THE RESULT OF False Principles: OR, ERROR CONVICTED By its own EVIDENCE. Managed in several DIALOGVES. By the Author of the Examination of Tylenus before the TRYERS. Ex veris possit nil nisi vera sequi. PSAL. 64. 8. So they shall make their own tongue to fall upon themselves. Whereunto is added a learned Disputation of Dr. GOADS, sent by King JAMES to the Synod at Dort. LONDON, Printed for William Leake, and are to be sold at the sign of the Crown in Fleetstreet, between the two Temple-Gates. 1661. DIOTREPHES HIS DIALOGUES: WHEREIN It appears, beyond all possible Evasion, That the Doctrine of God's Decrees, and the Articles annexed, whether as it is dressed up by the Supralapsarians, or as it is espoused (after a little finer triming) by the Infra-Lapsarians, is I, Not practicable in the exercise of the Ministerial Function. II. Not serviceable to the interest of souls. III. And not according to Godliness. WITH An Additional Dialogue, to satisfy the Doubts of Conscience, affrighted at (that which Mr. Calvin both made and called) The horrible Decree of Reprobation. 1 Thess. 5. 21. Prove all things: hold fast that which is good. Whereunto is added a learned Disputation of Dr. GOADS, sent by King JAMES to the Synod at Dort. LONDON, Printed for William Leake, and are to be sold at the sign of the Crown in Fleetstreet, between the two Temple Gates. 1661. ERRATA. PAge 19 marg, r. de potentia absoluta▪: p. 21. marg. r, Statui, & tum Deus: p. 23. marg. r. in Sva. Conc. p. 31. l. 23. r. them to such: p. 32 l. 2. r. Metaphysieal: p. 38. & 39 twice read, not serviceable, not practicable: p. 46. l. 14. r. efficacy, p. 64. r. not serviceable, not pructicable, and l. 8. r. rigid Supra-L●psarians: p. 71. l. 8. r. Gospel: p. 82. l. 28. r. add: p. 83. l. 34. r. Sec: p. 100 l. ●6. r. decreeingthese: p. 131. l. 5. r. if they be: p. 138. l. 2. r. may: p. 214. l. 11. r. Causal: p. 222. l. 24. r. alleadgeable: p. 229. l. 36. r. should not lie. In the Disputation, p. 11. l 12. r. debase. READER, IN that distinction of Grace into common and saving (p. 196.) I speak according to the sense of some Calvinists, and so 'tis Argumentum ad hominem. For though it be true, that there is a Divine light and power, which may be called Common Grace, vouchsafed even unto Heathens; yet that Grace of Christ's purchasing, which is recommended and offered to us in the Gospel is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tit. 2. 11. That it is not eventually saving in most men is, because they do obicem ponere, vid. Luke 7. 30. Acts 13. 46. Judas verse 4. 2 Cor. 6. 1. H●br. 12. 15. THE PREFACE. THat the Reader may not take offence at the running Title over the head of the following Papers, He is desired to take notice that by Calvinism, We understand that Doctrine, or Scheme of God's eternal Decrees, (with the Articles depending thereupon) which was Calculated and drawn up by the devise of Mr. Calvin. Wherein, (notwithstanding the exactness of his method, and clearness of his expressions in other matters) He carries himself so doubtful and obscure, that a Right Reverend Person * Dr. Sanderson B●shop of lincoln in Dr. H. Ham. Paci●ick. Discourse p. 10. of great learning and judgement hath professed He could not certainly inform himself, from his own writings, whether he were a Supra-lapsarian (as most speak him, and he seemeth often to incline much that way) or a Sub-Lapsarian, as sundry passages in the Book (of his Institutions seem to import. Yet that is the Book, that hath been commended generally, Ibid. pag. 9 Ibid. to all young Scholars, as the best and perfectest Systeme of Divinity, and fittest to be laid as a groundwork in the study of that profession. How advisedly, and with what success this hath been done (as to the influence it hath had upon this Church of England) I shall not determine. I will not say of this Book, what Episcopius saith of his Writings in general, that it is a question, whether they have done more good or hurt in the Church of God? But I must subscribe to the judgement of that excellent person* even now mentioned, That (I verily believe) it might have been Ibid. much more useful, if the honour of his name had not given so much reputation to his very Errors. For what Vincentius Lirinensis saith (as I remember▪) of Origen and Tertullian, That they were Magna tentatio, a great temptation, I may not without reason, affirm of him; And such is the temper and complexion of th●se his Institutions, They require to be read with a good preparative, (that I Ibid. say not, Antidote, to use the same Reverend Bishop's words,) such as he found that excellent piece of learned Hooker's Ecclesiastical Polity, to have been unto himself. There are Doctrines, not only amongst the Romanists, but amongst such also as pretend to Reformation, which, though they do not raze the very Foundation, are yet very apt to frustrate the wisest Method, that can be prescribed for the improvement of holiness, apt to obstruct, or intercept the cordial superstructing of Christian life, or renovation, where the Foundation is duly laid; as is observed and irrefragably evinced by that Reverend and most learned * Of Fundam. p. 108. Dr. Hammond. He doth instance in the persuasion of the Solifidian, and the Fiduciary, which I shall not here insist upon. For p. 115. 120. that Doctrine of Christ's dying for none but the Elect, He makes it evident, That the use of the Ministry is made 〈◊〉 p. 135. void and of none effect where this Doctrine is espoused, That all attempts, whether for the Reformation of the vicious, or the comfort of the disconsolate despairing Christian, are vain and fruitless, if he hath once gotten into this hold, and remains fortified in the belief of it. That the Doctrine of Irrespective Decrees of Election and Reprobation, with that of the Predetermination of all events, is of as ill consequence, noxious and destructive to practice, H● makes appear too by solid argumentations; Proving how they take off the force, 1 of Ibid. 147. etc. Promises; 2 of Terrors, 3 of Commands; (those three common standing inducements and engagements to obédience) That they offer us a very fair and great temptation, to intermit our watch, to slacken our diligence, to give a Supersedeas to all industry in working out our salvation. For, (to produce the judgement of another very worthy and learned Person, whose writings would be more highly M. Herbert Thorndike his due way of composing▪ etc. p. 16. valued, and more eminently useful, could they meet with more studious Readers;) They (against whose Opinions we contest) under the Title of God's Freegrace, do maintain, that the Promises of the Gospel, and our right in them, depends not upon the truth of men's Christianity. As if God, saith he, were not free enough of his Grace, if he should reserve himself a duty of being served (as by Christians) upon those to whom he tenders life everlasting, upon such terms. It is no new thing in England (as he goes on) to hear of those who profess, that God sees not, nor can see any sin in his Elect; so that it will undeniably follow from their opinion, that there is no mortal sin but repentance; because that must suppose, that a man thought himself out of the state of Grace; by the sin whereof he reputes, etc. Having backed his reason with some examples, that, (according to this Doctrine) a man may presume of his own salvation, not supposing that he believes and lives as a Christian. That Reverend Author proceeds thus, [The same is the consequence of a Position, I will not say enjoined by any Party, but notoriously allowed among us; That Justifying Faith consisteth in believing that a man is one of them that are Predestinate, whom God sent our Lord Christ to redeem, and none else. For, how can he think himself obliged to make good the profession of a Christian, who thinks himself assured of all that he can attain to, by so doing, not supposing it [to be done]? Indeed it may be said, that our Antinomians and Enthusiasts, and other Sects among us (whom no conceit without this could have seduced to their several frenzies,) do think themselves justified from everlasting, by God's Decree to send Christ for that purpose; whereas this opinion dateth justification from the instant that God revealeth the said Decree by his Spirit; in which Revelation they think that Justifying Faith consisteth. And certainly there can be no reason why God, receiving men into Grace only in consideration of Christ's obedience, should suspend their reconcilement upon that knowledge of his purpose, which he giveth them by Faith. For what can be more unreasonable, than that God should justify a man, by revealing to him that he is justified? But the opinion is not the less destructive to Christianity, because it is the more unreasonable. Now it is possible that the effect of this position may be stifled, and become void in some, by reason of other truths, which (contradict the same indeed, and yet) are believed by them, not seeing the consequence of their own persuasion. But those, who, besides this position do pertinaciously hold absolute predestination unto glory, those I maintain are in an error destructive to Christianity, that is, in an Heresy. And therefore this Doctrine being such, it is no way enough, that it is no way enjoined to be taught, but it is requisite that it be disclaimed, by those that pretend to recover the unity of a visible Church. For there can be no Church where any thing destructive to Christianity, (which the being of the Church supposeth) is notoriously allowed to be taught. This is the judgement of Master Thorndike. If you would inquire into the judgement of that Oracle of learning, (the present Bishop of Lincoln, you have the Ubi supra p. 11. Result of his thoughts and studies about these controversies, delivered in his own letters, printed by Doctor Hammond, with his own approbation, [I made it my business (saith he,) to take a survey of the several different opinions concerning the ordering of God's Decrees, as to the salvation or damnation of men.— Which opinons, the better to present their differences to the eye, uno quasi intuitu, for their more easy conveying to the understanding by that means, and the avoiding of confusion and tedious discourse, I reduced into five Schemes or Tables.— Having all these Schemes before my eyes at once, so as I might with ease compare them one with another, and having considered of the conveniences and inconveniences of each, as well as I could, I soon discerned a necessity of quitting the Sub-lapsarian way (of which I had a better liking before) as well as the Super-lapsarian, which I could never fancy.] Thus that most learned and Reverend Prelate. Had other men the like learning, judgement and temper, they must needs see the like inconveniences, and would then, I hope, acknowledge (with that worthy Bishop) a like necessity of quitting those so noxious Opinions. Which how much they may contribute to the obstructing of good life, and the growth of sin, and the evacuating the power of Christianity itself, judicious persons may easily discern, if they will not shut their eyes, but give themselves the liberty impartially to consider these ensuing Dialogues; Wherein I have endeavoured, with all possible perspicuity, to discover their dangerous consequences, with those gross and palpable absurdities, which attend them. For in the first Dialogue, (wherein many of the most ● notty Controversies of Divinity, are cloven asunder, and made fuel, that will serve as well to warm as to enlighten the most weak and feeble minds) I have showed, how, according to those opinions, it will be neither matter of advantage, nor disadvantage to an Infidel, to embrace the Profession of Christianity. In the second, I have demonstrated, how impossible it is, for a man that understands how to manage these Principles, (by reducing them to practice) to be convinced of a possibility to become better. And this follows with so great evidence, that, I remember, that profoundly learned and judicious Doctor Thomas Jackson, desired only these two Concessions [That God hath to do good, and man to do evil.] For the confutation of his Opposites, who frame such an absolute Decree as deprives God himself as well as man of all Liberty to do any thing otherwise, than it is now eventually done. From hence it follows unavoidably that all care and industry is unnecessary, and consequently, the third Dialogue doth evince this Doctrine to be a Sanctuary for the secure, and a Supersedeas unto Duty; for if all things come to pass unavoidably, as the Reverend and learned Dr. Thomas Goad * In his Diput▪ concerning the Necessity and Contingency of Events etc. M. S. argueth, What need I care what I do? Yea, if I shall care, I shall care, whether I will or no. And this Engine is of so strange a force (as is declared in the fourth Dialogue) That though it lulls a man securely asleep in a placid course of sinning, yet it preserves his State, of Grace, and Salvation immovable. Mr. Thornedike hath given us some remarkable examples to this purpose. Vbi supra p. 16. I think, saith he, I am duly informed of a Malefactor dying upon the Gallows, that professed, to the strengthening of his Brethren, that he had overcome all temptation to repentance, acknowledging that since his being in prison, he had been strongly moved to repent. And that one of Hackets three Conspirators, when he was come to himself, continued to profess, that he thought himself in the state of God's Grace all the while. And he quotes a Pamphlet, (written to satisfy the godly party in Wales, being offended at the late Usurpers * O. C. proceed) which allegeth, That we are not to be judged at the last day, either by our Works, or by our Faith, but by God's everlasting purpose concerning each of us; By virtue whereof Christ being alive at the heart, the violation of all his engagements to them, by usurping over them as over Ibid. pag. 17. others, made no difference in his estate towards God. And this, that execrable Regicide and Usurper Himself caused to be published. Nay, such is the power of this Doctrine, it provides the Presumptuous Miscreant of a Charm to secure him even against Security itself; For saith Rutherford * Exercit. Apol. p. 54. E. , Securitatem non cadere in regenitum credimus, quip cui Deus ex foederis gratiosi promisso disertè promisit inditurum in cor ipsius timorem sui, ut non recedat à Deo. And he abuses the holy Text [Jer. 32. 40.] (as if it were an absolute promise,) to make it good. What care needs he take, that believes, 'tis as possible for God to lie, as for himself to fall into Security. By the fifth Dialogue, it appears impossible to improve the use of the Ministry, for the satisfaction and comfort of a poor dejected and despairing soul, that hath imbibed these Doctrines. And this we may observe to be exemplified in the Relation of Franciscus Spira. And now I must assure the Reader, I have managed the Pretensions of our Opposites, with all the fidelity and skill I could, to make them serve those ends for which they have designed them; And if I have left out any thing that might be said to their advantage, it was not want of will, but memory. I am sure, they cannot justly accuse me of a Design to render their Opinions odious, by misreporting them; For I produce nothing but what they have delivered in their public writings; And in their favour, I think, I have said somethings, which they have not said, with so much advantage, for themselves. What the issue of this undertaking will prove, let the Reader judge. But if I be not mistaken, he will find that the Dagon of Error is fallen prostrate before the Ark of Truth, and hath done deserved execution upon itself, while the head and hands thereof, have, by a lawful kind of stratagem, been employed to cooperate to their mutual and irrecoverable destruction. The Writings which I have most frequently made use of, are those of Mr. Baxter and Dr. Twisse, (for [That consideration of the Doctrine of the Synod of Dort and Arles reduced to practice] (though he hath not put his name to it, and hath mistaken Arles for Alez, as Tilenus writ it) is undoubtedly his, as appears by sundry Indications in the work itself) These writings, I say, I have most frequently made use of, to make it appear That the sharpest pens are not able to cut these Controversies by an even thread, when they follow either the Supralapsarians, or the Sub-Lapsa●ians Method. I have therefore added a sixth Dialogue, wherein I have made use of a Systeme of more rational and solid principles, to satisfy the doubts of the Disconsolate, (represented under the person of Desolatus,) and to rescue him from those sad affrights, wherewith Mr. Calvin' s Scheme of the Decree of Reprobation, had astonished him. To this end, the most considerable Texts of holy Scripture, that afford matter of objection, are likewise explained and cleared. And all this is performed, I trust, in a way of Discourse so familiar, and contains so great a variety of matter, that it will invite the Readers▪ Fancy, and give him ease, and delight in the perusal, and make a greater impression upon his judgement. I have but onething more to do, to end the Readers trouble, and that is to enter my appeal to the Court of Heaven, against all possible clamours of any prejudiced and engaged party, and with it my Protestation, That I have no design to continue the breaches of the Church, much less to make them wider. God knows 'tis my grief to see them so wide as they are, and men's spirits generally so averse and obstinate to all probable expedients for the healing of them. My only aim is to vindicate, 1. The honour of the Divine Attributes, which are so much eclipsed; and 2. The usefulness of the sacred Ordinances, which are so much made frustrate; and 3. The necessity of our Duty, which is so much evacuated, by the intervention and influences of these Doctrines. And though Truth conveyed in such a way of intercourse, comes like a Receipt with a Probatum est stamped upon it; yet because some men may be so confidently quick-sighted, as to imagine themselves in a capacity to wipe off that soil, that hath falled upon those Perfections, and to remove that contempt that lies upon these Dispensations, and to recover and reinforce the life and vigour of Christian Duties, and to perform all this upon the account of those opinions we contest against; He is therefore earnestly invited (whoever he be) to apply himself to this great affair, and to lay aside all animosities, and to pretermit all unhandsome reflections, that it may appear he consults nothing in this enterprise, but the Glory of the ever blessed Trinity, the peace of Christ's Church, and the interest of immortal Souls. And he that gives not a fair reception and welcome to such a performance, if it brings any degree of satisfaction with it, I shall, for my part, look upon him, as one that loves not the Lord Jesus Christ; and therefore let him be Anathema, Maranatha. THE GENERAL ARGUMENT. THose Articles of Religion, which are unprofitable for Doctrine, for reproof, for correction, for instruction in righteousness, are not practicable in the exercise of the Ministerial Function, not serviceable to the interest of souls, not according to godliness. The Articles of Religion, concerning Gods Decrees, with their appendages, whether as dressed up by the Supralapsarians, or as they are (after a little finer trimming) espoused by the Sublapsarians, are unprofitable for Doctrine, for reproof, for correction, for instruction in righteousness. Therefore The Articles of Religion concerning Gods Decrees, with their appendages, whether as dressed up by the Supralapsarians, or as they are (after a little finer trimming espoused by the Sublapsarians) are not practicable in the exercise of the Ministerial Function, not serviceable to the interest of souls, not according to goodliness. The Major is evident, from the Apostles enumeration of the several uses of Holy Scripture * 2 Tim The Minor is evidenced, beyond all possible evasion, in the ensuing Dialogues. THE FIRST DIALOGUE BETWIXT DIOTREPHES and PAGANUS. PAganus. Good day to you Sir, 'tis now so long since your Arrival in these Parts, that I hope it will not be unseasonable to ask you how the Climate agrees with you; how you like this Soil, and the situation of the Country; and I shall add this request to you, that you would take the freedom, as if it were the place of your Nativity, to acquaint me with your wants, that I may take order for your further Accommodation. Diorephes. Sir; I 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 extreme Civility I find amongst the Inhabitants. Sir, you have a fruitful Soil, and therein you see much of the riches of God's 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 'tis my Office, and the best instance of my Gratitude and Charity) that I can give you Intelligence of a better Country; 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 stripped off, and are clothed 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 immediately settled upon the state of Bliss, wherein they are swallowed up; so do they receive possession of their several Mansions that are established 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 Offspring to a state of misery, sin and ruin: But it pleased God, that his own Son out of his love to man, should interpose himself for our Redemption. To this end he clothed 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 satisfy God's justice, and purchase a people to himself by the price of his own dearest blood; and as many as will hearty 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 controversy 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. 1●. 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 risen 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 Master's 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 allege (supposing your Tradition for the matter of Fact unquestionable) are highly credible: B●t if I assent to your Gospel, and embrace the Christian Religion, will the Faith that is begotten in me upon these Motives, be a D●vine F●ith, and sufficient for my salvation? Diotrephes. I am loath to deliver any thing to you for sound Doctrine without good warrant; and therefore I sha●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 God's purpose to give the Reprobates Faith, he addeth, [yet you will 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 mere power of nature, they might abstain from this refusal, and have believed, as well as Simon Magus did, as well as profane persons do, as many an hypocrite do, which is only Fides acq●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 Considerate. 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 ● 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, 2●2 21, 22▪ of such persons is worse than the first. Paganus. Are not this Saving, and that Historical Faith always associated and linked together? For if not, than 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 always in Conjunction; yet we must not neglect this, when God affords us the Revelation, and the Means of it; for this makes way for the other, whi●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 Gospel to every Creature. He that believeth, and is baptised, shall be saved; but he that believeth not, shall be damned. And again, The Father loveth the Son, and hath given all things into his hands. He that believeth on the Son, hath everlasting life; A●d he that believeth not the Son, shall not see life; but the wrath of God abideth on him. Paganus. Did the Son of God die 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 tie them to believe a lie? Diotrephes. All men that live under the dispensation of the Gospel, are tied 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 tied to believe, that by believing, they may be made partakers of the benefits of his death, and obtain salvation through him: The rest are tied 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 believe in Christ, they should not be rewarded, because they believe a lie; and yet they could not be justly condemned, because in so believing, they should obey God's command. Diotrephes. You suppose a thing impossibl● 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 God's 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 falsehood. 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 justice and sincerity: But I pray, may not I take a little more time to deliberate about the business? I see 'tis a business of great importance, and I am loath to overshoot myself 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 yourself as you speak, than by your delays; Hereupon the Holy Ghost saith, To day if ye will hear his voice, harden not your heart; and, To day, while it is called to day; lest your heart be hardened 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 immediately our only God, and Christ our only Saviour, and the Holy Ghost our only sanctifier, and we his people in these Relations. Isay immediately, 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 hour, 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 convince you, if you be not unreasonable, of the folly of delay, and show you that it concerneth you presently to return and believe. Paganus. Well then, if the present time be Gods accepted time, and the day of salvation, I am content to take God's time; and the happiness that comes along with it being so transcendent, as you have represented it, the sooner, the better: But all the question now is, whether it be in my power to return and believe? Diotrephes. No, by no means; for you are yet in your natural state, and the natural man receiveth not the things of the 1 Cor. 2. 14. Spirit of God; for they are foolishness unto him; neither can he know them, because they are spiritually discerned: Nay, the carnal Rom. 8. 7. mind is enmity against God. Paganus. How then comes this Faith to be wrought in him? Diotrephes. It is not of himself, but it is the gift of God; he doth infuse it irresistibly, and worketh it in us without us, and that by an operation for mightiness not inferior to that whereby he created the World, and raiseth up the dead. Synod of Dort. Chap. 3. and 4. Art. 12. and Reject. 6. Paganus. If Faith be the gift of God, and wrought in us after such an irresistible manner; and likewise if now be Gods accepted time, and the day of salvation as you have told me; why is not that Faith even now wrought in me? The delay seems by your Discourse to be rather on God's part, whose work this is, than on mine, to whom it is impossible without him. I hope you would not have me persuade myself that I am not of that seed of Christ you mentioned, in whom this work you say is peculiar. Diotrephes. No Sir, I would not have you disheartened; for a whole Synod of Divines have determined, That those who as yet do not effectually perceive in themselves a lively faith, or a sure confidence of heart in Christ, the peace of conscience, an endeavour of filial obedience, a glorying in God through Christ: and nevertheless use the means b● which God hath promised that he will work these things in us, such as these ought not to be cast down at the mention of Reprobation, nor reckon themselves amongst the Reprobate; but must diligently go forward in the use of those means, and ardently desire, and humbly and rev●rehtly expect the GOOD HOUR of more plentiful grace. Synod of Dort. Chap. 1. Art. 16. Paganus. Expect the good hour did you say? why this is a perfect contradiction to what you said before, viz. that [now] is the accepted time, and the day of salvation. And if I be commanded to believe [now] certainly to make that Command just, and much more to make it not grievous, but light and easy (as the Gospel-commands are said to be) there goes a power along with that command to make it possible [now] and so my duty; else what will become of your fifty moving Considerations to convince men of the folly of delay? But I remember you said, it was every man's duty living under the dispensation of the Gospel to believe. Now if to make a man believe, be Gods irresistible work, and accomplished by his Almighty power, not inferior in mightiness, to that whereby he did create the World, and raiseth up the dead, How can this be a poor Creatures duty? Can we think it equal in a good man, or consistent with his goodness, to impose an insupportable burden upon a child's shoulders, and to whip him, because he doth not carry it; when such is his weakness, that he sinks under it? Sure we should account this extreme severity; and shall we attribute the like to God? God forbidden! Diotrephes. God may give what Laws he please; for his Sovereignty is absolute, his Dominion incontrou●able; he is bound to none, and gives account of his actions to none. Paganus. I know Sir, 'tis impossible God should be obliged to his Creature, whether upon the account of any Law made by it, or of any benefit received from it; but yet the very nature of God, and that natural equity which is supereminent in him, God esteems as a Law to himself, and doth never transgress the dictates of it. And besides, God doth freely enter into Bond unto his Creatures, as well by giving them a Law, as by making them a promise; for if he prescribes a Law, he is (in his own natural equity) bond to bestow grace and assistance necessary to the observation of it; and if he promiseth a thing absolutely, he ought absolutely to perform it; if he promiseth a thing conditionally, the condition being fulfilled, he is tied upon the honour of his truth and justice to make that promise good, as appears plainly by that which you call and value as his own Word, Mat. 25. 24. Hebr. 6. 10. 1 John 1. 9 Diotrephes. I beseech you Sir, have you been instructed in God's Word? Paganus. I shall deal ingenuously with you; I have been long acquainted with your Bi●le, which you make the ground of your Religion: And I observe, it speaks very much of Heaven, and glorious things of a life to come, and calls upon you very earnestly to despise the World, and lay up your hearts and your hopes in Heaven; but observing withal, what insatiable avarice, ambition and luxury there is amongst you that profess Christianity; and how much more carefully (notwithstanding your demure pretence;) you lay out yourselves for Earth than Heaven, and what Factions you drive on to compass your ends; I have been drawn into a suspicion, that few of you do cordially believe your own Religion; or else that you think 'tis such a Religion as will save you by a verbal profession, though your practice be at utter defiance to all the Rules and Precepts of it. Besides, I have stumbled at some Doctrines which I have found in other of your Books; and it hath given me no small scandal to read (what I now hear from your mouth) that the God you worship should make such a severe Law (as you say he hath) for the regulating of his Creature, and yet deny that Creature a sufficient ability to perform it. How this can consist with that Justice by which the true God is supposed to govern the World, I confess I understand not. D●otrephes. God help us! in many things we offend all. But you must not impute the fault to our Religion, which is holy, just and good; but to the Professors of it, who refuse to square their practice according to the Gospel-institution: But for the offence you take, that God enjoins a Law, which is become impossible, you must know, we hold the justice of God excusable in this case; because he gave all mankind a sufficient power in their first Parents, whom he created after his own Image in righteousness and true holiness; and had they persisted in their obedience, their Posterity had been furnished with the same abilities, and had had the same image stamped upon them in as full and fair a Character as they had; but because upon the suggestion of the Devil, they prevaricated the Covenant of their Maker, therefore were they punished with the loss of that Image, Original Justice, and Supernatural abilities; and this sin of theirs being imputed to their whole offspring, 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 tied to his own Creature, yet he may be tied 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 ●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 ●ruised for our iniquities; the chastisement 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 not 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 tenor 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 Mediator, 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 suitable 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 fallen, 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 inferior 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 Mediator, 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 one's own works, and a relying upon Christ's 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 tied 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 threaten 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 tie Mankind to new conditions, and not vouchsafe a competent strength to perform them; especially being tied 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 satisfy ourselves in an humble submission to God's incontrolable Sovereignty, 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 hardeneth: And ver. 21. Hath not the Potter power over the Clay, of the same lump to make one Vessel unto honour, and another unto dishonour; what if God willing to show his wrath, etc. And this is that unfordable, and unfathomable Abyss, which put the wits of that great Vessel of Election to a stand, and makes him cry out in an ecstasy of astonishment, Rom. 11. 33. O the depth of the riches, both of the wisdom and knowledge of God how unsearchable are his judgements, and his ways 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 forced 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 than it follows, O the depth, etc. And though 'tis said in the other Text alleged, He will have mercy on whom he will have mercy; and whom he will, he Rom. 9 18, 21. hardeneth; 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 did actually harden, or had a will to harden any, but such as had formerly rebelled against the fight, abused his patience, and despised his gracious dispensations * Rom. 1. 22 26 ? Because when they knew God, they did not glorify him as God, etc. for this cause God gave them up, Rom. 1. 21. with 26. & Psal. 81. 11, 12. But my people would not hear my voice, and Israel would See also Luke 7. 30. Acts 13. 26, 40, 41, 45, 46. Hebr. 2. 3. not obey me, so I gave them up to their own hearts lusts. We find that the Lord (though he had foretell what would be the issue of Moses Ministry to him) is not said to have hardened Pharaoh, till he had multiplied his Rebellions, and dallied with five plagues: The last whereof, when Moses undertakes the removal of it, he gives him a fair warning of his danger. Exod. 8. 29. I will entreat the Lord; but let not Pharaoh deal deceitfully any more: And because he neglected to quit himself of the danger upon this hot Alarm, therefore with the sixth plague this judgement came upon him also; 'tis said, the Lord (then) hardened the heart of Pharaoh, Exod. 9 12. and ver. 14. with the judgement following; the Lord threatens, I will at this time send all my plagues upon thine heart: Therefore do not resemble God to a mad or ●nwise Potter, that lays out his cost and skill in making up a Vessel for no other purpose, but only to make ostentation of his power, will and liberty to break it. Perhaps the Apostle by that comparison takes upon him to demonstrate, not what God will do, but what he can; for he saith, What if God willing to show his wrath, & c? Besides, God is compared to the Potter, and men to the Mass, or Lump of Clay; but what men are they that are entered into this comparison? not innocent men, or men made guilty by imputation only (as your Doctri●e supposes them) but men corrupt, through their own v●luntary pollutions, as such. This is evident from the Apostles Discourse in the three first Chapters of that Epistle. He declares then, that out of this Mass (or Lump) it is lawful for God, according to his own Beneplaciture, to select some unto life, namely those who would believe in Christ upon his being tendered to them * Rom. 9 30, 31, 32. Chap. 11. 20. See also John 3. ult. ; and to harden the rest, and reserve them to wrath; that is to say, those who would augment the number, and mount the heap of their other sins, by the addition of a wilful unbelief. This to my sense is most clearly, that liberty * 1 Cor. 1. 21. which the Apostle asserts, and vindicates to Almighty God in that present juncture and current of his Providence over Jews and Gentiles; though the Jews cried it down with utter detestation, as a violation * Rom. 11. 1. of those signal promises which he had anciently made unto their Nation. For your other Allegation; Matth. 20. 15. Is it not lawful for me to do what I will with my own? It can conclude nothing, but that God may distribute equal portions of reward to those whose labours in his Vineyard have been unequal; for when he that hath done most, receives the utmost they did contract for, why should he repine at the Lords bounty, which is no injury to him, though a benefit to others? But what is all this to the vindication of God's justice? when he invites men to a new Covenant, wherein he promiseth to proceed with them upon a gentler account, and ties them to new conditions; and yet denies abilities sufficient to perform those conditions; though he binds them to that performance under the commination and peril of a soarer penalty. And I asked you further, in what sense this Covenant with Mankind could be properly called a Covenant of Grace; which demand (and I conceive it a material one) you were pleased to take no notice of in your last Reply. Diotrephes. You must know Sir, that your natural Reason, without a supernatural illumination, is no competent Judge of the sense of holy Scripture, which contains the mind of God; yet I shall not now reply to your interpretations, but address myself to give you satisfaction to your l●st demand; which is, in what sense the Covenant, which God hath sealed to us, in the blood of Christ, is styled a Covenant of Grace. To this end, you must understand that there are a certain number of persons predestinated unto life and glory, and these are called the Elect: These Elect, God Almighty, before the foundation of the World was laid, according to his eternal and immutable purpose, and the secret The Declaration of the Congregational Churches at the Savoy, Chap. 3. n. 5, 6, 7. counsel and good pleasure of his will, hath chosen in Christ unto everlasting glory, out of his mere free grace and love, without any foresight of faith, or good works, or perseverance in either of them, or any other thing in the Creature, as conditions or causes moving him thereunto, and all to the praise of his glorious grace. (And) as God hath appointed these Elect unto glory, so hath he by the eternal and most free purpose of his will fore-ordained all the means th●● unto; wherefore they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ, by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power through faith unto salvation. All these benefits are infallibly and irresistibly conveyed to those Elect, by virtue of the said Covenant; and upon this account I hope you will allow it to be very fitly entitled a Covenant of Grace. Paganus. I do readily allow of the title, in respect to those Elect you speak of; but I pray satisfy me in this particular; what interest have the rest of mankind in Christ, and this Covenant? Do not the benefits you have now mentioned, belong to them? Diotrephes. For your satisfaction, you may assure yourself it is the Determination, and PUBLIC FAITH of the new Congregational Churches in England * Ibid. n. 6. agreed upon, and consented to by their Elders and Messengers, That not any other are redeemed by Christ, or effectually called, justified, adopted, sanctified and saved, but these Elect only. Paganus. I pray to what end did God create the rest, and what Acts hath he passed against them? and what Providence doth he exercise towards them? Diotrephes. There is a Text of holy Scripture that saith thus, Before the children were born, and when they had neither done good nor evil, that the purpose of God according to Election might stand, Rom. 9 11, 1●, 13. not of works, but of him that calleth, it was said, The elder shall serve the younger; as it is written, I have loved Jacob, and have hated Esau. Out of which words a Renowned Divine doth conclude, That Gods ordaining men unto salvation, proceeds merely according to the good pleasure of God, and not upon consideration either of works or faith: And he adds, As touching Reprobation, that it is no more of evil works, than Election is of good works; forasmuch as before they were born, they were equally uncapable of the one, as well as of the other; and the doing of evil is expressly excluded as well as the doing of good; whence it followeth manifestly, that Gods ordaining men unto damnation, proceeds as much of the mere pleasure of God, and with as little consideration of sin; as Gods ordaining men unto salvation, proceeds of the mere pleasure of God, and without consideration of any righteousness in man. Dr. Twiss. ubi supra. page 38. Paganus. To design men to destruction or torments, though but temporal, without fault, for one's mere pleasure, is such a severity as we usually brand with the title of Tyranny, when we find it in any man, though he were the greatest Emperor in the world; and truly I dare not entertain such thoughts of God. Diotrephes. We must distinguish in this Decree, the Act of God decreeing, and the things decreed by him (saith the same great Doctor * Ubi supra, pag. 41. ) The things decreed by Reprobation, are, 1. The denial of grace (by grace I mean) faith and repentance, whereby that infidelity and hardness of heart, which is natural to all, is cured. 2. The denial of glory, together with the inflicting of damnation. As touching the first of these, look what is the cause of Reprobation, as touching the Act of God reprobating, that, and that alone is the cause of the denial of grace, to wit, the mere pleasure of God. But as touching the denial of glory, and inflicting damnation, God doth not proceed according to the mere pleasure of his will, but according to a Law, which is this, Whosoever believeth not, shall be damned: And albeit God made that Law according to the mere pleasure of his will; yet no wise man will say, that God denies glory, and inflicts damnation on men according to the mere pleasure of his will; the case being clear, that God denies the one, and inflicts the other merely for their sins, who are thus dealt withal: And to this Doctor's opinion agrees, not only the Confession of the Congregational Churches, but that also of the Assembly of Divines at Westminster, who (chap. 3. n. 7.) do declare concerning the Reprobates, whom they style the rest of Mankind, That God was pleased, according to the unsearchable counsel of his own will, whereby he extendeth, or withholdeth mercy as he pleaseth, for the glory his Sovereign power over his Creatures, to pass by, and to ordain them to dishonour and wrath for their sin, to the praise of his glorious justice. Paganus. Truly Sir, as far as I am able to understand by the process of your Discourse, the whole matter of Reprobation, as well touching the things decreed, as touching the Act of God decreeing, is finally resolved into God's mere pleasure, to show his Sovereign power; for you say he makes a Law to bind men to repent and believe under pain of damnation; and this Law he makes for his mere pleasure; you affirm also, that he decrees to deny sufficient and necessary grace to enable men to repent and believe, and this of his mere pleasure too; and from hence it doth undeniably follow, that he doth ordain sin, and the introduction of it, as the means of damnation, and that of his mere pleasure too. Diotrephes. That he who intends an end, doth also intent the means, the very light of nature suggesteth unto us, saith Dr. Twiss * Ibid. pag. 73. , but I confess there is a little difference amongst Divines in this Article. Piscator * In Axiom. de praedest. etc. cap. 5. saith roundly, Reprobi prius ad poenam destinati sunt, tanquam ad sinem, deinde etiam ad pecca●a, tanquam ad media; that is, the Reprobates are first destinated unto punishment as the end; afterwards to sin, as the means: But Dr. Twiss saith, We know God hath given us means of grace; as for means of damnation, we know none; Sins can neither be called man's means, nor God's means, saith he; not man's means, Ibid. pag. 56. or intended * Though he does not intent this directly, yet indirectly and interpretatively he may; and so a man is said to love death. Prov. 8. 36. & ch. 15 32. Vid Thom. 12●. q. 79. a. 2. ad 2m. Ibid. pag. 73. by him as Means, forasmuch as the intention of Means ariseth from the intention of the End; but no man or devil intends to bring upon himself damnation as the end whereunto he intends to sin. Not God's means, forasmuch as means are intended but by him who is the Author of them; which God (saith he) cannot be. This acute Doctor therefore doth determine the Point thus, [The end that God aims at, is his own glory; for he made all things for himself. And if he means to manifest his glory on any in the way of vindicative justice, it stands him upon both to create them, and permit them to sin, and finally to persevere therein, and to damn them for their sins. Here (saith he) we have the end and the means intended by God.] Paganus. God's end, you see, is the Glory of his vindictive justice; His means is, to create man, to permit him to sin, and persevere in it, etc. I pray Sir, let me understand what you mean by God's Permissive Decree; I should think it doth not import an absolute decree in the Will of God concerning the thing permitted; but only a Negative Act whereby God is understood neither to will the being of that thing, nor to nill it * Non deo v●lente vel nolent,, sed non v●lente ●iun● mala. Magister. 1. D. 46. F. . And consonantly when God decrees to permit sin, he decrees not to hinder it, but to leave it in man's power, that sin may come to pass, or not come to pass, whether it doth eventually come to pass or not. Diotrephes. You take the word permission in a sense too restrictive and limited. For Man being created after God's image, in a state of integrity, endued with freewill, and a sufficient ability to abstain from sin; If God had permitted sin in that sense only (that you speak of) for all such a Decree, it was possible * Implicat contradictionem ut aliquis effectus sequeretur infallibiliter ex causa defectibili & impedibili per concursum aliarum causarum, hoc est, ex anteced●nte, quae aliter atque aliter potest se habere. Alvar. the Auxil. cap. 7. & Ames. ubi infra. for Man not to have sinned; and than God had lost his end, [the Manifestation of his Vindicative Justice.] It stands neither with the wisdom nor the power of God to make Decrees whose success is doubtful and event uncertain. * Deus enim successiva decreta & incerti eventus condere non potest, quia ut potentissimus est, ita & sapientissimus, qui decretum de fine non facit, nisi decretum de mediis ei aeque sit certum. Sapientiae enim non congruit, ut decretum de fine, quod per media exequendum est, fine Mediorum certa limitatione statuatur. Resp. Ant. Wallaei ad censur. C●rvini pag. 138. As the Decree for the illustration of his own Glory is absolute and irresistibl, and therefore not to be defeated; so the Means for the Execution of that Decree is certainly ordained, and to be accomplished inevitably; and therefore not suspended upon so contingent a thing as Man's is, if left to its own determination. Hereupon the Westminster Assemblers, and the Congregational Churches (treading in their steps, unless it be where they thought those tread awry) do tell us, That God's Providence is Chap. 5. 〈◊〉. 4. extended even to the first fall, and all other sins of Angels and men 3▪ and that not by a bare permission, etc. So that this permissive Decree is very pregnant and teeming, it brings forth in its season, as is said by the Prophet of God's Decree concerning a temporal judgement, Zeph. 2. 