that was once delivered unto the Saints And we might conclude with equal Authority that vocation doth precede election because Apoc. 17. 14. they are sâ—id to be called and chosen and faithful But by elect in that place we may understand such as are elect to grace or called unto the faith by a gracious divine election and obey that call In short then the faith of God's elect may very well be expounded of the Doctrine of faith which was willingly imbraced and entertain'd by such as did yet retain the docile and honest heart and so were choice men and fearing God But profane and perverse absurd and unreasonable men are said not to have that faith because they reject the counsel of God against Luke 7 30. 2 Cor. 6. 1. Heb. 12. 15. Jude ver 4. themselves receive the grace of God in vain and turn it into lasciviousness Desolatus It is Dr. Twiss his observation That a man may hear the Word of God with a purpose to oppose it either Ubi supra p. 84. in general or some particular truth thereof Yet this humour of opposition cannot hinder God's 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 and Austin acknowledgeth that God converteth not only aversas à vera fide but adversas verae fidei voluntates We read in the 7 of John that some who were sent to take Christ were taken by him Samaritanus You must consider that there may be more secret opposition in the heart to the word of grace upon the account of interest prejudice or false principles passionately espoused where the life is less scandalous and the opposition is the more obstinate and consequently the more hard
more moderate Sublapsarians as that of the more rigid Sublapsarians doth make salvation not only uncertain but also impossible to the greatest number of souls how diligent soever to obtain it Therefore The Doctrine of the Calvinists c. is unserviceable to the interest of souls unpracticable in the exercise of the Ministerial Function and not according to godliness The Major is evident because it highly concerns the Ministerial Function and the power of godliness and the interest of souls to have some assurance that salvation is possible to all such at least as are diligent to obtain it for Martinius at the Synod of Dort concludes That the command and promise of the Gospel are disanull'd which evacuates the Ministerial Function and the power of godliness if there be not such a sufficiency of Redemption as is really sufficient for all and that according to the will and intention of God and Christ for saith he Quomodo ex beneficio sufficiente quidem at mihi non destinato per veram intentionem deducetur necessitas credendi quod illud ad me pertineat De Morte Christi pro omnibus Thes 8 9 10. Inter Acta Syn. Nat. Dordr par 2. pag. mihi 105. The Minor is apparent from the whole Discourse of this second Dialogue Colasterion Matth. 23. 13. Luk. 11. 52. Ye shut up the Kingdom of heaven against men and have taken away the key of knowledge and them that were entring in ye hindred Piscator Trip. Resp ad Amic C. U. Duplic cap. 7. Other proofs of the Minor Non procurat Deus illis omnibus media salutis sufficientèr quorum Conversionem in S. literis expectare dicitur Item Deus omnibus quidem vocatis gratiam salutem foris in verbo offert non tamen animo ipsos omnes convertendi Cap. 4. Item Per Deum stat quo minùs omnes vocati credant resipiscant h. e. per defectum gratiae sufficientis ibid. Marlorat in Joan. 15. 2. Stat igitur firma sententia quemcunque Deus ante conditum orbem elegerit eum non posse pâ—rire quem verò rejecerit eum non posse salvari etiamsi omnia sanctorum opera fecerit usque adâ—ò irretractablis est sententia Jacob. Triglandius A Synodist In Defens Doctrinae Honoris Eccles Refâ—r Doctor Haec Dei sententia adeò firma est immutabilis qua rejicit reprobos ut impossibile sit eos salvari etiamsi omnia sanctorum opera fecerint Ideóque verum non est eos qui culpâ suâ pereunt per gratiam potuisse salvari si laborem obedientiae salutari gratiae non subtraxissent Haec ille THE THIRD DIALOGUE BETWIXT DIOTREPHES and SECURUS DIotrephes Well overtaken Sir I pray how far are you travelling this way if you be for Canterbury I shall be very glad of your company Securus That is the place I am bound for and if your occasions lead you thither we are well met indeed for a good Companion is like a Chariot that carries one along with ease and delight to his journies end And such advantage I promise my self in this expedition whil'st the tedicusness of the way is beguiled by the charmes of your acceptable Society add Conversation Diotrephes I am glad you are so pleasant Sir but if you will make me happy in the benefit of your Company I must intreat you not to Ride too much upon the Spur we shall have day enough to accomplish our Journey why therefore should we Tyre our Selves