Supernatural abilities and this sin of theirs being imputed to their whole off-spring the very same penalty is also derived unto them upon that account Paganus When sin is committed and a guilt contracted admit God be not tyed to his own Creature yet he may be tyed to his own natural equity to proportion the penalty to the crime and not to aggravate the affliction beyond the Creatures demerit And therefore if they became Delinquents in the person of another that the penalty may hold correspondence with the fault they should also receive their punishment in the person of another Diotrephes The punishment as I have already â—inted to you was imposed upon another person even upon the Son of God for God laid upon him the iniquity of us all and he was wounded for our than gressions he was â—ruised for our iniquities the chastisemâ—nt of our peace was upon him and by his stripes we are Isa 53. healed Paganus But Sir I remember you said He died according to the Counsel and Purpose of his Father only for a certain seed which he had given to him The rest he did no redeem or die for and yet he commands them to believe in him and rely upon him and denies them power to do it too which I cannot but think to be extreme severity Diotrephes I told you before that the justice of God is excusable because He gave them power to believe in their first Parent in Adam and to this prodigality they must impute this their impotency Paganus The tenour of your Discourse hath led me to look upon Faith or which is all one Believing under this notion viz. A laying hold upon Christ the Mediatour as the means to help us out of sin and misery and if it be so I am apt to conclude That as Adam had no need so neither had he power though he had so much as was sutable to his condition in his state of integrity to lay hold on Christ And if I apprehend your sense aright Faith contains or implies a power to arise after our fall If therefore Adam before his fall had this power then after he was fall'n he might have elicited or drawn it forth to his restitution and so there should have been no need of that omnipotent and irresistible operation of God unto this work which for mightiness is not inferiour to the Creation of the World or raising up the dead as is pretended Besides the question is not concerning the Historical Belief of a Mediatour in case God had made the Revelation upon supposition of the fall as he did not but whether Adam had a power to believe in Christ savingly This he could not do because saving faith implies a renouncing of ones own works and a relying upon Christs merits and mediation for grace and pardon This in the state of Innocency Adam could not do because God had given him a command and tyed him in a Covenant to do otherwise And I observe that the Son of God hath sealed a new Covenant for Mankind with his own blood and he invites all men to subscribe it Now this is called I perceive a Covenant of Grace but as it is established upon better promises than the former so I find that more dreadful threatnings are annexed to it also I must profess my dissatisfaction herein I think it very hard that Almighty God after he hath deprived them of original righteousres for the sin of their first Parent which they could no way be guilty of but by his own positive constitution I say I think it very hard that after this he should engage them in a new Covenant and tye Mankind to new conditions and not vouchsafe a competent strength to perform them especially being tyed to this performance under a severer penalty and how this can be called a Covenant of Grace I profess I cannot sufficiently understand Diotrephes We sâ—tissie our selves in an humble submission to Gods incontrolable Soveraignty and a modest veneration of his most free Beneplaciture considering that the Redeemer himself doth check the objections of Repiners with this short reprehension Mat. 20. 15. Is it not lawful for me do what I will with my own And the Great Apostle of the Gentiles argues thus against such Disputants Rom. 9. 18. Therefore hath he mercy on whom he will have mercy and whom he will he hardneth And ver 21. Hath not the Potter power over the Clay of the sam lump to make one Vessel unto honour and another unto dishonour what if God willing to shew his wrath c. And this is that unfordable and unfathomable Abysse which put the wits of that great Vessel of Election to a stand and makes him cry out in an extasie of astonishment Rom. 11. 33. O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments and his wayes past finding out Paganus If Almighty God intended his holy Scriptures which are opened for all men to examine for their instruction and benefit sure it is possible for a reasonable creature using his utmost diligence to gain some measure of understanding in them And truly if I be able to apprehend any thing the place you last mentioned affords as strong an Argument against you if you take the Context with it as one could imagine for what I pray is the ground of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * Quae profundae divitiae sapientiae in co positae esse possunt quod Deus velit minimam hominum partem salvare maximam perdere Solum illud tantum in co locum habet Sic volo sic jubeo sit pro ration voluntas Episcop Rom. 11. 32. Is it not the contrivance as I may say of his Counsel whereby he designed a general mercy would they but embrace it to all Mankind without doubt you will be forc'd to acknowledge it with me if you reflect upon his Assertion that ushers in that Exclamation for this it is God hath shut them both Jews and Gentiles all up together in unbelief that he might have mercy upon all and then it follows O the depth c. And though 't is said in the other Text alledg'd He will have mercy on whom he will have mercy and whom he will he Rom. 9. 18 21. hardneth yet if you interpret that saying by a Collation of it with other places where he makes a further Declaration of his meaning you will find it comes far short of a pregnant evidence to serve your purpose for the Psalmist tells us The mercy of the Lord is from everlasting to everlasting upon them that fear him and think upon his Commandments to do them Psal 103. 17 18. Exod. 20. 6. And by this great Apostle he hath sufficiently revealed what his will is in this kind even to have mercy to the salvation of them that believe * 1 Cor. 1. 22. And what Authority or Example can you produce to prove that ever God