2. P●ganus. Do you think that God allows, and approves of sin then? for this permission (as you define it) imports something to that purpose, as I conceive it. Diotrephes. No; we do not speak of a moral permission, which is a concession; but of a physical permission, which is no-impedition, a not-hindring; but such as doth determine the infallible futurition of sin: Nam Dei decretum de permittendo pec●ato, ponit quidem illius infallib●lem f●turitionem, c●m debeat sie●i & evenire quod Deus decrevi● permittere ut fiat, saith * In sua Hydra So●in. Expug. Tom. 1. p. 353. & 354. Maresius; and a little after he saith, By the effective Decree, man determinately and certainly was to be ●ntire, to be endued with freewill, and pe●cable; and by his permissive Decree, that peccable man was to sin, (ultro & sponte) of his own ac●o●d, and freely; but yet determinately, certainly, and infallibly. Hereupon Piscator saith, Decretum Ubi supra. c. 3. Ibid. permittendi p●c●ata, necessit at pecc●●a, quia se us frustra ●sset: The Decree of permitting sin doth necessitate sin; for otherwise it were to no purpose: And ●gain, Decretum permissivum etiam est cau a ●fficiens su●●ob●ect●, ●. e. peccati. The permissive Decree is also the efficient cause of its object; that is, of sin: And upon this account the Divines of Wedderau at the Synod of Dort * De Artic. 3, & 4. mihi. page 154. part 2. , do conclude, That sins do come to pass necessarily, in respect of the permissive Decree: And some English Divines do affirm, That God's Decree is not less efficacious in the permission of evil, than in the production of good * But some say. 〈◊〉 as permissiva effic●● est; non quoad product●●nem, sed quoad illationem. So R. B. 〈◊〉 ●ect. 2 de 〈◊〉 Med. p. 30. ●per. in Fol. . Dr. Twiss saith, That sin cometh not to pass, but by the most efficacious Decree, and Ordinance of God. I●id. p 88 Paganus. This doth confound God's Decree of permission, with his Decree of effection or operation. Diotrephes. They do but trifle * Calv. In●it. lib. 1. cap. 〈◊〉. Sect. 1. , and play the fool, that substitute a bare permission instead of God's Providence, as if God sat only as a spectator, expecting the fortuitous and casual events of things, and so his judgement should depend upon man's freewill. Paganus. Have you any good proof that God's Decree doth certainly determine the futurition of sin. Diot●ephes. Our Divines do prove it out of Pet●rs Sermon, Acts 2. 22, 23. where he thus bespeaks his Auditors, Ye men of Dr. Twiss. ub● supra. p. 89, 90. Israe●, hear these words, Jesus of Nazareth, a man approved of God among you, by miracles, wonders and signs;— Him being delivered by the determinate counsel, and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain. In the same breath (saith Dr. Twiss) both conv●cting them of crucifying Christ, and withal, acknowledging that he was delivered by the determinate counsel, and foreknowledge of God; the meaning whereof is fully set down, Acts 4. 28. to this effect, namely, That what contumelious outrages soever they committed upon the person of the Son of God▪ in all this, they did but that which Gods hand, and God's counsel had predertermined to be done. Paganus. * Cum ad productionem actus mali concurrit Deus, eatenùs concurrit, quatenús muneri auctoris naturae de patientia absolutae deesse non oult, impediendo per substractionem sui concursus usum libertati● creatae, ac proptereà concurrit, quatenùs sinit, ut influxus oblatus ab ipso in actu prim● ad opposita, p●r libertatem creatam determinetur ad ●anc actum secundum, quem quantum est ex se, hoc est, voluntate Antecedente nollet esse. God might out of his mercy ordain, that his Son should be made a Sacrifice for the sin of the World, and he might freely determine his own will to deliver him up to that purpose; and out of his foreknowledge, that the will of his malicious Crucifiers would f●e●ly apply and determine itself to that wicked Act of crucifying him; he might, as the Author of Nature, and to perform the office of the first cause, determine to uphold their power of acting, and not to hinder the use of their natur●l liberty by the withdrawing of his concourse, but to afford the simultaneous influence thereof, that they might freely act what they had most wickedly determined. Diotrephes. We do hold with Alvarez * Ibid. , That God * Apud. Ames. Bel. Enervat. Tom. 4. l. 2. c. 2●. 4. p. 23. by his Eternal Decree, and by his Absolute and Effectual Will, hath predetermined all our acts in particular, and that before the prevision of them, and independently to any middle knowledge of our future free co-operation upon supposition; and Amesius * hath given the reason of it, because the firmness of God's Decree doth not properly depend upon the contingent and mutable will of man. Paganus. This overthrows the liberty of the will to my weak apprehension, and turns man, whose natural property it is to act freely, into the condition of a necessary Agent. Diotrephes. No, you are mistaken; for seeing not only every action of the Creature, but also the manner of that action depends upon Vid. Ames. Bel. Eneru. Tom. 4. l. 3. c. 3. n. 4. ex Alvar. Synopsis Pur Th●ol. Disp. 11. Thes. 11. the efficacy of the Divine Will, it follows that the Providence of God doth not destroy the liberty of humane actions, but establish it, as the Belgic professors have observed; for God so rules his Creatures, that he suffers them also to act and exercise their own motions, as Austin hath it: Though God be the cause of the action in one kind * Dato quod voluntas sit causa actionis liberae (addam si placet totalis) in suo genere; ergone Deus ejusdem actionis non est causa in suo genere? Mr. Hickman in Br. Refut, Tilc●i ad ●inem. , yet man is the cause of the same action in another kind. God preserves his Creatures in their nature and properties; he moves them also, and applies them to act (or work) agreeably to their nature. He affords them his concourse; and so concurs with them, and so immediately influenceth the action of the Creature with his action, that one and the same action is said to proceed from the first and second cause, inasmuch as [unum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) one production (or work) derives its existence from them both; in which work, if there be any thing inordinate, it is from the action; not as it is the Creator's, but as it is the Creatures: Thus the Belgic professors, Ibid. Thes. 13. Paganus. If God, as the first Cause and Author of Nature, to conserve that order and manner of working, instituted in second causes at their first Creation, doth afford his general concourse * Deus enim ●t Author naturae tenetur se voluntati crea●● paratum praebere ad concurrendum ad opposita, ut ipsa uti possit sua naturali libertate. Hence they say, Actus pravus quaten●● Ens, est 〈◊〉 Deo, non ut indu●en●e ad illu●, sed ut non subtrahente suum necessarium concursum vol●ntati, quae dum ad illum se determinat, abutitur sua libertate & influxu divino in actu primo ad opposita sibi ●blato. Et id 〈◊〉 magis proprie dicitur D●us conger● voluntati in talem actum causando, qua● voluntas dicatur coagere Deo. Vid. Greg. in 2. d. 34. & 37. q 1. ar. 3 ad 8. (ad opposita) that his Creature may have power and liberty to do good or evil, and suffer the will of man to determine its self freely to the evil act, and then (foreseeing it so determined upon supposition of his concourse) doth yield his simultaneous influence to the production of that evil act; than it is possible to conceive how a man may avoid sin, notwithstanding that Divine influx; for in this case, man doth abuse his own liberty, and the Divine concourse offered to him ad opposita, and so doth freely determine himself unto the sin, when he might do otherwise; and God should cooperate with the created will, as the Author of nature, according to the exigence thereof, rather than the will cooperate with God as its first determiner. Diotrephes. That opinion doth cast fetters * R. B. P. ubi supra. p. 27. Hoc unum asserimus, hunc concursum, quicunque tandem is est, male statim subordinatum, aut posteriorem influx●● voluntatis in actum suum; quia cum Deus non ●sset causa p●ima omnium entium, sed secunda, deinde quia voluntas in primo motus sui initio non dependeret a Deo, sed contra Deus a primo initio mortuu●● voluntatis. R●sp. A. Wallaei. ad Censur. Co●vini. pag. 103. upon the Divine Liberty and Providence; for if man's will doth freely determine itself before the Divine Determination; than it would follow, that the power and providence of God can dispose nothing, till the assent of the created will be expected and first had, with which it may concur as a partial cause to produce the effect; and so God should not be the first, but the second cause of this act; and the will should not so much depend upon him, as he depend upon the first motion of the will. Paganus. If God preserves to his rational Creature its natural propriety and manner of working, I suppose he doth ordinarily allow it the liberte of a self-determination: And I understand not how this should be any derogation to God's Power or Providence; for the Creature still acts, not only under the general concourse of his Providence, but also under the special egressions of it; and God can and doth, as it seemeth good to him, put in an immediate and extraordinary finger of power to overrule and order the actions of it; the Creature therefore is not exempted from the conduct of his Providence by this means, as you pretend. Diotrephes. We look upon all created beings, as so many emanations from the first cause, upon which they depend in Ibid. page 2●. esse & operari, in their being and working, as the Rays depend upon the Sun; neither is the intellectual Creature in the actions of freewill exempted from this order * Synops. Pur. T●col. ubi supra. Thes. 10. ; for it is necessary, that every Creature, and every action of it, and every mode, and perfection of every action of it, be reduced unto God, as unto the first most perfect, and therefore most effectual cause. We conclude therefore, That * Mr. Bagshaw. Pract. D●sc. pag. 3. Our wills are tied up so close to the will of God, that like lesser wheels they move only as that great mover doth guide them. Paganus. Methinks this Doctrine should be very apt to tempt men to believe, that God doth very much promote and assist them in their most prodigiously sinful courses. Diotrephes. The Acts of God's Omnipotency are carefully to be distinguished from his Legislative Acts; by these last God always forbids sin; but by those former, he secretly incites * Deus homines ad suas pravas actiones incit●t, seduct, tradit, jub●t, indurat, deceptiones immittit, & quae p●cc●ta gravia sunt, efficit. Mart. in Judic. 3. 9 men unto it, either by moving their wills, tongues and members unto sin, or else by not moving them to the contrary virtue; but withdrawing his grace and necessary assistance; whence it comes to pass, that they cannot but sin. Paganus. This makes God the Author of the sinful act, and consequently the cause of all sin in the world. Diotrephes. Though it sounds ill to weak and tender ears, yet Mr. Calvin * Instit. lib. 1. Cap. 18. Sect. 3. (mihi) p. 128. hath openly avouched it, Satis apertè ostendi, saith he, Deum vocari cor●m omnium Authorem, quae i●ti c●nsores volunt otioso tantùm ejus permissu contingere: I have clea●ly showed that God is called the Author of all those (sins) which these censurers would have come to pass only by his idle permission: But that we may clear God of all imputation, We are taught to distinguish (when we speak of sin) betwixt the act and the malice; Dr. Twiss. ubi supra. page 73. or betwixt the act which is sinful (called by some the materialty) and the sinfulness thereof (which is called the formality) God is the cause of the former, but only the permitter of the latter. Paganus. This permission then, by which you endeavour to free God from the imputation of being the Author and Cause of sin, must not be an action by which God makes us to operate; but only negatio impedimenti, the denial of his impedition, or hindrance, in respect of that operation, which depends upon our free determination. Diotrephes. As I told you formerly concerning Gods permissive Decree; so now I must tell you concerning his actual permission; if there were no more in it, but the bare negation of an impediment; it were possible for man (especially in his state of integrity) to forbear the sin to which he is thus permitted; and so God should fall of his means for the accomplishment of his end, the manifestation of his vindictive justice. To give you therefore our full sense and meaning, when we speak of God's permission of sin, it imports, 1. That God doth subtract * Pol●n. Synt. Theol. lib. 6. cap. 6. page 326. E. Maccov. Cell. Disp. 8. de stat. prim. Rom. (mihi) page 86. , or withdraw his grace and divine assistance, sufficient and necessary to the avoiding of sin; and that as well from the Angels, and our innocent first Parents, as from their lapsed posterity. 2. That he doth influence the sinful act after a twofold manner. First, in moving and pred terminating * For that is now the prevailing opinion. Mr. Baxter of saving ●aith▪ pag● 29. the will unto that wicked work, by some previous reality received into it; and this is that which Amesius * Ubi supra. n. ●5. 〈◊〉 etiam lib. 3. cap. 3. 〈◊〉. Ex Alvar. approves of in Alvarez, when he saith, D●us moti●ne praevia ●fficaciter applicat voluntatem, etc. God doth by a previous m●tion effectually apply the cre●t●d will, to work free●y and inf●ll●bl●, as he also applies other se●ond caus●s to w●rk natur●lly. And he gives it us in his own words, thus, D●um non otiosa, aut merè nega●iva p●rmissione circa, e●c●ti existentiam versari; Ibid. n. 3. That G●d is conversant about the existenc● of sin, not by an idle and mere negative permission (but) permissione v●luntatis, eventum ipsum praesinientis; by such a p●●m●ssion of will, as 〈◊〉 fore-determine the very event it s●lf. And this is not all; for secondly * Pet. aS. Jos. in Evan. Concord. p. 597. , God hath his influ●nc● together with the will into the same wicked work, by a concomitant, or astley call it, a simultaneous concourse. To this purpose Mr. Calvin saith, that man doth effect Instit. lib. 1. cap. 18. sect. 1. Ibid. Sect. 4. (mihi) p. 130. nothing, Nisi●a●can● Dein●tus— ar●ar●â uâ directione; but by the secret direction and motion ●f Almighty God; nay, that he does that which is not lawful, justo illius impulse, by the just impulse of God. Paganus. If this be the nature of God's actual permission, I canno● see how it frees him from the imputation of being the Author and Cause of 〈◊〉; for whatsoever sinful act a man commits, 'tis absolutely unavoidable, because God applies and predetermines his will unto it, a●d that insuperably, and produceth the act, and that ●mmed●●tly; otherwise the man, according to your Doctrine, is not able to commit it. Diotrephes. I perceive you have little skill in the Metaphyphysicks. Therein we are taught, that Ens & bonum convertuntur; every thing that hath a being is good, and from God, and of his production; and therefore we must, as I said, distinguish betwixt the act, and the sinfulness of it: For example; in Adultery, Mr. Hickman. Sodomy, Bestiality, Murder, Treason, Blasphemy, the hating of God; though the obliquity and malice be foul and heinous, and therefore from man only; yet the act itself is very good, and therefore from God, and of his determining and production. Paganus. Is there any good in Adultery, & c? why then do good men generally pray against it, and declaim Censores nobis dati, qui libidinem, intemperantiam, & caet●ras animi pestes è Civitate profligent; qui certe intolerabiles essent, si haec omnia essent bona. Nunquid enim stipendia conducendi, qui bonitatem &c civitate proscribant? Tho. Raed. Pervigil. Metaphys. in Perv. Jovis. against it (before the commission of it?) for if it be good, 'tis desirable, and to be commended; and after commission, why are the criminals enjoined penance, rather than obliged to give thanks, that God hath prevented them with such sweet mercies! And amongst men why are such severe Laws continued against Adulterers, to cut off the spurious brood from their father's inheritance? Diotrephes. This severity is practised in detestation of so foul a sin, and to deter men from it. Paganus. If the act of God be principal in the production (as I must needs conclude from your Doctrine that it is) I hope that it is very clean and innocent; else a holy God would never have made such an ineluctable Decree about it, much less would he predetermine man's will (without any prescience of his own free and previous inclination) to it: And forasmuch as such an absolute predetermination makes the act unavoidable, that inevitability makes the penalty unjust, that is inflicted to deter from it. Diotrephes. It cannot be unjust to enforce the observation of the righteous Laws of God; and we know, though he doth predetermine the will of man, to the production of the act itself, yet he forbids the sinfulness of it under a severe penalty. Paganus. By this Doctrine you will make as well the commands Nunquam ad hoc Deus potuit praedestinare, quod ipse disposuerat praecepto prohibere. Fulg. lib. 1. ad Mo●im. of God, as the prayers of men against the foulest sins to be unjust, irrational and absurd; for, according to this Doctrine, God ties men to impossibilities of his own making, he ties them to divide things that are inseparable, either of their own nature, or by his divine constitution. In blasphemy, and the hatred of God (for example) the formal malice, and the material act are inseparable; let the real entity of these acts be determined by the will, acting with judgement and liberty, it is impossible even to the absolute power of God, but that the formal malice, or sinfulness should follow it: If therefore God doth absolutely and effectually fo●e-●rdain, and intrinsically predetermine the will of man to the real entity of the act of blasphemy, or the hatred of God, and yet tie him to avoid sin in these acts, he ties him to absolute impossibilities; nay, he ties him to do that which is impossible to his own Omnipotency; because it implies a contradiction, that in these sins, the act should be without the pravity, the entity without the malice; for these actions are evil antecedently to any positive Mr. Hickm. p. 9● Law; evil, ex genere & objecto, intrinsically and essentially evil. And this opinion makes our prayers against sin no less irrational and absurd, than God's commands; for what God does in time, that he decreed to do from all Eternity. Suppose then that God hath decreed to produce the act of Adultery, Blasphemy, hating of God in me; in praying against these, I must pray either that God would rescind his own Decree for their production in me, or that he would separate the sinfulness from the entity of them, which is impossible. Diotrephes. But I told you, though God doth produce the act, and predetermine the will intrinsically unto it, yet he doth but permit the malice or sinfulness of it. Paganus. You may as well say, he doth but permit the burning of the flax, who doth actually throw it into the fire; and the Adulterer, assuming the act of his uncleanness upon himself, might with as much show of Reason, protest that he was but the permitter of the obliquity of it. Some of your greatest Schoolmen do affirm, Potest fieri oppositum ejus quod permissum est, quod tamen fit secundum permissionem, quia permissio respicit potentiam Thom. in 1. d. 47. q. 1. ar. 2. causae ad utrumque oppositorum se habentem; unde neutrum oppositorum contra permissionem est; sed utrumque secundum eam: That the divine permission doth not tie a man up to one of the opposites, that is, to evil; but leaves his will at liberty to make choice of either; that is, of the evil act, or the good one opposed to it. This is impossible for him to do under the arrest of such an absolute Decree, and predetermination, and simultaneous concourse, as your permission importeth. Again, what God permits, doubtless it is in his power to hinder; but admit the real entity of an act intrinsically evil, freely elicited, the power of God cannot hinder it, but a moral pravity will attend it; because it implies a contradiction, that an act intrinsically evil, as of blasphemy, and the hating of good, should be freely elicited, and not be depraved with the adhesion of a moral vitiosity. He therefore that is thus the Author of the material act, he cannot be the permitter; he must be the Author also of the sinfulness that is inseparably annexed to it. Diotrephes. It seems you will not distinguish God's permission from his operation and efficiency, nor allow him to be Author of any act, but he must be charged with those imperfections also which it contracts through the deficiency of the second Cause. Paganus. You are very much mistaken; for I think God's permission ought by all means to be distinguished from his efficiency; but you do most shamefully confound them: And I do acknowledge th●●●ome acts are of that nature, that the act itself may be from God, and the vi●iosi●y from the Creature; as in the act of Prayer and Almes-giving, God may stir up a man to pray, or give an Alms, and yet he may perform it with a mixture of vainglory, Matth. 6. 2. But in acts that are intrinsically evil in themselves, filthy and uncle●●, the vitiosity in those cannot be really distinguished from the act, 〈◊〉 the act, so long as the Law that makes it sin, stands in force, be separated from the vitiosity, unless it be by a mere mental abstraction, as Adultery, Blasphemy, hating of God: In these, he that is Author of the act, must needs be Author also of the vitiosity. He that is Author of the inequality of the Legs, or of the motion in such as are lame, is Author likewise of the halting. He that is Author of the Antecedent, is Author of that which doth necessarily follow from that Antecedent, whether it be positive, or privative. He that is Author of the Sun, is Author also of the Light. He that is Author of the interposition of the Moon betwixt the Sun and the Earth, is also Author of the Sun's E●lipse, and the darkness that follows it; Quod est causa causae, est causa causati. for that Rule holds here, He that is the Cause of the Cause, is Cause also of the effect, or that which is caused. But give me leave to put one question to you; when God commands [Thou shalt not commit Adultery] Is this the sense of that precept? Take heed, lest while you produce the free act of Adultery, any moral pravity or sinfulness should attend it.] Or is this the meaning of it▪ [Ab●ain altogether from the free act of Adultery, because the malice or pravity that deforms it, is inseparable.] Is it the very act of Adultery, Murder, Blasphemy, hating of God, that is forbidden by the Law of God, or only some defect or inordination superadded to it, and distinct from it; If some defect or inordination only, you may do well to discover it, that the Adulterer being taught to distinguish, may take the pleasure of the act, and yet keep himself innocent from the transgression; but if the act itself be forbidden by the Law, and as such an act, than the Author of the act, is Author of what the Law forbids, which is the sin. Where it is impossible to divide them in the commission [as in Adultery▪ Blasphemy, hating of God] why should you distinguish them in the imputation? You say the first cause so concurs with the second, that they produce but one and the same action; that the first is the principal, immediate and predeterming cause; If then the sinfulness of the action (produced betwixt them) be as inseparable from it, as heat from fire, and that action be avoidable to the first, but unavoidable to the second; nay, if the first cause ordains that action, and as it is sinful too (for otherwise it will not serve his turn) to glorify his vindicative justice, and impells the second cause to commit it; I pray consider impartially to whose account this action ought rather, in equity, to be imputed. Diotrephes. But the second cause is not compelled, but consents freely to the sinful action, and takes pleasure in the commission of it. Paganus. Indeed though you say the will of man is God's Amesius ub● supra. 〈◊〉 6. p. 24 Instrument, yet you add, that it is not a pure and mere instrument, but a free one: But wherein do you place this liberty? not in a free determination to produce, or not produce the entity of the act (wherein certainly true liberty * Causa libera potest agere & non agere, qui●quid quantum, & quando lubet. Burgersdicii. Inst. Logic. Lib. 1. cap. 17. De causa efficient. Theorem. 12. consisteth) but in the consecution (which is necessary too) of that m●ral pravity about which the free power is conversant only by accident, and through the intermediation of the entity of the act; if God therefore doth premove and predetermine the will to the sinful act (hic & nunc) and produce it in him, the man cannot be made culpable by cooperating, to this unavoidable production, with freedom and pleasure; because this is the property and manner of working which God was pleased to concreate and preserve in him. Besides, where there is an impulsion, he that is insuperably acted by it, is equally blameless * Quaecunque ista causa est voluntat is, si non ei potest resisti, sine peccato ei ceditur; si autem potest, non ei caedatur, & non p●ccabitur: An fort fallit incautum? Ergo cav●at ne fallatur: An tanta fallacia est, ut caveri omnino non possit? Si ita est, nulla peccata sunt: Quis enim peccat in ●o quod nullo modo caveri potest? Peccatur autem. Caveri igitur potest. Aug. lib. 3. de lib. Arbit. cap. 18. , whether that impulsion be through flattering insinuations, or open violence, if they be equally irresistible: So that this Doctrine leaves a very fair plea to excuse wickedness, and inables the Malefactor, when he is upbraided with the enormity of his crimes, to return the exprobration upon the inavoidable predetermination and impulse of this Maker; for it is not in his power to make his own ways either good or evil. He cannot perform one evil act, unless God doth first apply and predetermine his will unto it; and whereas there are so many several sorts of sinners in the World, this difference comes to pass, not more by Gods restraining of some to less, than by his predeterming of others unto more wickedness. Insomuch, as to my apprehension, you make God to have as great a hand in the production of sin, as of virtue * Et vos quidem necessitatem physicae praedetermination is urgere soletis, tum ex dependentia, tùm ex naturali indifferentia voluntatis liberae: quo posito, sequitur eandem determinationem necessariam esse, tam ad eliciendam actum moraliter atque intrinsecè malum, quam bonum; coque & actum malum aequè ac bonum in Deum refundi, ut primam ejus causam: quam ●n●m voluntati naturalis sit indifferentia, ●oque tam ei insit ad actus malos, quam ad bonos; & in utriusque tum mali, tum boni actus productione Deo subordinata sit, ut causae primae: Necesse est eam tam ad mali, quam ad boni actus productionem a Deo praederminari, etc.— Si vero ista, quam vos u●get is, praedeterminatio, voluntati non debetur ex dependentia & subordinatione ejus ad Deum ut causam primam; Ergo nec Deus, quoties eam efficit in voluntate ad actum peccat●, toties circa eam non peragit munus causae primae, s●d potius insidiatoris a● seductoris, ut, qui citra omnem necessitatem & conditionem humanae voluntatis, non modo generali influxu, sed & speciali quadam cura & auxilto scilicet praedeterminante, concurrat ad hoc, ut eam ad malum actum inducat & deteriorem reddat. Dissert. Theol. inter Amesium & Grevinch. 383, 384. & pag. seq. Q●um Deus non praedeterminet voluntatem hominis ad actum malum, ex necessitate, sed ex libertate, dic quamobrem ad istum po●ius actum ex se malum, quam ad alium determinet, nisi ex mera voluntate, affectu & complacentia in hoc actu potius, quam in alio? At, qui malo actu delectatur, & ex delectatione ejus influxum suum, bominisque voluntatem determinat ad actum talem, is quoque illius actus causa moralis est, & mortaliter agit malum. Vid. quae sequuntur. ; and this is the opinion of Mr. Baxter, who saith [If no free Agent can act without the predetermination of God, as the first immediate physical cause, I cannot see why all our acts good or bad are not equally by infusion; Mr. Baxter of saving faith, page 29, 30. Diotrephes. We distinguish of things; such as are naturally good, God effects by a single influence * Dr. Twiss. ub●. supra. p. 91, 92. ; what is spiritually good, by a double influence; one general unto the substance of the act; another special, as touching the manner of performing it, saith Dr. Twiss: Or, as the same Author hath it elsewhere * As Mr. Hickcites him. p. 97. of his Justif. of the Fathers. ; Every good work n●eds a twofold help; one of general influence, as it is a work; another of special grace, as good; but an evil work requires only the concourse of general influence, as it is a work; but that it be evil, no more is required than the denial of special grace. In every good work, God doth not only influence the will to work, but also to work well; but in our evil works, he doth influence the will only to work, and not to work ill. Paganus 1. I desire you to consider, that the moral goodness of our works doth not follow the entity of them, as they proceed from God; but only as they proceed from the will of man, working freely * Sic enim vo● libertatem arbitrii cum decreto Dei efficaci conjungere soletis.— Voluit ergo & decrevit actum blasphemiae libere produci. Ergo & malitiam ejus voluit; quip cujus malitia sormaliter consistat, in co, quod tali modo, nempe libere & cum rationis judicio producatur. Dissert. Theol. inter Ames. & Grevincho. pag. 390. according to the Rule prescribed him: Hence it is, that the same act for substance, as it flows from a man distracted, wants that moral goodness that it hath, when it is produced by a sober man, though God affords the like concourse and influence unto the entity of them both: If therefore God be the cause of our good act, because he makes us conversant with perfect knowledge about a lawful object; in like manner he must be accounted the cause of our evil act, because, according to your Doctrine, he doth predetermine us with the like advertency of Reason, to be conversant about the unlawful object. Object. 2. I pray resolve me, touching the acts of Adultery, Blasph my, hating of God; are they therefore sinful, because they want some perfection which they ought to have? and will they cease to be sinful, when they have all the perfection which they ought to have, as Mr. Hickman * Ibid. pag. 84. disputes it? Is it only Gods special influence into the manner of performing them, that is wanting in them? Is there any modification that can possibly hollow them? Will the help of special grace separate the moral pravity from the real entity in these acts? Then I wonder not so much that Mr. Baxter makes Adultery in David, etc. so exceedingly different from the like fact in a graceless man * Prof. to his Grot. Relig. Sect. 18. . In good earnest; if you know any qualifications sufficient to refine and make such acts innocent, it would be much for your advantage, I am persuaded, to set up School, and teach men, how they may be Adulierers, Blasphemers, haters of God, and yet not sinners. Some of your Casuists * Amesius de conscient. l. 5. c. 10. q. 1. do resolve, that Social causes do communicate in the fault and guilt of those sins, to whose production they contribute their common assistance. Now shall he that assists, or commands, or persuades me to commit Adultery or Murder, be faulty; and he that predetermines my will to it, and that insuperably; he that produceth the act, and that immediately, shall he be blameless? What is this but to condemn an accessary, and acquit the principal? Diotrephes. But there is a great difference betwixt God's concourse unto our good and evil works; to good works, he concurs not only efficiently, Ex parte Potentiae, predetermining the very faculty to the work; but also morally, Ex parte Objecti; in that he doth counsel, command, persuade and a●●ure us unto the lawful object. In sinful acts, he does only the first, and not the latter; so that of our sinful actions he is the physical cause only, not the moral; but of our good, he is as well the moral, as the physical. Paganus. You should consider, that moral motion doth not give God the honour of a true and proper cause, but only of a Metaphorical; for the influence it hath into the Agent, is not [ipsum agere] the very act itself; and consequently the effect doth not follow that motion: If therefore God should move us not otherwise, than after such a manner, your Partisans do conclude, that while we work, God should not discriminate us, but we should discriminate ourselves from such as work not; therefore though God concurs unto the good act by a physical predetermination, and morally too; but unto the evil act by a physical predetermination only; yet there remains the same manner of working (in respect of good and evil) in that, which is chief considerable, and by itself alone, attributes the true and proper nature of a cause to God, and assigns him the first and perfect original of that determination, that this act should rather be, than not be. But 2. What is this moral motion, and from whence, and what doth it work upon, in its seduction of us to an evil work, be it in the understanding, or the will; in the imagination, or the sensitive appetite? if you allow it to be an act, you must confess (according to your principels) that it is from God, and of his product on; seeing therefore that the total sum of God's concourse unto the act of sin amounts fully to thus much (in your own account) [That he predetermines man to produce the whole entity of it, and the whole reality also of every other act prerequired unto it; that besides, he predetermines and applies the Devil, * Imo●●ne ipse quidem Diabolus quicquam potest nisi determinante Deo.— Proinde pro certo tenendum Dominum omnes actiones dec●rnere, atque agendo concurrere suo sancto modo, & cooperari quando peccatum est in (fi●●i) etc. Malcom. Com. ad Act. 4. 24. Passio Christi in individuo fuit a D●o praedefinita, praedefinitione perfecta: Ergo omnes circumstantiae, quae concurrunt ad individuationem illius praedeterminatae sunt aeterno De● decreto; sed ad talem individuation in etiam concu●rit in●●●sio actus, & extensio ad tales personas. Alvarez. Disp. 22. 19 C●tance & approbante Amesio. i● Bel. ener. Tom, 4. lib. 2. cap. 2. n. 12. p. 27. and every other cause (de facto) concurring to propound the unlawful object, and allure to it;] since he predetermines the will, and directs the intention, and provides the object, and applies the Tempter, and addresseth all other circumstances that concur to the individuation of the sinful act; there seems to be no moral or physical causality wanting; that God should therefore be said to produce men's evil works, otherwise than he effects their good works. Diotrephes. But the efficiency of God, though he be Author of the act of sin, doth not reach the formal malice of it. Paganus. No more do Men nor Devils in their most importunate contrivances, solicitations, and actings towards the sins of others; notwithstanding they communicate in the fault * Quatenus incredulit adhab●t rationem peccati— Deus illam non efficit, sed Diabolus; juxta illud 2. Cor. 4. 4. Piscator. Apol. Resp. Amicae Collat. Oppos. cap. 3. and guilt, by impelling to them such acts as are inseparably attended with a moral pravity; neither doth any man produce the formal malice of his own wicked act, but inasmuch as he produceth the entity of that act * Aquin. 12ae. q. 79. ar. 2. 2. , to which that malice is annexed If the resolution of your Casuist * Amesius ubi supra. , lately mentioned, be authentic, he doth indirectly cooperate, and so communicate in the sin of others, who is deficient in his diligence to prevent it; and he is sufficiently diligent to prevent sin, who doth predetermine the will to it. Diotrephes. Now I have freed God so fully from having any hand in sin, by a Metaphorical distinction; you endeavour to make him communicate therein, by a moral interpretation; but that one may be accounted the Author of sin, he must be culpably deficient, saith Dr. Twiss * Ubi supra. p. 72. ; and thus man may beguilty, saith he, either by doing what he ought to omit, or by omitting what he ought to do; but this cannot be incident to God. He could, I confess, saith he, keep any Creature from sin, ●f it pleased him; but if he will not, and doth not, he commits not any culpable defect; for he is not bound to preserve any man from sin: Therefore all that can be inferred from hence, is this * R. B. Prid. ubi supra. p. 13. , That man doth necessarily fall (into sin) if God doth not uphold him; not that God sins, because he doth not give what he doth not owe him. Paganus. You grant then, that God is the cause of man's fall, though inculpable; but your Doctors do acknowledge, That to love God in such a measure, as to contemn ourselves in comparison of him, and his service, is above the power of nature. A Dr. Twiss. nbi supra. p. 49. man must be endued with heavenly grace, and the Spirit of God to enable him hereunto; and that accordingly, God created our first parents in a state of grace, and endued them with the Spirit, that in this capacity, such a law of love might be justly imposed upon them. Now I would fain be satisfied, with what equity God could withdraw *, from his innocent creatures (and such were our first parents before the fall) * Si Deus hominem sibi obedientem a pietate deturbat, & bene currentem cadere facit, ergo pro bonis mala retribuit, & punit, quod ut fiat, impellit. Quid tam perversum, quid tam insanum dici aut cogitari potest? Prosp. Acquit. ad 12. Gal. Object. that supernatural and necessary assistance; and yet being thus (without any fault in them) stripped off their abilities, leave them under the obligation of that (now become an) impossible Commandment, that they might inevitably fall, and perish; yet this he did, as you concluded above, out of your Divines. Diotrephes. We satisfy ourselves, in that God did this for a greater good; and that we may have no cause to complain, our Divines conclude * Maccov. Col. Disp. Col. 2. Disp. 9 & ult. , That our state of Reparation, is in several respects, better than our state of integrity. We are now under a better Covenant, which is established upon better promises * Hebr. 8. 6. . Paganus. This answer doth not satisfy my demand, concerning the justice of God's proceed in the case mentioned; for I remember, amongst the Rules of his own Law, this is one; [Not to do evil, that good may come of it;] neither will it excuse him, should a man commit Theft with a pure intention to expend all his get this way, to the glory of God, in alms, and pious uses. Diotrephes. God makes Laws not to bind himself, but his Creature * Hereupon Huld. Zuing. saith, When God makes an Angel or a Man a Transgressor, he himself doth not transgress, because he doth not break a Law. In Ser. de Prov. cap. 5. & 6. . Paganus. Grant this; yet if he doth not confer a strength upon his Creature proportionable to that burden of duty which he lays upon it, his impositions will be grievous and intolerable; and this is an oppression which Christ himself thought fit to condemn in the Pharisees, where he saith, They bind heavy burdens, Matth. 23. 4. Luke 11. 46. and grievous to be born, and lay them on men's shoulders, but they themselves will not touch them with one of their fingers. Diotrephes. You must know, that God is not obliged to his Creature, he acts all things both in mercy, or otherwise, according Mr. Bagsh. Prac. Disc. p. 2 to the dictates of his absolute, Sovereign, and will. Paganus. Though God hath no Superior, to whose Laws he should be subject; yet in a sort, he is a Law unto himself * See Lactant. lib. 4. cap. 23. inasmuch as he is tied by an rectitude, neither to cause, nor to will any thing, but what is consonant to the Rules of his own wisdom; that wisdom dictates him to be the chief good, chief to be beloved, and that nothing is to be procured contrary to such a goodness; from this Rule and Dictate God should descent, if, of himself, he should predetermine any man to the hatred and contempt of his goodness. True, his greatness is so transcendent, he can be accountable unto none; yet if he be unrighteous, how then shall he judge the world? shall not the Judge of Rom. 3. 6. Gen. 18. 25. all the Earth do right? This is spoken of destroying the righteous with the wicked; and it will hold also in withdrawing grace from the innocent, that they may fall into destruction; which certainly is punitive, and a sad act of judgement, whereof an innocent creature is not the proper * Ephes. 5. 6. object? But since we are returned to speak of the New Covenant, I pray inform me, how that can be styled a Covenant of Grace, in respect of the Reprob●tes? and in what sense their condition is better under this, than it was in the state of innocency? Di●trephes. Under this Covenant, saith Dr. Twiss * Vbi supra. 〈◊〉. 23 Mr. Baxter's Pres. to G●ot. Rel. Sect. 9 , men are called upon to believe; and promised, that upon their faith, they shall obtain the grace of remission of sins and salvation; and these graces may be said to be offered unto all upon condition of faith,— though faith itself, in no congruity, can be said to be offered; but as for Suasion and Exhortation unto faith, this grace the Reprobates, in the Church of God, are partakers of, as well as God's Elect: And I conceive, for these considerations, this Covenant may not unfitly be called a Covenant of Grace, in respect of them. Paganus. Are those graces of remission and salvation offered to the Reprobates (under this new Covenant) in jest, or in earnest? Doth God intent to save or delude them in this offer? Did you not say positively ere while, that 'tis impossible the Reprobates should savingly believe? A Legacy under an impossible condition, the Learned in the Laws do account unworthy a wise Testator; and therefore they conclude it aught in justice to be paid absolutely, as if there were no condition at all added to it: But a stipulation, and any other contract under an unperformable condition, is accounted null; and are such Covenants beseeming the Majesty, or the Goodness, or the Sincerity of God? Does it not savour too much of hypocrisy, to offer pardon and eternal life, upon terms impossible? Suppose you and I were near a very fair Palace, into which there is no way possible to enter, but over one narrow Bridge; should you promise me ten thousand pounds upon condition I followed you into that Palace; though you invite & call me never so importunately, and stake down never so many solemn vows and protestations to signify your reality and earnestness; yet, if pretending to lead me the way, you should draw the Bridge after you, and so make my following you impossible, there is none but a mad man would think your invitation, or your promise serious. But I pray deal ingenuously with me, Do you really believe that the Ministry of the Covenant is intended for the benefit of these Reprobates or no? Diotrephes. Because you are so desirous of information, I'll tell you the opinion of a person of great worth and learning, In Respon. ad Disput. 1. Taufreri. ad Syllog. 5. p. mihi. 23. Jo. Piscator; he saith, Ministerium Verbi & Sacramentorum, quod attinet ad majorem vocatorum part●m, ex intentione Dei ineffcax, imò planè exitiosum esse: That the Ministry of the Word and Sacraments is not only uneffectual, but mischievous and deadly to the greater part of those that are called, and that according to God's intention too; and that he may not be thought to speak without his Book, he produceth sundry Texts of holy Scripture for it. Paganus. Are the Reprobates then invited unto grace, and called to engage themselves in this Covenant, when the Ministry thereof is by Gods own intention, so dangerous and deadly to them? Diotrephes. God's invitation unto grace, is no other than by professing, that by Faith and Repentance they shall be saved; without Faith and Repentance they shall be damned: And Dr. Twiss● ubi supra. p. 54. hereupon by his Ministers he commands them, entreats them, beseecheth them that they will believe and repent, that they may be reconciled unto God, and saved; and this grace the Reprobates in the Church of God are partakers of, as well as Gods Elect. Paganus. What difference do you observe betwixt the Elect and Reprobates, as to their respective Concernments and Engagements in this Covenant? Diotrephes. The Reprobates are called and obliged (as I may say) to subscribe this Covenant, and engage themselves to perform the conditions of it, and are generally promised the benefit of pardon and salvation upon that performance, as well as the Elect: But here is the difference; when the Elect do actually engage themselves in Covenant with God, though they be thereby obliged to the conditions of that Covenant, yet they have God reciprocally obliged by his promise to them; and his fidelity stands so ●ar engaged to effect the conditions of this Covenant in them, and to secure them from the violation of it, that 'tis impossible upon this account, they should either finally or totally fall Mr. Baxter Disp. of R. to S●●ram. Disput. 4. p. 422. M. from it: But when the Reprobates do by their external engaging act, oblige themselves in Covenant to God, He keeps himself disengaged still, and is not actually obliged by promise to them, for affording such assistance (without which the conditions are impossible to them) and hence it comes to pass that these Reprobates do prevaricate and break Covenant, and fall totally and finally from God, which the Elect cannot do. Paganus. But why doth Almighty God, being so merciful and gracious as he proclaims himself * Exod. 34. 6. , invite and woe them so earnestly to engage themselves in this Covenant, seeing he will not vouchsafe them grace sufficient and necessary to perform it? Diotrephes. You must remember God hath other Attr butes to glorify as well as his grace and mercy; he knocks at the hearts of the Reprobates by the outward Ministry, because they are mixed amongst the Elect, upon whom he works effectually by this dispensation; and sometimes he moves them inwardly, Ut intelligant beneficium oblatum, officium debitum, & p●ccati sui gravitatem, saith Amesius * Bel. Ener. Tom. 4, l. 3. cap. 2. n. 7. mihi. p. 55 : That they may understand the benefit offered to them, the office due from them, and the heinousness of their sin; God doth this, as others * See the Apol. for Tilen p. 189. & 190. are pleased to express it: 1. To convince them of their negligence: 2. To render them inexcusable: 3. To improve their induration: And 4. to augment their torments. In short, God in these his proceed, declares his own liberty and pleasure, the absoluteness of his Dominion and Sovereignty; and in fine, his justice too, because hereby the Reprobates are left inexcusable; and violating that Covenant wherein they have voluntarily tied themselves, they are at last proceeded against as contemners of the divine grace, and the great salvation. Paganus. I confess, I have heard of a horrible Decree * Nec justitia justa dicetur, si puniedum reum non invenit, sed fecisse dicatur. Major vero ●rit injustitia, si lapso Deus retribuit poenam, quem stantem praedestinasse dicitur ad ruinam. Fulg. ad Mon. lib. 1. c. 22. Dr. Twiss. ubi supra. p. 43, 44. & 50. , and of a hard saying; but of none so hard and horrible as these in all my life: And if this be your Covenant of grace, sealed, as you say, with the blood of God's only Son, you must hold me excused, if those Laws by which I have been governed from my childhood in matters of mutual commerce and contract, keep me unsatisfied touching the equity of it. Diotrephes. Why, what is it you stumble at? All the learned confess, that it is in the power of God to annihilate the holiest Angel in heaven, and that in the execution hereof, he should execute no other than a lawful power; and as he is Lord of life and death (though not as a Judge) they conclude he hath power to inflict any pain upon the creature, be he never so innocent. Paganus. To annihilate is one thing, to impose torments another; where there is no desert, God no doubt may take away what he hath given without injustice: If in taking away his Creatures life, he inflicts a pain that is finite, not exceeding those pleasures of life it hath enjoyed, who doubts of the equity of such proceed? But to inflict everlasting torments in hellfire, in proportion so much above all the good either conferred upon the Creature, or made possible to it, is (to say no worse) a severity too extreme to be attributed to a good God: And if your principles be such (as I think they are) that according to them, the design of the whole Affair, must be finally resolved into his mere pleasure, to set for●h his Sovereign power, the imputation will be so much the more abominable. To say (as some of you have done * Dr. Twiss. ib. a. 48. ) 'tis better to be in hell, than not to be at all, is such a Paradox, that besides the common sense of all the World, 'tis expressly contradicted by Christ himself * Mat. 26. 