and our Horses to no purpose Securus I beseech you excuse me Sir I Ride at the easiest Rate the importance of my Affairs will allow of and although a slower pace may very well comply with the indifferency of an Arbitrary Visit which I presume to be the design you are now engaged upon yet if you consider how great a vivacity and chearfulness of spirit is stirred up even amongst brute Creatures by Company and much more amongst Men where the benefit is improved by the reciprocation of Discourse I perswade my self you are so prudent you will choose rather to mend your Pace that we may Troop on together than disband your self and withdraw into the uncomfortable condition of a solitary Traveller Diotrephes Sir I must submit my sense and judgment to the power of your Reason But Sir give me leave for we should make a spiritual use of all occurrences we meet with give me leave therefore to unfold my wishes to you and the earnest desire of my soul which is That we were all most eager in the pursuance of those Concerns which are really of most importance to us Securus What Concerns do you mean Diotrephes The great Concerns of our Souls the Concerns of Eternity that we would post more hastily to Heaven than after the World Securus I am jealous Sir that in the way you speak of there are a great many who make more haste than good speed their zeal out-runs their knowledge and discretion Diotrephes We must not discourage zeal for Gods Cause and Gods glory and things should be esteemed and pursued according to their excellency Is not the soul incomparably more precious than the World And is not Heaven infinitely of more value than Earth Or can we do too much for God who hath done so much for us Securus Sir we know God is so freely bountiful he doth not set his goodness out to sale before his Creatures Besides 't is evident men may be so passionate and eager that they may run down the Laws and Lives of men that stand in the way of their pretended zeal and yet as we say they may be early up and ne're the near they may slatter and please themselves in such things as God is not pleased in at all The time will come 't was one of the predictions of our Saviour when they that kill you will think they do God service Sometimes this zeal miscarries the child is come to the Birth and there is no strength to bring forth and then the furious Zelot making himself obnoxious to the Law and Power of the Civil Magistrate brings upon himself a swift destruction and so perisheth with his burden Hereupon the Preacher giveth us sober advice Be not righteous over-much neither make thy self over-wise why shouldst thou destroy thy self Eccles 7. 16. Diotrephes Rash men 't is true may over-shoot themselves but the Apostle doth commend zeal and fervency of Spirit in Gods service 't is good saith he to be zealously affected alwayes in a good matter and he exhorts the Romans to Gal. 4. 18. be fervent in Spirit serving the Lord. Rom. 12. 11. Securus I shall not need to tell you that other Copies read it not serving the Lord but serving the time and in this you have no reason to complain of mens slothfulness but I am afraid most of that which is called fervency of Spirit in Gods service are but heats of the flesh such I am sure are hatred variance
emulations wrath strife seditions heresies envyings murders Gal. 5. 20 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And yet I do not deny but as the Apostle saith 't is good to be zealously affected in a good matter But as he saith of faith Hast thou faith have it to thy self before God So I say of zeal Hast thou zeal have it to thy self before God Rom. 14. 22. and let it not break out to set thy Neighbours house on fire for God hath no need of thy service to that purpose Diotrephes Sir I am sorry you should so much forget how odious luke-warmness is to Almighty God you may find this by that expression which carries along so much detestation with it against the Angel of the Church of Laodicea I know thy works that thou art neither cold nor hot I would thou wert cold or hot so then because thou art luke-warm and neither cold nor hot I will Rev. 3. 