man can do no more good than he doth will confront your confidence and as far as I can yet apprehend all they who think that God doth predetermine the will and produce every act and every real positive modification must be of that opinion but Sir may not all the Reprobates say They go without saving grace because God would not give it them I pray what is negative reprobation or preterition Is it not voluntas de non concedendâ— poenitentiâ side Gods will to deny grace sufficient and necessary unto faith and repentance Hath not the Synod of Dort * Cap. 1. Reject 8. concluded That God decreed to leave all the Non-elect in the fall of Adam and common state of sin and damnation and to pass them over in the communication of grace necessary unto faith and conversion May I not add that the Reprobates may say I went without saving grace because God could not bestow it upon me for his hands were tyed up by an immutable Decree to the contraty before ever I had breath or being and therefore to be constant that is to be himself he could not have mercy upon me though he would Diotrephes But you must know the Rules amongst Divines is Praedestinatio nihil ponit in praedestinato God 's Decrees are acts immanent in himself and make no change in the Creature Animalis You may know too that those Divines do say Mr. Norton his Orthod Evang. pag. 126. also That Gods Decree is the Rule of his efficiency and although his In eâ—t or Decrâ—e be an immanent work and causeth no alteâ—ation in the Creature yet the execution of that Intent and Decree is a transient work and causeth what alteration God pleaseth to effect Now by Gods Decree he hath determined to deny unto the Reprobates grace sufficient and nâ—cessary to salvation and consequently he is according to that Doctrine Deficâ—ens in necessariis Hereupon Dr. Twiss doth confess That though a man would he cannot shun his damnation Ubi supra p. 74. and yet saith he We do not like this comparison that a man can no more abstain from sin than shun his damnation He professes he doth not like the comparison and yet he maintains the Doctrine as it appears from hence 1. In that he saith God fore-knows nothing but what he hath Decreed and 2. In that he makes Gods permission efficacious in the most horrid sins that ever were committed * Ib. p. 18 19 20 49 66 67 71 90. from which two Assertions it will follow That a man can no more shun sin than his damnation So that I must freely acknowledge I can see no truth in that Doctrine of Mr. Baxters * In his Directions to prevent Miscar in Conversion p. 265. where we are told even of the Reprobates for he speaks of the ungodly as contradistinguished to those certain persons so given to Christ as that they shall be infallâ—bly drawn to believe That if they will use the means appointed for the begetting faith and repenâ—ance They have vâ—ry much encouragement from God both 1. In the nature of the means which are fitted to their ends and are mighty to bring down all oppositions and 2. In the commands and institution of God whose wisdom and goodness may easily râ—solve us that he will not appoint us means in vain nor set his Creatures on fruitless labours and 3. Also from the issue for no man can stand â—orth and say Such a one did his best in the use of means and yet could not attain the end but fell short of the grace and glory of God But if our Doctrine be calculated right this is so far from truth that 't is Cujus contrarium verum est * A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vero sunt reprobum esse bona opera praestare Wolleb Christ Thcol. lib. 1. cap. 4. in Expllâ— Can. 16. pag. 27. Here is no hing all along but matter of insuperable discouragement both 1. In the naâ—ure of the means which being moral and resistible is not fitted to the production of an irresistible supernatural effect and 2. In the commands and institution of God whose wisdom and goodness may easily resolve us that he will not appoint his Creatures means nor exact their fruitless labour in the use of that means for the attainment of one end when he hath immutably destin'd them to another and 3. Also from the issue for if a man doth perform his best and stand forth to alledge it yet he is sure to come short of glory for at last saving grace is made a propriety to a certain â—ulâ—'d-out number of persons Hence Dr. Twiss concludes That were a man so exact both in natural morality and in an outward conformity to the means of Ubi supra p. 48 grace as not to fail in any particular as he hath power to perform any particular hâ—reof naturally in this case he saith if there were any such he should be in the same case with those that are guilty of no sin but sin Original which yet the Word of God saith he teacheth us to be sufficient to make all men to be born children of wrath I beseech you therefore to forbear your upbraiding me for my impenitency and non-conversior and you may suspend your directions and exhâ—â—tations too to promote the work of my new birth for if I be of the Elect God will infuse the very act of belief as well as the power of believing into me and will produce Synod Drodraâ— my Regeneration in me without me by his omnipotent strength so that it shall not be in my power to hinder it and if he please to have it done by means he will at the good houre appointed provide that Gospel to be preached to me that shall infallâ—bly effect it In the mean while it will be impâ—rtinent and fruitless to be solicitous or consuâ—t about it On the other side if I be none of that number all the industry I can use will not be able to turn common grace into saving grace and besides after all my humiliation care and travel Almiâ—hâ—y God by his immutable and eternal Decree hath as well debarr'd himself of a power to give as me of a power to receive that grace that doth accompany salvation If you can solve this Objection I shall be glad to entertain another Conference with you In the mean while I shall take leave and have recourse to my Counsâ—llor at Law who I hope will not leave me so intangled but give me better satisfaction about my Purchase on Earth than you have done about my Portion in Heaven THE SYLLOGISM THAT Doctrine which makes salvation not only uncertain but also impossible to the greatest number of souls how diligent soever to obtain it That Doctrine is unserviceable to the interest of souls unpracticable in the exercise of the Ministerial Function and not according to godliness The Doctrine of the Calvinists as well as that of the