24. . As for God's Sovereignty, I have no desire to dispute the limits Vide Steph. Curcellaeum De J●re Dei in Creaturas. of it; but as I take him for my Lord, so I take him as he hath declared himself, for a Lord merciful and gracious * Exod. 34. 6. ; and as he shall be my Judge at last, so I am confident he will proceed according to Laws that are much more reasonable than those Decrees and Covenants which you have been unfolding to me. But I pray inform me whether those Elect and Reprobates you spoke of, shall be infallibly saved, and damned respectively, as you say is decreed? Diotrephes. Without doubt they shall; for the Decree is passed from all Eternity, as well for the benefit of the one, as for the ruin of the other. Paganus. Do you think there hath been any of those Elect in former Ages, in these (which you call) Pagan Countries? and if there were, what became of them? Diotrephes. Whether there were any of that number amongst your Ancestors, is too hard a question for me to answer; but if there were any such, I am certain they were saved by some emergency of providence or other; for it is not possible that the Elect, whom God hath chosen to eternal life, should perish. Paganus. I shall give you the trouble but of one question more; which is to know your opinion, whether there be any such Elect here amongst us now? Diotrephes. Sir, I love not to pry so far into God's secrets; this is a mystery locked up in the Cabinet of his own Counsel. I had rather therefore you would betake yourself to some more profitable Discourse. Paganus. I have heard, 'tis the opinion of some of your greatest Divines, that this absolute Election is the very foundation of Christianity; and if it be so, than a matter of that great moment is very fit to be enquired into, in order to my espousing that Religion: If therefore you think there be any such amongst us, I would know whether they shall perish for want of your administration? for if you say, they shall, you contradict yourself, and then you are not fit to be believed: If you say, they shall not perish for want of it, than they will stand in no need of your Ministry; but if you say there are no such Elect amongst us, than I must inquire further, whether your preaching can procure us to become Elect? if you say it may procure us to become such, than it seems you can by your preaching procure new Decrees to be made in heaven, and new immanent acts to be produced in Almighty God, and the number of the Elect to be increased; all which Assertions as I have been informed, are contrary to the judgement of your own Divines: But if your preaching cannot procure us to become Elect (if we are not such already) then to what end should we admit of it? Seeing therefore you conclude us all to be absolutely either Elect or Reprobate, and that neither the Elect can perish, nor the Reprobate be saved; I shall satisfy myself that I am better without your Ministry, than with it; because though it cannot beget a saving faith in me (that being (as you affirm) a gift of God's immediate and irresistible infusion) yet it may conduce to aggravate my sin and condemnation; and in this resolution I shall take my leave of you. THE SYLLOGISM. THose Articles which rightly understood, are discouragements to the embracing of Christianity, are unserviceable to the interest of souls, unpracticable in the exercise of the Ministerial Function, and not according to godliness. The Articles which the Calvinists maintain against the Remonstrants, rightly understood, are discouragements to the embracing of Christianity. Therefore The Articles which the Calvinists maintain against the Remonstrants, are unserviceable to the interest of souls, unpracticable in the exercise of the Ministerial Function, and not according to godliness. The Major is evident of itself; the Minor is proved by the former Dialogue. Colasterion. Rom. 2. 24. The Name of God is blasphemed among the Gentiles through you. Falsum est, Deum non opus habere peccatore; nam etsi eo Other proofs of the Minor. non opus habet ad suam beatitatem, quo respectu nullâ creaturâ opus habet; tamen opus eâ habet ad patefaciendam gloriam suam, videlicet tum gloriam Justitiae in peccatore non resipiscente damnando, tum gloriam Misericordiae in peccatore r●sipiscente servando. Piscator contra Schaffman. Thes. 34. Deus non vult omnes vocatos servari, & in Christum credere. Idem in Trip. Rese. ad Amic. C. V. Duplic. e. 4. page 155. Mandato credendi etiam illi tenentur, qui per Decretum Dei impediuntur ne credant. Idem. p. 188. Deus hoc consilio Reprobos credere jubet, ut eos per incredulitatem reddat inexcusabiles. Ibid. E●ce vocem ad eos dirigit, sed ut magis obsurdescant; lucem a●cendit, sed ut reddantur coeciores; doctrinam profert, sed qua magis obstupescant; remedium adhibet, sed ne sanentur. Calv. Institut. Lib. 3. Cap. 24. Sect. 13. THE SECOND DIALOGUE BETWIXT DIOTREPHES and ANIMALIS. DIotrephes. Well met Neighbour Animalis; what earnest business makes you post so fast this way, and so early? Animalis. Sir, I am going to my Counsellor for his advice about a purchase. We live in an Age so full of hypocrisy and fraud, we had need take all the care we can to make things sure, and prevent the machinations of Deceivers. Diotrephes. I cannot blame you, that you are so cautious in your transactions for the world; for by this prudent course you may prevent much trouble and suits of Law, which otherwise might emerge and spring forth out of your purchase, and be entailed upon your posterity, at least devolve upon them with the land itself. But Neighbour, there is another thing, I am afraid, you are too careless in; That Unum Necessarium, that great Concern, which calls for our supreme care and diligence; Give diligence to make your Calling and Election ●ure. Here is the inheritance that is worth the purchasing indeed; an Estate of for ever. All the service we do for it, is but the instance of our Liberty, and the Preface of our Joy, and our preparation unto glory. To secure our interest in this (wherein we have subtle enemies, that are vigilant and industrious to undermine us) is worth our daily travel, our morning thoughts, and our night watches too. How welcome should you have been to me, and how happy an hour should I have esteemed it, had your present address been to me, with that question of the Publicans and Soldiers in your mouth; [What shall I do to be saved?] Animalis. Sir, you pretend you are an Ambassador for Christ, (I shall not question your Commission) and you have often importuned me, amongst the rest of your Charge, in the Name of Christ, that I would be reconciled unto God But sir, is it possible you should think me averse to that motion? Alas, what advantage can I propound to myself in being at Enmity with him who is My God, My Conservator, and withal Omnipotent? I have more reason, considering how vile a wretch I am, to be jealous of the distance of his Love to me. The fear hereof is so great a discouragement, that if not removed, it may frustrate all further attempts to gain assurance of it. I would be satisfied, whether God hath a real purpose and intent to save me; for if he hath from all eternity rejected me, than I am passed over to be carried on in another channel that leads finally to Hell; and then 'tis to no purpose to be solicitous for salvation, seeing whatever applications I make to him, it stands not with the im●u ability of his Counsel to accept me unto Mercy. Diotrephes. That the carnal mind is enmity against God, is Rom. 8. 7●●▪ the affirmation of the Apostle; and therefore there is no doubt to be made of it; and if you be not sensible of this enmity, in yourself, against God, his ways and dispensations, the greater is your carnality and your misery. Animalis. 'Tis somewhat strange there should be enmity in the mind, and the man not conscious of it. It must needs be very impotent and harmless, and as good as quite disarmed, if there be no knowledge to draw it forth. I know the best men are not without their infirmities. They are constant Attendants upon our Condition of Mortality. But there may be involuntary trespass, and trespass for want of sufficient circumspection, when there is no hostility professed, or opposition directly made against the Law or Authority of the Almighty. But I pray sir, what do you resolve me concerning God's purpose to save me? If you be able to declare All the Counsel of God, as Saint Paul Acts 20. 27. did, (and A Guide of souls, sure, aught to be so) than you can give me satisfaction in this particular. Diotrephes. If you do unfeignedly believe, you need not doubt of God's purpose to save you; for whosoever believeth in him, shall not perish but have life everlasting. Joh. 3. 16. Animalis. Is God's purpose to save men grounded upon the intuition or prescience of their Faith? Diotrephes. No; If Faith be wrought in you, you own that production to the gracious efflux and effectual Egressions of that his purpose, and good pleasure, to save you. Animalis. This doth somewhat confound me; because to my apprehension it inverts the method of holy Scripture; for the Scripture saith (as you alleged i● even now) He that believeth shall be saved; (which affords a fair en ouragement to believe); but your Doctrine inverts the Proposition, and concludes, [He that shall be saved, shall believe.] Diotrephes. The Scripture argues by way of ascending from the Effect to the Cause: but we infer in a way of descending from the Cause to the Effect. Animalis. However, Sir, you have lodged the Cause at so remote a distance, that I perceive the Effect is not in my Power. Diotrephes. If by Power you understand a faculty, or a strength (and 'tis most commonly and fitly taken in this sense) by which a man can do his duty, if he will; This Physical Power you have, and the worst of sinners have, while they are Men on Mr. Baxter. Earth. Serm. of Judgement. Answ. to Exc. 22. mihi pag. 240. Animalis. Sir, I suspect a Fallacy in this part of your discourse: but I pass it over with this reply; That a man had as good want a power to his will, as a will to his power. That Christ hath so far redeemed mankind as to restore a power to them to do their duty, if they will; and yet that to will is still impbossible for them; is not this liberty a fine purchase? If the New Method with Evidence affords not, * See Mr. Baxter Disput. of Right to Sa. ●ram. in the Preface, p. 15. not a more Rational account of those Points in Controversy, than this amounts to, I am afraid 'tis not so sovereign as 'tis boasted, for healing the divisions of the Christian world. Besides, Is not to will a part of a Christians duty? without doubt it is. If then a man hath a power to do his duty, he hath a a power to will; and it being his duty too, to will spiritual good, after a gracious manner, He hath a power to do that too, if your Doctrine be true; But good Sir, let me have your opinion freely in this point; Do you think a man hath to spiritual Good, without the assistance of supernatural Grace? Diotrephes. I pray let us not befool ourselves with opinions. Let the case be your own. If you have an Enemy so malicious, that he falls upon you, and beats you every time he meets you, and takes Mr. Baxter. away the lives of your children, will you excuse him, because he saith, [I have not free will, it is my nature; I cannot choose, unless God give me Grace.] If you have a servant that robbeth you, will you take such an answer from him? Might not every Thief and Murderer that is hanged at the Assize, give such an Answer? [I have not freewill; I cannot change mine own heart: what can I do without God's Grace?] and shall they therefore be acquit? A Call to the Unconverted, pag. 232. Animalis. Sir, if your instances be pertinent, your Answer to my Question is Affirmative; for the Law presumes such false servants and malicious enemies to have freewill in those Actions, and so a power to omit them; else it would not bind them over to punishment, but hold them excused, as we may collect from the indemnity allowed to arrant fools and mad men committing the like Facts. But to turn from the power of darkness, to serve the living God, to believe in Christ, and perform other Evangelical duties, requires an irresistible operation on God's part, not inferior for mightiness, to that power whereby he created the world, or raiseth up the dead; as the Synod at Dort hath determined. Diotrephes. You could turn, if you were but truly willing: and if your Will itself be so corrupted, that nothing but effectual Mr. Baxter. grace will move it, you have the more cause to seek for that Grace. A Call to the unconverted, pag. 231. Animalis. Sir, it seems to be a Contradiction, that a man who is not actually willing, should seek for grace to make him willing; for where there is a seeking, there is a desiring; and where there is a desiring, there is a willing; so that you prescribe such an use of means to procure effectual Grace to make one willing, as supposeth him willing without that Grace; which most, if not all our Divines account impossible. But I pray tell me, Sir, Whether an insuperable impotency to be conuerted and become God's servant, doth not render a man excusable? Diotrephes. If you were willing to be the servant of Christ, and yet were not Able, either because he would not accept you, or because of a want of Natural faculties, or because of some other Natural difficulty which the willingest mind could not overcome, this were some excuse: Sermon of Judgement. Mr. Baxter. pag. 241. Animalis. I bless God for the use of all my Natural faculties: But whether Christ will accept of me, is to be resolved according to his eternal purpose, which is not certainly to be understood, but by his ownspecial Revelation, or his effectual work of Grace, without which 'tis impossible to be his acceptable servant; and to obtain that work is a difficulty which the willingest mind in the world, of it self, cannot overcome. Diotrephes. But God hath appointed certain means for the ungodly, which they are bound to use, in order to their Conversion; and if they will not use them, they are without excuse. Directions to prevent Miscar▪ in Convers. p. 265. Mr. Baxter. Animalis. Sir, when a man is made captive, and kept manacled and fettered in prison, though you command the Prison-doors to be all opened, and invite him to come forth with all the Rhetoric and earnestness you can, and give him ten thousand keys to unlock his fetters, yet if you keep the right key from him, no man will look upon you as any other than a deluder; Nay though you put the right Key into his hands too, yet if his hands be so manacled, and his sinews so benumbed and stupefied that he cannot use it; if you do no more for the restitution of his Liberty, your offer of it, will be but a perfect piece of Mockery. I pray therefore do not conceal the right Key from these poor Prisoners, the bondmen of corruption: but give us a prescription of such means as are sufficient and effectual for the work. Diotrephes. See that you be constant Readers and Hearers of the Word; and that it may not slip out of your hearts, meditate diligently upon it, and confer frequently about it, especially with your Teachers; be strict in the observation of the Lords Mr. Baxter. day; and constant in duty with your Family; and importunate with God in your prayers; that he would pardon your former Rebellions against the Motions of his Spirit, and give you a sense and feeling of your needs, and a thirst after the supplies of his Grace and Righteousness. These are the means that God hath appointed to bring you into a state of saving Grace. Treatise of Convers. pag. 238, 239. Animalis. I pray God we have the right Key yet! Here are but two to speak of in the whole bunch, Prayer, and the Word; and 'tis well if we do not find the first to be a Key without Wards; and the second, one that will not fit the Lock; well! let us try; and to begin with prayer. 1. Dr. Twiss * Against Tilenus, ubi supra, pag. 85. makes a mock at it, and upbraids D. Tilenus for seeming to attribute something to the power of prayer, in order to our conversion. His words are these, [This Author seems by his discoursing here of prayers, either to be poorly exercised in antiquity, or richly exercised in the contemning of it; for he would have men to be effectually called by virtue of their prayers. The Apostle saith, How can they call upon him, in whom they have not believed? But this Author is able by his prayers to obtain faith: In his judgement (you see) prayers signify nothing to the obtaining of faith or conversion. 2. I have read in the Writings of Mr. Baxter * Direct. ●● Prev. Miscar. in convers. pag. 265. , That the first special work of Conversion, God hath not promised conditionary or absolutely to any individual person that hath it not; he hath bound all to repent and believe, but hath not promised to make them do it; (only) he hath revealed, that there are certain persons so given to Christ, as that they shall be infallibly drawn to believe. Sir, that act of grace (you know) was past before I was born; and so 'tis too late for any address of mine to procure my name to be put into the Donation; if it be there already, I am then of the surer side, I shall be infallibly drawn to believe: But if God hath made no promise (absolute or conditional) of that special work, what encouragement can I have to pray for it? Will not a prayer without a promise prove to be a Key without wards, as I said? 'tis only the prayer of faith that finds acceptation; and (not to speak of an unregenerate man, into whose heart that faith is not yet infused) such a prayer it cannot be, unless it be established upon some promise * Oratio formalis actus est fidei & spei. Ames-Medulib. 2. c. 9 th'. 62. p. 308. Et Spes est virtua qua inclinamur ad expectationem eorum, quae Deus nobis promisit. ib. 6. 6. th'. 1. p. 277. ; for ('tis Mr. Baxters' Doctrine two or three pages after the place mentioned, pag. 269.) When men say they believe that which never was promised,— this is presuming, and not true believing: And whatever prayer be (according to your Doctrine) I am sure presumption is none of the means that God hath appointed to bring me into the state of saving grace. Diotrephes. Though he hath made you no promise to give you saving grace, yet he hath revealed it to be his sacred will, that you repent and believe in order to your salvation, 1 Tim. 2. 4. 2 Pet. 3. 9 Animalis. I have read in the Author mentioned, That Gods will is sufficient to cause the thing willed; from whence I Mr. Baxter's. Preface to the Gro. Rel. Sect. suppose I may rationally infer, that either God doth not will my conversion; or if he wills it, that his will hath caused it also; and then why should you so sharply reprehend me for my non-conversion? Diotrephes. We must distinguish of God's will; it is either secret, and this is sufficient to cause the thing willed, and never fails to accomplish whatever it pleaseth; or else 'tis revealed; and this hath no other sacrifice than what consists in the manner of signification (by commands, persuasions, exhortations, etc.) which may be, and oftentimes is rejected. When I say God wills you to repent and believe, I understand it, not of his secret, but of his revealed will, whereby he declares what shall be your duty to do, though by his secret will he hath determined the contrary. To this purpose Dr. Twiss saith, By his Commandment God signifies what is our duty to do, but by his purpose he decrees ●bi supra. p. 58. what shall be done, or not done; God commanded Abraham to sacrifice his son Isaac, and thereby made it his duty to offer Isaac; but withal he determined that Isaac should not be sacrificed. Animalis. I shall not ask you how it can consist with God's sincerity, to profess to will one thing, and secretly to will another: But I shall only observe, that since this revealed will of God is nothing but his external word, repudiable, and for the most part eventually rejected, it must needs be, as I said, a Key that will not fit the Lock; I mean 'tis no fit and adequate means to bring us into the state of grace, though you say God hath appointed it to that purpose. Insomuch as Dr. Twiss affirms, That the execution of God's goodness towards a man is not hastened by his harkening to God's Word; for though men do hear it daily, yet are ●bi supra. p. 84. they not forthwith brought to faith. For this word is but a moral instrument, whose whole energy is exerted, and put forth only by precepts and instructions, exhortations and persuasions, promises and threaten (as was intimated even now) such inducements as haply may conduce somewhat towards the inciting of a soul (already) alive and active, but can confer nothing towards the exciting of a soul that is dead of those two great spiritual diseases, wilfulness and blindness; and therefore it seems very irrational to undertake her Resurrection by such feeble and incompetent applications. Diotrephes. But you must remember this is such a death as hath a natural life, and a reasonable soul, and moral virtues, and common graces conjoined; and by these the dead may be disposed. Mr. Baxter. Of saving faith. p. 39 Animalis. If you think the undertaking is not rational, I pray what is the way you would prescribe in order to the cure of these diseases? Diotrephes. The means of cure are the persuasions, with the revelations of the Gospel. Men have the natural powers of understanding and willing; but they want that right disposition, Mr. Baxter. which we call the habit, or moral power; which is no more than to say, They are habitually blind and wilful. It is so far from being unreasonable to teach, and persuade men that are under such an impotency as this, that there is nothing in the world that doth more be speak our teaching and persuasions; for this is the natural and instituted way to cure them, and give them power. What means of overcoming ignorance like teaching? And what means of overcoming habitual wilfulness, like persuasion, added to informing truth? We do not use to reason men out of a natural impotency; nor to persuade them to do that, for which they have no faculties, or object; but it is the very means of overcoming a moral impotency, and making men willing of the good which they rejected. Direct. to Prev. Miscar. p. 266. Animalis. Now Sir, you begin to put me in some good hopes, that it is possible for me to obtain a cure of these diseases, which I brought into the World with me, and have much heightened by my own neglect and custom of evil doing. I pray therefore proceed to acquaint me further, what are the most considerable motives to persuade this willingness. Diotrephes. No other than the signal benefits procured for us; the advancement of our nature, by its union unto the person of Christ; his meritorious Sacrifice and Conquest over Satan, the Mr. Baxter. World, and our other enemies; his Sovereign power to rule us, and deal with us on terms of grace; upon which account he daily puts by the strokes of justice from us, and restores forfeited mercies to us; the offer of Christ and life so freely to us, on condition we will accept them; his employing a Ministry to make this offer by the promulgation of the Gospel, which affords most excellent precepts and instructions, and exhortations, and other helps to bring us to a willingness, that salvation may be ours. To which also is added abundance of outward providential helps, to further the working of the Gospel, as seasonable afflictions and mercies of divers sorts; and with these is usually concurrent some inward motions and assistance of the Holy Ghost, as knocking▪ at the door, where he is not yet let in, and entertained. Ibid. p. 243, etc. Animalis. These are all excellent moral inducements, and Topics of persuasion; to which you have added some concurrent motions of the Holy Ghost: But Sir, have you a Commission to tender these in order to my souls benefit? or is your design hereby, only to aggravate my sin and condemnation? D●otrephes. It is Life, and not Death, that is the first part of our Message to you; our Commission is to offer salvation, Mr. Baxter. certain salvation, a speedy, glorious, everlasting salvation to every one of you; to the poorest Beggar, as well as the greatest Lords; to the worst of you; even to Drunkard's, Swearers, Worldlings, Thiefs; yea, to the Despisers and Reproachers of the holy way of salvation. We are commanded by the Lord our Master, to offer you a pardon for all that's past, if you will but now at last return and live: We are commanded to beseech and entreat you to accept the offer and return; to tell you what preparation is made by Christ; what mercy stays for you; what patience waiteth on you; what thoughts of kindness God hath towards you; and how happy, how certainly, and unspeakably happy you may be, if you will. A Call to the Unconverted. p. 70, 71. Animalis. But Sir, I am told by a great Divine, no other than Dr. Twiss, That when God sent Ez●k●el to his people, Ubi supra. pag. 128. it seems by that we read Ezek. 2. 3, 4, 5. He sent him not to better them; but that they might not say they had no Prophet among them, and to cut off that excuse. Di●trephes. (I tell you) We are not only (tied by our Commission) to offer you life; but to show you the grounds Mr. Baxter. on which we do it, and call you to believe that God doth mean indeed as he speaks; that the promise is true, and extendeth conditionally to you as well as others; and that Heaven is no fancy, but a true felicity. If you ask where is our Commission for this offer? among an hundred Texts of Scripture, I will show it you in these few! First you see it in Ezek. 33. 11. Say unto them, As I live, saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way, and live. Turn ye, turn ye, from your evil ways; for why will ye die, O house of Israel? And the following verses, and in the 18th. of Ezekiel, as plain as can be spoken; and 2 Cor. 5. 17, 18, 19, 20, 21. you have the very sum of our Commission; [If any man be in Christ, he is a new creature; old things are passed away, behold all things are become new; and all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the Ministry of Reconciliation, to wit, that God was in Christ reconciling the World unto himself, not imputing their trespasses to them, and hath committed to us the Word of Reconciliation: Now than we are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christ's stead, be ye reconciled unto God; for he hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him, etc.] You see by this time that we are commanded to offer life to you all, and to tell you from God, that if you will turn, you may live. Here you may safely trust your souls; for the love of God is the Fountain of this offer, John 3. 16. And the blood of the Son of God hath purchased it; the faithfulness and truth of God is engaged to make the promise good: Miracles have sealed up the truth of it; Preachers are sent through the World to proclaim it; the Sacraments are instituted and used for the Solemn Delivery of the Mercy offered to them that will accept it; and the Spirit doth open the heart to entertain it, and is itself the earnest of the full possession; so that the truth of it is past controversy, that the worst of you all, and every one of you, if you will but be converted, may be saved. Mr. Baxter, ubi supra. pag. 75. to 78. Animalis. Are these glad tidings, with the motions of God's Spirit (which you speak of) administered in such a serious, congruous and energetical manner, as is sufficient to cure those diseases of blindness and wilfulness ? Diotrephes. Why! Do you think that man, who after all this, shall refuse to turn to God, and after all this shall remain unconverted, will have any just excuse before the Lord? Or Mr. Baxter's Treat. of Convers. pag. 225. will he not be left speechless, and under the condemnation of his own conscience for ever? Is it any pity to cast away that man, that will without all pity cast away himself? and no saying will serve him, and no reason will satisfy him? or when he is convinced and silenced, yet for all that will not be converted? when it is their own doing, and they were their own undoing; and when God did not spare for cost and persuasion to have done them good; and when he shall say after all, as in Isa. 5. 4. What could have been done more to my Vineyard, that I have not done in it? Now I hope you may satisfy your self from Gods own mouth. Animalis. I can satisfy myself well enough of God's meaning, but not of yours; for if we speak of such as live under the Ministry of the Gospel, I doubt not, you will be ready to say, that all the benefits forementioned, are administered 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 judgement 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? o●ly [to his chosen.] And Dr. Twiss a Vbi supra. pag. 116. doth readily acknowledge, That God, unto the outward Ministry of the Word, doth not, for the most part, add the efficacy of his Sp●rit, to work m●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 persuasion, with that uneffectual assistance of the Spirit, flies at no higher an aim, 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 'tis 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 hour 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 Traitor 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 to●●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 yourself daily to God in hearty prayer; beseeching him to open your eyes, and show you the greatness of your sin and misery, till you be unseignedly humbled; Mr. Baxter. and that he would show you the need of his grace in Christ, till you can thirst after him and his righteousness; and that he would show you the certainty and excellency of his glory, till your hearts be s●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 Confess. and Declarat. respectively. , That works done by unregenerate men, although for the matter of them they may be things which God commands, and of good use both to themselves, and for others; y●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 m●et to receive grace from God; and yet their neglect of them is more sinful and displeasing unto God. The last clause of which Thesis 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; than 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 unregenerate, 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 (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 Auxiliaries, a man may dispose himself for conversion; for tha● common grace is preparatory to special, 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 ● eth Gods appointed means as well as he can, is more disposed f●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 sc●●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 comms● 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 straight 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 withal, what those Divines add in their 16th. Arti●l, where they say [As by the fall, man ceased not to be man, endued with understanding and will; nor did sin, spreading itself 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 and stones.] Animalis. 'Tis true, they say, Grace doth not work upon men as stocks and stones, because it finds them endued with a will and understanding; but if you observe it, they tell us also, that that will and understanding do contribute as little to the work, as if God should of stones raise up children unto Abraham; therefore they compare our Regeneration to that powerful work of God, whereby he giveth being to this our natural life; (ib. Article 17.) Now in conferring our natural life, God imposeth no duty upon us towards the possession of it; and 'tis absurd, and a contradiction to say, we should address ourselves by any way of preparation or disposition, to the production of our own being. God indeed makes a providential use of our parents; but they say, Marriages are made in heaven, and the whole process of the affair, in order to our natural birth, is to us; and because it is impossible we should either resist or further it, therefore it is no part of our duty to regard it: So we are taught also to believe concerning our Regeneration, or new birth; for when God worketh true conversion in the Elect, He provideth that the Gospel may be outwardly preacked to them, and powerfully inlightneth their minds by the Holy Ghost, that they may understand aright, and judge of the things of the Spirit of God; and not only so, but by the efficacy of the same regenerating Spirit, he also pierceth into the most inward parts of man; wh●se heart being close shut up, he openeth it; being hard, ●e softeneth it; being uncircumcised, he circumciseth it; and as for the will, he i●f●seth new qualities into it, and maketh it of a dead heart lively, of an evil good. ib. Art. 11. & Art. 14. God doth not only give a power of believing, and then expect the consent or act of believing from the will of man; but he works the willingness and act itself of belief; and this he worketh in nobis, sine ●obis; in us, without us, [Art. 12.] Irresistibly by his Omnipotent strength: [Reject. 8.] So that this operation, for the mightiness thereof, is not inferior to the Creation of the World, or raising up the dead. (ib. Artic. 12.] And therefore all the actual resistance a man can or doth make, cannot prevail to the defeating of his own Regeneration: [ibid. Reject. 8.] This Sir, is the express Doctrine of the Synod of Dort; in submission and reverence to whose Determination, I must conclude, That this regenerating grace of the Hely Ghost comes so freely, that I should but disparage its freedom, in being at any cost or charge to make provision for it; for the Holy Ghost brings his own entertainment, and having a power Sovereign and Paramount, he will wheresoever he comes, make his own welcome. Diotrephes. Well! whatever be the opinions of that Syno●, and the Assembly at Westminster, and the Messengers of the Congregational Churches, in their meeting at the Savoy; I am very well satisfied that common grace is truly preparative and dispositive to saving grace; not as one degree of the same species in morality disposeth to another degree (for this we are agreed against.) But, 1. As it is a less unpreparedness and undisposedness Mr. Baxter. than a worse estate. 2. As it removeth many and great impediments. 3. As it is a use of the means appointed by God for obtaining his saving grace. 4. As it is in tantum, or secundum quid, a thing pleasing to God, and loved by him; yea, and as he loveth such as have it, more than those that are without it, with the love of complacency and acceptation, so as it is a state much nearer Christ, than other men's of obstinate wickedness are in; in these five respects I think it prepareth and disposeth to saving grace. [Of saving faith. p. 45. & 46. Animalis. Sir, what are your own Reasons, though assisted by the concurrent judgement of some Protestant Divines? I say, what are they that they should turn the scale against the divisions of a Synod * Mr. Baxter's Pref. Sect. 11. , of so many truly learned and worthy men, a●d an Assembly, and the Declaration of so many Congregational Churches? But to gratify your opinion and zeal, I shall in this, subscribe to your Reasons, and those alleged by some of the Divines of the Synod, rather than pay a blind obedience to the others naked votes, and proofless Propositions. I pray what advantage will you make of this concession? Diotrephes. By this means I shall be able to demonstrate, that all the unconverted are inex●●sable; and as their impenitency and unbelief are wilful, so their damnation also is just. Animalis. That will be some advantage to your Ministry indeed, if you can make it good; but how can you make that evident to us? Dio●rephes. I remember Christ hath assured me, that of the many that are called, few are chosen; and that most men perish, Mr. Baxter▪ for all the mercy that is in God, and for all that Christ hath done and suffered, and f●r all the grace that is offered them in th● Gospel; and I consider the Rea●on, even because they will not receive this grace, nor entertain Christ and the mercy of God, as it is offered to them. Treat. of Convers. pag. 2. Animalis. I pray Sir, were those few chosen, because they did receive this grace, and entertain Christ and the mercy of God, as it was offered to them when they were called? and was the ref●s●l of grace, and the non-reception of Christ and mercy, the Reason of their Nonelection, who do finally perish? Dio●rephes. I do not affirm it. Animalis. You cannot, unless you turn Remonstr●nt; according to your principles, Election is the Fountain of all saving grace, and Nonelection the denial of it. How then will you (as you have undertaken to do) render the unconverted inexcusable, and their impenitency wilful, and consequently their damnation just; and all upon this account, because common grace is preparative and dispositive to special grace? D●o●rephes. Why? their impenitency is wilful, and therefore in x●●●able; and their damnation just, because they receive the grace of God in vain. Animalis. How is this possible, to speak properly? for what grace is it you mean? If you mean saving grace (which is called effectual) then if this may be received in vain, it is resistible; and this being peculiar to the Elect, if they have none but resistible grace to work upon them, they may receive it in vain, and may finally perish: But I am taught otherwise (by one of your Mr. Baxter's persuasion, when you keep to your principles, who saith) That God is pleased by effectual grace to draw the Elect to his Son, and make the Gospel successful to their Conversion, insuperably teaching and charging them by his Spirit, and causing them to repent, and believe in Christ, and to perform the conditions of his promises; that love that brought the Lord on Earth, that clothed him with flesh, that lifted him up upon the Cross, doth stream forth in his season into the hearts of his Elect, and toucheth them with a changing power, and winneth them to his Father and himself, and droppeth into them those heavenly principles, which will grow up in them to everlasting life. [Directions to prevent Miscar. in Convers. pag. 247.] So that this saving grace is not only irresistible, but there is also the good hour (as the Interpreter of those Canons * Synod. Drodr. Cap. 1. Ar. 16. So saith Dr. Twiss. Ubi supra. p. 116. calls it) or (as Mr. Baxter hath it) his season set, wherein it shall be insuperably streamed into the hearts of the Elect; and they can be converted neither sooner nor later, than this good hour or season; and therefore to say this grace is received in vain, is erroneous, and you ought to upbraid none with it. Diotrephes. But the common grace may be received in vain; and because that is preparative and dispositive to special saving grace; therefore the want of special grace, and the impenitency which continues through want thereof, are both wilful, and the damnation just, that doth attend upon th●e privations. Animalis. Sir, before you can charge any man that he hath received common grace in vain, you must define the nature, measure, and degrees of its energy and operation; 'tis unreasonable to expect a thing should act above the sphere of its activity; will you expect a Watch should go four and twenty hours, when the spring was made to go but twelve? Or that a Gun should carry a thousand yards, when the charge that is given it, will carry but five hundred? If you think I should arrive at a state of holiness and acceptation with God, by the help of common grace alone, you expect I should fly an eagle's pitch with Batts wings. Diotrephes. I must tell you, God will justly require more than he gives; that is, the improvement of his gifts, as Mat. 25. Mr. Baxter. 14. to the 30. showeth: He gave Adam but a power to persevere, and not actual perseverance; yet did he justly punish him for want of the act; even for not using by his own will, the power which he had given him. Ser. of Judgement. Ans. to Exc. 30. p. 249. Animalis. And I confess this was most justly; for if God gives a man the power, it than becomes his own duty (under God's concourse and influences) to act that power; and God doth not more than what is equal, having disbursed his Talent's, and allowed time and opportunity to improve them, if he requires at the day of account, that they be returned with interest: But Sir, if God commits to my trust and stewardship but talents of silver, sure his justice cannot expect that I should turn them into gold; he knows his poor creature hath no Philosopher's stone of such virtue; he expects but an improvement in the same kind of talents. Common grace you know, and teach, doth specifically differ from regenerating or saving grace: And you may as reasonably expect, that a man should beget an Angel, as that he should turn common grace into Regeneration. To this purpose we have the judgement of the Belgic Professors [inserted amongst the acts of the Synod of Dort, par. 3. pag. 154. th●s. 4.] Quanquam habenti seu donis rectè utenti, dabitur corundem incrementum: non propterea tamen Deus post lapsum iis, qui naturalibus imaginis Dei reliquiis, rectè fuerint usi, supernaturalem ac salvisica● gratiam largi●tur; quia gratia haec non secundnm opera, sed secundum merum ac liberum Dei beneplacitum confertur: That is, Although to him that hath shall be given; an increase of the same gifts shall be administered to him that makes a right use of them; yet notwithstanding after the fall, God will not bestow supernatural and saving grace upon those that use the natural relics of God's Image a●ight; because this grace is not conferred according to works, but according to the mere and free beneplaciture of God. And what these say of the relics of God's Image, others of them say of all common grace, that it cannot be improved to saving grace; because the difference (say they) is no less than specifical. Diotrephes. I do not think that this same commong grace is the very thing that is turned by any improvement of ours, or elevation of the Spirit into saving grace. Of saving faith. p. 46. & p. 96. Common gifts are not worked up to be special Mr. Baxter. grace; one species is not turned into another: This is true; Imperfection is not turned materially into perfection; the dawning of the day is not materially turned into the greater light at Noon; but a greater light superveneth, and is added to the less. I say therefore, It is long of yourself, if God did not give you grace to believe; it was, because you wilfully refused some preparatory grace! Christ found you at a great distance from him, and he gave you grace sufficient to have brought you nearer to him than you were; you had grace sufficient to have made you better than you were, and restrained many sins, and brought you to the means, when you turned your back upon them: Though this were not sufficient to cause you to believe, it was sufficient to have brought you nearer to believing; and through your own wilfulness became not effectual; even as Adam had sufficient grace to have stood, which was not effectual; so that you had not only Christ offered to you, if you would accept him; but you had daily and precious helps and means to have cured your will, and caused you to accept him; for neglect of which, and so for not believing, and for all your other sins, you justly perish. Ser. of Judgement. A●s. to 30. Exc. mihi. pag. 249, 250. Animalis. Sir, you dare not affirm that I am restored to that liberty of will that Adam had before the Fall * Primo homini datum est posse perseverare, non autem perseverare. Aug. de Cor. & great. c. 11. Vult Aug. Primum homin●m habuisse gratiam sufficientem ad actu perseverandum, non tamen actu perseverasse, idqu● non ex defectu ipsius gratiae, sed ex mera homivis libertate, qui auxilio dato uti noluit. Pet. a S. Joseph. Id. Spec●. lib. 4. cap. 7. Resol. 2. ; nor that the grace which is vouchsafed to me, is as sufficient to enable me to rise, as his was to enable him to stand. 2. That I have Christ offered, I do most thankfully acknowledge; but whether th●se daily and precious helps and means (not yet administered in the season or good hour) were sufficient to cure my will, and cause me to accept Christ, is doubtful; that they are not so to all in their unregenerate condition will appear anon. 3. Whether I have received grace sufficient to make me better, is a question. They who maintain, that man can do no more good, nor omit more evil than he doth, must and will 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 offered 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 entered into Covenant or promise with any unregenerate man to give him saving Mr. Baxter. grace, upon any condition to be performed 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, etc.) 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 Sovereignty 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 Sovereignty, 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 hindrances; Mr. Baxter. and a very command to use such means as means, is a strongly encouraging intima in, 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 soli● 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 altogether unsufficient, whatever you pretend to the contrary. And this as great a Clerk * Mr.▪ Baxter. in his account of persever. pag. 14. as yourself, was very sensible of, when he peremptorily denies, that the Rep●●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, etc. , That they who are not e●ected, although they may be called by the Ministry of the Word, and may have some common operations of the Spirit, yet not being ●ffectu●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 God's Word, and not harkening to his gracious admonitions; 'tis 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? 'Tis 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 complain of their impotency to do that good which they would do, than the servants of God have, yea, and holy Paul himself h●d.— Do they deplore this (their) impotency? Doth the consideration hereof humble them? Nay, rather they delight in it, as the Prophet noteth, J●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 accustom 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 ways 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 withal, 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 entered into Covenant or promise with any unregenerate Mr. Baxter. 〈◊〉. pag. 46. man to give him saving grace upon any condition to be performed 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 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 concedend● poenitentiâ & side? God's 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 tied up by an immutable Decree to the contrary 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] Gods 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 God's Decree is the Rule of his efficiency; and although his In e●t or Decree be an immanent work, and causeth no alteration 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 God's Decree, he hath determined to deny unto the Reprobates grace sufficient and necessary to salvation; and consequently he is, according to that Doctrine, Defic●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 God's 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 infallibly drawn to believe) That if they will use the means appointed (for the begetting faith and repentance) They have v●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 resolve 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 ●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 'tis Cujus contrarium verum est * A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vero sunt, reprobum esse & bona opera praestare. Wolleb. Christ. Thcol. lib. 1. cap. 4. in Expll●. Can. 16. pag. 27. . Here is no hang all along but matter of insuperable discouragement; both 1. In the nature 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 destined them to another; and 3. Also from the issue; for if a man doth perform his best, and stand forth to allege it, yet he is sure to come short of glory; for at last, saving grace is made a propriety to a certain ●ul●'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 hereof 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 exh●●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. Drodra●. 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 hour appointed, provide that Gospel to be preached to me, that shall infallibly effect it. In the mean while, it will be impertinent and fruitless to be solicitous, or consult 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, Almighty God by his immutable and eternal Decree, hath as well debarred 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 Counsellor at Law, who, I hope, will not leave me so entangled; 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 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, etc. 