15 16. spue thee out of my mouth A father is exceeding angry when he wisheth his child cold in the mouth yet God doth so here by the Laodiceans He wisheth them cold in the mouth as I may say rather than luke-warm and he threatens to spue them out of his mouth he is not able to digest those that are of that temper they offend his soul and make his stomach recoyle and his heart rise against them and when he hath once spued them out certainly his purity is such he will not return to resume this loathsome vomit Securus I suppose Sir being a Divine as I conceive you cannot be ignorant that such threatnings concern none but the Non-elect at least they can damnifie and endanger none else As for those persons whom God hath chosen out to be Vessels of mercy Mr. Baxter In the Saints rest Part. 3. Sect. 26 and hath given them the cream and quintessence of his blessings when the rest of the World are passed by and put off with common and temporary and left-hand mercies they have the blood of Christ given them and the Spirit for Sanctification Consolation and Preservation and the pardon of sins and the adoption to sonship and the guard of Angels and the mediation of the Son of God and the special unchangeable love of the Father and the promise and seal of everlasting rest These are engraven so deep upon his heart from all Eternity he can never spue them out of his mouth The foundation of God standeth sure having this seal the Lord knoweth them that are his I 2 Tim. 2. 19. hope your judgment is setled upon better principles than to think the Elect can fall away Diotrephes I know Sir the Elâ—ct cannot fall from grace those threatnings we say do not imply that they are in any such danger but these threats are used as a means to preserve them from falling by quickning them up to holy duties and those peculiar priviledges which you have now reckoned up that belong to the Elect are so many engagements upon them to abound in the work of the Lord and shew them why they above all men should be laborious for heaven and that there is a great deal of Mr. Baxter reason that though all the World besides do sit still and be careless yet they should abhor that laziness and negligence and should lay out all their strength on the work of God And this is the use made of that Doctrine in the place where you found it Saints Rest Par. 3. Sect. 26. p. 127. Edit 3. Securus But good Sir give me leave to ask you for my better satisfaction How you can prove this convincingly to be their duty Diotrephes * Mr. Baxter in his Directions to prevent Miscar in Convers pag. 374 c. If a Feast be prepared and spread before them a good stomack will not stand to ask How can you prove it my duty to eat but perhaps the sick that loath it may do so If the Cup be before the Drunkard he doth not stand on those terms How do you prove it my duty now to drink this Cup and the other Cup No if he might have but leave he would drink on without any questioning whether it be a duty If the Gamester or the Whoremonger might be but sure that he should ' scape the punishment he would never stick at the want of a precept and ask Is it my duty If there were but a gift of twenty pound a man to be given to all the poor of the Town yea and to all the people in general I do not think I should meet with many people in the Town that would draw back and say What Word of God commandeth me to take it Or how can you prove that it is my duty And why is all this but because they have an inward love to the thing and love will carry a man to that which seemeth good for him without any command or threatning Directions to prevent miscarrying in Conversion page 373 374. Securus I beseech you Sir be not transported into passion at my Discourse with you for that will as little benefit me as become your self and 't will make our Conversation become a burden which we entertain'd to another far different end for a mutual Levamen and Solace in our Travel give me leave to demand of you for my better Information Would you have men do things in order to Gods service hand over head Is such an implicite faith and blind obedience commendable and to be embraced as carries them on in a credulous prosecution of that work which they have no assurance to be their duty We are sure it cannot be acceptable unto God if it be not a good work and a good work it cannot be if it be not of Gods prescription for so the Assmbly in their Confession * Chap. 16. n. 1 and the Congregational Churches in their late Declaration have determined That good works are only such as God hath commanded in his holy Word and not such as without the warrant thereof are devised by men out of blind zeal or any pretence of good intention And a very Reverend Assembler in that threefold * Diatribe Triplex pag. 44. Cord of his against Dr. Hammond tell us That the sum and scope of the second Commandment in the affirmative part being this God must be worshipped with his own prescribed worship and in the negative And Mr. Baxter seems to be of this mind toc Vbi supra p. 377. part to forbid all devised worship of God by the wit or will of man the very name he saith of will of man put to worship of God as opposed to the will of God the only Rule of worship is as a brand in the forehead of it to characterize it as condemnable in all Would you against the concurrent suffrages of these Divines tempt men to will-worship and inflame them to be zealous in the performance of such works as they are not satisfied to