Old Cause though I say it I have been true to it ever since according to the several degrees of light which I have received How constant I have been in frequenting publick and private meetings How much I have contemned the World and laid out my self upon this account nay how much I have suffered for godliness in evil times and in the sharpest tryals never shrunk these things are not so fit for me to relate as for some of my Neighbours that have been very well acquainted with them Diotrephes There are many which make fair shewes and yet have no sound root of grace in them in time of temptation they fall away and I wish you to consider what the Lord saith by the Prophet Ezek. 18. 24. When the righteous turneth away from his righteousness and committeth iniquity and doth according to all the abominations that the wicked man doth shall he live All his righteousness that he hath done shall not be mentioned in his trespass that he hath trespassed and in his sin that he hath sinned in them shall he dye Praesumptuosus Divines do conclude from the freeness of Gods grace and the absoluteness of his power and the unchangeableness of his Counsel and the greatness of his Wisdom that he will not suffer any of his Elect * Syn. Dor. cap 1. art 11. to miscarry and these are the pillars * Dr. Spurst ubi supra p. 46. Dr. Twiss ibid. pag. 172. I am taught to lean upon And John 10. 29. Christ plainly giveth us to understand that his sheep are in the hands of his Father and that none is able to take them out of his hands And accordingly St. Peter saith 1 Pet. 1. that they are kept by the power of God through faith unto salvation yet when we say that this faith cannot be lost we deliver it upon supposition of Gods purpose to maintain them in that state of grace against all the powers of darkness which purpose is manifest by his promise I will put my fear in their hearts Jer. 32. 40. Ezek. 18. 24. that they shall never depart away from me As for that Text which you alledge it makes nothing to this purpose as the Professours of Leyden * Censura in Confess cap. 18. ad sinem pag. 254. have learnedly observed Quia eo loco non asseritur absolutè quod verè justus aliquando deficiat because it is not absolutely affirmed in that place that one truly justified may fall away but what will become of him if he does that so by this commination the Prophet may make those cautious who are running the Race of Righteousness and fright them from defection But he knew well enough their defection is impossible for the gifts and calling of God are without Repentance Rom. 11. 29. Diotrephes I must tell you from the Prophet That * Account of persever p. 27â— the heart of man is deceitful above all things who besides God and himself can know it Common grace may carry a man far but your frequent relapsing into sin is ground enough to question your sincerity and if that be doubtful so is your effectual calling and regeneration too and till you be certain of this you can in an ordinary way have no certainty of your Election Praesumptuosus Though there be a great affinity and likeness betwixt the Elect of God and such as are indued only with a temporary faith Vigere tamen in solis electis fiduciam illam quam celebrat Paulus ut pleno ore clament Abba Pater saith Mr. Calvin * Just l. 3. c. 2. Sect. 11. Yet the gift of prayer whereby they can with boldness approach the Throne of grace and in all their needs cry Abba Father This is vigorous in the Elect only and by the priviledge of this gift I am confident of my Election I suppose you do not think that the Elect when once regenerate are forthwith impeccable and for sins of infirmity which the regenerate daily falls into through inadvertency or negligence they do not interrupt his state of Justification nor cut off his haereditary right to the Kingdom of heaven as the British Divines have determined at the Synod of Dort * De Art 5. pag. 192. par 2. Diotrephes The sins you are reported to be guilty of are too gross to be called sins of infirmity Praesumptuosus The Divines of the Synod at Dort * See the Apol. for Tilen p. 380 381. do put the sins of regâ—nâ—rate persons upon the account of their ignorance and infirmity and there is good reason for it because they happen alwayes upon Gods destitution and the with-drawing of his grace * Ibid p. 382. Hereupon Dr. Dâ—mâ—an one of the Scribes of that Synod saith That the Regenerate cannot omit the performance of what is required of them if God pâ—forms what he hath prâ—mised to them and when God doth his part we cannot omit ours Diotrephes I would advise you to consider what the Apostle saith 1 Cor. 6. 9 10. Know ye not that the unrighteous shall not inherit the Kingdom of God! Be not deceived neither Forâ—icators nor Idolaters nor Adulterers nor Effeminate nor alusers of themselves with Mankind nor Thieves nor Covâ—tous nor Drunkards nor Revilers nor Extoâ—ioâ—ers shall inherit the Kingdom of God And Gal. 5. 19 20 21. Now the works of the flesh are manifest which are these Adultery Fornication Uncleanness Lasciviousness Idolatry Witch-craft Hatred Variance Emulation Wrath Strife Seditions Heresies Envyings Murders Drunkenness Revellings and such like of which I tell you before as I have also told you in time past that they which do such things shall not inherit the Kingdom of God Now I appeal to your own conscience whether you be not guilty of some of these sins which you hear the Apostle saith exclude men from a portion in Gods Kingdom Praesumptuosus I will not go about to justifie my self * It is true the Children of God may sometimes be overtaken with some foulsin as David was and they may continue in it to long without bringing forth so clear and full evidence of Repentance and satisfaction to the Church of God as the condition of their sin requires and in this case they may be for a time as Trees in the Winter Dr. Twiss ib. p. 103. in all particulars there mentioned by the Apostle but he puts Variance Emulations Wrath Strife Seditions Heresies Envyings into the same Catalogue and saith that these are of like force with the rest to exclude men out of the Kingdom of Heaven And yet you heard even now the Judgment of that painful Divine Mr. Baxter who affirms That many in these times whom we doubt not to be godly are guilty of these things and that a man may be oft drunk and oft commit Fornication he knows not justly how oft and yet have true grace And therefore lest you should vilifie and disgrace the godly you must not understand those Texts of the Apostle of