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 disannulled (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 entering in, ye hindered. 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 offered; 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 p●rire: quem verò rejecerit, eum non posse salvari, etiamsi omnia sanctorum opera fecerit; usque ad●ò irretractablis est sententia. Jacob. Triglandius. (A Synodist.) In Defence. Doctrinae & Honoris Eccles. Ref●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 journey's end: And such advantage I promise myself in this expedition, whilst the tedicusness of the way is beguiled by the charms 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 entreat you not to Ride too much upon the Spur; we shall have day enough to accomplish our Journey; why therefore should we Tire ourselves 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 cheerfulness 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 persuade myself you are so prudent, you will choose rather to mend your Pace, that we may Troop on together, than disband yourself, and withdraw into the uncomfortable condition of a solitary Traveller. Diotrephes. Sir, I must submit my sense and judgement 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 outruns their knowledge and discretion. Diotrephes. We must not discourage zeal for God's Cause, and God's 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 'tis 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'er the near; they may slatter and please themselves in such things as God is not pleased in at all. The time will come ('twas 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 Zealot, 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 overmuch, neither make thyself over-wise, why shouldst thou destroy thyself? Eccles. 7. 16. Diotrephes. Rash men, 'tis true, may over-shoot themselves: but the Apostle doth commend zeal and fervency of Spirit in God's service; 'tis good (saith he) to be zealously affected always 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 men's slothfulness; but I am afraid most of that which is called fervency of Spirit in God's 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. etc. And yet I do not deny, but as the Apostle saith, 'tis good to be zealously affected in a good matter: But as he saith of faith; [Hast thou faith? have it to thyself before God:] So I say of zeal; Hast thou zeal? have it to thyself before God; Rom. 14. 22. and let it not break out to set thy Neighbour's 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 lukewarmness 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 lukewarm, and neither cold nor hot, I will Rev. 3. 15, 16. spew 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 lukewarm; and he threatens to spew 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 recoil, and his heart rise against them; and when he hath once spewed 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 threaten concern none but the Non-elect; at least, they can damnify and endanger none else: As for those persons whom God hath chosen out to be Vessels of mercy, Mr. Baxter. In the Saint's 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 lefthand 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 spew 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 judgement is settled upon better principles, than to think the Elect can fall away. Diotrephes. I know Sir, the Elect cannot fall from grace; those threaten 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 quickening them up to holy duties; and those peculiar privileges (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 show 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, etc. If a Feast be prepared and spread before them, a good stomach 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 threatening. 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 yourself; and 'twill make our Conversation become a burden, which we entertained 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 God's service, hand over head? Is such an implicit 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 God's 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 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 be part of their duty! What shall they say to the Lord, when he comes to check them for these oblations of their blind zeal? saying, Who hath required these things at your hands? In short therefore, seeing such as play the Voluntier's in God's service, find so little acceptation from him, 'tis a madness in any man to trouble himself about any spiritual performances, till he finds sufficient grounds to convince him, that God prescribes and requires them as conditions subordinated to his salvation. If they be not of faith, they are sin, Rom. 14. 23. Diotrephes. Why I wonder Sir you can find none of these, when God hath chosen Faith with the fruits thereof [a diligent prosecution of holy duties] to be such conditions; and accordingly you may find them indispensably required in every page of the Holy Ghost. Securus. Whatever be the judgement of your private spirit, the Synod of Dort hath resolved otherwise, and their Authority I hope you will yield to; and that Authority hath rejected it Cap. 1. de Divina praedest, Reject. 3. as a pernicious Error, That the good pleasure and purpose of God from among all possible conditions, or out of the (order, or) rank of all things did choose as a condition unto salvation, the act of faith in itself ignoble, and the imperfect obedience of faith, and was graciously pleased to repute it for perfect obedience, and account it worthy of the reward of everlasting life. Diotrephes. I presume, the Smod intended to explode it as an Error, that there was [no election of persons, but of qualities] and methinks their words seem to incline towards this sense; for they reject (in that Article) the Errors of those who teach, That the good pleasure and purpose of God, whereof the Scripture makes mention in the Doctrine of Election, doth not consist herein, that God did elect some certain men rather than others, but in this, viz. that among all possible conditions, God did choose the act and obedience of faith as a condition unto salvation, etc. Securus. If this were all they aimed at in that Rejection [to reject it as an Error in those that taught there was no Election of persons, but of things] they rejected just nothing; for it was an Error so far from troubling the Belgic Churches, that it was never taught by any man amongst them; that which they rejected therefore, was this, That faith, and the obedience of faith were chosen by Almighty God as a condition unto salvation; and the following proof makes it evident; For by this pernicious Error (they add) the good pleasure of God, and merit of Christ is weakened; and that of the Apostle is outfaced as untrue, 2 Tim. 1. 9 God hath call●d us with a holy calling, not according to our works, but according to his purpose and grace, which was given to us through Christ Jesus before the World began. Diotrephes. I will not spend time to vindicate the sense of the Synod in that Article of Rejection; but this is the plain truth in few and easy words (if I am not mistaken) That [Faith, which is an effectual acceptance of, and affiance in Christ, as Christ, was chosen and ordained by God the condition of justification and Mr. Baxter. life.— By this faith (so constituted the condition) we are actually justified as 'tis the performed condition of God's promise. Disput. of Justific. p. 312. To the same sense the British Divines delivered their Suffrage at the Synod, in these words, Non negamus esse ejusmodi beneplacitum Dei in Evangelio patefact●m, q●o statuit fidem eligere in conditionem conf●rendae salutis: id est, quo actualem salutis adeptionem, saltem respectu adultorum, ex fidei praecedentis conditione suspensam esse voluit. We do not deny (say they) such a good pleasure of God to be revealed in the Gospel, whereby he determined to choose faith for the condition of conferring salvation; that is, whereby he would have the actual obtaining of salvation, at least in respect of the Adult, suspended upon the condition of foregoing faith; and this is that joyful and salutary tidings that is to be promulgated in the Name of Christ among all Nations. Thus those Divines. Securus. Methinks this is repugnant to that inference of the Apostle; So then, it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. Si divinae misericordiae exerendae, seu exertae causa sola sit liberrima Dei voluntas, (saith Rom. 9 16. Mr. David Dicson.) If the sole cause of the exertion or egression of the divine mercy, be the most free will of God, than the Ad locum. cause thereof is not in the will of man, nor in his good works or actions, but in God alone. It is not of him that willeth, saith he; therefore it is not of the freewill of man: It is not of him that runneth, saith he; therefore it is not from the actions or endeavours of man, that any man is beloved, elected, or that he obtains mercy and the blessing; and consequently it depends upon God alone, who showeth mercy. And Deodati his Note upon the place, is this, [Seeing that the Election is of pure mercy, it cannot be attributed to any will or endeavour of man.] Diotrephes. To my apprehension * Mr. Baxter's Treat. of Convers. pag. 295, 296. , the meaning is not, that our salvation is not in him that willeth, or in him that runneth, the Apostle talketh of no such thing; but it is about the giving of the Gospel, or the first special grace to them that had it not.— For * Mr. Baxter. ib. pag. 296. 〈◊〉 if you ask the reason of men's salvation, it is not given in Scripture barely from the will of God, but from the faith and obedience of men; for it is an act of rewarding justice, as well as of paternal love and mercy. And therefore we must distinguish very warily betwixt the Decree of God, and the execution of it: Election unto salvation is absolute, it respects no condition or qualification in the person to be elected; but salvation depends upon the condition of faith and obedience. Securus. If unbelievers, disobedient, and rebellious persons be chosen to salvation, and it be not in God's power to revoke that Election (as the Hassien Divines concluded at the * De persever. Aph. 5. p. 215, par. 2. Synod at Dort) I can see no necessity of faith and obedience; for if God chooseth us unto salvation, that is, if he wills to have us saved, being disobedient; what reason is there, why he should not be able to make us partakers of salvation, being disobedient? Is not Election the Decree of saving? and doth not God execute his Decree for the same reason for which he made it? If so, why can he not actually save us without faith and obedience, as well as Decree, or will to save us without them? Diotrephes. He decrees to save us merely for his good pleasure; but he will actually save us in a way of justice mingled with mercy; and therefore he hath chosen * Eph. 1. 4. us in Christ; now * 2 Cor. 5. 17. he that is in Christ, is a new Creature. Securus. It seems then that the execution of the Decree is not exactly conformable to the Decree itself, but contains something else besides it; and then how is that true of the Apostle, [ * Rom. 9 11. That the purpose of God according to the Election doth stand, not of works, but of him that calleth?] I am afraid you have gotten a tang of the Remonstrants' Doctrine by your expressions * enim Electio ad gloriam absoluta, in Christo facta dicatur, quatenus Christus Deus est unios cum Patre & Spiritu Sancto, absurdum est: quia●●sic Electio etiam in Spirit● S. quaten●s unus cum Patre & Filio De●s est, facta fuerit, quod contra Scripturae stylum est. ; For can any man be in Christ, but a believer? I am sure none but a b●liev●r can be a new Creature; in affirming therefore (crudely as you do) that God hath chosen us in Christ; and adding upon it, that [He that is in Christ, is a new Creature] you do plainly imply, that the object of God's Election are the faithful and sanc●ified; which the Synod at Dort will tell you is a pernicious Error. The Bishop of Winchester delivering his judgement about the second Lambeth Article, as it was amended by the Bishops, and other Divines there; whereas the Article saith, Causa move●s aut efficiens praedestinationis ad vitam non est praevisio fidei a●t persev●rantiae, aut bonorum operum, aut alîus re●, quae insit per●onis ●●tic. Lamb. p. 13. praedestinatis, sed sola voluntas beneplaciti Dei. The moving or efficient cause of predestination unto life, is not the foresight of faith or perseverance, or good works, or any other thing which is in the persons predestinated; but the sole will of God's good pleasure. Bishop Andrews makes a Quaere concerning that Particle [S●●a Voluntas benep●●citi) the sole will of God's 〈◊〉. pag. 23, 24. good pleasure] whether it doth include Christ, or se●lu●e him; that is, whether the Act of predestination be absolute or relative? For my part (saith he) I think it is relative; neither do I think there is any goodwill of God towards men; that is, a will, whereby he is well-pleased towards men, but in his Son, in whom he is well-pleased; nor that any one is predestinated either before, or without re●●ect to, or intuition of Christ: But (as the sacred Scriptures have it) Christ is ●ore-known in the first place; 1 P. t. 1. 20. then we in him: Rom. 8. 29. Christ predestinated, Rom. 1. 4. then we by him, Eph. 1. 5. And not we in the first place (as some think) He in the last, and for us; for we cannot be predestinated unto the Adoption of sons, but in the natural son; nor can we be predestinated, that we should be conformable to the image of the Son, unles● the Son be first appointed, to whose image we should be made conformable; hereupon that Bishop would have it added (to that Article●) [the good pleasure of G●d in Christ.] And though in King Edward's Articles (of 〈◊〉 Articulo cuperem addi, Beneplacitum Dei in Christo. ibid. 1553.) the 17th. Article runs thus, [Constantèr decrevit, eos, quos elegit ex hominum genere * Which words are mistaken by Mr. Be●●anus. , à mal●dicto & exitio liberare.] Yet in those of Queen Elizabeth's, and King james's, 1616. we find this addition [In Christo] quos in Christo elegit: And consonantly hereunto, those Articles of King Charles of blessed Memory, whereunto He prefixed His Declaration, 1631. do run thus, [He hath constantly decreed to deliver from curse and damnation, those whom he hath chosen in Christ out of mankind.] But this you see overthrows absolute election; to avoid which, the Synod (though it saith, elegit in Christo) hath established the good pleasure of God towards sinners on this side, or before Christ's Mediatorship and Reconciliation * Act. Sys. 〈◊〉 cap. 1. de pr●d. Art. 7. & 9 Christum pro i●● quos Deus summè dilexit & ad vitam aeternam elegit, Mortuum esse dicun●. Cap. 2. Reject. 7. Christus est causa meritoria salutis, sed non causa electionis. Causa quaerenda est 〈◊〉 Dei beneplacito, & amore gratuito, qui ordine antecedit intercessionem filii. P. Molin. Confess. inter Act. Syn. Dord. par. 1. p. 290. ; for Election is resolved by them to be the first benefit, and the fountain of all the rest, upon which depends the designation of the Mediator himself. Diotrephes. Sir, I am perfectly of the Synods judgement in this point, however you mistake me; I do not say Christ is the cause or foundation of the Decree, but of the things decreed; not of Election, as to be established, but as to be executed; not of election to be decreed through him, but of salvation to be obtained by him; he comes under the Decree not antecedently, but consequently; not as the cause of that love, wherewith God hath embraced us unto salvation, but as a means underlayed to that love; and therefore Christ was not given to men, that they might be elected by him; but then, when they were elected, he was given, ut si●e justitiae suae dispendio nos ad gloriam adduceret (as Sphanhemius * Disput. Ina●gur. Thes. 5. hath it) That God might bring us unto glory, without any detriment unto his justice. Securus. You do acknowledge then that God hath elected us unto glory without any regard to faith, or any good work whatsoever in us; and that upon the intervention of Christ, he may bring us into the possession of that glory, without any detriment or impeachment of his justice; therefore as I said from the beginning of our Discourse, there is no need at all of our endeavours after good works, or after a course of holiness and righteousness. Diotrephes. Sir, you must not mistake us here; though God do not choose us for this antecedent reason, because we were hely, yet he chose us to this consequent end, that we should be holy; so the Synod have determined in these words, [This said Election was made not upon foresight of faith, and the obedience of faith, holiness, or of any other good quality, or disposition (as a cause Cap. 1. Art. 9▪ or condition before required in man to be chosen) but unto faith, and the obedience of faith, holiness, etc. And therefore Election is the fountain of all saving good; from whence faith, holiness, and the residue of saving gifts, lastly everlasting life it self do flow, as the fruits and effects thereof, according to tha● of the Apostle, Ephes. 1. 4. He hath chosen us (not b●cause we were, but) that we should be holy, and without blame before him in love. Securus. Sir, I hope you understand that holiness imports a state of sep●●●ion, which doth not always imply an infusion of good qualities, or any inherency of them. But (1.) A sequestration from common use, as the Temple, and the Vessels that did belong to it, were said to be holy. (2.) A separation from that danger wherein others are inevitably involved, as the word seems to be used, Rev. 20. 6. Now I am apt to understand the Text (Ephes. 1. 4.) in this sense, That God hath chosen us in Christ that we should be holy; that is, Th●t we should be separated from the danger of eternal destruct o●, through his free love, and have 〈◊〉 blame laid upon us for cur sins; and this agrees very well with the benefit we have in Chr●st Jesus, as the Apostle sets it down. Col. 1. 14. In whom we have redemption through his blood, even the forgiveness of sins. As 'tis impossible we should be profitable to him a Job 22. 2. , because he stands in no need of our service b Ecclus. 15. 12. & Luk. 17. ●10. ; so 'tis impossible he should p●●p●se to put trouble upon whom he entirely loves c Lam. 3. 33. , because he delighteth in mercy d Micah 7. 18. . Therefore unless you can give me some good Reason why God should enjoin us so strictly (as you pretend) to be holy in all manner of Conversation, and rich in good works; seeing he hath elected us without any intuition or consideration of them; and through the satisfaction of Christ, he may actually save us, and put us into possession of glory without any impeachment to his justice; I must conclude there is no such necessity of an industrious qualitative holiness as you imagine; nay, that it would more derogate from the freeness of his grace, than any way contribute to the advancement o● it. Diotrephes. Sir, we need seek no further for a Reason hereof, than the holy Nature of God, which the Prophet hath respect unto, when he saith * Habac. 1. 13. , Thou art of purer eyes than to behold evil, and canst ●ot look on iniquity; and the Psalmist to like purpose * Psal. 5. 4, 5. ; For thou art not a God that hath pleasure in wickedness, neither shall evil dwell with thee; the foolish shall not stand in thy sight, thou hatest all workers of iniquity. Securus. Sir, I perceive you have been too conversant with the Remonstrants Writings; and you are very apt to slide into their opinions ere you are ware of 〈◊〉: Indeed they say, though God loved us before he gave his Son for us, as it is expressed, John 3. 16. yet he did not will us eternal life by that love; but he wil●'d us that in consideration of believing in his Son. On the contrary, the Orthodox say, That the Election of men to Eternal life, is the willing of Eternal life to them; and that this Election is made of persons to whom Christ is not given, but as, and after they are elected; and what manner of persons are they when they are elected? Qualium est Electio, saith Bucan * Loc. Com. de praedest. qnaest. 20. ? Immundorum & impiorum in conspectu Dei. The Election is made of persons unclean and wicked in the sight of God; and so Spanhemius (alleged even now by yourself) Christ (saith he) is not the cause of that love where with God embraceth us unto ●●ernal salvation. The holy Nature of God therefore (which could not only brook us so well, but also embrace us wi●h so flagrant and immutable a love at our Elect on, that) certainly cannot obstruct the way to our salvation, requiring that our multitude of good works should make a throng and crowd in to open the door for us. Diotrephes. I am sure Sir, whatever you think of the holy Nature of God, the holy Will of God, and the Gospel of Jesus Christ require it, as a condition and means of our salvation. Securus. 'Tis somewhat strange, since we make the Decree of Election to be absolute, and inconditionate, and irrevocable * Election is Decretum est d●finitum, inconditionatum, completum, irrevocabile, immutabile. Theol. Magn. Brit. Sentent. de prim● Artic. Thes. Ortho. 4 Inter Acta Syn. Dor. pag 5. par. 2. , that we should stand (so) much upon a subordination of means in order to the execution of it. To my apprehension 'tis very absurd to say such a thing is done absolutely, and then to affirm that such and such means are prescribed for the accomplishment of it: It is as if one should say, That Titius had absolutely given Radulphus an inheritance; but he bathe tied Radulphus to perform certain conditions upon which it is suspended; he must do him faithful service by the space of forty or fifty years for it: But I would fain learn how the subordination of such a conditional Decree to that absolute and inconditionate Decree can consist with God's immutability? Do they not make God inconstant, one while destinating men unto salvation absolutely, presently willing not to save them, unless the condition of faith and holiness be perfor med? I see nor (as I said) how Gods purpose according to the Election can stand with this variation that you make betwixt the Eternal Decree, and the final execution of it. Diotrephes. To salve the immutability and constancy of God, I suppose it may be considerable, That though Election unto salvation, and the means of salvation may be distinctly considered * Synops. Pur. Theol. Disp. 24. Thes. 18. ; yet our Divines say, they are not divers acts in the Decree of God; because God by one only and simple act did the termine all these things; even as by one only and simple act he knew all things from all Eternity * I do not affirm, That in any moment of nature the Decree of salvation doth go before the consideration of faith and obedience. The Decrees of giving faith, and crowning it with salvation, I make to be not subordinate one to another, but simultaneous and o●e with another. Dr. Twiss ubi supra. pag. 13. : We propound them distinctly after our manner of consideration, in regard of the multitude of objects which are comprehended in this one act of electing; and some order is to be acknowledged amongst those objects too from all Eternity: But God determined all at once; and therefore there could be no mutability or inconstancy in him herein. Securus. Sir, you seem to say something towards satisfaction in this difficulty, but it doth not remove it; for to elect Peter unto salvation, is to will to save him: Now that God should in one and the same simple act, will to save Peter, an unbeliever, unclean, ungodly, and yet will not to save him, but as a believer, holy and obedient; I say, that God should will both these in one, and the same simple act, looks so like an implication of contradiction * Vide Grevinch. Dissertatio Theologica. De Duab. quaest. ag. 188, etc. , that the wit of man can hardly reconcile or understand it. (2.) Let me ask you seriously, Can God Decree salvation and glory to P●ter without any faith or holiness in him? and can he not bring him to glory without them? Certainly this is either against the wisdom and justice of God, if he Decrees any thing which he ought not to execute; or against his Omnipotency, if he cannot bring it to execution, when he hath Decreed it. Diotrephes. Sir, It becomes not us to dispute the wisdom, justice, or power of God; our duty is to regulate ourselves according to his will; and if we look for the reward of eternal life, 'tis our part to fulfil those conditions which he hath prescribed us in his his holy Gospel to that purpose. Securus. Sir, I observe your Discourse many times borders upon dangerous Errors; sometimes you recede from the Synod of Dort, and approach the Remonstrants; and here you leave them, to gratify the Church of Rome. Eternal life is not given as a reward, but as an inheritance; not upon any conditions performed, but of grace freely promised. To this purpose we have the judgement of the Deputies of the Synod of Gelderland (and 'tis inserted amongst the Acts of the Synod of * Par. 3. pag. 30. pr. Dort) in these words, [Vti gratis f●lii simus, & jus haereditatis acquirimus, it a & in possession●m haeredi atis mit●i mur planè gratis, miseric●rdit●r, ind●●itè. Perperàm ergo dicit●r vitam aeternam à Deo ●eu praemium decerni, & dari ●s qui conditiones, quas ipse praescrips●●, impleverit: Nam d●re vitam ut praemium, praestitâ jam conditione, sub quâ decr●ta erat vita illa, ut praemium, non est omnimodò gratis et ex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dare vitam, sed ex debito:] That is, As we are made sons, and obtain the right of the inheritance freely; so are we also most mercifully and freely put into the possession of that inheritance; therefore it is ill said, that Eternal life, as a reward, is decreed and given by God to those that fulfil the conditions which he hath prescribed; for to give life as a reward upon the performance of a condition, upon which that life was decreed as a reward; (this) is to give life not altogether freely, and of good pleasure, but of debt. Thus far those Deputies; where you see they disclaim all conditions necessary unto salvation; and good reason; for if we were absolutely elected ( a Bucan & a●ii; ut supra● ) while we were ungodly; and if Christ died ( b Rom. 5. 6, 8. ) for us, while we were ungodly; and if he justifies ( c Rom. 4. 5. For Dr. Twiss and Mr. Pemble do make Justification an immanent act in God; and therefore from Eternity, as Mr. Baxter doth charge them: Aphorism of Justif. in Append. pag. 163, Therefore it is before Faith, and consequently of such as are ungodly. ) us, while we are ungodly; what shall separate us from this free and unchangeable love of God? what shall hinder, that we may not be saved also, while we are ungodly? For if when we were reconciled to God by the death of his Son; (and why were we reconciled by the death of his Son, but because he had formerly and freely loved us, and out of that love elected us unto salvation, and from that election sent his Son to die for us? and now having died for us) much more (nay, if any duty were required on our part, more than to our election and justification, it should be much less, and not much more) being reconciled, we shall be saved by his l●fe, Rom. 5. 10. Diotrephes. Sir, Divines observe a great difference betwixt those three benefits, Election, Justification, and Glorification. Election is absolutely free without any qualification in the person whatsoever. Justification is by his faith, through the redemption that is in Christ Jesus; but salvation is not ordinarily attainable, but through sanctification unto obedience in all good works whatsoever. Securus. You will find that amongst Evangelical Divines, the more sound, and such as keep the greatest distance from Popery and Arminianism, do deny ●aith to be the cau●e or condition of Justification; their reason is, because otherwise Justificatio non est gratuita, sed ex nobis, saith Wendilin from them: Justification should not be fre●, Christ. Theol. lib. 1. cap. 25. Exp. Thes. 6. (mihi) pag. 609. Which he doth not recite as his own opinion. Dr. Twiss seems to be of this opinion; ubi supra. p. 142, 143. And so Mr. Baxter chargeth him. Ap. to Aphor. pag. 163. but of ourselves; hereupon they conclude that it is called justifying faith, not because it justifi●th, or ant cedeth Justification, sed quod justificatis conferatur; but because it is conferred upon such as are justified, and in order, if not in time, is after Justification. Postquam nos justificavi● Deus, create in co●dibus Electorum sid●m, saith Macc●vi●s * Colleg. Theol. Disp. 8. de Justificat. (mihi) p. 153. ; God creates faith in the hearts of his Elect, after he hath justified them. And why is this? only to give them a comfortable testimony▪ of their Election, and Gods love towards them; it doth not justify us [conditionally] before God, but declaratively to our own consciences; and thus he expounds those Texts, [A man is not justified but by the says of Jesus Christ; we have believed in Christ, that we might be justified, Gal. 2. 16. Chap. 3. 24. That we might be justified by faith.] That is, Fide cognosein●u● & sentimus nos esse jus●os coram Dco; by faith we know and perceive that we are justified before God, who hath forgiven our sins, and given us a right to eternal life, for the satisfaction sake of Christ, and his righteousness imputed to us. Diotrephes. I profess I am not of those men's opinion; 'tis my judgement that no man is actually justified, till he doth actually believe; and that faith justifies as 'tis the performed condition of God's promise, as was said above out of Mr. Baxter. Securus. I remember you said, That Faith is an effectual acceptance of, and affiance in Christ as Christ.] Now Christ as Christ, is a King and Prophet, as well as a Priest; and so you must effectually accept of him, and rely upon him, in his capacity of Kingship, and your Faith must be a principle, and an effective principle too of obedience; and if such a faith be the condition of God's promise, and we shall not be justified but upon the performance of such a condition, than (Faith, and Evangelical obedience (in general) being coordinate in their conditionally unto this work) what is become of the Apostles free justification? May you not as well deny a free election? and say, a man is elected and justified both by the obedience of good works, and by the faith that is in Christ Jesus! But how contrary is this to the judgement of the Deputies of Gelderland mentioned above! yea, how contrary to the Apostle, who professeth knowingly that a man is not justified by works * Gal. 2. 16. ! Being justified freely by his grace, through the redemption that is in Jesus Chri●● * Rom. 3. 24. : And that you may not pretend there is more required unto our salvation, than unto our justification, the same Apostle tells us plainly otherwise; F●r by grace are ye saved, saith he, through faith, and that not Ephes. 2. 8, 9 of yourselves; it is the gift of God; not of works, l●st any man should boast. Would you have your wedding garment of your own spinning? Are you desirous to be sound having on your own righteousness * Cum venerit Deus ad judicium, non nisi r●nunciando meis merit is inveniri po●ero in Christo, d●stitutus omni siducia in m●●rum operum inhaer●n●e justitia, & indutus impu●ata illa Christi just●tia, quae a Deo great is da●ur, & per sidem nobis applicatur. Dicson. Ad Phil. 3. 9 See the Notes of Beza and others, on Phil. 3. 9 ? Or as you are clothed in the sweet smelling raiment of your elder brother? Hath not Christ a twofold righteousness? and are they not both imputed to the Elect? What then? Are we afraid his active obedience is less sufficient to adorn and dress us up for glory, than his passive is to secure and shelter us from shame and torment? If the holy Scripture proclaims our salvation to be as free a benefit, as either that of Justification or Election, why should we give ourselves the temptation of a needless trouble by distinguishing them? and what saith the Scripture of the three? Election standeth not upon works; but in the purpose and good will of him that calleth (Rom. 9 11.) not of works, but by grace (Rom. 11. 5, 6.) And it saith the same of justification too * Qui dicunt, quod Deus fidem ipsam & fideiobedientiam imp●rfectam, pro p●rfecta legis obedientia reputet, & vitae aeternae praemio gratiosè dignam enseat: Hi contradicunt Scripturae, Rom. 3. 24, 25. Et cum impio Socino, novam & peregrinam hominis coram Deo justificationem, contra totius Ecclesiae consensum, inducunt. Syn. Dordr. cap. 2. Reject. 4. (Rom. 3. 24. with Gal. 2. 16.) Being justified, not by the works of the Law, but freely by his grace, through the redemption that is in Christ Jesus. And it saith no less of salvation (Ephes. 2. 8.) For by grace y● a●c saved; and the Apostle doth oppose works to mercy in the business of salvation, Tit. 3. 5. Net by works of righteousness which we have done, but according to his mercy he saved us: And therefore he saith (Rom. 6. 23.) Eternal l●fe is the gift of God; and what is freer than g●f●? I find this comfortable Doctrine held forth exactly by Dr. Spurstowe, in his [Wells of Salvation opened] where he saith, Were the way which leads to Heaven, a Ladder of duties, and Page 51, 52. not a golden Chain of freegrace, I could not but fear, that the higher I climb, the greater would my fall prove to be; every servi●e being like a brittle round that can bear no weight; and the whole fr●me and ●eries of duties at the best, f●r short of the L●dde● 〈◊〉 jacob's vision, which had its foot standing upon the E●r●●, an● its ●op reaching to Heaven; bu● the whole way of salvation from first to last, is all of mere grace, that the promise might be sure, Rom. 4. 16. Every l●nk o● the golden Chain is made up of fr●e mer●y; Election is free, Ephes. 1. 5. Vocation free, 2 Tim. 1. 9 Justification free, Rom. 5. 34. Sanctification free, 1 Cor. 6. 11. Glorification free, Rom. 6. 23. Diotrephes. Eternal life is not given but to such persons as are antecedently qualified by the performance of such conditions as God hath prescribed in order to it. Securus. Have I not already sufficiently overthrown your conditions by most plentiful and irrefragable Authority? But I will and this, God promiseth, Ezek. 36. 26. A new heart will I give you: And Matth. 13. 11. To you it is given to know the mysteries of the Kingdom of Heaven, saith our Saviour, who is also said to give Repentance, Acts 5. 31. And in many other places Faith and Repentance are said to be the gifts of God (as Phil. 1. 29, Acts 11. 18. 1 Tim. 2. 26.) From these and such like Texts, and the expressions used in them (of Gods giving, etc.) Our Orthodox * Censura Confess. cap. 17. par. 3. pag. 236. & Amesii Cor●●. p. 257, 258 Divines do infer not only the absolute Decree of Election, but also a most free, inconditionate, and irresistible collation of what is promised or affirmed in them respectively, and that to be performed [in nobis, sine nobis] as the Synod of Dort determines. Now eternal life being the special gift of God, as well as the new heart, faith, repentance, etc. If you suspend the obtaining of that (gift) upon any condition to be performed by us, you will much endanger the purest Orthodox Doctrine, and give advantage to the Remonstrants, by the force and example of such interpretations, to invalidate those Arguments which are drawn from the said Texts, to prove those absolute Decrees, and such an irresistible conversion. Diotrephes. Sir, I hope you are not so great a stranger to the Book of God, but that you know good works are called for in every page, and upon all occasions. Securus. That is not the question, called for, or not called for; but how, and to what end they are called for? Inter Act. Sy●. Nat. Dord. par. 43. pag. 213. I remember well the Divines of Drent, in their Examen, and judgement upon the third and fourth Articles of the Remonstrants, they tell us a main end, why common grace and general gifts are bestowed upon men, is, Ut s●ci●tas humana & poli●ia conserventu●; for the benefit of humane society; and to this purpose indeed I find the Apostle directeth Titus, That they which have believed in God, might be careful to maintain good works; (adding his Reason) th●se things are good and profitable unto men: But the Apostle may understand lawful Trades and Callings by good works in that place; but they are not such which you contend for in order to salvation. Diotrephes. Nay Sir, more than so; we are exhorted to be rich in good works, in order to our own assurance and comfort, 2 Pet. 1. 5, 10. Give diligence, add to your faith, virtue, etc. Wherefore the rather give diligence to make your Calling and Election 〈◊〉. And Maccovius, who defends Justification before Faith; yet he saith, * Vbi supra. Quò magis cr●sc●t sides, ●ò magis etiam Justificationis sensus seu fructus ub●rior emergit, Rom. 1. 17. The more our Faith increaseth, the more sweet and plentiful will be the sense and fruit of Justification that springs up to us. Securus. For that assurance, and those relishes and consolations upon't, I am persuaded they are more boasted than felt * Mr. P. Baine professed he never felt any of those Suavities. ; when we set those who were once enlightened, and have tasted of the heavenly gift, and w●re made partakers of the Holy Ghost, and have tasted the good Word of God, and the powers of the World to come * Heb. 6. 4, 5, 6 , may and do fall away totally and finally; whereupon we are taught (according to our Doctrine] to believe they lay under the immutable Decree of Reprobation, How can we (if it be not made so by God's Decree already) by our industry make our Calling and Election sure? And therefore I think it prudent, quietly and patiently to submit the event of our lives and souls, with the same resolution they submitted the event of the Apostles expedition to Jerusalem, saying * Acts 21, 14. , The will of the Lord be done. Diotrephes. Remember Sir, it is a part of God's will, that you should work * Phil. 2. 12. Cap. 1. Art. 13. out your salvation: And the Synod of D●rt, having set down the nature of God's free Election, with the excellent fruits thereof, they add, That out of sense and certainty of this Election, the children of God daily draw more and more matter of humbling themselves before God, of ad●●ing the depth of his mercies, of purifying themselves, and of loving him fervemly, who first loved them so much. Securus. What sense and certainty men (that pretend to it) have of their Election, I know not; but if they have it, whatever they draw out of it, will afford no less matter of ease, carelessness, and security ordinarily, than of gratitude; for the certainty of the end, excludes the use, at least all care of the means. Diotrephes. I deny that Doctrine, and we find the contrary by plain Scripture, Practice, and Experience * Jer. 29. 10, etc. Dan. 9 2. : Was not Daniel informed of the Jews deliverance by God's Word and Promise? and Christ * John 8. 20. certain his death should be deferred, till the final accomplishment of his Office and Ministry in his state of humiliation? and Peter * Luke 22. 32. propped up in his hopes, by our Lord's prayer and promise that his faith should not fail? Did they therefore neglect the means? nay, did they not forthwith address themselves earnestly to the use of them? Securus. Though the instant deliverance of the J●w●s from captivity was revealed to Jeremiah, yet uncertain to begin the computation (as is observed by Commentators upon Dan. 9) Daniel knew not whether those seventy years were yet expired, or whether God might not defer the Redemption of the people for their sins; for Daniel knew by the same Jeremiah, That at what instant God speaks concerning a Nation, and concerning a Kingdom, to build, and to plant it; if it doth evil, and obey not his voice, than he will repent of the good wherewith he said he would benefit them, Jer. 18. 9, 10. He had read the oath of God in the Book of Numbers, Ye shall not come into the Land concerning which I swore to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun; but ye shall know my breach of promise, Numb. 14. 30, 34. Daniel therefore had good reason to make prayers unto Almighty God out of a holy fear, lest God for their sins should lengthen out the term of their captivity; and thus when ever an end is intended conditionally, and a promise made to that purpose; the performance of the promise being suspenced upon the performance of the condition, in this case the means is to be purived with diligence, that having fulfilled the condition, we may have a title to the promise; but when the end is intended, and the promise of it made absolutely, that gives us a supersedeas to all further care about it. Diotrephes. In Pe●ers case, I suppose the end [That his f●i●h should not fail] was absolutely intended, and the promise and prayers of our Saviour of that import. Securus. You may as well conclude the promise and prayer of our Saviour did import he should not sin at all; for our Saviour prayed (though not that his Father should not take him out of the World, yet) that he would keep him from the evil of it, John 17. 15. Yet we see he was not so kept, but he fell into evil, and fell under it too. Our Saviour's prayer therefore, and his promise were conditional; his faith should not fail, if he did repent, and bewail his fall; hence the Lord said to him, And thou, when thou art converted, strengthen thy Brethren, Luke 22. Diotrephes. But this is not applicable to our Saviour's own case; the end was absolutely intended [His preservation to the last period] till he had accomplished his Ministry (so far as concerned his state of humiliation) he could not possibly be out off; and this he was assured of. Securus. Christ was certain that the Ministry committed to him should not want a happy success; yet so, as if he did diligently fulfil all the parts of his office and duty. He was certain his death should be deferred even to that very hour which his Father had prefixed (though some deny that hour to have been precisely determined of his Father) if he took his frequent advantages to escape the hands, and malicious machinations of his enemies, which we find him careful to do upon all occasions: And here that observation may take place of the truth of a logical connexion betwixt the Antecedent and the Consequent, when both of them taken apart, are false. It was true, certainly true, that if Christ had fallen sooner into their malicious hands, he had been sooner cut off; but (considering his care and prudence to avoid it) that he should fall into their hands, or be cut off sooner, were both false. Diotrephes. However Sir, 'tis most certain, God hath decreed the salvation of the Elect, by tying the end and the means together; for whom he predestinated, them he also called; whom he called, them he also justified; whom he justified, them he also glorified, Rom. 8. ●0. Therefore when it is objected to us (say the Belgic professors) that the ordination of means is sup●rfl●cus, Synops. Pur. Theol. Disp. 24. Thes. 19 if the Elect, by some Antecedent act, be absolutely destinated to salvation, this ariseth from the mere ignorance of the Orthodox Doctrine; for God did never choose any man absolutely unto salvation, if by [absolutely] we exclude the means which God hath ordained for the obtaining of salvation; but that ordination unto salvation in the purpose of God, hath always from Eternity in the very same act, con●oyned with it a consideration of those means which are necessary unto salvation. Whereupon Saint Paul also saith, 2 Thes. 2. 13. God hath from the beginning chosen you unto salvation through sanctification of the Spirit, and belief of the truth; and Sa●nt Peter, 1 Pet. 1. 1, 2. To the Elect according to the foreknowledge of God the Father, through sanctification of the Spirit, unto obedience, and the sprinkling of the blood of Christ. Securus. If the end be absolutely intended, then either there are no means required; or if they be required, they are absolutely by an irresistible strength to be wrought by him, who absolutely intends the end; for if God absolutely intends an end, and leaves it to be accomplished by contingent and fallible means, that means may be deficient, and so God should fail of his end; which were absurd. Diotrephes. This is that which the Synod of Dort affirmeth of Faith, and the work of Regeneration; for, they say, This is a work, to the production whereof, God employeth his omnipotent strength; (chap. 3. and 4. Reject. 8.) A work, for the mightiness thereof not inferior to the Creation of the World, or raising up the dead which God worketh in us; but (not with us, but) without us; an operation so carried on, that when God hath done his part, it remains not in man's choice to be, or not to be regenerated; to be, or not to be converted; (Art. 12. & Reject. 8.) To this purpose Mr. Norton having laid it down for a Rule (in his Orthodox Evangelist) That [Though the Decree be absolute, yet the 〈◊〉 of the Decree in the Gospel is conditional.] Page 85, 86. He adds, [yet here carefully observe, That by a condition we are always to understand not a condition properly so called, but a consequent condition; scilicet, such a condition, the performance whereof is not left unto the Elect, but is undertaken for by the Elector; and therefore is not only not opposite unto, but is both an effect and argument of an absolute Decree, and also of an absolute Covenant of Grace. Securus. These passages have reference to the infusion of faith, and the work of our first conversion; and perhaps this Doctrine looks no further, and Am sii Co●onis. pag. 258. f. Ex conditione proprie dicta, qua aliquid confertur in casum dubium & incertum eventum alienae voluntatis, & quae praestita movet velantatem judicis ad praemium, ex tali conditione si pende●ent promissiones Dei, actum esset de nostra salute, ●licet ●riremus. then there is not sufficient provision made for the infallible accomplishment of an end that is absolutely intended; though the Regeneration of the Elect be absolutely, immediately, and irresistibly wrought by the strength of God's Omnipotency; yet if the work be left in the hands of the same Elect, as their duty to be continued, such is their frail●y and fallibility, they may possibly miscarry in it, and so God should lose his end for all that; which is very absurd to be affirmed of an end which he hath absolutely intended. Diotrephes. You need not fear this; for as God gins the work, so he carries it on irresistibly by the same power, to the very last stage and period of our lives. Hence Cornelius Dungan saith * Pacific. p. 172. , Such as the operation of grace is in the beginning, such it is also in the progress: And Dr. Twiss * Ubi supra. p. 178. saith, God's Omnipotency no Creature is able to resist; and therefore if God will have any man to believe, repent, do this or that good work, it is impossible it should be otherwise; and that God is he who worketh in us that which is pleasing in his sight, is as true, as the Epistle to the Hebrews is a part of the New Testament: And pag. 182. We do require that God should immediately and irresistibly work all our good works in us, and we acknowledge this to be necessary unto every good act, and no grace without this sufficient ad velle & agere; though there may be without this, a grace sufficient ad posse. To this purpose 'tis very remarkable, what the * Thes. Heterod. quas rejicim. 3. pag. 200. par. 2. British Divines (who were accounted stuper mundi) have delivered in their judgement concerning the fifth Article (of perseverance) at the Synod of Dort, Falsum est, say they, Persevera●tiam esse donum sub conditione oblatum. 'Tis false, that perseverance is a gift offered upon condition; for it is a gift absolutely promised of God without any respect of condition. The Reason is this, the promises of God, some are concerning the end, others concerning the means to that end. The promises concerning the end; for example ●ak●, concerning salvation are conditional; Believe, and thou shalt be saved; be thou faithful (or persevere) unto the death; and I will give thee a Crown of life: But seeing no man is able to perform the conditions, God hath also made most free and absolute promises for bestowing the v●ry conditions themselves; which he eff●c●eth in us, that by them, as the means, we might attain unto the end. To this purpose they urge that Text Deut. 30. 6. The Lord thy God will circumcise thine heart, to love the Lord thy God with all thine heart; and with all thy soul, that thou mayst live. Upon which words, they thus dilate, The end here promised, is life; which the Israeliees could never attain, but by the performance of this condition, namely, the loving of God; but here God absolutely promiseth, that he would give them that very condition. Seeing therefore the promises of faith, and perseverance in the faith, are promises concerning the means, they are (promises) of absolute gifts, whereby God, considering men's inability as well to attain the end without means, as to perform those means or c●nditions of themselves, hath promised he would effect it, that they should perform those condi●ions. God promiseth life to those that constantly fear him! the promise concerning life is conditionate; but (the promise) concerning the constant fear (of God) is absolute. I will put my fear in their hearts, that they shall not departed from me. Thus those Divines; and the Canons of the Synod are of the same tenor and importance. Securus. I thank you Sir for this part of your Discourse; wherein you have most clearly proved by the Doctrine of the Synod, the Divines thereof, and others, that the opinion I have been all this while disputing for, is exactly true; that is to say, ['Tis altogether needless for any man to take care to do any thing for his salvation?] for though it be true that the end [salvation] is conditional; yet the means to that end, is granted absolutely and irresistibly to the Elect. 'Tis true, none but believers and Converts shall be saved; but 'tis as certainly true, that all the Elect shall first or last (at God's appointed time) one way or other (by God's appointed means) be irresistibly brought to repent and believe: But the Non-elect being passed by in the state of sin, as Adam left them, and the saving grace of Faith and Repentance denied them; they can never be saved, first or last, by one means or other, God having appointed neither time nor means (effectual) to that purpose, (why then should they trouble themselves about it?) And this is the more unquestionably certain, in that God hath from all Eternity, irrevocably established these Decrees, to illustrate and set forth the glory of his good pleasure, Sovereign power, mercy and justice. Diotrephes. I wish you would remember that great day of Revelation, which will be a day of discrimination too; when God Rom. 2. 5. Mat. 25. 32▪ shall separate the precious from the vile, and divide the Sheep from the Goats; you would be glad to find mercy of the Lord in that day * 2 Tim. 1. 1●. : You must separate yourself from the communion and practice of the wicked in this life, if you would be divided from their portion in the life to come; if you do not distinguish yourself from them here, you will never be distinguished from them hereafter. You must abandon the company of the wicked, and associate yourself with the godly, and conform your judgement and opinions, your life and conversation unto theirs; and than Hebr. 4. 16. you may be sure to obtain mercy, and find grace to help in time of need: The Prophet Malachi tells you of a Book of remembrance Mal. 3● 〈◊〉 that was written before the Lord; but for whom? for them (only) that feared the Lord, and that thought upon his Name; and they shall be mine, saith the Lord of Hosts, in that day when I make up my Jewels; and I will spare them, as a man spareth his own son that serveth▪ him. Securus. Sir, I am sorry to see you so far inclinable to a dangerous Error; for you speak, as if it were in man's power to See Dr. Wards Twelve Arguments, in concione ad Clerum. ad Phil. 2▪ 13▪ contribute somewhat towards his own discrimination; and if you think so, it is evident you do at least favour the Popish Doctrine of , if you have not perfectly espoused it: And this you know is diametrically opposite to the Apostle, whose words are these; for who maketh thee to differ from another; and what hast thou that thou didst not receive, & c? Here we are instructed, 1. Cor. 4. 7. Ut quas Deus nobis largitus est dotes, meminerimus non nostra esse bona, sed 〈◊〉 Dei bona, saith Mr. Calvin * Instit. l. 3. c. 7. n. 4. , That what endowments soever Almighty God bestows upon us, we must remember they are not our goods, but God's free gifts. Non inscite Augustinus (saith Mr. Calvin * Citante Amesio in sua Coron. Art. 4. mihi. pag. 369. ) hoc testimonjo saepe contendit adversus Pelagianos, quicquid excelle●tiae est in homimbus ex merâ & gratuitâ ejus miser●cordiâ manare. h. e. Austin doth often make use of this testimony (of the Apostle) against the Pelagians, contending thereby, that whatever excellency there be in men, it flows from the mere and free mercy of God: So Peter Martyr also, si quis propiùs accedat; vide●it Augustinum rectè admodum existimasse: nam sicut inter Ministros Ibid. Ecclesiae non est nisi Deus qui unum donis coelestibus aliis praestare faciat, ita in r●generatione, electione ac reparatione, D●us unus author est agnoscendus. Austin was in the right; for as amongst the Ministers in the Church, 'tis (not Study, Learning or Industry) none but God, that makes one to excel another in those Celestial Endowments; so in the work of Regeneration, Election and Reparation, God is to be acknowledged the only Author. And Mr. Calvin makes this yet more evident in his Institutions, Apud centum eadem ferè habetur concio: A hundred L. 3. c. 24. n. 12. men hear the very same Sermon, twenty of them do cheerfully receive it with the obedience of faith; the rest either do not regard it, or deride it, or explode and abominate it. If any man allege this diversity Quis enim te discernit? inquit; nunquid per haec dona, quae omnibis sunt communia? possit quippe dicere homo inflatus adversus alterum, Discernit me fides mea, justitia mea, vel quid aliud: talibus occurrens, cogitationibus bonus Doctor, inquit, quid autem habes quod non accepisti? Aquo nisi ab illo, qui te descernit ab alio, cui non donavit, quod donavit tibi▪ Aug. Citante Amesio. contra Grevinch. proceeds from the malice and perversity of the men, this gives no satisfaction, because the same malice had possessed the nature of the others also, if God had not corrected it by his goodness; and therefore we shall always be entangled, if that of the Apostle doth not relieve us, Quis te discernit? Who maketh thee to differ from another? Quo significat, non propriâ virtute, sed solâ Dei gratià alios aliis praecellere: Whereby he signifies, that it is not by any virtue or power of their own, that some do excel others, but by the sole grace of God. Curio ergo, teste Apostolo, saith he, Coronantur fideles? Quia Domini misericordia, non sua industria, & electi sunt & vocati, & justificati. Why therefore are the Idem. l. 2. c. 5. n. 2. faithful crowned according to the testimony of the Apostle, not in regard of any endeavour of their own, but because by the mercy of God they are both elected and called, and justified? from whence it appears clearly, that as there is no possibility, so there is no need that a man should contribute to his own discrimination. Diotrephes. I confess a man is able to do nothing towards the differencing of himself; but yet he is so frequently called upon to repent and believe, that I cannot but conclude there is some duty incumbent upon him to this purpose. Securus. Sir, this is all one, as if you should say, you grant the Premises, but deny the Conclusion. As for the giving, or denial of Faith and Repentance, Dr. Twiss tells us, Herein we willingly profess, that God carrieth himself absolutely throughout; Vbi supra. pag. 42. Hereupon he concludes, that in the work of Regeneration.— We are merely passive. Ibid. p. 27. not only decreeing these according to the mere pleasure of his will, without all consideration of aught in man; but giving them also unto some, and denying them unto others, according to the mere pleasure of his will, without the consideration of aught in man. Why then should you tell me of any duty incumbent upon me to the procuring of these graces? Can it consist with the wisdom or justice of God (much less with his goodness) to tie me to endeavour after them, when he hath not suspended the bestowing them upon the performance of any such conditions, but wills, and hath decreed to give them absolutely? Diotrephes. I pray who tells you, that it is Almighty Gods good pleasure to bestow Faith and Repentance absolutely, without any condition performed on our part? Securus. I gave you the Authority of Dr. Twiss even now for it; I will also add his Arguments for your satisfaction. One of his invincible Arguments (for all his are reputed for such) Vbi supra. p. 6● is drawn from Bradwardine's Demonstration, that no will of God is conditional, but absolute throughout. The Demonstration is this; if there be any conditional will in God, the condition of that will of God is either willed by God or no. If not willed by him, then that must be acknowledged to come to pass in the World without the will of God, which he holds for a great absurdity; but if that condition be also in some sort willed by God, then either absolutely or conditionally; if absolutely, then also the thing conditionated, shall be absolutely willed by God. As for example; if God doth will that a man shall be saved, in case he believe, and withal doth absolutely resolve to give him Faith, and make him believe, this is in effect absolutely to resolve to save him: But if it be said, that the condition spoken of, is willed by God, not absolutely, but conditionally; then a way is open to a progress in infinitum, which all disclaim: For, as touching that second condition, I will renew the former Argument, enquiring whether that be also willed at all by God, or no; and if it be, whether it be willed absolutely or conditionally; so that either we must subsist in something that is absolutely willed by God; and consequently, all that depend thereupon, as conditionated, shall in like manner be absolutely willed by God; or a progress from one condition to another, and that without end, cannot be avoided. This is Dr. Twiss his demonstration, taken from Bradwaraine; and Mr. Baxter * In his Preface to the Grotian Religion. Sect. 9 triumphs in the use of it, against the Author of the Examination of Til●nus. But this is not all; for the Dr. hath another irrefragable Argument, to prove that Faith and Repentance are not conferred by God upon man conditionally; to wit, upon the performance of some condition by man; for (saith he * Vbi supra. p. 161. & 152. ) if it were so, than these graces should be conferred according to men's works, which is clearly and undeniably stark Pelagianism. So that all endeavours after Faith and Repentance, are not only impertinent, but 'tis heresy also to maintain, that the bestowing of them depends upon any of our performances. Diotrephes. Sir, if you will receive what that Reverend Dr. holds forth in another place, you will understand his opinion more fully. He is not against the use of means for the obtaining Faith and Repentance, take his words at large. God (saith Vbi supra. p. 195, 196, etc. he) hath regard both of our Faith and Prayers; not that upon the foresight hereof, he did elect us; but in that as he did ordain us unto everlasting life, by way of reward of our Faith, Repentance, and good Works; so likewise he did ordain us to the obtaining of Faith, Repentance, and good Works, to be wrought in us; partly by the Ministry of his Word, therein speaking unto us; and partly by our prayers, seeking unto him, to bless his Word unto us, and fulfil the good pleasure of his goodness towards us, and the work of Faith with power; for God doth expect, that we should ●eck unto him by prayer for this, as we read, Ezek. 36. 37. Neither do we maintain that God doth ordain any man of ripe years unto eternal life, in any moment of nature, before he ordains him to Faith, Repentance, and good Works; and that to be wrought in him by the Ministry of the Word, with God's blessing thereupon, according to the prayers in common, both of the Pastor and the People. This is the Drs. opinion fully. Securus. If the Dr. will contradict himself, who can help it; and 'tis evident, he doth contradict himself, if he suspends the bestowing of Faith and Repentance, upon our hearing and prayers, as conditions imposed upon us for obtaining them. 2. If to hear and pray be a work of ours, 'tis Pelagianism in the Drs. opinion, to say, that God gives Faith according to them; for supposing Tilenus his meaning to be [That God is ready to work Faith in man upon a condition;] he disputes against Ubi supra. p. 46 it in these words; Now, what is that condition! can it be any other thing, than some work of man? And what follows here hence, but that God gives faith according to men's works? which (saith he) is pure Pelagianism, condemned for heresy in the Church of God from time to time. 3. And therefore elsewhere this Dr. declares the invalidity of the Word to this effect, and slights the use of prayers in order towards it, in these scoffing words, [ * Ibid. p. 84, 85. This Author would have men effectually called by virtue of their prayers.] 4. Hereupon I shall satisfy myself with that resolution of the point, which I find given by Dr. W. Spurstowe * The Wells of Salvation opened. Cap. 7. Sect. 1. Rule 2. pag. 67. ; having propounded a distinction concerning the promises, which is this; There are promises of grace, and there are promises which are made to grace. The one (saith he) are so absolute, as that they do not depend upon any grace in us foregoing, or suppose any good qualifications in us to be partakers of them; such are the promises of Conversion and Regeneration, in which grace makes way for itself, and works all the initial preparations, without any concurrence or activity on our part, we being as fully passive in our second birth, as we are in our first birth, in our Regeneration, as in our Generation. Diotrephes. But the same Dr. tells us in the same place, That the absolute promise of Conversion, and giving of spiritual Ibid. & seq. life, though it have a kind of opposition unto conditional promises, in not requiring that aptitude and qualification of the subject by grace for the fulfilling of it, as the other (promises of pardon, glory) do for the performance of them; yet is it not absolute in opposition to the use of external means, which God hath appointed us a necessary way to obtain converting grace; for as the Decrees of God, though peremptory and unchangeable, do not exclude the endeavours of the Creature, and the working of second causes; no more doth the absoluteness of God's promise in Conversion shut out, but rather include the u●e and exercise of all means that lead to the end. Thus Dr. Spurstowe. Securus. How far the absoluteness of God's promise doth shut out the use of means, we shall further see hereafter; in the mean while, I pray what is the means you think so necessary to be exercised in order to our Conversion? Diotrephes. I shall give you my Answer in the words of Dr. Twiss; I know no industry of man (saith he) required to his effectual Vocation (which is conversion) but the hearing of God's ●upra p. 84. Word. Securus. He required hearing of God's word and prayer too even now; and hath he cashiered half his means already? But to let 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 God's Word, which alone is the ordinary means, whereby the Spirit Vbi supra. p. 99 works in man's 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 God's Word, if God be pleased to show 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 spoke 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; 'tis 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 God's Word, if God be pleased to show 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 envy, 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 God's blessing thereupon, according to the prayers in common, both of the Pastor and the People. Now Sir I would fain be satisfied, whether if a man doth carefully join himself unto these Ordinances, he may be assured of his Conversion? Diotrephes. No, the execution of God's goodness towards him is not hastened by a man's harkening to God's 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 careful 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 fare 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 physic 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 needless 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 confess, ordinarily required by the virtue of God's 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 mankind; 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 God's Spirit, is no provocation at all to believe, and God doth many times work p. 117. faith without the ministry 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 fare stand to his own applotment, and honour his own Ordinances, as to work by them, and not ordinarily without them. If men therefore will not use God's 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 withhold 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 less contrary to experience, than to the judgement 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 mere 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 fail of the grace of God, merely because it is not God's pleasure to give it him. (3.) You inform 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 one's self to them with an averse and wicked mind? This (saith Dr. Twiss) cannot hinder God's operation; and why should that, especially seeing (as you imply) God hath his extraordinary ways to dispense his grace, as well as ordinary? Diotrephes. Our safest way is to take our Precedent 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, etc. 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 God's 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 God's Word, and the operation of his Spirit where he will, in spite 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 * 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 Licenced by Mr. Edm. Calamy. This time is called Hora Uberioris Gratia * Cap. 1. Art. 16 , by the Synod of Dort, The Hour 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. God's 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 freegrace in that season and fullness 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. God's 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 Hebrews 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 hour is come; or to receive it sooner, if they should endeavour after it?] Diotrephes. This Quaere consists of two Branches; but I shall satisfy 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 God's 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 Jews 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 immediately, and physically upon their wills the Act of Conversion, and physical, or rath●r hyperphysical transmutation. 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 than 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 compliance in him, that at such time such means might be the more congruously applied for his Conversion?] Diotrephes. No; for that were stark Pelagianism, a giving of grace according to man's works. To avoid which, We willingly profess (as I told you already from Dr. Twiss) that God carrieth himself absolutely throughout; not only declaring these 〈◊〉 42 (graces of Faith and Repentance) according to the mere pleasure of his will, without all consideration of aught in man; but giving them also unto some, and denying them unto others, according to the m●er pleasure of his will, without the consideration of aught in man. Securus. I pray resolve me one question more; Is it possible for any man, by any means, or any diligence in the use of that means, to attain unto these graces, when God hath decreed to deny them to him; o● is it possible for any man, through any perverse opposition to fail of them, when God hath decreed to bestow them upon him?] Diotrephes. To this I shall answer you in the very words of Mr. D. Dyke * In his Mystery of self-deceiving. p. 245. ; he propounds a shift that is rife (as he saith) in the mouths of the profane, That it is vain and bootless to take any pains in godliness; for if they be ordained to destruction, it will nothing advantage them, they shall lose all their labour; if to salvation, though they live never so wickedly, it shall nothing prejudice, or disadvantage them; they must needs come to their appointed end. To which shift he applies these words, by way of Antidote, [But these must know, that it is impossible, either for a Reprobate to live godly, or an Elect always to live lendly and loosely; for the same God that ordains the end, ordains the means. And Dr. ●wiss * Vbi supra p. 74 saith as much; for he confesseth, it is impossible for them (Reprobates) to shun damnation; and for the Elect * Ibid. p. 84. , he confesseth also, it is impossible for them to disobey, or not to be industrious, when God will have them to be industrious. Securus. Sir, You have most plentifully confirmed, what I have been all this while attempting to prove unto you, [That all endeavours, whether to obtain life, or avoid destruction, are utterly impertinent and needless; for who * Matth. 6▪ 27. , but a Fool, or a mad man, will trouble his brain, or spend his labour about impossibilities? Diotrephes. But Sir, without a special revelation (which is rare and extraordinary) a man cannot be certain of his Election, (and consequently cannot enjoy the comforts of that apprehension) but by and through his effectual calling, the means whereof he is therefore carefully to attend. Securus. That altars not the case at all; for if the man be a Reprobate, his knowledge of that Estate, though it may torment him before the time, it cannot enable him to avoid so sad a destiny: And if he be elected, though the assurance of that condition be attended with never so much happiness, yet that assurance is not attainable before his effectual calling (as you confess) and the time hereof is prefixed unalterably; so that he cannot be regenerated, repent and believe, sooner or later. If you should therefore address your Exhortation to him to repent; he replies to you, If I be elected to the end [Salvation] I am elected to the means too. What that means is, extraordinary or ordinary, I know not; whether affliction, the voice of God's Rod; or preaching, the voice of his Word; whether your Sermon, or another man's: But God knows which (infallibly) and hath as infallibly decreed to bring me to it; and I am no more able to absent myself from that means, than to rescind, and alter Gods immutable Decrees. Why then should I not stay, and expect the good hour, till God by such an irresistible efficacy, draws me unto that end, through the means of his own appointing? I am sure neither my neglect of Ordinances, nor my flagitious crimes can cancel the Decree of my Election. You may think it impossible that a profane careless wretch should be saved; but 'tis no less impossible that an Elect V●ssel, how profane and careless soever, should be damned. The Divines of great Britain * Vbi supra p. 193. , have determined this most judiciously, in their Suffrage (upon the fifth Article of perseverance, Expl c. Thes. 4.) It is impossible that Paul elect should perish; it is impossible also that Paul a blasphemer of Christ, and an unbeliever, if he dies in this state, should not perish; so it is impossible that David elect should perish; it is also impossible that David an Adulterer, and Murderer, if death arrests him in his impenitency, should not perish. Sed hunc nodum Divina Proudentia & Misericordia facilè solvit; curando ut nemo Electorum in eo statu moriatur, in quo à vita aeterna juxta aliquam Divinae Voluntatis ordinationem excluderetur. They say, That the Divine Providence and Mercy doth easily untie this knot; by taking care that none of the Elect shall die in that state, wherein according to any ordination of the Divine Will, he should be excluded from eternal life. This is the judgement of those profound Divines. Diotrephes. Those Divines I am sure do conclude (and in those very passages to) that the end is not to be attained but by the use of the means; and Gods acting in that means doth not exclude, but assist and encourage ours. Nehemiah therefore doth thus exhort the Nobles, Rulers, and the rest of the people, Be not ye afraid, remember the Lord which is great and terrible, and fight for your Brethren, your sons and your daughters, your wives and your houses; (for) our God shall fight for us, Nehem. 4. 14. with ver. 20. Securus. The question (now) is not concerning the conjunction of the end and means; but concerning the necessity of man's care about the use of that means * Etiamsi fidem & resipiscentiam à suis confederate is requirat Deus, nequaquam tamen propterea voluntas ejus conditionata est, neque ab impletione illarum conditionum voluntas Dei meritum Christi applicandi dependet, cum impletio harum conditionum purum putum Dei donum sit, qui dat velle & perficere, & nullo modo homini tribui possit ac debeat. Embdensium examen de Gratiae & Meriti Christi Univers. Quest 7. Pag. 121. Par. 2. Syn. D. . I grant the first, but deny the last: Why should I less trust God with the means, then with the end? Are they not alike absolutely intended? If any advantage be, 'tis on the part of the means; for (as you cited the words of the British Divines) the end [eternal life] is designed and promised, but conditionally [if we do believe] but the means [Faith and Repentance] are promised absolutely. And seeing God hath by his immutable Decree, absolutely undertaken for that means; and that not only as to the kind, but also as to the irresistible application and working of it; it is so far from being a duty, that it seems to be a sinful distrust to be solicitous about it. We ought not to distrust God's power (for the accomplishment of salvation in the Elect) for that is Almighty; nor his Will, for that is immutable. To doubt of either, is to sin against his Omnipotence or Immutability. If Christ passeth his word for Peter's security, in walking upon the surface of the water, as weak as the foundation is, his Faith is weaker, and too blame, if he fears sinking. When the means is absolutely determined, and the application and working of it absolutely undertaken for by Almighty God, his Revelation that it is so, gives us a Quietus est about it. In that Battle where the watchword is [The Sword of the Lord, and of Gideon] there, that Exhortation is no less needful than seasonable; [Be not dismayed, Judg. 7. 18, 20. fight; for the Lord fighteth for you:] We must (in this case) blow our Trumpets of Rams Horns, and break our empty Deut. 20. 3. Pitchers, and advance our lights; if God promiseth victory but upon condition only, we must dutifully address ourselves to the performance of that condition, though to our apprehension it contributes little or nothing to the event or blessing promised: But where God absolutely intends and promises a victory, there the word is, [Ye need not fight in this Battle; Fear not, stand still, and see the salvation of the Lord which he will show to you; 2 Chron. 20. 17 Exod. 14. 13, 14 the Lord shall fight for you, and ye shall hold your peace.) And they that should lay hold upon the Sword and Spe●r, and stand upon their own Guard, and postures of defence in this case, deserve as sharp a reprehension, as that our Saviour gave to his Disciples, (not trusting his Divine presence as sufficient to bridle and curb Matth. 8. 26. & chap. 14. 31. that tempest) Why are ye fearful or doubtful, O ye of little faith? Diotrephes. That God's promise of the end doth not acquit us of the use of the means, we may see in the example of King Hezekiah; he was sick unto death, but upon his devotions, his prayers and tears, God was pleased to send his Prophet to him with a joyful message of his Restitution, Behold, I will add unto thy days fifteen years, Isa. 38. 5. And yet to show they should not rely upon God's intent and promise for the end, without the use of the means, the Prophet commanded, Let them take a lump of figs, and lay it for a plaster upon the Bile, and he shall recover. And the example of the Apostles Voyage is very Ibid. ver. 2●. memorable, Acts 27. wherein being in extreme danger by Reason of the Tempest, the Angel of God (at last) appears to Paul, saying, Fear not, God hath given thee all them that sail with thee, (ver. 24.) yet (to show the use of means was necessary for obtaining the end [the safety] here promised) the same Paul (when he saw the Ship-men about to flee out of the Ship) said to the Centurion, and to the Soldiers, Except these abide in the Ship, ye cannot be saved, ver. 30▪ 31. Securus. In these examples 'tis evident, by the very letter of the Text, that as well the several ends intended, as the promises about them, were suspended upon several conditions, and those conditions not absolutely undertaken (as are those for the salvation of the Elect) to be performed by God himself, but prescribed and left to the care of those concerned in them; and had not that plaster of figs been applied by those about him, Hezekiah had not recovered; and had not the Centurion and Soldiers kept the Seamen in the Ship, they had suffered Shipwreck: But if the Lord had absolutely decreed the recovery of Hezekiah by such a plaster, and had absolutely promised too, that he would infallibly apply it himself, the Prophet had been (at least) impertinent in prescribing the application to be made by others that attended on him. In like manner, had the Lord absolutely decreed the safety of all the passengers in the Ship, upon condition of the Mariner's presence and labour in it, and had absolutely promised to make good the condition also, that is, insuperably to cause those Mariners to abide and labour therein, (which is the very case in the matter of salvation) Paul's jealousy of the Seaman's departure out of the Vessel, had been Verba Pauli, Acts 27. 31. continent comminationem hypotheticam, quae irrefragabiliter arguit Revelationem ei factam non continuisse decretum aut promissionem absolutam, sed conditionatam.— Aut falsa fuit comminatio Pauli, si promissio Paulo facta absoluta erat, & cam absolutam esse intellexerat: Aut, si vera fuit Pauli comminatio, promissio Paulo facta non fuit absoluta, sed conditionata. Episcop. culpable, and his motion to the Centurion and Soldiers impertinent; nay, his advice and acting herein had been so far from prudence and a du●y, that it had argued in him a piece of infidelity, a distrust of God's power and faithfulness; that Naaman may be cleansed, he is enjoined to wash seven times in the waters of Jordan; but had God absolutely promised to cut a Channel, to bring those waters into his Bedchamber, he had at least been improvident, to take so long a Journey, when he might have had the same benefit of cure in his own Lodgings. Let me offer you but one example to illustrate the case touching Gods absolute promise; it was Gods special command, Exod. 34. 23, 24. Thrice in the year shall all your man-children appear before the Lord: But how shall their Land be secured in the mean time (when all the fight men are drawn away?) God makes an absolute promise to defend it: For (saith he) I will cast out the Nations before thee, and enlarge thy Borders; neither shall any man desire thy Land, when thou shalt go up to appear before the Lord thy God thrice in the year. Be not afraid to leave your Cities and your Houses without watch or defence, to come to my Temple to serve me; for I will defend you from all assaults * Annor. Diodati. . Sure in this case it had been a piece of distrust and infidelity in them to have provided guards against any invasion of the enemy. Diotrephes. Sir, I pray give me leave to open my mind freely to you; (for I am almost at my Ne plus ultra, and ready to take my leave of you:) Why do you not consider what madness it would be to argue about men's bodies, as you do about their souls? It is as true that God hath decreed how many years and days you shall live, as that he hath decreed whether you shall be Mr. Baxter's Treatise of Conversion. p. 292, 293. saved; and I will refer it to your own Reason, what you would think of the wit of that man, that would give over eating and drinking, and say, [God hath decreed how long I shall live, and if he have decreed that I shall live any longer, I shall, whether I eat and drink or not; and if he have not decreed that I shall live, it is not eating or drinking that will keep me alive?] What would you say to such a man but this? That God decreeth no man to live, but by the ordinary means of living; and therefore ordinarily if you will give over ea●ing and drinking, it is certain that you will give over living; and that God hath made no Decree to save you alive, whether you eat and drink or not! So if a man should have a journey to go on life or death, What would you think of that man that will say, If God have decreed that I shall come to my journey's end, I shall do it, whether I go or not; and if he have not decreed it, I shall never come thither, though I travel never so hard? This is true; but if you hence infer, that therefore it is as good sit still as go, you will show your own folly, and not procure an excuse for your neglect: Why even so it is in our present case; if you will say, if God have elected me, I shall be saved; and if he have not, I shall not, whatsoever I do, and therefore I may spare my pains; it is no wiser, than to give over eating and drinking, because God hath decreed how long you shall live; or to give over travelling, because God hath decreed whether you shall come to your journey's end; will you be thus mad about the matters of your Trades and Callings in the World? why do not all the Weavers in this Town, th●n give over their Trades, and say, [If God have decreed that I shall live well and be rich, I shall be so whether I labour or not; and if he have not, my labour will not serve?] Why do you not give over ploughing and sowing, and say, If God have decreed that I shall have a Crop, I shall have one, whether I plough and sow or not; and if he have not, I shall not, whatsoever I do? If you will needs be Fools, let it be about these worldly things, which you may better spare: Try your own opinion awhile, and give over eating and drinking, and working; but do not befool yourselves about th● One Thing Necessary; and play n●t the mad men about the flames of hell, and do not in such jest threw away your salvation; it were an hundred times a wiser course for a man to set his house on fire, and say, [If God have decreed the saving of it, the fire shall not burn it; if he have not, it will perish whatsoever I do.] I tell you again, God hath not ordinarily decreed the end without the means; and if you will neglect the means of salvation, it is a certain mark that God hath not decreed you to salvation: But you shall find that he hath left you no excuse, because he hath not thus predessti●a●ed you. Treatise of Conversion, pag. 292, 293. Securus. Sir, I perceive this Discourse hath much inflamed you, you melt so much upon it; and I believe you are pleased with it, as a piece of Rhetoric that you hold convincing and irrefragable: But for my part, I must tell you seriously, I never heard a more confident piece of impertinency in my whole life. To reflect a little upon your last passage, in the first place you say, [God hath not ordinarily decreed the end without the means:] What is this to the purpose? yes, for then as you go on, [If you neglect the means of salvati●r, it is a certain mark that God hath not decreed you to salvation.] And who can help it? 'tis your own doctrine out of the Synod, and the Divines thereof lately mentioned; that whom he was pleased to decree unto salvation, he absolutely decreed to it; at least, he absolutely decreed to make the means of salvation irresistibly effectual unto them * Dei enim praedestinant is Decretum non in hanc formam concipitur, Ego Petrum, si contiger●t eum credere & perseve rare, eligam ad vitam aeternam: Sed poti ùs hoc modo, Ego eligo Petrum ad vitam aeternam, quam ut infallibilitèr consequatur, Ego●ci dabo fidem perseverantem. Theol. Mag. Brit. Sentent. De primo Artic. In Explicat. Orth. Thes. 4. Inter Acta. Synod. Par. 2. pag. 5. See the Ministers of Embden, D. Gratiae & Meriti Christi Un●vs sal. Quaest. 7. ibid. pag. 121. ut supra. ; for the rest of mankind, poor wretches! they are passed by, and left in the common state of misery, under the conduct of the Decree of Reprobation, to be fitted for the Triumphs of Divine Justice, at the great Assize and Day of Doom: Well therefore may they play the mad men (if they list) about the flames of hell; but 'tis no more in their power to escape them, than it is for them, [in jest to throw away salvation] whereof they never had so much as a possibility. As God decreed them to another end, so doubtless by your Doctrine to other means; for he [hath not ordinarily decreed the end without the means] you say, and [●f you neglect this means] [you shallfind that he hath left you without excuse (you say) because he hath not thus predestinated you.] I pray of whom speak you this? of the Elect? Are they left without excuse? Or can they neglect the means of salvation? Then they may perish for all their predestination. Or do you speak it of the Non-elect? Are they predestinated thus? Either to the end, or to the means of salvation? How came they to fall then from that end? and how comes this means to be ineffectual to them? But if God hath predestinated them, neither to the one, not to the other, how shall they find that he hath left them no excuse, because he hath not thus predestinated them? But you demand, why men do not try their opinion about their bodies, states, and secular affairs, as well as about their souls? Then (you say) they would soon perceive the folly and mad●e ●s of it. Shall I give you a Reason? I think I need not, you know the power of self-love and interest; and the advantage that sensual objects have to insinuate themselves, through the neighbourhood of their abode, and the sutableness of their pleasures to flesh and blood: But in relation to eternal life, self is to be denied, and interest to be laid aside, and lust to be mortified, and pleasure to be abandoned; many and great difficulties there are to be contested against; and all this for an inheritance invisible, at a great distance; for a reversion laid up for us in another World. You see Sir, the state of the soul comes upon many disadvantages to engage a man's affections and endeavours, after the use of means for her salvation, in comparison of the body. If Mr. Baxter. this be not sufficient, you may find perhaps better satisfaction in that Sermon, [of making light of Christ, pag. 15, 16.] But the plain truth is (set aside some few Hypocondriac●● persons, or such as are Distracted) men do not make this experiment upon their bodies, because they are not of that opinion generally, having had few or no Sermons preached, concerning the fatal period of life, to instill such Doctrine into them. Will you affirm, God hath precisely decreed the final period of the Malefactor * See Eccles. 7. 17. Job 15. 32. Chap. 22. 16. Psal. 55. 23. Jer. 17. 11. & Prov. 9 11. ch. 10. 27. Exod. 20. 12. and many others. Will it not follow them, that he hath no less precisely decreed the crime that brought him to it, [to his end at the Gallows?] How then will you free God from being Anchor both of his sin and ruin? For your instance of eating and drinking, 'tis not very apposite to this purpose: Meat and Drink are a certain known means to preserve life, while God pleaseth to continue it; and we have natural appetites x Meats for the belly, and the belly for meat. , in proportion to the needs we have of such provisions, and faculties that never fall, while they are in temper, to digest those provisions, and turn them into the very substance of our bodies, to refresh and strengthen them: But for the means of salvation, that hath no such essential property; it was never designed to feed the soul of any non-elect person to eternal life; no nor yet the Elect neither (though they frequent it never so diligently) till that good hour comes, wherein God hath precisely decreed, by the strength of his Omnipotency, to make it irresistibly effectual. Besides, if God did intent and promise absolutely to feed us (as he doth to save the Elect) in that case, we need take no thought, saying, What shall we eat, or what shall we drink? but might rely upon the nursery of his secret Providence knowingly, and with confidence, for the preservation of our lives, as well as we did unwittingly depend upon it, for our nutriment and formation, in our mother's womb. Sir, I hope you are of opinion, that a man must honestly earn, or buy his bread, before he eats it; but he were a very idle person, that should go to Marke●, and a mad man, that should seek his bread with the peril of his life, as they did, Lam. 5. 9 If God had absolutely promised, That the Barrel of meal should not waste, nor the Cruse of oil fail * 1 King. 17. 14 ; or that he would command an Angel * 1 King. 19 5, 6 Chap. 17. 4. , or a Reaven to feed him, in his private Cell. If God doth absolutely undertake to feed us, whatever our wants be, 'tis an Act of infidelity to tempt God, saying, Can God prepare a Table in the Wilderness * Psa. 78. 19, 20 ? For your Traveller, I need not bare him company very far in this expedition. If the Lord makes it a part of Philip's duty to baptise the Eunuch, he commands him, saying, A rise, and go towards the South; and go near, and join thyself to this Chariot, Acts 8. 26, 29. But if he absolutely intends to have him at Azotus, to officiate thereabouts, he takes care to conduct him by the Ministry of his own Spirit, ver. 39, 40. When God absolutely undertakes our passage (as 'tis said he doth in our way to heaven) 'tis our duty to trust him at the Helm, and not presume to put our own hands upon it. And for your other instance of ploughing and sowing; though in our ordinary course of husbandry, he that doth not plough and sow, shall not reap; yet when God hath made an absolute promise (as 2 Kings 19 29.) Ye shall eat this year such things as grow of themselves, and the second year that which springeth of the same. He doth not dutifully comply with Divine Providence, that will blow and sow for all that, and not rest satisfied in a thankful expectation of the fruits of so gracious a promise and dispensation. To come to your last, and maddest instance of all; I cannot allow it a wise course, for any man to set his house on fire, that he may gain a proof whether God hath (in that case) passed a Decree to save it from burning. I know God grants us no such licence; and if we take it of ourselves, 'tis a presumption in us to dream, that he will prevent the mischief that is like to ensue so gross a folly. But in our case, the house was set on fire by our first Parents, many thousands of years before we were born, and nothing but the blood of Christ is of sufficient force to quench it. That your comparison may be pertinent, we may frame it thus: Suppose all the houses of your Town were set on fire, and God had absolutely decreed that all but six should be burnt to ashes, and that the use of all means whatsoever should be utterly uneffectual to their preservation; nay, and for the preservation of those six too, till his Omnipotent power did determine those your six Neighbours irresistibly to use that means, to extinguish the fire in those their six houses: If you should proclaim this to your whole Town, as a truth, from the mouth of God, and they find grounds to believe you, How many, though you should call never so earnestly upon them, would be so ridiculously diligent, as to fetch their Ladders and Buckets, and attempt to quench the flame? Diotrephes. That the end and the means are tied together, you do not deny; and that God's work in providing and applying the means, doth not exclude ours in the use of it, I shall sufficiently confirm, by that earnest Exhortation of the Apostle, Phil. 2. 12. Work out your salvation with fear and trembling; for it is God that worketh in you to will and to do, of his good pleasure. Securus. The question is (de modo) whether God hath undertaken to perform this work absolutely and irresistibly, or conditionally only? That is, in other words, whether those that are thus exhorted, be really in any danger of miscarrying under this work of God in them, for want of their own co-operation and diligence therein? We suppose the men to be Regenerate by the Character the Apostle gives of them; and if they be in no danger of miscarrying, then what need they be solicitous? Let them cast all their care upon God's good pleasure, who worketh to will and to do in them: All they have to do, is to take up this Resolution, the will of the Lord be done: For Gods absolute undertaking to perform the work, doth discharge us from all duty and care about it, as our Saviour hath taught us in that instance, Luke 21. 14, 15. Settle it therefore in your hearts, not to meditate before what ye shall answer, for I will give you a mouth and wisdom, which all your Adversaries shall not be able to gainsay, nor resist. In like manner, if God doth absolutely undertake to effect our conversion and perseverance, it will be our part to settle it in our hearts, not to be careful about it. Diotrephes. I confess I dare not so far question the wisdom and sincerity of that holy Apostle, as to think he would put his Disciples in fear, where no fear is, he would not delude them with a vain shadow of terror; neither would he be so vehement, if we were not in some danger of seduction. His frequent and earnest Exhortations unto Caution, Circumspection and Vigilancy do imply a possibility of defection. Why should he else make such inferences as these (upon the Apostasy and back-slidings of others) let him that (truly) thinketh he standeth, take heed lest he fall, 1 Cor. 10. 12. & Rom. 11. 20. Be not highminded, but fear. These, and a multitude of the like expressions, are sufficient evidence, that God intends not to discharge us of our duty; but by all possible means to oblige us to it, and secure our diligence in the performance of it. Securus. Very good Sir, I perceive whatever you be in your opinion and doctrine, you will be a Remonstrant at last, in your application and practice. I have brought you to your journey's end, and you are welcome to Canterbury: But my affairs call me further; I commend you therefore to God's protection, and leave you to reflect upon that Discourse, that hath passed betwixt us. Diotrephes. I pray God be with you, and send you good speed in your affairs. THE SYLLOGISM. THAT Doctrine that is insufficient to convince the secure of the necessity of their endeavours after conversion and holiness; and tends rather to lull them asleep in their security, than awaken them out of it, That Doctrine is not according to godliness. The Doctrine maintained by the Calvinists in opposition to the Remonstrants, is insufficient to convince the secure of the necessity of their endeavours after conversion and holiness, etc. Therefore The Doctrine maintained by the Calvinists in opposition to the Remonstrants, is a Doctrine not according to godliness. The Major is evident of itself. The Minor is proved by the Discourse in the precedent Dialogue. Colasterion. Matth. 15. 6. Thus have ye made the Commandment of God of none effect. Supponere antecedenter ad fidem, ipsamque Conversionem salutarem aliquid discrimen inter probitatis studiosos, & alios, est valdè Other proofs of the Minor. absurdum: Cùm m●e di crimenfaciat gratia Convertens, 1 Cor. 4. 7. Mares. in Hydr● Socin. Tom. 2. pag. 264. Tantum ab●st, ut Deus in inchoand â regeneratione ad praevias disposition s respiciat, ut contra alienissimi quique à regno Coelorum vo●entur, & quisunt altioribus tenebris dem rsi. Maccov. in Colleg. M●s●el. Q●●st. Disput. 1. pag. 394. Non efficit Deus fid min assentientibus, & gratiae cooperantibus, s●d in rel ●tantibus, etc. Piscat. in Trip. Resp. ad Amic. C. V. Dupl●. ca● 4. pag. 156. D●us nabis r●luct●nt, bus (ut olim reluctanti Paulo) fidem infandit. ibid. p●g. 100LS. Non est opus nostr●n● quod credimus, sed solius Dei. pag. 157. D●●iq●● valdè absurdè sides, sanctificatio, perseverantia, ad conditiones potestativas re ●rrentur quoad eos qui servantur, cùm non s●ipsos discernant teste Paulo, 1 Cor. 4. 7. & eximia sint ac singularia Dei beneficia, in eos demùm per gratiam efficacem collata, ex eodem illo decreto quo Deus determinatè & absolutè decrevit illis salutem conferre. Mares. in Hydra Socin. Tom. 1. pag. 617. Non vult Deus ut homines plus boni faciant, quàm reipsa faciunt; aut plus mali omittant, quàm omittunt. Piscat. ubi supra. cap. 1. pag. 177. Item Maccov. ubi supra. Disput. 