the guilt of some particular sins * Nec irrita redditur justificatio interveniente reatu particularis peccati licet atrosis conscientiam graviter sauciantis Nam huic justificationi è dâ—ametro oppâ—nitur non quilibet reatus cujuscunque poccati sed reatus universalis omnium peccatorum noadem expiatus Theol. M. Brit. de persev Elect. Th. 6. Act. Syn. Dord pag. 194. par 2. but of their habituated state and trade of life in a prosecution of all sins Diotrephes I would not have your soul miscarry and therefore I must say with the Apostle Ephes 5. 6. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the Children of disobedience Praesumptuosus I pray good Sir observe the expressions of the Apostle he saith Because of theâ—e things the wrath of God comith upon the Children of disobedience * Those Divines do add in the place now alledged Nec reatus cujuscunque personae justificationi opponitur sed reatus incredulorum Christi sanguine nondum ablutorum nec cujusvis mensurae reatus sed reatus tales prepteâ— quem odium Dei hostile peâ—souae reae superincumbit Qui semel vera side justificatus est nunquam erit postmodâ—m hoc modo reus Haec Ibid. He doth not say because of these things the wrath of God cometh upon those Elect persons whom he hath accepted in the Beloved and adopted into the number of his Children sin hath not the same effect in them as it hath in the Children of wrath Diotrephes What do you make the same Fact for nature quality and substance to be a little sin in one man and a grievous out-crying sin in another Praesumptuosus So we are taught by our Orthodox Divines Nullum certe est peccatum contra primam secundam legis Inter Acta Syn. Nat. Dord par 3. pag. 282. f. Justificati quandoque suo vitio incidunt in atrocia peccata Theol. M. Britt de 5. Articulo ib. pag. 192. par 2. divinae tabulam c. Say the Deputies of the Synod of Groningen in their Judgment given in at the Synod of Dort de Artculo quinto There is no sin whither against the first or second Table except that one sin against the Holy Ghost but the Elect may and oftentimes do fall into it but there is a great difference betwixt the regenerate and unregenerate for though they commit the same sins yet the reason mode and exit hereof is far different So say the Hassian * Ib. par 2. pag. 216. thes 8. Divines too and those of Embdin * Pag. 240. thes 13 c. But what need we go so far for Authority we have Mr. Baxter who is instar omnium and he saith in the Preface to his Grotian Religion Sect. 18. that the sin of Peter David c. was exceelingly in regard of manner ends concomitants c. different from the like fact in a graceless man * A few sharp passages of exact truth amount to a greater guilt in some men than Adultery Murder Perjury the denial of Christ do in others by Mr. B's Doctrine And to the like purpose Sect. 30. where he makes the uncharitable passages as he calls them in Mr. P. his very learned Book with his other failings to be more heinous sins though not materially and of more dangerous consequence than the sins of David and Peter Diotrephes The Scripture saith There is no respect of persons with God Praesumptuosus That passage of Scripture as often as it is repeated must be understood in a restrained and limited sense for God looked upon all men in pari statu conditione in a parity of condition they lay exactly level'd in a state of equality when he elected some to life and reprobated the rest to destruction It was the naked entity and person only not any quality that he respected in them according to the Synod at Dort And there is no sin so small * See the Declar of the Congregational Churches cap. 15. n. 5. but it brings damnation to these Reprobates and yet there is no sin so great that can bring damnation to those Elect. Diotrephes The Apostle tells you plainly That if you live after the flesh you shall dye Rom. 8. 13. Praesumptuosus 'T is very true if you understand it of the unregenerate who were never sanctified but for the regenerate the Divines at the Synod of Dort do conclude * See the Apology for Tileâ—us pag. 86 87. Mr. Baxter saith Because Gods purpose is unchangeable he will keep them from such sins as are inconsistent with habitual grace In his Preface to the Grot. Relig. Sect. 16 17. That although they fall into most foul and heinous sins that do directly waste the conscience yet is the seed of Regeneration with all fundamental gifts without which the state of Regeneration cannot possibly consist preserved safe and sound in them so that they have a saving faith and the Holy Spirit and Gods special favour insomuch that their universal Justification state of Adoption and right to the Kingdom of heaven do yet remain uncancel'd unviolated and immoveable The Synod in their very Canons * Chap. 5. Art 6. hath determined That the Regenerate cannot commit the sin unto death or against the Holy Ghost so as to be altogether forsaken of God and throw themselves into everlasting destruction And the Divines of great Brittain * See the Apology for Tilenus p. 385. have observed That their most grievous sins are so far from disturbing the Justification and Adoption of the faithful that practical Divines especially do resolve that God doth often permit such sins in them that their Justification and Adoption may be the more confirmed to them And other Orthodox * Mr. Norton Orth. Evang. pag. 56. f. Divines do make sin a part of the means in order to the execution of the Decree of Election Diotrephes Sure the regenerate cannot live in any known sin Praesumptuosus Then they cannot sin against conscience which is false Doth not the Apostle profess * Rom. 7. What I do I allow not he knew what he did * Indeed none sin more against knowledge than the godly when they do sin Mr. Baxters Directions for peace of Conscience pag. 464. Edit 2. though he could not approve of it And this he doth not speak by a fiction of Law in the person of the unregenerate as the Remonstrants erroneously teach but he speaks it of himself as all the followers of Mr. Calvin do maintain and yet this Apostle was regenerate without all peradventure Diotrephes I am sure God hath made a promise concerning the Regenerate * Rom. 6. 14. That sin shall not have dominion over them Praesumptuosus We must distinguish of these three things saith Diodati * Annot. ad Rom. 7. 17. one of the Synod sent from Gexeva the Kingdom the dwelling and the opposition of sin the