2. per totam Disp. Omnia fiunt ex Decreto Dei irresistibili, etiam impia quaeque scelera, eóque necessariò omnia fiunt. Piscat. ibid. pag. 168. Omnia quae fiunt, necessariò fiunt, quoad Dei voluntatem, tanquam primam causam. ib. pag. 191. Et bona & mala opera omnia, ex decreto Dei fiunt necessariò. ibid. 212. De his quae eveniunt necessariò stulta (est) planè omnis consultatio * Vide Aristot. in 3. Ethic. D. Burleigh. Histor. Artic. Lambeth. pag. 6. Haec sententia & lapsis curam resurgendi adimit, & sanctis occasionem torporis adfert, eo quod in utramque partem supersluus labor sit, si neque rejectus ulla industria possit intrare, neque electus ulla negligentia possit excidere: Quoquo enim modo se egerint, non posse aliud erga eos quam Deus definivit accidere, & sub incerta spec●rsum non posse esse constantem, cùm si aliud habeat praedestinantis electio, cassa sit annitentis intentio. Removeri itaque omn●m industriam, tollique virtutes, si Dei constitutio humanas praeveniat voluntates, & sub hoc praedestinationis nomine fatalem quandam induci necessitatem, aut diversarum naturarum dici Dominum conditorem, si nemo possit aliud esse quam factus est. Prosper in Epist. ad Augustinum. THE FOURTH Dialogue BETWIXT DIOTREPHES and PRAESUMPTUOSUS. PRaesumptuosus. Sir, the occasion of my waiting upon you at this time, is to request the benefit of your Ministry; God hath been pleased of his good Providence to give me a Child, which was yesterday brought forth into the World, and I desire the next Lordsday to have it baptised. Diotrephes. I am not satisfied that I may administer the Sacrament of Baptism to your Child; for * Mr. Baxter. the Right of the Infant to Baptism is merely on the Parent's account, and on supposition of his Right to Membership of the universal Church; if the efore the Parents Right be justly questioned, and he suspended, than the Infants Right must be questioned, and it suspended on the same ground. Disput. of Right to Sacram. Disp. 3. pag. 341. Praesumptuosus. Sir, I hope you have so much charity at least, as to think it probable that I am a Christian. A considerable part of your present Congregation, are able to testify that I was baptised into the Christian Faith. Diotrephes. I do not hold (for my part) * Mr. Baxter. That a Dogmatical Faith gives Right to Baptism. And yet, We have abundance of people that have not so much as a Dogmatical Faith; that know not who Christ is, nor what he hath done; nor are they in most places (since the Directory was in use) called to profess their Faith when they offer their Children to Baptism. Ibid. pag. 316. Praesumptuosus. Sir, I have been informed that at my Baptism, the Minister repeated the Apostles Creed; and when he had done so, he demanded of my father (who stood ready to answer for me) whither he would have me baptised into that Faith, and he answered yes; whereupon the said Minister proceeded ●o the Solemnisation of the Sacrament, and baptised me in the Name of the Father, and ●f the Son, and of the Holy Ghost. Diotrephes. That is but the profession of a Dogmatical Faith, not a Saving Faith. Praesumptuosus. May not a Parent justly claim Baptism for his Child upon the profession of such a Faith? Diotrephes. Whatever Parents claim out of a pretended Right, * Mr. Baxter. Ministers may not baptise their Children upon the profession of any other Faith that comes short of Saving Faith. Ibid. Disp. 2. pag. 41, etc. Praesumptuosus. What is that Saving Faith you would have a man to profess? Diotrephes. I would have him seriously profess to believe all the essential Articles of Christian Religion, and to consent to take Mr. Baxter. God for his only God and Portion, Christ for his only Red emer, and the Holy Ghost for his Sanctifier, renouncing the World, Flesh and Devil. Ibid. Disput. 3. pag. 34●. Praesumptuosus. Methinks this is all one with that Promise and Vow which was wont to be made by Godfathers and Godmothers, in the behalf of those children for whom they were then Sureties: For I remember that to this question of the Catechism in the English Liturgy [What did your Godfathers and Godmothers then (in your Baptism) promise for you?] the Child is instructed to answer thus [They did promise and Vow three things in my name. 1. That I should forsake the Devil and all his Works, the Pomp's and Vanities of the wicked World, and all the sinful lusts of the flesh. 2. That I should believe all the Articles of the Christian Faith. And 3. That I should keep Gods holy Will and Commandments, and walk in the same all the days of my life * And in the charge to the Godfathers, etc. Seeing this Child hath promised by you, to forsake the Devil, etc. to believe in God, and to serve him. : And more distinctly concerning the Articles of the Christian Faith; the Child being Catechised therein, doth tell us, he is taught; 1. To believe in God the Father, who hath made me, and all the World. 2. In God the Son, who hath redeemed me, and all Mankind. 3. In God the Holy Ghost, who sanctifieth me, and all the Elect people of God. Certainly this doth amount to as full a profession of Saving Faith, as that you require (with some alteration of words and phrases.) Diotrephes. * Mr. Baxter. If a man have made the same profession (I mentioned) and after long continuance in the Church doth offer his Child to Christ in Baptism, and offer to renew that profession, and enter his Child into the same Covenant, I shall suppose his claim just, till some sufficient Reason be brought to prove it unjust. Ubi supra. Disp. 3. pag. 343. Praesumptuosus. For the time of my continuance in the Church 'tis sufficiently known; the Directory by which I was baptised (if we may believe so late a Tradition) was not born long before me: And I hope you will not account my Baptism N●ll for want of such a profession of Saving Faith as you intimate to be of necessity to make my claim of Baptism just on my Child's behalf. If that profession made in my name were defective, and came short of Saving Faith, you cannot say that either I or my Parents sinned in it. My father I presume was guided by the Minister, and he observed the instructions in the Directory; wherein if you are not satisfied, I am contented to renew my Profession, together with such enlargements as your Christian Prudence shall think fit to add for a fuller Explication. Diotrephes. When I asser: the unlawfulness (to admit persons to Baptism upon the profession of any Faith that comes short of Saving Faith) I do not intent thereby to assert the Mr. Baxter. Nullity of all such Baptism, when performed, though unlawfully; for though it may be * N. ●. Null or vain, as to the special uses and benefits, yet it followeth not that therefore it is Null, as to the true Form and Being of the external Ordinances; nor that this is to be reiterated. Ubi supra. Disp. 2 pag. 53. Praesumptuosus. What hinders then but my Child may be admitted unto Baptism? Diotrephes. I am unsatisfied upon another account. * Mr. Baxter. If the Parents do either produce no Title to the baptising of their Child; that is (if they) do not seem Christians or godly; or if they give us grounds of a violent presumption, that their profession is false and counterfeit; in either of these cases, as we are to exclude them from Christian Communion, so are we to refuse the baptising of their Children; that is (we are) to supsend both, till such a Title be showed, or till the grounds of that strong presumption be removed. Ubi supra. Disput. 3. pag. 340. Praesumptuosus. Sir, I hope such is your Charity, you have a better opinion of me, than to reckon me amongst the number of the ungodly. I assent firmly to all the essential parts of Christian Religion, and am able to give an account of them: And I am ready, if you please to call me to it, to profess my consent, to take God for my God, Christ for my Saviour, the Spirit for my Sanctifier, the Word for my Rule. I profess to esteem the Kingdom of heaven before this present World. I do not deliberately venture on God's displeasure, much less profess, I had rather forfeit my interest in heaven, than forsake the pleasures of sin. I thank God I am not so much in love with any gross sin; but I can, and do frequently pray against it, and desire Almighty God, not only to pardon, but in his due time also to mort●fie it. In the mean while, I take it kindly at their hands, that do in love and meekness admonish and reprove me. It cannot be objected against me, that ever I endeavoured the disgrace or extirpation of godliness; neither is it my custom to deride or slander, or persecute the generality of godly men about me, for their apparent godly practices in matters of weight in Religion. I am sufficiently convinced of the manifold advantages of a godly life, and have adhered to the godly party, and joined with them in Fasting and Prayers, and other holy duties, both in public and in private; and 'tis a trouble to me that you should now deny my Child the benefit of God's Ordinance. See Mr. Baxter of Right to Sacram. Disp. 3. pag. 345, etc. Diotrephes. My judgement is, * Mr. Baxter. They that live constantly in the Commission of gross sins, though they profess Repentance, and promise Reformation; yet (if they) have over and over broke their pro●ise, and still continue in the sin; such men's words are not any more to be credited (else all Discipline may be eluded) ●ill they actually reform. Ibid. pag 347. Praesumptuosus. Sir, I have read in the Writings of a person not inferior to yourself in point of reputation, both for learning; and godliness, who certifieth the World upon his own personal knowledge (to the great comfort of the godly, who suffer infirmity through the violence of temptation) in these words * Of Right to Sacram. Disput. 3. pag. 29, 30. , Mr. Baxter. [We know many that we s●e great signs of grace in, and that are well reputed of as eminent for godliness, that do frequently com●it as great sins, as some kind of rash swearing seems to be: For example; It is too rare to m●et with a person so conscionable, that will not frequently backbite, and with s●me malice or envy speak evil of tho●e that differ from them in judgement; or that they take to be against them, or that they are falin out with; they will ordinarily censure them unjustly, and secretly endeavour to disgrace them, and take away their good names, and love those that ●oyn with t●em in i●: So how many Professors will rashly rail and lie in their passions? How few will take well a Reproof, but rather de●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 Schi●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 o●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 subjoins some Cautions to avod scandal) That Solomon (whose sin was more heinous than Drunkenness, For●ication, yea, or Murder itself (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 contin●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 d●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 persuasion 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 Repentance 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 lose to their lusts to commit sin, and that with greediness; but to the contrary we teach, that God keepeth them from falling away, by putting his fear into their heart's, according to that, Jer. 32. 40. I will put my fear in their hearts, that they shall never departed away from me: So that the right state of ou● Tenet is not, that God will keep them from falling away in spite 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 presumptuous sins, he would keep him from them, that so he might be innocent from the great offence. And as this was David's prayer, so answerable hereunto was Paul's 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 one's in the Epistle of Judas; for his course is to make them meet partakers of the inheritance of the Saints in light; not to save them in spite 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 always free from, at least a course of presumptuous sins; Paul's Faith, and David's 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 ●law in their state of salvation, as to put them into an incapacity of Heaven, I doubt whether it could be soldered up again by Repentance: Repentance is a metal so heterogeneous 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 el●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 Gelder's, and their Judgement is recorded amongst the Acts of the Synod at Dort * De Artic. secundo. pag. 100 par. 3. , wherein they declare, That Repentance is not always prescribed with an intention of salvation; that it hath not C●r●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 offered in Christ alone, and for Christ a●on●, and always 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 withal how it is to be received, and ho● to be kept. Praesumptuosus. I suppose there is little dispute about that amongst the Orthodox; Faith is concluded to be the sole instrument or condition of receiving and preserving this grace. To this purpose it is delivered with great approbation, as a Branch of Modern Divinity * The Marrow of Modern Divinity 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 active Faith, not a dead one; and such we ought to conclude his to be, who lives in gross sins. I nothing doubt (saith Dr. Twiss * Ubi supra. p. 102. ) but a Carnal Christian may be Orthodox throughout, and persuade himself of a Dr. Twiss. true Faith: But if his life be not answerable, we will be bold to tell him that his Faith is vain; for true Faith worketh by love, Gal. 5. And Faith working by love, is as much as a new Creature, Gal. 6. And whosoever is in Christ, is a new Creature, 2 Cor. 5. And they that are Christ's, have crucified the flesh with the affections and lusts, Gal. 5. 24. Therefore where such such a new Creature is wantng, where the flesh is not crucified with the affections and lusts, they are not Christ's, nor in Christ, nor have any faith working by love. Praesumptuousus. Whatever Dr. Twiss saith in his passion against his Adversary; I am confident he is far from affirming, That the Children of God do lose their Faith, as often as they commit the works of flesh. The Divines of Drent * De persev. examen. Thes. 4. p. 275. par. 3. (at the Synod of Dort) tell us very roundly, it is false; and that not only in respect of the habit of faith, but in respect of the act of faith too. Ille saepe manet, etiam dum h●mo pec●at. The Act of Faith doth oftentimes remain even then when a man sins. And a little after, Quid vetat, quo minus sancti, dum ipsa actualia pe●cata, & quidem crassiora committu●, simul actum fidei sentiant? What hinders the Saints, that they should not feel the effect and acting of their faith at the same time, when they commit the grossest sins? Diotrephes. Sure you cannot think, they can believe unto salvati●r, at that time of their gross sinning, when they contract such a guilt and incapacity of coming to Heaven, that if it be not removed by Repentance, they cannot be saved; as you had it before from the Divines of England * Reatum damnabilem contrahunt; praesentem ad Regnum Coelorum ingrediendum aptitudinem am●ttunt. De persever. quoad ipsos Electos. Thes. 3. vid. etiam Thes. 4. & 5. inter Acta Syn. Nat. Dord. pag. 192, 193. par. 2. , at the same Synod. Praesumptuosus. Sir, I wonder you or they should offer to say, That the Saints or Godly may fall into such a state, wherein they cannot be saved; when there is such an absolute Decree passed for their salvation, as neither themselves, nor sin, nor hell, nor Devil can frustrate; nay, the power of God himself is not able to rescind it. This is the judgement of the Hassien * De persever. Aphor. 5. pag. 215. par. 2. Divines. at the Synod of Dor●● They say, It is Gods immutable Counsel to preserve his Elect in the true Faith, even unto the end; and through that (Faith) to bring them ad aeternam salutem necessariò & infallibilitèr, infallibly and necessarily to eternal salvation; which Counsel of God cannot be made void by any Creature; Nec ab ipso Deo, propter ipsius immutabilitatem, revocari unquam poterit; no nor ever be revoked, in regard of his immutability, by God himself. And this Sir, is the only Sanctuary that I flee unto for Refuge, this the only Rock that my hope anchors on. Diotrephes. But you must first be sure to be set upon this Rock, before you can prudently build your hopes and confidence upon it. Praesumptuosus. Sir, I have good assurance that I am of the number of the Elect; and the Decree of Election layeth a certain ground of perseverance; and the faithfulness of God is by his promise engaged for it on their behalf. Account of persever. * By Mr. Baxter. pag. 3 3, & 37. Diotrephes. I would not have you too confident of your own state; 'tis the advice of the Apostle, Let him that thinketh he 1 Cor. 10. 1●. standeth, take heed lest he fall. Praesumptuosus. Such as have no other evidence * Am●sius saith, Non ad timorem rejectionis exhortatur Scriptura veros fideles; quamvis nonnullos professione fideles, qui videntur stare, 1 Cor. 10. 12. hortatur ne nimis fidant suae professioni externae. Bel. Ener. Tom. 4. l. 6. c. 3. th'. 1. n. 2. p. 173. , but their own conjectures and seem, that they are in a state of grace, have reason to be jealous: But I hope you will not offer to lead me into an opinion that the Elect can fall totally and finally from the state of salvation; for * Mr. Baxter. that is an Error of dangerous consequence, against the grace and fidelity of God; if not against his wisdom and his power, and against the peace of the Saints; and therefore is to be carefully avoided and resisted, by those that would not wound their faith. Ubi supra. pag. 14. Diotrephes. That is not the thing I tempt you to; I am certain if you be elected, you shall be saved; but I would have you be upon sure grounds, before you pretend to so great an assurance of your Election; that you have obtained this assurance by an immediate Revelation and Testimony of the Spirit, I hope you will be more modest than to affirm. Praesumptuosus. Sir, I do not pretend to any Enthusiastical assurance; a certainty of Election may be had, and the Synod of Dort (at least, most of the Divines thereof) do conclude, That every Elect person hath it sooner or later before his death * See the Apology for Tilenus. pag. 493. ; and 'tis the Faith of the Congregational Churches expressed in their late Declaration * Chap. 3. n. 8. , That men attending the Will of God revealed in his Word, and yielding obedience thereunto, may from the certainty of their effectual vocation, be assured of their eternal election. So also say the Westminster Assemblers. Diotrephes. I shall not dispute that with you; I know it is the general Tenent of the Orthodox: But you must remember the Apostles Exhortation, Give diligence to make your Calling and Election sure. Your effectual Calling, make that sure first, and then you need not doubt your Election; for none are effectually called, but the Elect only, as the Congregational Churches * Ch. 3. N. 6. & Syn. Dort. Cap. 2. Art. 8. have declared. Praesumptuosus. Sir, I am able to tell you not only the man, but the very Text he preached upon, with the day and hour when I was effectually called. I confess time was, when I lay among those lose corns that were very fit to have been blown off, but such a Fast Sermon did I hear from N. N. as melted my heart and spirit into that frame and temper, that I shall never forget it. This Sermon was a preparation to the Solemn League and Covenant; and I was so fit for the impression at that time, that I made no objection or scruple at it. And having upon this Call espoused the [Good 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 public and private meetings; How much I have contemned the World, and laid out myself upon this account; nay, how much I have suffered for godliness in evil times, and in the sharpest trials 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 shows, 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 die. Praesumptuosus. Divines do conclude from the freeness of God's 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 God's 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 departed away from me. As for that Text which you allege, it makes nothing to this purpose, as the Professors 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. 27● 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 endued 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 privilege 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 regenerate persons upon the account of their ignorance and infirmity; and there is good reason for it, because they happen always upon God's destitution, and the withdrawing of his grace * Ibid p. 382. : Hereupon Dr. D●m●an (one of the Scribes of that Synod) saith, That the Regenerate cannot omit the performance of what is required of them, if God p●forms what he hath pr●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 For●icators nor Idolaters, nor Adulterers, nor Effeminate, nor alusers of themselves with Mankind, nor Thiefs, nor Covetous, nor Drunkards, nor Revilers, nor Exto●io●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, Witchcraft, 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 God's Kingdom. Praesumptuosus. I will not go about to justify myself * 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 Judgement 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 vilify 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 d●ametro opp●nitur non quilibet reatus cujuscunque poccati, sed reatus universalis omnium peccatorum noadem expiatus. Theol. M. Brit. the 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 the●e things, the wrath of God cometh upon the Children of disobedience * Those Divines do add in the place now alleged, Nec reatus cujuscunque personae (justificationi opponitur) sed reatus incredulorum Christi sanguine nondum ablutorum, nec cujusvis mensurae reatus, sed reatus tales, prepte● quem odium Dei hostile pe●souae reae superincumbit. Qui semel vera side justificatus est, nunquam erit postmod●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, etc. Say the Deputies of the Synod of Groningen, in their Judgement 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, etc. . 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, etc. was exceelingly in regard of manner, ends, concomitants, etc. 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 levelled 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 Declare. 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 die, Rom. 8. 13. Praesumptuosus. 'Tis 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 Tile●us. pag. 86, 87. Mr. Baxter saith, Because God's 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 uncanceled, unviolated, and . 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 Britain * 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 first is annihilated, and brought to nothing in believers; the other two remain for their exercise and humiliation; and of that complaint of the Apostle, O wretched man that I am, ver. 24. he saith, It is an exclamation for his misery of being under the bondage of sin. When the Apostle therefore saith, Sin shall not have dominion over you, the meaning is, sin shall not have authority to destroy you; but it may have power to tyrannize over you; and then 'tis not so much your fault, as your affliction. Diotrephes. But the Apostle saith in the same Chapter, Let not sin reign in your mortal bodies, that you should obey it in the lusts thereof; for who thus commits sin, is the servant of sin; and such a one is not at that time, the servant of God; for Christ saith, A man cannot serve two Masters, which are so opposite as God and sin are. Praesumptuosus. Sir, you are much deceived. Mr. David Dicson * Ad ver. 25. cap. 7. add Roman. proves this, for the consolation of the faithful, from the example of the Apostle, Rom. 7. 25. So then, with the mind, I myself serve the Law of God; but with the flesh, the Law of sin. As if he had said, Now (that for the consolation of those who bewail their sins, I may summarily recollect, what I have said concerning myself) I profess I have not attained unto that measure of holiness to which I aspire; but together with the rest of the Saints, I go on bewailing and striving, under hope of deliverance; and as it were divided from myself, the Spirit and the flesh striving between themselves in me, with my mind indeed, or that part of me which is spiritual, and renewed, I do with delight serve the Law of God; but with the flesh, or that part of me, which is not renewed, as it were a Captive brought under the yoke, I serve the Law of sin, or the prevailing inclination of corrupt nature. And Mr. Baxter * Of saving Faith. p. 92. grants as much, by affirming that the same man having flesh and spirit, may have two contrary ultimate ends. To this I may add, That there is a great difference betwixt a sin that is invited and espoused, and so reigns by our free election and suffrage, and a sin that gets possession by Gods officaci us permission and order; he withdrawing his assistance, and our guards to make way for it. Diotrephes. I pray have a care you do not forget yourself, and lay your sins upon God; for to impute your faults to him, is blasphemy. Praesumptuosus. Sir, I shall take care to confine myself within the limits of such expressions as are consonant to sound Doctrine. What think you of the Elders and Messengers of the Congregational Churches? I hope their faith being the Confession of the Assembly double refined, will pass for currant with you; and they declare (as the Assembly had done before them) That Gods the erminate * Chap. 5. n. 4. Counsel extendeth itself, even to the first Fall, and all other sins of Angels and men, and that not by a bare permission: That God ordained whatsoever comes to pass * Chap. 3. n. 1. , without exception: And Mr. Norton saith, That God is the fore-determiner of the sinfulness of the action to his own glorious and blessed end * Orth. Evang. pag. 63. f. : And you may remember the words of Dr. Damman, That when God doth perform his part, we cannot omit ours. Diotrephes. Methinks you are departed from the Subject of our Discourse; neither can I see to what end you allege the former passages. Praesumptuosus. I follow the thread of our Discourse as evenly as I can; and these Allegations are to let you understand, that the Regenerate are not so much to be blamed for their omissions and lapses, as you imagine, because these fall out according to Gods own will, and by his special order. Diotrephes. I know you may do more good than you do, and omit more evil than you omit, if you will; and through your default herein, you show yourself very disingenuous in grieving the good Spirit of God, and hereby you incur his displeasure in a very high degree. Praesumptuosus. God's displeasure I know is dreadful to such as lie under the burden of it; but a Professor ought not to give himself so great a temptation as to fear it; this is the judgement of Mr. Caryl, Mr. Burroughs, Mr. Strong, Mr. Sprig, Mr. Pretty * The Marrow of Modern Divinity. pag. 201 Edit. 3. : for they have commended a Book wherein I am taught thus, [In case you be at any time, by Reason of the weakness of your faith, and strength of your temptations drawn aside, and prevailed with, to transgress any of Christ's Commandments, beware you do not thereupon take occasion to call Christ's love to you into question; but believe as firmly that he loves you, as dearly as he did before you thus transgressed; for this is a certain truth, As no good in you, or done by you, did or can move Christ to love you the more; so no evil in you, or done by you, can move him to love you the less.] To which purpose I consider, That he chose me to salvation, when I was yet in my sin; and if my sin could not provoke his displeasure against my person then, when I was without Christ; much less can it do so now, when he hath made me accepted in the Beloved. Ephes. 1. 6. Neither can the Spirit of God be grieved at my infirmities; and that upon this account; for a wise person will not be grieved, but either for omitting what he would have done, or for committing what he would have left undone. How then can the Regenerate grieve God's Spirit? For as to every good Act, he doth determine our will to that, and produce it by an irresistible efficiency; and this being good, and according to his will, it cannot grieve him. As for every evil Act, his determinate Counsel extendeth itself to that too; and that not by a bare permission only * Declar. of Congreg. Ch. ut supra. ; nor as the Author of nature (that he may not be wanting to his charge of Providence) affording such a simultaneous concourse as the nature of the second cause requires that it may use its natural liberty; but by way of predetermination; and a most efficacious Decree * Dr. Twiss. ib. pag. 88 89, 90. ; to that 1. He is the Author of the Act wholly. 2. He is the fore-determiner, orderer and governor of the sinfulness of the action to his own glorious and blessed end, saith Mr. Norton; th●s herefore is according to his good pleasure too, and how then can it be said to grieve him? especially seeing he hath his own glorious and blessed end in it, for which he fore-determines it? And every sinful Act being thus ordered and foredetermined, it is impossible a poor Creature should avid it, and consequently I can omit no more e evil than I 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 immediately 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 immediately 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 yourself from hence, that 'tis 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] signify? 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 'tis absurd to say, they are bound to it without a special motion of the Spirit. For 2. If they bond 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, than 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) than 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 God's 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 showed 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 always 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. 'Tis 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 man's provocation and neglect to cooperate with it. Praesumptuosus. Yes, God hath liberty to do it for his mere pleasure, being tied 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 faling, Mr. Perkins * In Armilla Aurea, cap. 37. tells us, are privileges annexed to their adoption and paternal castigations for their benefit; and as a remedy against doubting or desperation of our Election, and God's 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 chasteneth; and scourgeth every son whom he receiveth: If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth 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 the Judgement of those great Divines) and so from God's special Favour and Providence (as all other paternal castigations are) yet the Apostle saith in the place alleged by you * Ver. 11. , That no chastening 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 judgement 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) 'tis true indeed that there is in all affliction, that which is ungrateeul to fl●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 rejoice, that they were counted worthy to suffer shame, in that kind for Christ's Name; much more may they rejoice 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 God's 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 i● cited out of hi● above in the Margin. ibid. p 116 tells us, That the very Children of God have savage lusts, and wild affections in t●em (he takes the observation from David's prayer, Psal. 51. 10.) the curing and mastering whereof, is no l●ss work, than 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 hardening their hearts against his f●ar. Whatever you alleged before out of this Dr. as delivered in his passion, you see his judgement in cool blood; nay, Mr. Baxter * Of Right ●● Sacram. Disp. 3 pag. 326, 32● 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, than heirs; heirs of God, and coheirs 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 lose or fall from his hereditary right to it * Thus the British Divines at Dort. : This is that which supported the deathbed 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 freegrace, you are safe; but if you put yourself under a Covenant of Works, you bring yourself under the Law, and so under the Curse, than 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 myself by the works of the Law, and having only confidence in that which is by Faith: Non in meorum operum i● 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 Author be a singular man, yet I will not say that that's but one Doctor's 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 allegeth to this purpose, 1 Kings 21. 20. where it is said of Ahab, Thou hast sold thyself 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 myself carnal, and as a slave sold, that I might be subject to sin, out of whose Fetters I cannot free myself, 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 woe 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 shows 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 ; 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 * Rom. 6. 14. ; the Spirit, which is given them at their new birth, abides with them for ever * John 14. 16 ; and where the Spirit of the Lord is, there is liberty, 2 Cor. 3. 178 Diotrephes. He that hath not more hatred, than love to any sin; and that had not rather be rid of it, even in the use Mr. Baxter. of God's means, then keep it, in regard of the habituated state of his will is under the dominion of sin, and in a state of damnation. Account of persever. ubi supra. Praesumptuosus. (1.) Is this consistent with such a man as David, his having two contrary ultimate ends? (2.) There is a combat betwixt the inward and the outward, the spiritual and the carnal, the new and the old man, which they only do understand, who feel it in themselves, Et vim peccati, etiam sanctissimas actiones, aliquo modo polluentis, & vitae suae telam totam, longè latè que pervadentis experiuntur; and have experience of the power of sin polluting in some measure, their most holy actions, and spreading over the whole course of their lives, saith Mr. D. Dicson * Ad Rom. 7. 22, 23. . (3.) But such as are under such conflicts, you say, will use God's means, etc. What are Gods means? Are they not his holy Ordinances? He that doth diligently frequent th●se, that hears the Word, and delights in Religious Conferences, and is constant at his Devotions and Prayers, doth use God's means; and thus did David, saith Mr. Baxter * Pref. to the Grot. Relig. sect. 19 ; [I verily think that after his sin, David went on in his ordinary course of Religion and Obedience in all things else (abating in the degrees;) and blessed be God, so do I; and this is evidence sufficient of the habituated state of the will. (4.) If a man cannot get rid of his sins upon this account, at least, he may comfort himself (as to the event) that God sends them for fatherly chastisements, as Mr. Perkins speaketh, and raise his soul up with this meditation, [Lapsu non tolli fidem & gratiam sed illustrar●;] sin serves rather to furbush our faith, and the divine grace in us, than to expel it. To this purpose Dr. Twiss saith, [That all things work together for the good of them that love God, is as true, as the Apostle Paul's Epistle to the Vbi supra. pag. 103, 104. Romans, is the Word of God: And Bishop Cooper, a Scottish Bishop (saith he) applies this to men's sins amongst other things, showing how they also do work for a man's good. And in another place speaking of himself, the Dr. hath these words, [I take notice of God's hand sometimes hardening me against Pag. 95. his fear, yet God knows I take no comfort in it, but rather in this, that God knows how to work it for my good; according to that of Austin, Audeo dicere, utile est superbis in aliquod apertum ●anif stumque cadere peccatum, etc. And when I find that my sins do not make a final or a total separation between my soul and God, this may well tend to the Corroboration of my faith, and persuade my soul that nothing shall be able to separate me from the love of God in Christ Jesus our Lord; and I have good cause to take comfort in this, saith that learned Dr. (5.) But suppose a man should feel some pleasure in the act of sin, as to the flesh and outward man, yet he hath no need to fear the dominion of sin, or state of damnation * Mr. Baxter saith, that David chose flesh-pleasing for itself, as his ultimate end. Of saving faith, ubi supra. , if he carries a hatred towards it in his spirit, and inward man; for this is exactly the case of the regenerate, if you will allow (with our Divines) that the Apostle speaketh for ●h●ir comfort, no otherwise then as he found by experience in his own person, Rom. 7. 14, etc. I am carnal (saith he) sold under sin; for that which I do, I allow not; for what I would, that do I no; but what I hate, that do I; (which he would not have done, had he not found some pleasure in it:) If then I do that which I would not, I consent unto the Law that it is good. Now than it is no more I that do it; but sin that dwelleth in me; for I know that in me, (that is, in my flesh) dwelleth no good thing: For to will is present with me; but how to perform that which is good, I find not; for the good that I would, I do not; but the e●il which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. From which Discourse of the Apostle, Mr. D. Dicson * Ad locum. draws several Arguments of Consolation. From the 16. verse (he saith) the Apostle comforts himself, and other combatants with these Arguments. 1. Ego ipse Apost●lus, etc. I myself an Apostle, am in the number of th●se who bewail the Lacta●ius brings in a person thus excusing himself. Lib. 4. Cap. 24. Volo equidem non peccare, sed vincor● indutus sum enim carne fragili, & imbecilla: haec est quae concupiscit, quae irascitur, quae dolet, quae mori timet. Itaque ducor invitus, & pecco, non quia volo, sed quia cogor. imperfection of their holiness, and feel in myself the same combat and trouble with th●m, from the imperfection of my obedience; therefore such as bewail the imperfection of their holiness, have consolation, seeing they suffer nothing but what other Saints, yea, and the Apostles themselves are subject unto. A second Argument of Consolation is this, That out of this conflict there ariseth a sign of Sanctification begun in such a Combatant; and a consent to the Law of God, that it is good and holy: For if I do what I would not, than I consent to the Law of God that it is good: And all that bewail the imperfection of their obedience, have the same sign of their Sanctification. A third Argument of Consolation to all such Christian Combatants, he draws from ver. 17. & 20. in that the sin which they commit, who do thus bewail their imperfection, and disallow of it, and condemn it, shall not be imputed unto them, but to the corruption of their nature, and to that habitual sin that dwells in them, etc. Thus Mr. Dicson. Thus it was in the Falls of David and Peter; that David hated sin habitually (and so many other sinners do as well as he) for all his Adultery and Murder, we may conclude from his indignation against the Oppressor, expressed at the hearing of Nathan's Parable * 2 Sam. 21. 5. : Hereupon you know how favourably some of our Godly Reforming Divines have declared their Judgement: [It is not imaginable (saith one * Mr. Baxter in his Pref▪ to the G●o●. Relig. sect. 19 of them) th●t this sudden prevalency of sensuality did so far change the judgement of David or Peter, that hereupon they habitually esteemed the Creature above God, and valued the pleasures of sin before the pleasing and the favour of G●d. It's true, that actually in the time of sinning, the power of sensuality prevailed against the act of charity; and so it doth in every sin that m●n commi●, according to the measure of the sin: But that habitually God was afterwards s●t l●ss by than the sensual pleasure by the●e ●oly men, is n●terl● improbable. Thus that Author * Mr. Baxter. . Diotrephes. That Author 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 pow●r of the Regenerate man's will, to avo●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 y●t under the bondage of s●●. Annot. on Rom. 7. 24▪ , it is not; and therefore though he be resolved and affected (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 captive by it, and (as slaves * Altogether subjected as a slave bought for a certain price of money, 2 K●ngs 21. 20. Diodati. Annot. ad Rom. 7. 14. were among the Romans) to be sold under it: Doth not that excellent 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. D●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 Author , addeth in the 〈◊〉 place, That he who 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 r●stl●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 bosom. 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 ●le●h * Motio sci●icet concupiscentiae ali qua, ad porr● p●ccandum ●endens. D. Dicson. ad locum. , which was a Messenger of Satan, sent to buffet him: But when they see it is not God's pleasure to remove it, I suppose it is their dut● to bear it with equanimity, as a part of God's fatherly chastis me●t for their good; and to comfort themselves with that Oracle of the Lord to the said Apostle, My Grace is sufficient for t●e to sustain thee in thy con●●ict, and cleanse thee from all such pollutions as thou d●st contract in it, as Mr. D. D●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 captivity of sin, you may be deceived; for you know not how long it will be, ere they shall prevail to this purpose. I● it judged by Divines, that David lay a twelvemonth in his sin of Adultery and Murder unrepented of: How long Asa or Solomon sinned, we know not: Nor can any m●n possibly determine just how long a man may live in the practise of such a sin, and yet have true special grace, Mr. Baxter. and a s●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 Mu●der? Will you blame his fidelity, when he leaves his Children ●o be chastised by their ow● 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 testimony which they held. And under paternal castigations of another nature, we see there are many, whom God is pleased should die of the remedy, and yet are happy. 1 Cor. 11. 30, 31. For this cause many are sick and weak amongst you, and many f●ll asleep.— But when we are (thus) judged, we are chastened of the Lord, that we should not be condemned with the Wo●ld. Seeing then that the sl●ps and falls of the Regenerate, are by the Orthodox, accounted to be of the same nature, fatherly chastisen eats too; why may no● Almighty God, to advance his own freegrace and pardon, suffer his Children to be held captive under th●s● (infirmity) 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 ●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. Author of those D●spu●ations of Right to Sacraments (as I told you at the beginning of our Discourse) 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 s●ate, that must be removed by Repentance, or else he could not be s●v●d. Hereupon that Synod * Cap. 5. Arti●. 7. hath determined, That in these s●●ps, God preserveth in them that his immortal seed (by which they were once born again) that it die no●, nor be lost by them; afterward by his Word and Spirit, ●e effectually and certainly reneweth them again unto Repentance. Praesumptuosus. If God preserves that immortal seed in them, and doth ●ffectually and certainly renew them again unto Repentance, than they may cast away all care; for they are in no danger of miscarrying: Though they fall into grievous sins, whereby they impair their graces, and harden their heart's, and wound their consciences, hurt and scandalise others, and bring temporal judgements upon themselves; yet they are, and shall be kept by the power of God through faith unto salvation. This is the Faith of the Congregational Churches * Declare. c. 17. 〈◊〉. 3. ; and the Assembly of Divines * In their Confession of Faith chap. 17. n. 3. 〈◊〉. do suppose, That amongst the Temporal Judgements which they may bring upon themselves, Death may be one, as appears by their quoting that Scripture-example, 1 Cor. 11. 30, 32. Diotrephes. Suppose then that this Judgement of Death should come suddenly, and surprise such a man in his sin, before the renewing of his Repentance, to remove that present incapacity of salvation which he hath contracted, what a sad case were he in 〈◊〉. Praesump●uo●us. Sir, you are much deceived; for either it is imp●ssib●e he should die without such a renewing of Repentance (which if it be necessary, God will effectually and certainly work in him) or if God cuts him off without it, it will be to his advantage. This is the Judgement of our often mentioned Author; If you can prove it profitable for such a man to be suddenly ●ut off before Repentance, and that such a thing will be; I should incline (saith he) to think that he would be fully Mr. Baxter at the end of his 3. Disput. of Justificat. p. 398. pardoned at the instant of death, and so saved. Indeed if it were not so, what would become of those that we doubt not to be godly (as Mr. Baxter speaketh) who are guilty of disobedience to their Guides, and of Schism, and doing much to the hurt of the Church? A very great sin (as he confesses * Mr. Baxter of Right to Sacraments. Disput. 3. pag. 29, 30. ) yet we sec, they are so far from repenting of their Schism, and returning to their obedience, that they take all advantages to pursue the contrary; which certainly they would not do, if they were not taught to believe, [They are in no danger for want of Repentance.] Restitution hath been eagerly pressed to by many▪ yet who makes any conscience to perform it? This confirms my belief, and I thank God I can triumph in it: For I am persuaded, that neither de●th, nor lif●, nor Angels, nor principalities, nor powers, no● things present, nor things to com●, nor height, nor depth, nor any other creature, shall be able to separate Rom. 8. 38, 3●. us from the love of God, which is Christ J●●us our Lord. But Sir, time calls me away; I pray therefore let me know your Resolution concerning the baptising of my Child. Diotrephes. I desire a little time to consider of it, and then you shall have my final Answer. Praesumptuosus. I shall send once more to know your Resolution. For my spiritual condition, which you so uncharitably scruple at, I doubt not it is as ●ood as yours; for I know whom I have believed, and h● is able to ke●p that which I have 2 Tim. 1. 12. committed to him, against the great day. And so Sir, I take my leave of you. THE SYLLOGISM. THAT Doctrine tha● is n●●t to bring the presumptuous to Repentance, but tends rather to confirm, than humble them them in their presumption, That is a Doctrine not according to godliness. The Doctrine maintained by the Calvinists, in opposition to the Remonstrants, is not apt to bring the presumptuous to Repentance, but tends rather to confirm, than humble them in their presumption. Therefore The Doctrine maintained by the Calvinists, in opposition to the Remonstrants, is a Doctrine not according to godliness. The Major is evident of itself. The Minor is proved by this Dialogue. Colasterion. Jer. 23. 14. I have seen in the Prophets an horrible thing; they strengthen the hands of evil doers, that none doth return from his wickedness. Fideles saepenumerò & horribilit●r se p●ccatis c●ntra Deum & legem ipsius pollaunt; quinimò in Ido●ola●riam superstitionem, falsam Other proofs of the Minor. doctrinam, haeresin, altercationes, Christi a●negation●m, securitatem, diffidentiam, licen●iam vivency, s●perbiam, rebel onem, homicidium, adulterium, proditionem, ali●que similia p●o●●●untur: & nihilominùs tamen credimus, & hisce non obstantibus persuasum habemus, eos nec totali●●r excidere, nec excidere po●●● ex paterno amore & gratia Dei. Smoutius in suo Pater noster. Nulli viri fideles possunt per ulla p●ccata relab● ex Dei Gratiâ. Sebast. Damman (Scriba Syn. Dordrac.) in suo consensu. Fide●es à carne, mundo, & Satana, in p●ccata etiam gravia & a●rocia interdum abripiuntur: Quibus Deum valde ●●fendu●t, reatum m●rtis incurrunt, Spir●tum S. contristant, fidei exercitum interrumpunt, c●ns●i●ntiam gravissimè v●lnerant. Deus tamen Spiritum S. (ab iis) non prorsus aufert; nec ●ousque ●os prol●bi sinit, ut gratiâ Adoptionis, ac Justificationis statu excidant, aut p●ccatum aà mortem committan●. Syn. Dord. De persever. Sanct. Art. 4. 