the Judgment of those great Divines and so from Gods special Favour and Providence as all other paternal castigations are yet the Apostle saith in the place alledged by you * Ver. 11. That no chastning for the present seemeth to be joyous but grievous and therefore you ought to be grieved and to mourn upon this account Praesumptuosus The Apostle in those words tells you how chastisement is usually resented according to the judgment of the flesh Ex carnis judicio nulla castigatio videtur esse materia gaudii sed tristitiae tantum as Mr. D. Dicson doth expound it and as the most Learned and Reverend Dr. Hammond paraphraseth the words 't is true indeed that there is in all affliction that which is ungrateeul to flâ—sh and blood But such as have made a further progress in Christianity and are advanced to a higher state of spirituality they can glory in Tribulations * Rom. 5. 3. and if the Apostles being beaten * Acts 5. 40 41. could reâ—oyce that they were counted worthy to suffer shame in that kind for Christs Name much more may they rejoyce and glory in those other paternal castigations their sweet sins which are altogether agreeable to their sensual appetites Diotrephes The Apostle saith That without holiness no man shall see the Lord Hebr. 12. 14. Praesumptuosus Is not the Apostles injunction for following peace with all men as strict as for following holiness Do you think this duty necessary to salvation too But to praetermit that I hope Gods paternal castigations are not such enemies to holiness but they may very well be reconciled and dwell together 2. Dr. Twiss * Ubi supra p 20 See also what iâ— cited out of hiâ— above in the Margin ibid. p 116 tells us That the very Children of God have savage lusts and wild affections in tâ—em he takes the observation from Davids prayer Psal 51. 10. the curing and mastering whereof is no lâ—ss work then was the work of Creation or ma king of the World He saith also that after their effectual Calling They have cause sometimes to expostulat with God for hardning their hearts against his fâ—ar Whatever you alledged before out of this Dr. as del vered in his passion you see his judgment in cool blood nay Mr. Baxter * Of Right â—â— Sacram. Disp 3 pag. 326 32â— delivers it as the opinion of most of our Divines That a man that is unsanctified must be a greater sinner than Solomon was 3. Our Right and Title to the Kingdom of Heaven and consequently to the Vision of God is not derived from any actions of our own or placed in them or built upon them Inter Acta Syn. Nat. Dord pag. 194. par 2. Theol. M. Brit. Judic de Artic. quinto but it is placed in a free adoption and in our conjunction with Christ And therefore our right unto the Kingdom is not taken away unless that be taken away wherein it is founded If sons then heirs heirs of God and co-heirs with Christ Rom. 8. 17. Manente ergo adoptione in Christum insitione extra viam regni aberrare potest fidelis at jure regni haereditario excidere non potest Therefore the faithful his adoption and engrafting into Christ remaining may wander out of the way of the Kingdom but he cannot loose or fall from his hereditary right to it * Thus the Brittish Divines at Dort This is that which supported the death-bed faith of his late Highness O. C * A Collection of several passages concerning his late H. O. C. in the time of his sickness pag. 6. who speaking then of the Covenant is reported to say Whatsoever sins thou hast dost or shalt commit if thou lay held upon free-grace you are safe but if you put your self under a Covenant of Works you bring your self under the Law and so under the Curse then you are gone For holiness therefore to appear before the presence of God in Deus providebit God will take care to put it upon us The Elect with that blessed Apostle desire to be found in Christ not having in their own inherent righteousness * Renouncing all Righteousness in my self by the works of the Law and having only confidence in that which is by Faith Non in meorum operum iâ— haerente justitia sed in illa Christi imputata quae à Deo gratis datur Dicson ad Phil. 3. 9. but that which is imputed through the faith of Christ the righeeousness which is of God by faith Phil. 3. 9. Diotrephes I am of that opinion that the dominion of any one sin is inconsistent with saving grace and justification Mr. Baxter's Account of persever pag. 40. Praesumptuosus Though your Authour be a singular man yet I will not say that that 's but one Doctors opinion but I am sure St. Paul found it otherwise by experience at least if our ablest Calvinists do rightly interpret him for he saith Rom. 7. 14. I am carnal sold under sin that is as Deodati * Ad locum expounds it altogether subjected as a slave bought for a certain price of money and he alledgeth to this purpose 1 Kings 21. 20. where it is said of Ahab Thou hast sold thy self to work wickedness in the sight of the Lord. To whom agreeth Mr. D. Dicson upon the place Cogor meipsum carnalem agnoscere I am constrained to acknowledge my self carnal and as a slave sold that I might be subject to sin out of whose Fetters I cannot free my self but am often carried whether I would not This is acknowledged to be the Apostles condition who doubtless was in the state of grace and justification If by the dominion of sin you mean something else then I demand 2. When may we conclude that sin hath dominion over a man David you know after he had been wounded with the beauty of Bathsheba he sent Messengers to court and woo her for his entertainment when she was brought he lay with her after that he sent for her husband from the Leaguer to cloak his shame but because he could not tempt him by shewes of pity and other fair means to go in to her he made him drunk that in that distemper he might serve the ends of his lust upon him and because this device would not take neither he conspired his death and sent an express Order to Joab to take a special care to murder him though many gallant men were exposed to the slaughter to bear him company Notwithstanding all this our Divines do conclude That sin had not dominion over David at that time his state of justification was not dissolved or interrupted and his 2 Sam. 11. 15 17. Act. Syn. Nat. Dort p. 194. par 2. adoption remained immoveable for such as are once regenerated sin can never have dominion over them to their condemnation they are not under the Law where sin hath dominion to that effect but under grace *
appears by the next verse Where God begins a good work he is willing and ready in a way sutable to his wisdom justice and mercy to accomplish it but when the work is to be a duty he expects from his Creature a voluntary co-operation to it without which it cannot be such but if he carries on the good work to its final period irresisâ—ibly so that neither the neglect nor the pâ—rversity of man can hinder it how comes it to pass that so many are guilty of Apostasie and draw bâ—ck unto pâ—â—dâ—tion Hebr. 10. 38. Diotrephes What do you troubling your self about temporary Professours and Hypâ—crites whose faith is false and unsound and their grace counterfâ—it Many great Divines have told us That the least * See the Declaration of the Congregational Churchâ—s cap. 14. n. 3. measure of true grace is a seâ—d of Regeneration and implies the man that hath it to be sanctified and justified and then you know your estate is unchangeable you are sealed up with the Holy Spirit unto the day of Redemption In the mean while the foundation of the Lord standeth sure having this seal the Lord knoweth them that are his 2 Tim. 2. 19. Desolatus I suppose Sir you deliver not your own judgement if you say That the faith of Back-sliders is false and their grace counterfeit * See Mr. Baxter of saving faith pag. 16. You cannot forget the Parable that tells us the faith that withers upon trial springs out of the same seed of the Word with that which is indefectible all grace is true what is counterfeit ought not to be honoured with so good a title The grace that doth not sanctiâ—ie doth not fail of that effect because it is not true but because it is too little for the least degree of grace is not a seed of Regeneration not sufficient to sanctifie and intitle us to a state of justification and an indefectible perseverance To this purpose a man much of your own judgment hath delivered himself in these words As I know of no such degree of habitual grace in this Mr. Baxter's Account of persever pag. 33. life which would preserve men from Apostasie without Gods continued tutelary preserving grace so I know of no such thing as true Sanctification and Justification without that grace which is radicated in the soul and so may be called a confirmed state and without the Antecedent and Concomitant Decree of Gods Election which layeth a certain ground of perseverance Here then is the foundation with the seal of God upon it But who can break open this Seal and give me a sight of my own name ingraven upon that foundation The Soveraign Elixer that can cure my disease lyeth in no other but this very Cabinet Diotrephes The Seal is broke open at your effectual Calling when God sends you down a Transcript or Copy of the Original Record with some bread of comfort from his own Table to refresh you and give you assurance of your communion with him To this purpose the Spirit saith unto the Churches To him that overcometh will I give to eat of the hidden Manna and will give him a white stone and in that stone a new Name written which no Rev. 2. 17. man knoweth saving he that receiveth it Desolatus Sir I observe many men of your profession very apt to adulterate the Gospel to serve the present exigence of the Patient to whom they are called to administer Here now you do more than insinuate that the effectual Calling is a priviledge so propâ—r to the Elect that a man needs no other Argument than that to conclude his absolute Election but when you treat the Reprobates under the Title of unregenerate you urge them to believe that they are all comprehended in the act of grace and so much within the reach of an effectual Calling that 't is none but their own fault if they lose the benefit thereof The blessed Spirit in that place quoted by you speaks of a heavenly Collation after victory but what is that to my comfort for should my arrogance inlist me amongst such Conquerours I should soon find it Cow'd and utterly defeated when I come to pass the Muster I do wish with some passion that I could taste the bread of that blessed Communion but I know 't is a Manna that falls immediately from Heaven and 't is not yours but a more secret hand of Providence that must convey it but 't is a bread so peculiar to the Children that the Dogs are not allow'd so much as any Crumbs of it And therefore in suggesting this Divine Repast prepared for the entertainment of Gods special Jewels while you think to ravish my appetite you do famish it and procure me really the sense of such torments as were inflicted upon Tantalus but in Poets Fiction Alas Sir what do you telling me of that white stone unless you could enable me to see it and read the superscription which is impossible till I first receive it The finger of Gods Spirit hath not yet written out that Transcript upon the Tablâ—s of my heart and I am sure there is no other Sâ—cretary can do it neither have I any Reason to expect it from him for as that Manna falls not every day nor upon every Tent of the Congregation so neither do those white stones pave the common streets nor bear our ordinary Christian much less our Sirnames imposed upon us by Traduction Such as have an interest in the Book of Life indeed they say their title is absolute their names being written therein out of Gods meer free-grace and pleasure without respect to faith and obedience or any good quality whatsoever in them Upon this Account I may acknowledge with Modesty enough that no man can be fitter than my self to have a place in that eternal Schedule But when I reflect upon those millions not so much as one single thought worse than my self left out of it I find the odds so great against me that I cannot yield to flatter my self into a belief of it Diotrophes There is no Reason in the World the sense of your sins how many or how great soever or the opinion of your meer nothingness should discourage or detain you from a perswasion of your Election Had your vertue been a motive or inducement to Almighty God to put you into his Decree in that case if you brought your vertue to the balance and found it light you should have Reason to return jealous of your state and sorrowful But seeing God hath considered no such thing in you but put you freely into such a Decree as comprehends and provides all means and requisites whatsoever for your irresistible sanctification perseverance and glory the apprehension of this methinks should scatter your fears and doubts and make you rejoyce with joy unspeakable and glorious * 1 Pet. 1. 8. Now that this is a most unquestionable truth we have the determination of the Synod