5, 6. THE FIFTH DIALOGUE Begun betwixt DIOTREPHES and SAMARITANUS: And continued betwixt DIOTREPHES and DESOLATUS. DIotrephes. Sir, what is your business with me, that you come so unseasonably, at a time when you know, I usually sequester myself from all Conversation? Samaritanus. Sir, you may conclude the Affair I come about, is of no mean importance; otherwise common Civility would have taught me (being so well acquainted with your orders) to have permitted you to your accustomed Retirement: But Sir, if my own compassion hath so far transported me, as to violate the Laws of good behaviour toward you in this Address; I hope your charity will prevail with you to pardon it, assoon as you shall understand the ground of this interruption I presume to give you. Diotrephes. Sir, your modesty and prudence are so well known to me, that I cannot deny you access at any time, when you shall think fit to afford me the benefit of your company: But I conjecture by the manner of your Application, that at this time, the occasion that brings you forth is extraordinary. I pray in short, 〈◊〉 〈◊〉 〈◊〉 ●●tter? Samaritanus. Sir, the trouble I do now take the boldness to give you, is in the behalf of my dear friend Desolatus, a poor disconsolate soul, God knows, that hath for some time lain a bleeding under the sense of those wounds which (as he complains) his sins have inflicted upon his conscience, and gasping after comfort. Diotrephes. It can be no trouble to me to be invited out upon such occasions; and I must tell you, I am not sorry to hear him fallen into this distemper; for till men grow sensible of their disease, they think not of the Physician; at least, they will n●t value his prescriptions; which made our Saviour say unto the Scribes and Pharisees * Mat. 9 12, 13. , The whole h●ve no need of the Physician, but the sick; and I came not to call the righteous, but sinners to Repentance. And what sinners were they think you, but such as found themselves weary and heavy laden: nay, ●●st, and at the very point of perishing? and therefore altering his phrase, though he speaks of persons under the same qualification, He saith, 〈◊〉 Son of m●n came t● see●●n● to save that which was lo●● * Matth. 18. 11. : 'Tis no discouragement to me but rather an invitation and inducement to minister to the needs of his soul. God himself hath professed, He delights to dwell nowhere sooner than in the poor and empty receptacles of an humble and broken heart * Isa. 57 15. & 66. 2. . A broken and contrite heart, O God, thou wi●t not d●spis● * Psal. 51. 17. : But S●r, that I may gain a little better notice of his condition, give me leave to inquire further after him. I am confident your charity, that brought you thus far to me on his behalf, did also prompt you to suggest such wholesome directions as you thought most suitable to his capacity, in reference to the temptations he lies under. Samarit●nus. Sir, Had my Abilities been answerable to my Compassion, my Applications for his recovery out of this sad estate, might have been much more effectual than they were: But you may assure yourself, his wounds were dressed with the best wine and oil my stock afforded. Diotrephes. You are so well principled in general, and especially so well versed i● Cases of Conscience, and the practical par● of Christianity, that you are able to speak a word in season: But seeing as I conceive, he lies under the Arrest of the soi●it of bondage, it may be a question, whither it be yet seasonable or convenient to give him Bail. Humiliation is the ground▪ work of Conversion; and the deeper the foundation is digged, the stronger will be the building that is erected upon it. None are conducted to Heaven with more assurance, than they that have passed by the Gates of Hell; and the longer he stands at those Gates, the greater will be his affrightment from the ways that lead thither; and the greater his thirst after the joys of Heaven, when they are offered to solicit him into the ways of Righteousness. If it be upon the surprisal of some late wasting sin, or the reflection upon former ●oul crimes, that this present tempest is raised i● his conscience, let him be tossed a while, till he takes in a little more salt water, ●nd b●●ome more Sea▪ sick; that being tumultuated in the hurry of his own distracted thoughts, he may be driven to act the Physician's part upon himself; or with those Mariner's, to cast lots to find out the Criminal, in whose pro●●cution that storm was sent out by the Div●ne Displeasure; that so Jonah being thrown overboard, the Wind and Sea may be becalmed, and the Passage made secure for the time ensuing. It is fit the Law ●●ould ●●y on her full load upon soul sinners, till their shoulders be wrung and pinched, and force them to cry out. 'Tis the severity of that Usher that makes men willing to sub●it to the Discipline of Jesus Christ. S●mari●a●us. I am not satisfied that this is the best method for the cure of D●●●latus; gentler applications may be more proper to re●●●●ie and ●ettle the ●umours that are stirred in him. It is not a draught of deadly pason lately swallowed, that hath brought these ●●●s upon him; nor the fresh apparition of long buried crimes, newly raised up from the dead, by the power of an especial Providence (though 'tis most certainly true, and verified in his complaints, that every little sin will fall a buffeting the conscience, when it is too weak and ●eeble ●o make resistance, yet) I say, it is no such horrid spectre of guilt: but on a sudden, he sinks in his hopes, and is at a loss for his assurance, and doubts his sincerity, and consequently his interest in the merits of Chri●t, and in God's love and favour. And the temptation heightened by the subtlety of the Tempter, taking advantage of his own fears and jealousies, is grown so strong and violent, that he is hardly persuaded to the patience, to have it undermined or opposed. And I perceive it is the Apostasy of these present Times that hath given him this scandal, and betrayed him to that dissatisfaction that afflicts him. Diotrephes. Why, what doth he infer from these sad emergencies of Providence? Samaritanus. He makes sad reflections upon them, and then applies them to his own discouragement; insomuch, that whereas he was wont formerly to discourse of the Doctrine of the certain perseverance of all the sanctified, with much feeling and consolation, saying, It was to his spirits as a Well of water springing up to everlasting life; Now on the other side, having such examples before his eyes, he apprehends the same Doctrine as the waters of Ezek or Marah, he can find nothing but matter of strife, and relish nothing but a taste of bitterness in it: For (saith he) if I could have any assurance that I am truly sanctified, the Doctrine of certain perseverance of all such would be comfortable to me; but I am brought now into such doubts of Mr. Baxter's Account of persev. p. 25, 26 it, that I fear I shall never attain to such assurance, being rather induced to conclude myself certainly unsanctified: For I never reached so high, as some that I have known that have fallen away; I have known divers that have been judicious and effectionate, and constant, and lively in duty, and of very up ight careful lives, and so great contemners of the World, that they would not have omitted an opportunity for their souls, for worldly gain; yea, theywere persecuted, and suffered very much for godliness in evil times, and in the sharpest trials, never shrunk, when others did; and laid out themselves almost altogether in doing good. Their prayers and conferences were very holy and heavenly, and affectionate, and their lives agreeable; so that they were incomparably beyond me in all these qualifications * One would have thought it next to an impossibility, that such men (the highest Professors of Religion) and so many of them, could ever have been drawn to do that against the Church, against that Gospel Ministry, and Ordinances of God (which once seemed dearer to them than their lives) which hath since been done, and which yet we fear! Mr. Baxter's Directions for peace of Conscience, in the Epistle to the poor in spirit. ; and yet some of them now do deny the Godhead of Christ, and the Holy Ghost; some deny the Scripture, and that there is any Church or Ministry; some are turned Quakers, and some Licentious, if not Infidels; and therefore certainly have now no saving grace. Now before I can ever be sure that I am justified, I must be sure that I go further than any of these did, or any other that ever fell away, whereas I find myself far short of many of them. And I am in a manner certain, that some of them did not dissemble; both by my observation of their whole course, being intimately acquainted with them, and by the plainness and openness of some of their hearts, which they manifest even to this day in the way that they are in, being unapt for dissimulation. This Sir, is the ground of his dejection. Diotrephes. And I pray, what Antidotes have you given him against these infusions? Samaritanus. I have fortified him as prudently as I could, by those Apostolical Counsels. (1.) To be wise unto sobriety, and not to lean too much to his own understanding. (2.) I have added that of St. John, Beloved, believe not every spirit, but try the spirits, whether they are of God, because 1 John 4. 1. many false Prophets are gone out into the World. And that of St. Peter, Ye therefore Beloved, seeing ye know these things before, 2 Pet. 3. 17. beware lest ye also being led away with the ●r●our of the wisked, fall from your own stedfasiness: But grow in grace, and in the knowledge of our Lord Jesus Christ. And that of St. Paul, Now I beseech you Brethren, Mark them which cause divisions Rom. 16. 16. and offences, contrary to the Doctrine which ye have learned, and avoid th●m; for they that are such, serve not the Lord Jesus Christ, but their own belly; and by good words, and fairspeeches, deceive the hearts of the simple. I have advised him further: (3.) As ye have therefore received Christ Jesus the Lord, so walk ye in him; rooted and built up in him, and established Col. 2. 6, 7. in the faith, as ye have been taught. To which end I have commended to him, that of the Author to the Hebrews, Remember them which are the Guides, that have the Rule over you, who Hebr. 13. 7, 17. Vide D. Hammond. Dissert. 1. cap. 12. sect. 13. p. 40. Hebr. 10. 23, 25 have spoken to you the Word of God, whose faith follow, considering the end of their Conversation. Obey them, and submit yourselves; for they watch for your souls, as they th●t must give account. And let us hold fast the profession of our faith without wavering, not forsaking the assembling of ourselves together: But building up ourselves on our most holy faith [which was once delivered unto the Saints] praying in the Holy Ghost (and Ep. Jud. ver. 4. 20, 21. by this means) keep ourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life. And to take off the scandal, I have wished him to remember that our Lord Jesus Christ hath foretold how much the temptations of the world and flesh would prevail upon the hearts of many professors; and that false Prophets, and factious Teachers should arise, and draw many Lis●●ples after them; and by their fair shows, and specious pretences should deceive, if it were possible, the very Elect. If he observed these Predictions, and followed these Rules, I told him, I was very well assured, he should find such an assistance and establishment, as might give him encouragement to say with the Apostle, We are not of them who draw back unto p●r●ition, but of them that believe to the saving of the soul. Hebr. 10 39 Diotrephes. Your advice was good and seasonable, had you forborn your insinuation, that the old way is the safest to be insisted on; for that may hinder, or at least retard the intended Reformation: But what satisfaction did he find in your Discourse? Samaritanus. He harped much upon that passage, They should deceive [of it were possible, the very Elect.] Ai, the Elect, saith he, they are the only men that shall be preserved from seduction; for they have a special aiffer ●oing grace confer'd upon them by an irresistible operation, ●nd that is preserved to them by the same omnipotent strength that did at first 〈◊〉 it. I demanded of him, why he might not assure himself of such a grace? His Answer was, That seeing many great and 〈◊〉 Professors, whose virtues were fat more eminent than any he could, or durst pretend to, have fallen so low, that their condition was reputed hopeless; this made him more carefully to bring his grace unto the test and balance to examine it; and if true, yet he must conclude it many grains and ●crupl●s. too light; and this (saith he) begets so great a jealousy of mine own sincerity. If those, saith he, whom I have looked upon as stars of the first Magnitude, have made all that lustre, by the emissions and beams of common grace, which God in the Decree of Reprobation, hath associated with the efficacious permission of sin, to make up one perfect Medium, to carry that Decree on to its final execution in them; what presumption were it in me, to think that that grace in me is of a higher pitch, or nobler extraction? And if it be not, what is become of that certain perseverance, which I have thus long claimed a title to? Thus the miserable Desolatus divides his time betwixt his complaints and doubts, and thinks there is no balm so sovereign as to heal his bruises. Diotrephes. Have you applied no salve to this soar in him? Samaritanus. Yes; 1. I have expostulated with him to this purpose; [Must the Lord set up love and mercy in the work of Redemption, to be equally admired with his Omnipotency Mr. Baxter's Directions for peace of conscience, in the Epistle to the poor in spirit. manifested in the Creation? And call forth the World to this sweet employment, that in secret and in public it might be the business of our lives? And yet shall it be so overlooked or questioned, as if you lived without love and mercy in the World? Providence doth its part, by heaping up Mountains of daily mercies, and these it sets before your eyes. The Gospel hath eminently done its part, by clear describing them, and fully assuring them; and this is proclaimed frequently in your ears, and yet is there so little in your hearts and mouths! Do you see and hear, and feel, and taste mercy and love? Do you live wholly o● it, and yet do you 〈◊〉 doubt of it, and think so meanly of it, and so hardly acknowledge it?] To this he a swers▪ that for God's g●●●●al mercy (which concerns not the life to come) he readily acknowledgeth it is o●er all his works; but for his saving mercy, t●at is restrained to a certain number, whom he hath chosen to glory, without respect to any qualification in them: And this Dt. ●wi●s * Ubi supra. p. 51 Rom. 9 15. concludes from those words of the Apostle, He hath mercy on whom he will have mercy; for the rest, he hardens them, and that for the mere pleasure of his will. 2. I have represented to him the advice of S●. James, If any of you (mark, any of you) do lack wisdom, le● him ask it of Mr. Baxter. ib. pag. 39, 40. God, who giveth to all men liberally (without desert) and ●phra●deth not (with our unworthiness or former faults) and it shall be given him, Jam. 1. 4. If you that are eull, can give good gifts to your Children, how much more shall your heavenly Father give his Holy Spirit to them that ask i●? Luke 11. 13. Suppose your life were in the hands of your own husband, or your children's life in your hands, would it not exceedingly comfort you or them, to consider whose hands they are in, though yet you had no further assurance how you should be used? God is a Father even to the wicked; and to convince men of his fatherly mercy to them, he often so styleth himself: He saith by Moses, Deut. 32. 6. to a wicked Generation, whose spot was not the spot of his Children, Do ye thus requite the Lord, O foolish people, and unwise? Is not he thy Father that bought thee? Hath he not made thee, and established thee? And the Prodigal could call him Father for his encouragement, before he returned to him, Luk. 15. 16, 17, 18. For my own part, I must needs profess, that my soul hath more frequent support from the consideration of God's gracious and merciful nature, than from the promise itself. To this he returns a ready Answer, That God is the Father of the rain, Job 38. 28. and of all Creatures, as he is their Maker, Ephes. 3. 14, 15. But if we speak with reference to salvation, Dr. Twiss * Vbi s●pra. p. 53 says, The dealing of God is with his Children (he means the Elect) only Fatherlike, not with others. 3. I have signified to him, That this disquietness (in him) doth manifestly argu● a desire to believe (as Dr. Twiss * Ibid. p. 138. observes;) and God hath promised to fulfil the desire of them that fear him. Ibid. p. 158. And seeing addiction, especially when it is of a spiritual nature, is the ordinary introduction into the state of grace, in the coarse of God's Providence, like as the Valley of Ac●or was a door of hope u● to the Children of Israel; and our Saviour in going to Jerusalem (the vision of peace) did continually take Bethany (the house of mourning) in his way, we have cause to conceive good hope, that these pangs may be as the pangs of Childbirth unto an afflicted soul. To this he replies, That common grace will carry a man so far as to be abased in the feeling of his sin and misery, and to be humbled by attrition (as the ●Pap●sts call it) and to cry Mr. Baxter, of saving saith. p. 43, 44. out of their sin and folly, and day and night to beg for grace and mercy. He may like the Word and ways of God, and think Gods servants the best and happiest men, and have many a wish that he were such himself; he may avoid gross and wilful sinning, and continue in hearing, reading the Word, enquiring consideration; he may have a desire after Christ and holiness, and heaven; he may have love to God and the Redeemer, and the Saints; and withal, he may have either a knowledge that he is yet short of true Christianity, or at least, be much afraid of it; and therefore be under a prudent impatiency, till saving grace comes in, and the Spirit hath sealed him up to the day of Redemption, and he cry out, What shall I do to be saved? This a man may be brought unto by common grace, which hath no promise of saving grace made to it, nor any necessary connexion with it; and consequently (saith he) these pangs may be but the beginning of greater sorrows. 4. I have assured him, that if he doth believe in Christ, a Fountain of Consolation is then opened to him * Dr. Twiss. p. 148. . In this case we can assure him, not only of the favour of God for the present, but also of final perseverance therein, and of Election, and of Salvation, as Dr. Twiss * Ib. p. 150. affirmeth. To this he replies in the words of the same Dr. * Ibid. pag. 47, 48. , That a man may believe by an acquired faith * How can such a Faith, clothed with all moral virtues, be distinguished from an infused Faith? , and perform the acts of all moral virtues, and have an exterior conformity to the means of grace, and so proficere ad exteriorem vitae emendationem; and yet not be acceptable to God for all this! Nothing but a Divine Faith will save us. 5. I have told him, Albeit he hath not this Faith to day, notwithstanding he may have it in good time * Dr. Twiss. ib. 150, ; and that there is no cause of desperation, or to conceive himself to be a Reprobate; Ib. 138. forasmuch as his condition is no worse than saul's was before his calling; yea, and the holiest servant Mr. Baxte●'s Directions for peaee of Conscience. pag. 463. of God. Therefore (said I) what if you have no grace? Do you not hear God daily offering you Christ and grace? Doth he not entreat and beseech you to be reconciled unto him? (2 Cor. 5. 19, 20.) And would he not compel you to come in? (Mat●h. 22.) Do you not feel some unquietness in your sinful condition, and some motions and strive at your heart to get out of it? Certainly (though you should be one that hath yet no grace to salvation) yet these continued offers of grace, and striving of the Spirit of Christ with your heart, doth show that God hath not quite forsaken you; and that your day of grace and visitation is not past. To this he finds an answer to; and tells me the question is, whether there be any such day of visitation allotted for him or no. He is sure those striving betwixt the flesh and natural conscience portend no such; forasmuch as there may be such a conflict in the very Reprobate. He wonders I should say, that God doth beseech him to be reconciled, and would compel him to come in; for his Conversion must be (if ever it be at all) of God's irresistible working, and saving grace of his immediate infusing; and he being omnipotent, if he were pleased to have it so, it must needs be accomplished in him presently. 6. I have entreated him after this manner [When the Devil clamours in your ears [Christ and Salvation is none of th●ne] let that voice of God be in your memory [O take Christ Mr. Baxter, ●bi supra. pag. 37. and life in him, that tho● m●●st be saved.] When you would fain have Christ and life, and you are afraid that God will not give them to you, remember then, that God stands by beseeching you to accept the same thing which you are beseeching to give. God is the first Suitor and Solicitor; God prays you to take Chr●●, and you pray him to give you Christ; what have you now to do, but to take him? And here understand, that this taking is no impossible business; it is no more but your hearty consenting. And (pag. 56.) when God in the Gospel bids you take Jesus Christ, and beseecheth you to be reconciled Ibid. pag. 56. to him; if your heart answers, Lord, I am willing, I will accept of Christ, and be thankful: why then, the match is made between Christ and you; and the Marriage Covenant is truly entre ', which none 〈◊〉 dissolve. If Christ were not first willing, ●e would not be the Suitor, and make the motion; and 〈◊〉 he be willing, and you be willing, what can break the match? To this he answers, he is much unsatisfied that I seem to make it so easy a matter to believe, when others of the Orthodox do heighten the difficulty of the duty. I● it implies no more than an acceptance of Christ and life, how come so many that Mr. Norton. Orthod. Evang. p. 206, etc. pretend to Christ, and rely upon him, and c●aim an interest in him (which sure they would not do, if they did not consent to have him) how come so many of them (saith he) to be deceived, and disclaimed at last, ●nd their faith to perish with them? (Mat. 7. 21, 22.) All may seem fair (saith Dr. Twiss * Pag. 102. ) not reigning sin appearing, whereby the Conversation is de●●led; yet a man may deceive himself. O how many have thought that Christ was most dear to them, and that the hopes Mr. Baxter's Direct. for peace of consc. in the Epist. Dedicat. of heaven were their chiefest hopes, who have left Christ, though with sorrow, when he bid them let go all (as Mr. Baxter hath observed;) who doth hereupon conclude, [I shall never be so confident of any man's fidelity to Christ, as not withal to suspect that he may possibly forsake him; nor shall I boast of any man's service for th● Gospel, but with a jealousy that he may Ibid. drawn to do as much against it.] Alas Sir, your saving faith is not of a common extraction, 'tis a special Donative, merited by Christ but for a very few, as Dr. Twiss * Vbi supra. pag. 152. tells us; and peculiar to the Elect, as our Divines conclude from Tit. 1. 1. 7. I have told him, That God hath under his Hand and Seal made a full and free Deed of gift, to him and all sinners, of Mr. Baxter. ib. pag. 43. Christ, and with h●m of pardon and salvation; and all this on condition of his acceptance or consent. That it was comfort to know ●e might have Christ if he would, and to find this to be the sum of the Gospel: Rev. 22. 17. Whosoever will, l●t ●im take of the water of life freely. To this he readily answers out of Dr. Twiss, That till a man believes, ●t is not known either to himself, or any other Ibid. pag. 164. man, that he shall have any benefit by the death of Christ; only God knows from everlasting, who shall have benefit by the death of Christ, and who not; forasmuch as he hath determined to give faith in Christ to some, and not to others; and accordingly hath sent Christ into the World for their sakes. 8. I have told him, That the Scripture itself, by the plainness and fullness of its expression, makes it as clear as the light, Mr. Baxter. ib. pag. 32. that Christ died for all. At this he cries ou●, What hath the death of Christ to do with my Election or Reprobation? Dr. Twiss tells us, That Dr. Twiss. ubi. supra. pag. 139. God in his Decree, did no more consider the death of his Son, than the faith of the Elect. 9 Here I expostulated with him in these words, Is it Mr. Baxter. ib. p. 42. nothing that a sufficient Sacrifice and Ransom is given for you? This is the very foundation of all solid peace. I think this is a great comfort, to know that God looks now for no satisfaction at your hand; and that the number or greatness of your sins, as such, cannot now be your ruin. To this he confronts that of Dr. Twiss; If Christ made satisfaction for all the sins of all and every one, in such sort Dr. Twiss. ibid. pag. 141. that God's justice is thereby satisfied; I demand how it can stand with God's justice to exact satisfaction at the hands of so many (as he doth) for their sins, and that by eternal damnation in hellfire? For whether Christ's death and passion be satisfactory for all sins, for all and every one, by its own nature, or by the constitution of God, or by both; I comprehend not with what justice God can put the damned persons to satisfy for their own sins in the flames of hellfire, etc. 10. I have told him of a world of comfort, which even the graceless may gather from universal or general mercy. To this purpose I find that Scripture alleged, John 3. 16. God Mr. Baxter. ib. pag. 38, 43. so loved the World, that he gave his only begotten Son, that whosoever believeth ●n him, should not per●sts, but have everlasting l●f●. Here he interposeth a distinction of Dr. Twiss●'s, The love of God and of Christ to all goes no further (saith he) than this, That whosoever believeth in him, shall not perish, but have everlasting Dr. Twiss. ib. p. 164. life: But God's special love to his Elect, is to send Christ into the World to merit, not that only for them which is to be coffered upon the condition of faith; but to merit faith also for them, which is conferred upon them absolutely, and upon no condition. 11. I have advised him to get clear apprehensions of the freeness, fullness, and universality of the New Covenant, or Law of Mr. Baxter. ib. p. 33. Grace. No man on Earth is excluded in the tenor of this Covenant; and therefore (said I) certainly you are not excluded; and if not excluded, than you must needs be included. But he returns this Answer, he understands not how the Covenant of Grace can extend to such as God did implacably hate upon the account of Adam's sin, and decreed to pass them by in the communication of grace sufficient and necessary to Faith and Repentance, without which there is no Adoption or Pardon. 12. I told him, God invites all without exception to mercy and salvation, and therefore there was no reason why he should doubt of it. He replies, God's invitation is no other than by professing, that by Faith and Repentance they shall be saved; without Faith and Repentance they shall be damned * Ib. pag. 54. ; as Dr. Twiss resolveth; and he tells * Pag. 51. us moreover, that Austin hath long ago professed, that to say God would have all to be saved, and none to perish, is to deny the First Article of our Creed, concerning God's Omnipotency. 13. I have represented what abundance of Comfort General Mercy or Grace may afford the soul, before it perceive (yea, or receive) any special grace; for Mr. Baxter. ubi supra. p. 46, 47. 1. All the terrifying temptations which are grounded on misrepresentations of God (as if he were a cruel destroyer to be fled from) are dispelled by the due consideration of his goodness, and the deep settled apprehensions of his gracious, merciful lovely nature (which indeed is the first work of true Religion, and the very Master Radical Act of true Grace, and the chief maintainer of spiritual life and motion.) 2. All these temptations are yet more effectually dispelled, by considering this merciful Divine Nature dwelling in flesh, becoming man, by condescending to the assumption of our humane nature, and so come near us, and assuming the office of being the Mediator, the Redeemer, the Saviour of the World. 3. All our doubts and fears that proceed from our former sins— have all a present rememdy in the fullness and sufficiency of Christ's satisfaction, even for all the World; so that no sin is so great, but it is fully satisfied for, etc. 4. All our doubts and fears that arise from an apprehension of God's unwillingness to show us mercy, and to give us Christ and life in him, arise from the misapprehension of Christ's unwillingness to be ours; or at least from the uncertainty of his willingness; these have all a sufficient remedy in the general extent and tenor of the New Covenant. From which principles our Divines do infer: 1. A possibility of your salvation. Ib pag. 43. 2. Nay, though you were yet graceless, you have now this comfort, that your salvation is probable as well as possible; you are very fair for it. The terms be not hard in themselves on which it is tendered; for Christ's yoke yoke is easy, his burden light, and his commands are not grievous. 3. Yea, this exceeding comfort there is, even for them that are graceless, that their salvation is conditionally certain, and the condition is but their own willingness. But all this gives Desola us no satisfaction: As to the greatest part of Mankind, he finds in God a general unwillingness of their salvation; for, as if he were a cruel destroyer (according to the Synod of Dort) he cast them off without any vincible fault of theirs (for the sin of Adam) and out of an immutable hatred against them, he decreed to withhold from them all grace sufficient unto Faith and Repentance; and hence it follows, that Christ procured no such grace for them; and consequently, that his merit is insufficient * Distinctio qua Christus dicitur mortuus sufficienter, non efficaciter, pro omnibus vana est; nom illud aut notat vice, aut bono omnium mori; sed nec hoc, nec illud: Ergo nullo mod●, etc. Maccovius. in Thiol. polem. cap. 14. Qust. 15. (mihi.) pag. 98. : And therefore if pardon and salvation be tendered to them, it cannot be done seriously, and in earnest, but in mockery and delusion. Hereupon he concludes, that pardon and salvation being offered only upon such condi●ions as are impossible, the obtaining them is so far from being certain, that it is neither probable nor possible. Lastly, I have conjured him not to think of God's mercifulness Mr. Baxter. ib. pag. 18. with distinguishing, extenuating thoughts, nor to limit it by the bounds of our frail understandings; for the Heavens are not so far above the Earth, as his thoughts and ways are above ours. I bid him still-remember, that he must have no low thoughts of God's goodness; but apprehend it as bearing proportion with his power. As it is blasphemy to limit his power, so it is to limit his goodness. I advised him to consider, that even under the terrible Law, when God proclaims to Moses Ibid. pag. 17. his own Name, and therein his Nature, Exod. 34. 6, 7. the first and greatest part is, The Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin: And he hath sworn that he hath no pleasure in the death of a sin, but rather that he return and live. For this he finds an evasion too out of Dr. Twiss, where in Answer to the Text now alleged, he replies thus, As for that of swearing by himself, that he wi● not (for so the Translator Vbi supra, pag. 52, 53. of Tilenus had rendered it) the death of a sinner, there is no such Text at all (saith he;) the most Authentical Translation of our own Church reads it, [I have no pleasure in the death of a sinner.] And as Piscator observes, A man may will that wherein he takes no pleasure; like as a sick man takes no pleasure in a bitter Potion, yet he is willing to take it to recover his health: So is a man willing to lose a Limb (though he takes no pleasure in it) to save his life. And then again, as the words lie, they are directly contrary to Christian reason; for doth not God inflict death on thousands? and doth not the Scripture testify, That God works all things according to the counsel of his will? Ephes. 1. 11. And albeit he takes no pleasure in the death of the sinner, yet the Scripture is as express in acknowledging that God delights in the execution of judgement, as well as in the execution of mercy. I am the Lord which showeth mercy, judgement and righteousness in the Earth; for in these things I delight, saith the Lord, Jer. 9 24. Having proceeded thus far, I saw so little probability of success, that I resolved to have him treated with the best advantage I could; and therefore I have called in your assistance, that the Authority of your Office may add some weight and force to such Arguments as you shall think sit to produce for his Restitution. And now Sir, that you are acquainted as well with the Disease, as with the Patient, I beseech you to bestow a charitable visit upon him. Diotrephes. I will bear you company to his Chamber. Samaritanus. I am as good as my word you see, my Desolatus; my friendship is so fast, and so unfeigned, it will not suffer me to be long from you: But here is another worthy friend of yours, Mr. Diotrephes, come to visit you; I hope his Company and Conference will administer a great deal of satisfaction and comfort to you; to his Charity therefore I commend you for a while. Diotrephes. Being informed that you lay under some pressures upon your spirit, I took this opportunity to show my readiness to do you the best office of kindness I am able; and now my prayer is, That the God of hope would fill you with all joy and peace in believing, that you may abound in hope through the power of the Holy Ghost. Rom. 15. 13. Desolatus. Sir, you are very kindly welcome; and I hearty thank you for your presence, and your prayers; though I have too much Reason to conclude, that I shall reap no fruit or benefit by them. Diotrephes. Do not draw such uncomfortable Conclusions against yourself: I cannot think you have any premises from which such a Conclusion doth necessarily follow. You know what the Psalmist saith of Almighty God, He healeth the broken in heart, and giveth medicine to heal their sickness; and he lifteth up them that be bowed down: And one end of the institution of our office, is, that we should be helpers towards the joy of God's people; 2 Gor. 1. 24. and that as well to blow it up to a recovery when it is lost, as to kindle it at first where it is wanting. Be of good cheer therefore; for I doubt not, there will come a comfortable voice out of this Cloud (to give you notice that God will own you, as he did our Saviour*; though as the Disciples then, so you at this present be amazed to find yourself overshadowed, and fear as you * Luk. 9 34, 35. enter into the Cloud: Though it be thus with you at this instant, yet I say there will come a voice out of the Cloud, saying, This is my Beloved Son; God will say unto your soul, I am thy salvation. Desolatus. Oh Sir, time was, when I had the same resentments of God's favour with yourself; I could (as I flattered myself) by the eye of faith discover the cheerful countenance of a Father looking upon me, through the most dismal Cloud that overshadowed me; and I have been able to say with the Prophet, This was my comfort in my affliction, that thy Word hath quickened Psal. 119. me: I had received such a measure of illumination from Heaven, I thought myself able to afford eyes to the blind, and light to such as sat under the darkest shades of desertion: But now 'tis my sad fate to suffer a total Eclipse of comfort. God's Rod hath smitten the waters of my Cistern, and turned them into blood, and it is become a frightful serpent to me. Diotrephes. I beseech you do not call it your fate; there is a gracious Providence in this Dispensation you lie under; and Hebr. 12. 11. though it be grievous for the present (as all afflictions are) being designed for your humiliation; yet the fruit of it being an Isa. 32. 17. increase of righteousness, will be attended with peace and assurance for ever. In the mean while consider, though the waters of your Cistern be turned into blood; yet those in the fountain are sweet and clear still; God can turn them into wine for you; though your Cistern be quite dry, the Rock that should supply it, is inexhaustible; and out of that Rock. God will satisfy you with a Breuvage as sweet as honey. Your Sun will gradually get up, and Psal. 81. ult. overlook the dark umbrage of this interposition; and when the Eclipse is over, his influences will return upon your soul with interest in a satisfactory duplication of your comfort. Desolatus. As my feeling of the refreshments of the Spirit is gone, so are all my hopes departed with it; if there be but so much as a smoke, we may conjecture at least that 'tis possible there may be some fire; but— Diotrephes. Give me leave good Sir to interrupt you; to my apprehension there is so much smoke and heat too, that I must conclude the fire cannot be extinguished: If we should determine men to be dead upon every depravation of sense in them, we should become not only unchristian, but inhuman, and bury many men alive: Because the night is very dark, should we put out the Candle too? and instead of betaking ourselves to our natural rest in Bed, should we ●ep into our Coffin, out of an opinion that the Dayspring will never return to visit us? And because we observe that the Trees are unclothed in Winter, and have lost their Verdure and their Beauty; were it not madness therefore to take an Axe, and cut them down for Fuel, as if it were impossible the Sap should everascend to make them bud and blossom, and become fruitful any more? Were you not alive in your mother's womb, and in a thriving condition? yet sure you will not pretend then to have had any sense of it. I pray therefore be you satisfied, this is but a Lethargy, not a Death; 'tis but your Winter; Summer is a coming on; 'tis but your night; your heaviness will march away with it; and then joy will come upon you in the morning. Though the poor sheep may be bewildered, and lost in a state of desolation, yet such is the care and compassion of the good Shepherd, he will seek it, and fetch it home Luke 15. upon his own shoulders. Desolatus. Sir, were I sure I did belong to his Fold, I should not doubt of his care over me; for he hath promised in behalf of all his sheep, That he will give them eternal life, and that they shall John 10. 28. river perish, neither shall any pluck them out of his hand. Diotrephes. Why should you doubt your relation to him! his Fold is his Church, and his sheep are said to be those that hear his voice, and follow him; they are known by that ear-mark, and John 10. 27. by the straight path they walk in after his precepts and example. Desolatus. I know Sir, that his Church is his Fold; but there are many in it, that are not of it; and though they hear his voice, and fellow him for a season; yet they draw back at last Hebr. 10. 38. John 6. 66. unto perdition, as many did, that are said to have believed on him; they only are secured in point of Christ's care and custody, who have an interest in his promises. Diotrephes. You know it is the promise of the Gospel, That whosoever believes in Christ crucified, should not perish, but have life John 3. 16. everlasting. And it is the resolution of that famous Synod at Dort, That this promise, together with the injunction of Repentance and Faith, ought promiscuously, and without distinction, to be declared and published to all men and people, to whom God in his good pleasure sends the Gospel. [In the Chapter of Redempt. Art. 5. Desolatus. I am not ignorant Sir, that the Gospel is Gods revealed will, and that the promises thereof are general; at least, promiscuously to be preached; but the Decree concerning every man's salvation, is not made or calculated according to the Revelations thereof (which are not Gods will in a strict and proper sense) but according to his secret Will or Beneplac●ture; so that many, yea, most to whom those promises are declared, are not at all concerned in the benefit that is promised. Diotrephes. Though that Synod hath not expressly defined any thing in this question; yet some of the Members of it, and Martinius by name saith, That the Redemption by Christ is universal; and that the benefit is not only sufficient, b●t a so truly Act. Syn. Dord. 2. par. pag. 104, 105. De morte Christi pro omnibus. Th. 10, 11. intended and destined for every ore; otherwise, saith He, we could not infer a Necessity of every Man's Believing that it belongs to him; and this would exempt most men from the chief duty of the Gospel. Desolatus. But Sir, I find even that man that goes so far, falls back again, and spills all the Milk of Consolation he had given down in those Theses; for soon after he puts in his exceptions, and enters such a Caveat against the greatest part of Mankind, See Thes. 16, etc. as doth infallibly keep them out of possession of the benefit; for, saith he, this universal Redemption must be very circumspectly handled (as to point of satisfaction and merit;) and a double exception he propounds to limit them. One respecting the things, another the persons. Christ, he saith, hath not satisfied for a permanent impenitency, much less for a persevering contumacy; and hence it comes to pass, that the wrath of God abides upon unbelievers; and all their sins, original, actual, against Law and Gospel, are imputed to them: And yet (O strange subtlety!) he hath merited grace for all, even for the impenitent and unbelievers: But what grace? why, Remission of sins, and Eternal life, under the condition of faith and repentance; but not grace sufficient and necessary unto that faith and repentance. From hence you will conclude, that he must put in another exception, a Caveat against persons too, and it is this, That although Christ hath promiscuously so satisfied for all men, that their sins may be remitted, (viz. if they repent and believe; that is, (when they are invited to take Christ's easy yoke) if they perform an impossible condition) yet in truth he hath procured the sins of the Elect only (in whom that condition is effected by an irresistible grace and operation) to be remitted eventually: So that Christ having made no satisfaction for the sin of final impenitency, and having decreed to let them fall inevitably into that state, by withholding grace sufficient and necessary to keep them from it, what advantage I beseech you do these poor wretches receive from his merits and satisfaction? Diotrephes. But the Synod declares their sense more fully in this Article, That many being called by the Gospel, do not repent, nor believe in Christ, but perish in infidelity; this comes not to pass (say they) through any insufficiency of Christ's Sacrifice; for that is a most perfect sacrifice and satisfaction for Chapt. of Redempt. Art. 3, 4, 5, 6. sins, of infinite price and value, abundantly sufficient to expiate the sins of the whole World; and that 'tis therefore of so great value, because the person that was offered up, was the only begotten Son of God; and because his death was joined with a feeling of God's wrath, and of the curse which we had deserved by our sins; and they declare this to be Gospel, That whosoever believes, shall not perish, but have life everlasting. Desolatus. 'Tis true [if they believe] upon that condition: Mr. Baxter's Preface to the Grot. Relig. sect. 9 Syn. Dord. ib. A t. 8. But did God purpose* to cause in men this condition or not? In the Elect he did, upon whom only it was the most free counsel, gracious will and intention of God the Father, that the efficacy of that Sacrifice should stream ●orth to the production of faith in them, by an irresistible operation, as that Synod hath more at large declared: So that a man must have the work of special grace wrought in him, and the Spirit of Christ abiding with him, before he can have assurance of his interest in Christ. Diotrephes. 'Tis very true, They that have not the Spirit of Christ, are none of his * Rom. 8. 9 ; but you could not so much as say, That Jesus Christ is the Lord, but by the Holy Ghost * 1 Cor. 12. 3. ; yet this I know is your steadfast profession; and because ye are sons, God hath sent the Spirit of his Son into your hearts, crying, Abba, Father. Can you not pray to God too, as well as profess to believe in him? Desolatus. 'Tis most certain we should not have believed Christ to have been the Messiah, and the Son of God, if the Holy Ghost had not sealed the Revelation to us, and confirmed it with a world of miracles: But having this Revelation by us, Christ may be acknowledged to be the Lord, without the special inhabitation of his Spirit to prompt us to it; and his influences may be sufficient to move us unto prayer, when they are insufficient to renew us unto salvation; and therefore not every one that saith Lord, Lord; not every Supplicant, shall enter into the Kingdom of heaven; but he that doth the will of the Father which is in heaven, M●●. 7. 21. Diotrephes. Hold you close to this principle, that heaven shall be allotted for a portion to him that doth the will of God; for the L●rd loveth judgement, and forsakes not ●is Saints (or his Psal. 37. 28. that be godly) they are preserved for ever. Desolatus. 'Tis not enough to do Gods will, for the substance of the work; that may be done by the unsanctified: But it must be done after a spiritual and gracious manner also * Dr. Twiss. ib. p. 48. ; and so ●one but the Saints, and truly godly do it; and they are called [his] by a peculiar ●●●le of Election, and are sure to be preserved for ever. Diotrephes. I remember you have been looked upon as a person eminent for godliness; and forward, not only to do the will of God; but when the will of God required it, to suffer also for your well-doing. Now St. Peter tells you, and he prefixeth a kind of Oath to his Asseveration, saying, Of a truth I perceive that God is no respecter of persons; but in ●very Nation he that feareth Acts 10. 34, 35. him, and worketh righteousness, is accepted with him. Desolatus. Sir, the sense of that Text must admit of a limitation; for as the Synod at Dort hath declared, God hath chosen in Christ unto salvation a set number of certain men, Cb. 1. Art. 7. with 15. neither better, nor more worthy than others; but equally lost and lying in the common misery with others, whom he passed over unto everlasting destruction. And therefore Deodati tells us in his Annotation upon that Text, that Peter speaketh not here of that Original of the will and pleasure of God, by which he taketh into favour one, who of himself is as unworthy as the other, Rom. 9 11. 1 Cor. 4. 7. * Do these Texts serve the interests of the Sullapsarians, or Supralapsarians, or both, or neither? But of that consequent degree of his love toward the work of his grace, in what Nation or quality of person soever it be found, to maintain, increase, and make it up. This is his sense. Diotrephes. But that learned man does conclude, you see, that where God hath begun his work of grace, he will not fail to maintain, increase, and make it up; and this is that very thing whereof the Apostle is so confident, That he which hath begun a good work in you, will perform (or finish it) until the day of ●esus Phil. 1. 6. Christ. Desolatus. This persuasion of the Apostle, is but the result of his charity towards those Philippians, as appears by the next verse. Where God gins a good work, he is willing and ready (in a way suitable 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 irresistibly, so that neither the neglect nor the perversity of man can hinder it, how comes it to pass that so many are guilty of Apostasy, and draw b●ck unto p●●d●tion? Hebr. 10. 