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
Simon Magus did as well as profane persons do as many an hypocrite do which is only Fides acqâ—isita and it is well known they believe many a vile legend But then he will say such a Faith shall never save them and I willingly confess saith he it shall not for it never brings forth any love of the Truth any conformity thereto in their lives yet are they never awhit the less inexcusable that refuse to believe Dr. Twisse Considerat of the Doctrine of the Synod of Dort and Arles reduced to the practice page 47. Paganus What benefit will this Historical Faith do me If I cannot be saved by it why should I embrace it Diotrephes By this you know the Object of Faith in General what you are to believe of God and Christ and the Holy Ghost what Christ hath done and will do for you and what he commands you to do for him and what you may expect from him and all this you assent to by an Historical Faith Paganus Will this Faith do me no hurt or disadvantage if â— obtain not the other which you call a saving Faith Diotrephes Yes it will make you guilty of a greater condemnation for it is better not to know the way of Truth than to turn from the holy Commandment delivered to you and the last state 2 Pet. 2. 19 2â—2 21 22 of such persons is worse than the first Paganus Are not this Saving and that Historical Faith alwayes assocâ—ated and link't together For if not then it were better if one cannot have the Saving Faith to be without the Historical too rather than have this alone to our greater condemnation Diotrephes They are not alwayes in Conjunction yet we must not neglect this when God affords us the Revelâ—tion and the Means of it for this makes way for the other whiâ—h cannot be had without it Paganus Are all men then to whom he is preached bound to believe in Christ the Redeemer Diotrephes Yes for when he sent out his Apostles to preach the Gospel he gave them this Commission Go ye into all Mar 16. 15 16. Do any of our Divines deny that God commands all in the Church all that hear the Gospel to believe whether Elect or Reprobates Dr. Twisse ibid. John 3. 35 36. the World and preach the Gospâ—l to every Creature He that believeth and is baptized shall be saved but he that believeth not shall be damned And again The Fathâ—r loveth the Son and hath given all things into his hands He that believeth on the Son hath everlasting life Aâ—d he that believâ—th not the Son shall not see life but the wrath of God abideth on him Paganus Did the Son of God dye for all and redeem all that they should believe on him Diotrephes No but it pleased God to give unto Christ his Son from all Eternity a people to be his seed and to be by him in time redeemed called justified sanctified and glorified neither are any other redeemed by Christ. The Declaration of the Congregational Churches at the Savoy Chap. 8. n. 1. with Chap. 3. n. 6. Paganus How can God in justice oblige those to believe in Christas their Redeemer for whom he died not and therefore were not redeemed by him Does he tye them to believe a lye Diotrephes All men that live under the dispensation of the Gospel are tyed to believe in Christ but for several ends * Hence the Ministers of Emoden call this command in respect of the Elect Mandatum obedientiae but in respect of the Reprobate Mandatum probationis De Gratiae Meriti Christi Universal Quest 8. Act. Syn. Dor. Pag. 122. Part 2. his people and seed are tyed to believe that by believing they may be made partakers of the benefits of his death and obtain salvation through him The rest are tyed to believe that by not believing they may be the more inexcusable and liable to the greater condemnation Paganus This is a strange kind of Faith But suppose these men that are not of that seed you speak of should believe in Christ what would the issue of their Faith be For though they should in that case beliâ—ve in Christ they should not be rewarded because they believe a lye and yet they could not be justly condemned because in so believing they should obey Gods command Diotrephes You suppose a thing impossiblâ— to come to pass for those men you speak of cannot savingly believe grace sufficient and necessary to the production of such a Faith being denied them and yet they shall be punished for not believing Paganus I am not satisfied how it can consist with Gods justice to bind his Creatures to impossible performances And I should think his goodness would rather incline him to reward than punish them for refusing to believe a falshood But if you say God may lay such unreasonable commands upon us I shall not dispute against it though they seem to my apprehension to be a very great impeachment of his jusâ—ice and sinâ—erity But I pray may not I take a little more time to deliberate about the business I see 't is a business of great importance and I am loth to overshoot my self in it I hope it may be sufficient if I believe at the last moment of my life Diotrephes There is no more ready way to over-shoot your self as you speak than by your delayes Hereupon the Holy Ghost saith To day if ye will hear his voyce harden not your heart and To day while it is called to day lest your heart be hardned through Hebr. 3. the deceitfulness of sin wherefore he saith I have heard thee in an accepted time and in the day of salvation have I succoured thee 2 Cor. 6. 3. Behold now is the accepted time behold now is the day of salvation And if you read the disputations of right to Sacraments you will find * By Mr. Baxter Disp 2. pag. 43 that saving-faith is defined to be a sinners assent to the truth of the Gospel in the Essentials and a sincere consent that God be immediatly our only God and Christ our only Saviour and the Holy Ghost our only sanctifier and we his people in these Relations Isay immediatly that is at present because if it be only a consent to be such hereafter it is not saving And therefore in certain directions to prevent miscarrying in conversion * By Mr. Baxter p. 381. to 439. the advice that is given you Direct 11. is this If you would not have this saving-work miscarry Turn then this present day and houre without any more delay And this advice is backed and fortified with no less than * Mr. Baxter ib. pag. 381. pag. 439. fifty such moving Considerations and Reasons as will certainly conviâ—ce you if you be not unreasonable of the folly of delay and shew you that it concerneth you presently to return and believe Paganus Well then if the present time be Gods accepted time
Sacram. Disput 3. pag. 29 30. Mr. Baxter We know many that we sâ—e great signs of grace in and that are well reputed of as eminent for godliness that do frequently comâ—it as great sins as some kind of rash swearing seems to be For example It is too rare to mâ—et with a person so conscionable that will not frequently baâ—kbite and with sâ—me malice or eâ—vy speak evil of thoâ—e that differ from them in judgment or that they take to be against them or that they are falâ—n out with they will ordinarily censure them unjustly and secretly endeavour to disgrace them and take away their good names and love those that â—oyn with tâ—em in iâ— So how many Professours will rashly rail and lye in their passions How few will take well a Reproof but rather deâ—end their sin How many in these times that we doubt not to be godly have been guilty of disobedience to their Guides and of Schiâ—m and doing much to the hurt of the Church A very great sin The same person * Mr. Baxter saith also That a man may be oâ—t drunk and oft commit fornication he knows not justly how oft and yet have true grace * Ib. pag. 329. Nay he doth conclude though he subjoyns some Cautions to avod scandal That Solomon whose sin was more heinous than Drunkenness Forâ—ication yea or Murder it self as he confesseth * Ib. p. 327 328 was not unsanctified but had true grace and norwithstanding his Sensuality and Idolatry that he did in other things continâ—e his worship of the true God I hope I am not in a worse state than Solomon Diotrephes Had we such a man as Solomon in his sin to dâ—al with we ought to use him as an ungodly man I think saith the same Party whose Authority you insist upon * Mr. Baxter ib. pag. 347. So those that have lately committed scandalous notorious sin and will not on sufficient perswasion manifest any satisfactory Repentance for it we must presume them ungodly till they will manifest Repentance for we know except they repent they shall perish and an undiscovered Repentanâ—e is to us as none And 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 state that that must be removed or else he could not be saved Praesumptuosus It seems strange to me that persons who for the present have a real actual interest in Christ as all justified persons are supposed to have should at the same time have no Right to his Institutions and be in an incapacity of salvation Is Christ Theirs and are not his Sacraments Theirs too Are the Ordinances more sacred and precious than the Redeemer But they are uncapable of salvarion you say Doth not this make a foul flaw in the Apostles Chain Rom. 8. 30. Whom he justified them he also glorified But Sir though your words sound that way I hope you do not hold that a Child of God can fall totally from the state of grace Diotrephes We do not maintain that the Children of Dr. Twiss ubi supra p. 29 30. God cannot fall from grace albeit they should let the Reins loose to their lusts to commit sin and that with greediness but to the contrary we teach that God keepeâ—h them from falling away by putting his fear into their â—earts according to that Jer. 32. 40. I will put my fear in their hearts that they shall never depart away from me So that the right state of ouâ— Tenet is not that God will keep them from falling away in spight of their presumptuous courses but that he will keep them by him through an holy fear which is as much as to say he will hold them fast by him by keeping them from presumptuous courses and accordingly David after he had prayed that God would cleanse him from his secret faults he entreats God that as touching presumptuâ—us sins he would keep him from them that so he might be innocent from the great offence And as this was Davids prayer so answerable hereunto was Pauls Faith He will deliver me from every evil 2 Tim 4. 17. work to wit either by Obedience or by Repentance or else from every presumptuous course and preserve me to his heavenly Kingdom And accordingly the Saints of God as they are styled his called ones his sanctified ones so likewise are they denominated his reserved ones in the Epistle of Jude for his course is to make them meet partakers of the inheritance of the Saints in light not to save them in spight of their unfitness for it but to make them first fit for it by holiness and then to make them partakers of it Thus Dr. Twiss Praesumptuosus The Children of God then are alwayes free from at least a course of presumptuous sins Pauls Faith and Davids Prayer which are theirs too do secure them from sins of that nature But should they commit such sins as would make so foul a â—law in their state of salvation as to put them into an incapacity of Heaven I doubt whether it could be soader'd up again by Repentance Repentance is a metal so hetâ—rogeneous and different I am afraid it would never hold for as nothing in the World but Christ and that Evangelical Grace of his procuring can put us into the state of salvation so certainly nothing elâ—e can restore us to it if we make a recession from it Diotrephes Why Repentance is a part of the Gospel and one of the conditions of the Covenant of Grace Praesumptuosus I am taught otherwise by the Deputies of the Synod of Gelders and their Judgment is recorded amongst the Acts of the Synod at Dort * De Artic. secundo pag. 100. par 3. wherein they declare That Repentaâ—ce is not alwayes prescribed with an intention of salvation that it hath not Câ—râ—st for its foundation and that to be called unto Repentance is not the grace of the Gospel Nam haec in solo Christo propter solum Christum offertur cum intentione semper salutis aeternae for this grace of the Gospel is offeâ—ed in Christ alone and for Christ aâ—onâ— and alwayâ—s with intention of eternal salvation So is not Repentance as they say Diotrephes It is not sufficient to consider how the grace of the Gospel is offered but we must consider withall how it is to be received and hoâ— to be kept Praesumptuosus I suppose there is little dispute about that amongst the Ortâ—odox Faith is concluded to be the sole instrument or condition of receiving and presâ—rving this grace To this purpose it is delivered with great approbation as a Branch of Modern Divâ—nity * The Marrow of Modern Divâ—nity pag. 119 Edit 3. That In the Covenant betwixt Christ and his there is no more for man to do but only to know and believe that Christ hath done all for them Diotrephes This must be a lively
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