38. Diotrephes. What do you troubling yourself about temporary Professors and Hypocrites, whose faith is false and unsound, and their grace counterf●it? Many great Divines have told us, That the least * See the Declaration of the Congregational Church●s. cap. 14. n. 3. measure of true grace, is a se●d of Regeneration, and implies the man that hath it, to be sanctified and justified; and than 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 Backsliders 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 sancti●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 sanctify and entitle us to a state of justification, and an indefectible perseverance. To this purpose a man much of your own judgement, 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 Apostasy 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 God's 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 engraven upon that foundation. The Sovereign Elixir that can cure my disease, lieth 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 privilege so prop●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 'tis 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 conquerors, I should soon find it Cowed, 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 'tis a Manna that falls immediately from Heaven, and 'tis not yours, but a more secret hand of Providence that must convey it; but 'tis a bread so peculiar to the Children, that the Dogs are not allowed so much as any Crumbs of it: And therefore in suggesting this Divine Repast, prepared for the entertainment of God's 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 Poet's 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 God's Spirit hath not yet written out that Transcript upon the Tabl●s of my heart; and I am sure there is no other Secretary 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 Surnames 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 God's mere freegrace 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 fit than myself to have a place in that eternal Schedule: But when I reflect upon those millions, not so much as one single thought worse than myself, left out of it, I find the odds so great against me, that I cannot yield to flatter myself 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 mere nothingness, should discourage or detain you from a persuasion of your Election. Had your virtue been a motive or inducement to Almighty God, to put you into his Decree, in that case, if you brought your virtue 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 rejoice with joy unspeakable and glorious * 1 Pet. 1. 8. . Now that this is a most unquestionable truth, we have the determination of the Synod at Dort * Ch. 1. Art. 8. , which declares, That God hath chosen us from eternity both unto grace and glory, both unto salvation and the way of salvation, which he hath prepared, that we should walk therein. So that God hath not only immutably decreed the end, but also the means by which it is to be insuperably accomplished. Desolatus. I wonder not at all at their complacence in the opinion of such an absolute Election, who (as their Doctrine pretends) are carried on by an irresistible operation, to presume or rely upon it. Who would not be glad of so much security, that he might disband his fears and anxiety, and care of duty; and be able to sing a requiem to his soul, and wrock her asleep with such a charm as this [Soul, thou hast sufficient provisions for thy eternal welfare, laid up in the Decree of thi●e Election; and this shall be infallibly disbursed to serve all thy needs, in thy several stages of Conversion, Sanctification, and Perseverance, till thou dost arrive at gl●ry.] But souls, in the temper of mine, conflicting with doubts and jealousies; (if God were pleased to reverse that absolute Decree) might find more encouragement in a promise of acceptation in the Belov●d, that is in an Election upon Faith and Repentance; for then (Gods ordinary concourse, and gracious assistance continued) the possibility of obtaining would put life into their hopes, and their hopes would quicken them unto action: But on the contrary, the thoughts of an impossibility, which the Decree of absolute Reprobation must needs suggest to the considerate, do strike all hopes dead, and put all good endeavours into a Lethargy, or a state of languishing. This is like a plucking off our Chariot Wheels, and yet urging us with threaten, and severe Discipline, to drive thorough the red Sea, that we may gain a passage into Canaan: As for that provision of means you mention, what comfort can be reaped from it, to a person that suspects himself debarred the end, and that immutably? Though the same showers fall providentially upon the Tares, in regard of their commixture with the wheat, yet this can as little prevent their doom, as change their nature; for all that, They shall be bound up in bundles, and be cast into the fire. Matth. 13. 30. Diotrephes. Your mind and discourse run altogether upon the account of Reprobates; but what if they abuse the outward means, employed for their Conversion, and perish for their contempt of it? God hath his chosen, whom he will compel to come in * Mr. Baxter's making light of Christ. p. 4. : That is, in the good hour, the Ministry of the Word shall be attended or seconded by an effectual * Declare of the Congregational Churches. Chap. 20. n. 4. , irresistible work of the Holy Ghost upon their whole soul, for the producing in them a new spiritual life; and being thus regenerated, their estate (as you cannot deny) is then (as to the object or thing) immutably and infallibly certain. Desolatus. The new Birth, or effectual Calling (which is inseparable to a lively faith) I perceive is the only Phial that contains the Aqua vitae, to cure these fainting Fits of Fear and Desperation; but grant a true Child of God, shall never be permitted so far to play the Prodigal, as to be disinherited; what comfort will this aford him, though his life be competently upright and regular, who to deal ingenuously, cannot boast of omnipotent infusions, which he never felt, nor pretend to any Reformation wrought in him irresistibly in an instant; but to such only as the Holy Ghost in Scripture, hath produced by rational Motives and Arguments, and upon deliberate advisement too? for that instantaneous and irresistible Regeneration, I am persuaded, there are very few that feel it, even of those passionate disputers for it: But were they reduced to a state of desolation (as I am) I am confident their Arguments would appear Sophistry to themselves, and vanish into nothing. Some lose and vicious persons finding themselves by some happy Providence brought on a sudden out of love with their crimes, may possibly impute their change to such an operation of the Holy Ghost: But this opinion many times betrays them to new dangers, while they conclude, They are carried by the same, or like impulsion, when they make choice of some other By-way, and run into new Exorbitances; yet I will not deny, but the Holy Ghost may use that short method upon some special occasions (as in the Conversion of Paul, and perhaps Austin:) But when he doth use it, 'tis very rare and extraordinary. Otherwise being conscious to no such manner of production in myself, I shall yet have more ground to disbelieve my own Regeneration. Diotrephes. God forbidden I should go about to add wound to wound, or affliction to affliction, by raising new doubts in you; I Dr. Twiss. 〈◊〉 158. desire rather to be calm, and satisfy such as are raised already: However you may remember, 'tis the general opinion, that this doubtfulness of your own sincerity, may very well consist with the state of grace; and 'tis a very great sign you fear God, and value his love and favour, that you are so much troubled upon your jealousy, that you want it. Desolatus. These marks Sir, whatever assurance they may give us for the present, they are not so infallible, but they may deceive us; yea, and all other marks whatsoever. I may have a notional knowledge of Christ, and the necessity of his blood, and of the excellency of salvation, and yet perish. I may weep at the History of his Passion, when I read how he was Mr. Baxter's Sermon of making light of Christ. p. 55, 56 used by the Jews, and yet perish. I may come desirously to his Word and Ordinances, and yet perish. I may in a fit of fear have strong desires after a Christ to ease me, and save me from God's wrath, and yet perish. I may obey him in many things, so far as will not ruin me in the World, and escape much of the pollutions of the World by his knowledge, and yet perish. I may suffer, and lose much for him; some parcels of my pleasures and profits I may part with, in hope of salvation, and yet perish. I may be esteemed by others a man zealous for Christ, and be loved and admired upon that account, and yet perish. I may be a zealous Preacher of Christ and Salvation, and reprove others for their neglect of both, and lament the sin of the World with most bitter and passionate expressions, and yet perish. I may verily think that I set more by Christ and Salvation, than by any thing else whatsoever, and yet be mistaken, and perish everlastingly. Again * See Mr. Baxter's additional sheet at the end of his Treatise of saving Faith. , By common grace a man may not only know, but love God also; and love him as merciful and gracious, as better than the Creature, as best for him; yea, he may love God under the notion of the chiefest good, and most desirable end, in whose sight and fruition everlasting happiness consisteth. And by common grace he may believe in Christ, or desire him as a Saviour to free him from every sin; and from sin as sin, or as it is against God. This is the Doctrine of a person * Mr. Baxter. of great Note, as you yourself very well know; and I pray what can a Regenerate man do more? and how then shall he discriminate his saving grace from that common grace? Diotrephes. That person tells you withal in the same Treatise * Pag. 94. Prop. 13. , That the Act of Love or Faith are considerable. 1. Physically, 1. In general, as Faith and Love. 2. In special, as this Faith and Love about this object, the Father and the Son. And thus by common grace men may have true Faith and Love; that is, such as is physically a true or real Act. 2. They are considerable morally; and that 1. Either as duty answering a precept [believe and love God) and thus they have an analogical defective morality in them, and so are thus far, sincere or true; but not that same true Love or Faith, in specie morali, which the command requireth; for it commandeth us to love God above all, etc. 3. They are considerable as conditions of the promises, and evidences of spiritual life in the soul, and thus wicked men by common grace are never made partakers of them. They have not the things themselves; their faith and love is not the same thing which hath the promises made to them in the Gospel; and so are not true or sincere. This is the full Declaration of that person you mention. Desolatus. Why Sir, here is very cold comfort, if this be the best you can administer; this is the grand Objection I have against myself, and makes me doubt the sincerity of my grace. I love God, and I believe in Christ, and this belief and love are physically true, they are real acts, and have a being: but they are morally defective, and insincere; not the same thing which hath the promises made to them in the Gospel; and consequently are not evidences of spiritual life in my soul; so that all you have done, hath rather tended to cancel all my evidences for life and salvation, than to clear them up for me. Diotrephes. The most certain judgement a man can make of his state and condition, is to be collected from the end he propounds to himself in his designs and actions; for every man hath one only prevalent ultimate end, which is to be called finis Mr. Baxter. is. Propos. 10. & 11. hominis, or is the chief ultimate end of the habitual predominant inclination or disposition of his soul, and of the tenor or b●nt of his course of life. All godly men make choice of God for this their end; but all the wicked make choice of the Creature, and Carnal-self for theirs; so that we may judge best whether men be regenerated or carnal by the end that rules their hearts, and hath the greatest interest in them. Desolatus. Sir, I am now as much to seek as ever; for you said even now, That a man may so love God and Christ, that he may verily think he sets more by them than any thing else, and yet be mistaken. Grant that I have accustomed myself to that easy yoke, that Christ ordinarily lays upon the shoulders of his Disciples, and can carry it to my thinking handsomely; yet should Christ try me with a harder imposition, as he did that young man in the Gospel * Mark 10. 16, 17, 18. , How can I be able (having never been called to the like trial formerly) to secure my own sincerity in that case? I may retreat and flinch back as he did, and departed sorrowful from my Saviour. How can I be assured * Many have shrunk in greater trials, that past through less with resolution and honour. Mr. Baxter. ibid. of the strength of my grace, and the proof of my sincerity, if I should be called to suffer Mattyrdom? Though I come off in my active, I may fall in my passive obedience. And yet suppose I should hold out here, the Apostle doth at last insinuate, That a man may give all that he hath unto the poor, and his body to be burned, and yet want charity. And experience doth teach us, that men may lay down 1 Cor. 13. their lives in justification of their Schism and Rebellion, and yet be confident of their state of grace and salvation; so that all this while a man is not able to distinguish * Hereupon saith Mr. Baxter [I much fear lest many Learned, Civil, Orthodox men, do take common grace to be special, and so delude their own souls, in the trial of themselves.] Of saving faith. pag. 49. , whether it be common or special grace that he is acted by; which makes the Apostle say, I know nothing by myself, yet hereby am I not justified; but he that justifieth m●, is the Lord, 1 Cor. 4. 4. Diotrephes. Although temporary believers, and other unregenerate men may vainly deceive themselves with false hopes, and carnal presumptions, of being in the favour of God, and state of salvation, which hope of theirs shall perish; yet such as truly believe in the Lord Jesus, and love him sincerely, endeavouring to walk in all good conscience before him, may in this life be certainly assured that they are in the state of grace, and may rejoice in the hope of the glory of God; which hope shall never make them ashamed. So the Congregational Churches have determined in their Declaration, chap. 18. n. 1. Desolatus. No doubt, while men walk in all good conscience, they may be assured for the present, that they are in a state of grace; so much the Remonstrants will allow us; but not that they are in such an indefectible state, as is pretended to flow from an absolute Election; and yet they will allow men in that state too to rejoice in hope of the glory of God; and that hope shall not make them ashamed: But if they show not the same diligence * Hebr. 6. 11. , (as at the beginning of their Conversion) to the full assurance of hope unto the end; if they leave their first * Rev. 2. 4. love (as the Angel of the Church of Ephesus did;) their backsliding will make them ashamed, though their hope does not. And if they who were once enlightened, and have tasted of the heavenly gift, and were made Hebr. 6. 4, 5, 6. partakers of the Holy Ghost, and have tasted the good Word of God, and the powers of the World to come; if they may fall away, then let them who boast of a more special and insuperable grace, not Rom. 11. 20. be highminded, but fear. Remember what expressions the clear evidence of truth (for matter of Fact) hath extorted from the pen of Mr. Baxter * Disput. of Right to Sacram. pag. 337. m. , in these words, [It is exceeding hard to determine how great, many or long, the sins of a true Believer may be.] And if those sins be Adultery, Murder, or the like, and long continued in, shall that Believer be certain still of his Election? Shall he nor rather suspect it was but common grace that wrought him to that belief? He hath Reason certainly to suspect it, unless he adds presumption to his other crimes; so that upon the whole matter, without a special Revelation, a man cannot till his Doomsday be certain of his Election, because he knows not what temptation he may fall into, nor how he shall demean himself under it; and if he perseveres till then in his obedience, the Remonstrants will secure him of his Election as well as you. Diotrephes. We say, True Believers may have the assurance of their salvation divers ways shaken, diminished and intermitted, as by negligence in preserving of it, by falling into some special sin which woundeth the conscience, and grieveth the Spirit, by some sudden or vehement temptation, by Gods withdrawing the light of his countenance, suffering even such as fear him to walk in darkness, and to have no light; yet are they not utterly destitute of that seed of God, and life of Faith; that love of Christ and the Brethren, that sincerity of heart, and conscience of duty, out of which by the operation of the Spirit, this assurance may in due time be revived; and by the which in the mean time they are supported from utter despair. Declar. of the Congreg. Chur. chap. 18. n. 4. Desolatus. It seems then, that once true Believers, though they fall into some special sin which wounds the conscience, and grieves the Spirit (for the other branches I shall not insist upon;) and though that sin, or sins be never so great, and long continued (for 'tis hard to determine how great, how many, or how long those sins may be, as was confessed even now) yet they retain the seed of God, and the life of Faith, and the love of Christ with sincerity of heart and conscience of duty; and out of these, by the operation of the Spirit, their assurance is sure to be revived. Then David addressed a needless Petition, to have a new heart created, and a right spirit renewed in him, if that seed of God, and life of Faith, and sincerity of heart were still in him before: Is it not rather that great Engine of an absolute Election, that screws such Believers up again after those desperate falls * It is not from the mere nature of inherent grace that it cannot be lost; but from the Divine Decree, Love and Engagement. Mr. Baxter of saving faith. pag. 49. ? But the Non-elect, though by the help of common grace, and their most diligent improvement of it, they lead never so strict and severe a course of life; yet if being led into temptation by an efficacious permission, they miscarry under it, they fall not forward (as those Believers are said to do to their advantage) but backwards, and can never rise again to any hope of salvation or pardon, but must break their Necks irrecoverebly; nay, though he walks never so uptightly under the conduct of this grace, it can neither bring him to Heaven, nor procure saving grace for him. What encouragement is this to the greatest part of Mankind, even amongst Christians, who are said to five under no other influences than those of common grace? Diotrephes. We are confident that such as are truly sanctified, can never fall totally and finally; as for those other falling stars, how glorious soever their lustre was, we know they were never fixed in the Firmament. Desolatus. Whatever your confidence is Sir, such examples make so great an impression upon my spirit, I cannot but with trembling reflect upon that Apostolical Caveat and Exhortation, [Let him that thinketh he standeth, take heed lest he fall.] 1 Cor. 10. 12. Diotrephes. God hath ordained such admonition as a means to promote the grace of perseverance in all that are true Believers. Desolatus. But that I am one of that number, is not yet made out to me; for there is nothing can really make me such, but that special irresistible grace that flows from the Fountain of an absolute Election, as the fruit and effect of it, as the Synod of Dort declareth: And unless I be planted in that Soil by Gods most free and unchangeable love, it is impossible I should partake Ch. 1. Art. 9 of the fatness of it. And this is my unhappiness, I cannot meet a man that hath taken so exact a survey of that state, as to be able to secure my interest therein. The truth is therefore, after all your applications to remove my jealousy, I am still as much afraid of the state of Reprobation, as at our first meeting. Diotrephes. The Synod of Dort * Ch. 1. Art. 16 tells us, That they who hearty desire to turn unto God, to please him only, and to be delivered from this body of death, though they cannot make such a progress in the faith and way of godliness as they wish; yet ought they not to be terrified with the Doctrine of Reprobation; for our merciful God hath promised that he will not quench the smoking flax, nor break the shaken reed. Disolatus. He that can quench * 1 Thes. 5. 19 the Spirit, may quench the smoking ●flax, though God doth not. In this matter I am not afraid of God, but of myself; and that in regard of the Decree of Reprobation, which denies all grace sufficient to set the flax on fire, though it smokes till it makes the heart to bleed, as well as the eyes to water. Diotrephes. If you be afraid of your own infirmities, I hope you have sufficient security against them, in the intercession of a merciful and compassionate High Priest, who implied all, when he spoke to Peter, and made him this promise [Simon, Simon, behold Satan hath desired to have you, that he may ●●ft you as Luk. 22. 31, 32. wheat; but I have prayed for thee, that thy faith fail not. Desolatus. Alas, Sir, that concerns the Elect * Christ professeth he prayed not for all, but only for those whom God had given him, John 17. 9 or should hereafter believe, ver. 20. and for them alone he sanctified himself, ver. 19 that is, offered himself upon the Cross. Dr. Twiss. ibid. pag. 143. , who are the only persons that have an interest in that High Priest; for we are told in the name of all the Congregational Churches, That (though the Reprobates were then in Adam's loins as well as the rest) God was pleased to give the promise of Christ, the seed of the woman to the Elect (only.) And that his intercession belongs peculiarly unto them, is the affirmation of many Members of the Synod of Dort; and as touching the efficacy of it, 'tis the sense of that whole Convention. Besides, that promise concerns the true Believers, and so no ground of comfort to such as want a true Gospel-faith for the morality of it: But grant I have an interest in Christ so far forth as concerns the impetration of grace; that is, of pardon and salvation upon this condition, [If I repent Vid. Act. Syn. Dord. par. 2. pag. 4. thes. 7, etc. & pag. 117. thes. 2, 3, 4. and believe] (as Martinius and Ludovicus Crocius do acknowledge, because they saw the glory of God, his veracity in calling, his equity in commanding, his justice in threatening could not be defended otherwise) yet if I have no interest in his merit and intercession, as to the application of it, that is, for procuring grace sufficient and necessary unto the begetting of that Faith and Repentance (as they say Reprobates have not) what will it avail me? Diotrephes. That impetration being made for all in general, as the greatest Divines do confess (to whose Judgement I must subscribe for many weighty Reasons;) the application you know, is to be accomplished by means. What the ordinary means is, you are not ignorant; you must attend upon that, and wait the good hour with patience; you have many comfortable expressions for your encouragement: Christ came to seek and to save that which was lost. If you be amongst that number, and sensible of your lost condition, you have encouragement from that passage, Christ came not to call the righteous, but such lost persons, sinners to Repentance. Desolatus. That I am amongst the number of those lost souls, I am sufficiently sensible; but that Christ came intentionally to seek and save me, is not so evident; yet I have been taught to believe, that he came to save all upon condition; that is, [if they repent and believe.] Diotrephes. And not only so; but he hath appointed a Ministry to make a general offer of Christ, Pardon and Salvation upon that condition; and to call upon them seriously and earnestly to perform it; that is, to repent and believe, that they may actually receive forgiveness of their sins, and an inheritance amongst them that are sanctified. Desolatus. 'Tis somewhat strange how he should seriously offer life and pardon, or seriously call to Faith and Repentance, such persons as he was pleased, for the glory of his Sovereign Power, to Decree from all Eternity, to withhold his mercy from, to pass them by (in the Decree of communicating grace sufficient and necessary to Faith and Repentance, and to permit them efficaciously to fall into sin) and to ordain them to dishonour and wrath for their sin, to the praise of his glorious Justice, as the Congregational Churches have declared. How can it consist I say with God's sincerity, equity and justice, to call, command and threaten unto Chap. 3. n. 7. See ch. 5. n. 4. The Doctrine of the Assembly, and that of Dort differ but little from this in effect, though it be somewhat more plauble in appearance. Faith and Repentance, upon promise of pardon and salvation, those very persons, whom his own immutable and everlasting Decree hath put under an inevitable necessity of impenitency and unbelief, that he may have an opportunity to glorify his justice in their eternal condemnation? A dejected soul cannot cast anchor upon such deluding offers and invitations. I shall therefore trouble you no further, good Mr. Diotrephes, but sum up the grounds of my present doubts and disconsolation, and leave them to be more deliberately weighed in the balance of your mature judgement. 1. 'Tis most certain there is no man shall be saved without Regeneration. 2. 'Tis resolved, Do a man what he can to the uttermost, in the improvement of common grace; yet there is no promise extant to assure him, that special grace shall be conferred upon him; but only, 3. Certain Revelations, that this work of Regeneration shall be accomplished irresistibly, in a set number of persons called the Elect. And 4. Because those persons are designed and culled out already, without respect or foreknowledge, whether of Faith or Repentance, or any good quality whatsoever in them, as antecedent to their election; therefore I am sure no performance of mine can procure me to be elected. 5. It is impossible upon these grounds, to come to the knowledge of it à priori, whether I be elected or no, without such a special Revelation, as is granted very seldom, and if ever, to very few. 6. It is so difficult likewise to collect any certainty à posteriori, the sins and duties of the Elect and Reprobate, are so symbolical and alike; the first (their sins) proceeding from the common infirmity and corruption of nature which hath infected all: And the second (their duties) being the effects of that grace (common or special respectively) which, whatever it be in the political or moral capacity, is but gradually distinguished in the physical or natural; and especially seeing that degree of grace, which is saving in one, perhaps is not so in another. 7. We observe even in the purest times, whiles the Holy Apostles (those foundations * Rev. 21. 14. of the new Jerusalem) were yet alive, that many who shined as glorious stars in that Firmament, were notwithstanding drawn out of heaven by the tail of the Red Rev. 12. 4. Dragon, and cast down to the Earth; which event (as we are taught to believe) is a sufficient indication, they never had a real interest in Christ's merits and intercession to procure saving grace for them; and for abusing that common grace, which had advanced them so high (though higher it was not able) they were cast so much the lower into shame and torments. Lastly, This absolute Election being, (as some of the Synod at Dort affirm) * Deput. Syn. Geld. Act. Syn. N. Dord. pag. 30. par. 3. the foundation of Christianity and salvation, and the Root * Suffrag. Genevens. ibid. pag. 57 par. 2. or Fountain of solid consolation in this miserable life, and myself not able to make out my interest in it; but finding much objection to the contrary: Hinc illae lachrymae; it seems for all such miserable comforters * Job 16. 2. and Physicians of no value * Chap. 13. 4. I must sit down in my confusion by these waters of Babylon, and weep bitterly. Lam. 1. 16. For these things I weep; mine eye, mine eye runneth down with water; because the Comforter that should relieve (or bring back) my soul, is far from me. THE SYLLOGISM. THAT Doctrine that can afford no solid grounds of hope to encourage a desolate spirit in the ways of godliness; That Doctrine is nor serviceable to the interest of souls, nor practicable in the exercise of the Ministerial Function, nor according to godliness. The Doctrine as well of the Sublapsarians, as that of the Supralapsarians, can afford no solid grounds of hope to encourage a desolate spirit in the ways of godliness. Therefore The Doctrine, as well of the Sublapsarians, as the Supralapsarians, is not serviceable to the interest of souls, nor practicable in the exercise of the Ministerial Function, 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 rejoice in hope of the glory of God; and therefore it is a part of the Ministers duty to be helpers of the people's 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 Spi●a. Colasterion. Ezek. 13. 22, 23. Ye have made the heart of the righteous sad, whom I have not made sad; and strengthened 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 Evangeli● essi aciam verè Other proofs of the Minor. sentiunt nisi qui praeordinati sunt ad salutem; 〈◊〉 tamen ostendit reprobos interdum simili ferè sensu a●que ●●ectos ●ffici, ut ne suo quidem judici quicquam ab electis differa●. Q●a●e ●●●il absurdi quod caelestium donorum gustus ab Apostol, & temporalis fides Hebr. 6. 4. Luk. 8. 7. à Christo ill●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 judgement, whether men that have espoused such principles, be not like to march out upon a very hopeful Expedition, in their enterprise 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 headlong 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. Q●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 Archbishop of St. Andrews. And do not others now adays, 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 gratify the pride of their opinion. Maccovius * De Atheis. in Cor●l. mentions one Luciolus in France, who endured to be burnt for Atheism. 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 Gen●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 persuasion can clearly and solidly defend the honour of the Divine Attributes, viz. God's Mercy and Justice, his Holiness, Truth and Sincerity; and justify the Necessity, Use 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: Designed to satisfy the DOUBTS of CONSCIENCE, Affrighted at (that which Mr. Calvin both made and called) 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 Fleetstreet, between the two Temple-gates. 1661. THE SIXTH DIALOGUE BETWIXT SAMARITANUS and DESOLATUS. SAmaritanus. How now my Desolatus, what solitary still? hath Mr. Diotrephes lest you alone? Desolatus. All alone Sir, to myself, 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 'tis 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 myself in this charitable enterprise, I desire to renew my Discourse with you, in order to your better satisfaction and comfort. And let me tell you, as the groundwork 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 settled 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 jam glad of all advantages against you, and delighteth Ib. pag. 18, 19 in his Creatures misery, it is impossible you should love him. The love of ourselves is so deeply rooted in nature, that we cannot lay it be, nor love any thing that is absolutely and directly against us. We conceive of the Devil as an absolute enemy to God and men, and one that seeks our destruction, and therefore we cannot love him: And the great cause why troubled souls do love God no more, is, because they represent him to themselves in an ugly odious shape. To think of God, as one that seeks and delighteth in man's ruin, is to make him as the Devil; and than what wonder, if instead of loving him, and delighting in him, you tremble at the thoughts of him, and fly from him! As I have observed Children, when they have seen the Devil painted on a Wall in an ugly shape, they have seen the Devil painted on a Wall in an ugly shape, they have partly feared, and partly hated it: If you do so by God in your fancy, it is not putting the Name of [God] on him when you have done, that will reconcile your affections to him, as long as you strip him of his Divine Nature. Remember the Holy Ghosts description of God, 1 John 4. 16. God is love. Writ these words deep in your understanding. Desolatus. Sir, Were the Author you have cited, present with me, I would desire him to resolve me how he could demonstrate it, that God is love (as he hath described him) to the Reprobates; when he hath from all Eternity abandoned them to sin and hell-torments for his mere pleasure, or to show his Sovereignty and Power over them? But you may be pleased to proceed in your own method of discoursing. Samaritanus. I doubt not to satisfy you in this particular, before we part. But I shall pursue that encouraging observation of St. Peter, where I left you at our last conference [That God is no Respecter of persons, etc. To which you made me no Answer, and so I thought fit to withdraw myself from you. Acts 10 34, 35 Desolatus. I remember very well the passage; for Mr. diotrephes was pleased to revive the memory of it; but as little to his purpose, as to my comfort; for (as I told him) Interpreters do put in such exceptions in their construction of that Text, that it signifies nothing at all to my advantage. God it seems hath ●ull'd out a set number of persons, without regard to any good quality in them, upon whom he hath immutably decreed to confer his grace, and they shall be insuperably conducted unto glory; for all the rest (who make up the far greater number) not a whit worse than those, he hath passed them over, and decreed to give them neither grace nor glory; but to let them fall (and that not by a bare permission into sin, and to leave them in that sin to their final condemnation; and this for the glory of his Sovereign Power over his Creatures: If I be not of that set number, do I what I will or can, I shall find no acceptation at the hands of Almighty God. Samaritanus. Can you be induced to subscribe to such interpretations of Scripture? you may with as much colour of Reason say, That when our Saviour commands us, when we pray, to say, Our Father which art in Heaven, etc. His meaning is, we should not say it at all; or when the Apostle saith, Let every soul be subject to the Higher Powers; that his meaning is, we should take up Arms against them; St. Peter's sense is clear enough, that God's respect is not so much to the naked Entities, or Being's of men, as to their persons so capacitated or qualified: He that feareth him, and worketh righteousness, is accepted with him: To this man will I look, saith the High and Lofty One, as you Isa. 66. 2. heard even now. To this purpose the Lord, in his Expostulation with Cain saith, If thou dost well, shalt thou not be accepted? That is, without doubt thou shalt. Gen. 4. 7. Desolatus. But the Scriptures do assure us, That God loveth first * Rom. 10. 20. , and maketh himself known to those that make no inquisition after him * John 15. 5. Psal. 59 10. ; and without Christ, and his grace, man can do nothing*. Samaritanus. You say the very truth, the God of our mercy doth prevent us, as the Psalmist hath it. But the love of God is exhibited to us in holy Scripture two manner ways; either as Antecedent, which goes before Faith and Repentance, or as Consequent; which follows the obedience of Faith. God bears a general goodwill to Mankind, before he loves them with a love of complacency; and out of that love of goodwill, though he doth not grant them salvation immediately, yet he affords them light and means to lead them to salvation: This love is so great, that the Apostle saith of it, God commendeth his love towards us, in that while we were yet sinners, Christ died for us. It was through Rom. 5. 8. the bowels of the mercy * Luke 1. 78. Tit. 3. 4. of our God, that this dayspring from on High did thus visit us: But upon the intervention of our Faith, when we entertain this light, and receive Christ into our hearts, there follows a love of complacency in God towards us, which embraceth us, as in the Neighbourhood of salvation; of this love our Saviour speaketh, John 14. 23. If a man love me, he will keep my words, and my Father will love him; and we will come unto him, and make our abode with him. Desolatus. But the disposal of men as to their final state of salvation or damnation; the Apostle makes it an Act of God's Sovereign Power, Rom. 9 21. Hath not the Potter power over the Clay, of the same lump, to make one vessel unto honour, and another unto dishonour? Samaritanus. The Wiseman (who ere he was that wrote that Book) tells us of the Potter, That employing his labours lewdly, he maketh a vain god of the same Clay. Sure God cannot do Wisd. 15. 8. so; similitudes therefore must not be stretch too far * Nasus nimium non est emungendus, ne sanguis eliciatur. Dr. Prid. Lect. 8. de Salut. Eth. : But suppose the Potter could give life and sense to his Vessels, and perpetuate that life to millions of Ages; should he, merely to show his Sovereign Power over them, inflict uncessant and excessive torments upon them; what opinion would you have of such a man? Would you not think it an Act of extreme cruelty, contrary to that natural love which every Creature beareth towards its own production; and contrary to natural equity thus to torment the harmless! Desolatus. I must confess I could have no good opinion of such a person in such a case, for exercising so much inhumanity. Samaritanus. If this were God's practice, a man might justify himself upon the account of such a Precedent. It could be no sin for a man (in such a case) to follow God's example in disposing of his own: But God, as his own most gracious * Micah 7. 18. nature abhors it, so his Law forbids all such intolerable cruelty: And as a good man regards the life of his B●●st▪ * Prov. 12. 10. Jonah 4. 11. , so doth our good God too: But unto men he is a faithful Creator, 1 Pet. 4. 19 Who will have all men to be saved, and come to the knowledge of the Truth. 1 Tim. 2. 4. Not willing that any should perish, but that all should come to Repentance; the end and means too, Salvation and Repentance: And extendeth the riches * Rom. 9 22. with chap. 2. 4. of his goodness and forbearance, and long-suffering to lead them to it: And * Hebr. 6. 18. that by two immutable things, in which it is impossible for God to lie, we may have a strong consolation, in flying for refuge to lay hold upon the hope set before us: He hath confirmed his promise by an Oath, Ezek. 33. 11. As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way, and live: Turn ye, turn ye from your evil ways; for why will ye die, O House of Israel? God's goodness or equity makes him have a desire to the work i● his own hands. 'Tis Job 14. 15. the extreme provocation and incorrigible obstinacy of sinners, that makes the Prophet denounce such a fearful doom against some of them, Isaiah 27. 11. For it is a people of no understanding; therefore he that made them will not have mercy on them; and he that form them, will show them no favour. Desolatus. Doth God cast off none but such as cast off him first, and d●spise his goodness. See 2 Kings 13. 23. Samaritanus. Not a man that I can find, according to the Holy Scriptures * Imo divinae dereliction is eae apertissimè designatur ratio, quod Deus ab hominibus peius descratur. Prov. 1. 24. Theol. M. Britt. ●● 3. & 4. Artic. Thes 4. vide sequent. inter Act. Syn. Nat. Dord. pag. 129. par. 2. ; for so the Lord hath declared himself. (1.) In the Old Testament: Prov. 1. 24. to 31. Because I have called, and ye●r f●●s●d; I have stretched out my hand, and no man regarded; but ye have set at naught all my counsel, and would none of my reproof; I also will laugh at your calamity, etc. And to the same purpose, Ezek. 24. 13. In thy filthiness is 〈◊〉, because I have purged thee, and thou w●st not purged; thou shalt not be purged from thy filthiness any more, till I have caused my fury to rest upon the●. (2.) In the new Testament, Acts 13. 26. The Apostle addresseth his Ministry unto them in these That the displeasure of God is only against the refractory and disobedient, see Heb. 10. 38. 1 Cor. 10. 5. Heb. 3. 17, 18, 19 expressions: Men and Brethren, Children of the stock of Abraham, and whosoever among you feareth God, to you is the Word of this salvation sent. And he gives them warning, Ver. 40, 41. Beware therefore, lest that come upon you, which is spoken of is the Prophets; Behold ye despisers, and wonder, and perish; and because they did despise, contradict and blaspheme the Gospel, and reject * Luke 7. 30. the Counsel of God against themselves; therefore the Apostle took the boldness to tell them, Ver. 46. It was necessary that the Word of God should first have been spoken to you; but seeing ye put it from you, and judge yourselves unworhly of everlasting life, ●● we turn to the Gentiles. The Talon * Talentum gratiae a Deo semel concessum nemini eripitur, nisi qui prius suo vi. tio illud sepelivit, Matth. 25. 28. Hinc monemur ●● Spiritum resistamus, n● Spiritum extinguamus, n●gratiam Dei frustra recipiamus, ne deficiamus a D●o, Hebr. 3. 7. Theol. Britt. ibid. vide. is never taken away, till it be first abused, or at least neglected; hence Hebr. 2. 3. How shell we escape, if we neglect so great salvation? Reprobation is therefore thus defined by the Learned and Orthodox [God's immutable Decree, whereby he hath determined to leave them under wrath, for their sin and unbelief; and to damn them eternally, who will not repent, and believe in Christ.] This De●●●i●ion is most exactly true, if God reprobates such only as he damns; (and if he doth otherwise, there is not an exact conformity betwixt his Decree, and the Execution of it, which is absurd) and the Scriptures express it in See Mark 16. 16. John 3. 36. Acts 13. 46. Rom. 11. 20. every page; but especially we may take it from the words of our Saviour Christ, John 3. 18, 19 He that believeth not, is condemned already; because he hath not believed in the Name of the only begotten Son of God. And his is the (cause of) condemnation, that light is come into the World, and men loved darkness rather than light, because their deeds are evil. In which words, we have not only the way, but the cause also of condemnation propounded; viz. unbelief, and the love of darkness, proceeding from a custom of evildoing. Desolatus. My Friend, I am afraid you forget yourself in this point; for you know Divines do distinguish here, and make a wide difference betwixt the Decree of Reprobation, and the Execution of it. Although, say they, God doth destiny whomsoever he please to hatred and destruction, without any respect to any quality in them, yet he is not unjust; because betwixt his Eternal Decree, and the Execution of it, sin and infidelity are subordinated, as the cause for which he justly damns them. Samaritanus. I remember this distinction very well; but I cannot allow it for currant, because it doth not free God from injustice; for if the execution be therefore just, because it supposeth a cause or ground for the infliction of that evil upon man, which was destinated to him by the Decree; the Decree therefore for the infliction of that evil is unjust, because that excludes such cause or ground; for if it be not lawful to inflict evil without cause; neither is it lawful to will the infliction of it; for the injustice, we know, is not first and principally in the insliction, but in the will to inflict; for rectitude is, primò & per se, in itself first and chief in the will, in the execution only by extrinsical denomination. But 2. If there be such a diversity in the execution from the Decree; this Execution is not the Execution of that Decree, but something else, as was intimated before. Besides, how is sin subordinated to that Decree, and by whom! Is it by Almighty God? Why, then (whether that subordination be by a positive or privative action) that sin is intended of God, as a means inservient to that Execution; and this will double the injustice of i●; for what is this else, but first to will that a harmless person be made miserable; and then, to will that he be made a sinner, that he may be made miserable, as it were, in a way of justice; and far be it from us to ascribe such proceed to the righteous Judge of all the World. Desolatus. If this be all the account you can give of the Decree of Reprobation, I pray what will you make that power and liberty to consist in, which the Apostle doth assign to Almighty God, in the Act of Election and Reprobation, under that similitude of a Potter? Samaritanus. A liberty to dispose of the same lump, for several ends and uses, as he finds it more stubborn or pliant under his hand upon a second working; for we must conceive, the Apostle speaks of such a lump of Clay as was first marred in the hands of the Potter (Jer. 18. 4. * Read that Chapter throughout. Rom. 3. 23. Ver. 12. ) Hence he concludes, that all have sinned, and come short of the glory of God: Sinned, I say, not in the loins of Adam only, but personally and actually; for, he saith, They are all gone out of the way, they are together become unprofitable, there is none that doth good, no not one. Now in the disposal of this lump, God declares his Power and Sovereignty. (1.) By assigning glory to some part of it; that is, to Believers; (for it pleased God to save them that believe, 1 Cor. 1. 21. and this is the Election of grace, Rom. 11. 5.) And, (2.) By awarding shame and destruction to others, viz. to unbelievers (who are therefore said to be broken off because of unbelief, Rom. 11. 20.) And this is exactly consonant to the resolution of our Saviour, to whose hands the Regiment of the Church is committed, John 3 35. 36. The Father loveth the Son, and hath given all things into his hand; he that believeth on the Son, hath everlasting lif●; and he that believeth not the Son, shall not see life; but the wrath of God abideth on him: And indeed this is the very Key that the Apostle hath put into our hands, to open his meaning in those Chapters to the Roman, chap. 9 30, 31. What shall we say then? or what shall we conclude? That the Gentiles which followed not after righteousness, have attained to righteousness, even the righteousness which is o● faith; but Israel which followed after the Law of righteousness, hath not attained to the Law of righteousness; wherefore? because they sought it not by Faith, etc. Desolatus. The Apostle speaking of the Elect, saith, God hath predestinated them unto the Adoption of Children by Jesus Christ, according to the purpose and good pleasure of himself, who worketh all things after the counsel of his own will, Eph. 1. 5, 11. where he attributes the Election and Adoption of such persons to Gods mere good pleasure, purpose, and the counsel of his own will; and the counsel of God that shall stand. Samaritanus. To satisfy you in this, there is no more to be considered, but wherein this good pleasure, purpose and counsel of God consists, and 'tis in this, That whereas mankind was ●nthral'd to Satan, sin and death, Christ (established to be a Mediator and Saviour, in the execution of those Offices of King, Priest, and Prophet) had Commission to proclaim a great spiritual Jubilee for the liberty and salvation of as many as were willing upon his terms to accept of their Redemption. To this purpose, you may at your leisure, consult these Scriptures [Isa. 42. 1, 2, 3, 4, 6, 7. & chap. 49. 1. to 10. & chap. 61. 1, 2, 3. & Zach. 6. 12, 13.] Hence the Apostle saith, There is no condemnation to them that are in Christ Jesus, Rom. 8. 1. & Colos. 1. 27. Christ in you the hope of glory: And because the terms which Christ propounds, or the condition which he requires of us, in order to our actual Liberty and Redemption, is Faith (in the Gospel-sense * See and compare these three parallel places. Gal. 5. 6 (Jam. 2. 22.) 1 Cor. 7. 19 Gal. 6. 15. ) therefore the same Apostle saith, Ye are all the Children of God by faith in Christ Jesus, Gal. 3. 26. For as many as received him, to them gave he power to become the Sons of God, even to them that believe on his name, John 1. 12. who are therefore said to be chosen in him, Eph. 1. 4. But, on the other side, such as despise the Benefit of this Jubilee, or Acceptable year, and will not have Christ to reign over them: but being fond of their old Master and Service, continue in the obedience of his laws and lusts, they shall die and perish in their thraldom, Exodus 21. 5, 6. Rom. 6. 16. 2 Pet. 2. 19 Luke 19 14. with 27. This is clearly Gods whole pleasure, purpose, and counsel, in the Gospel; and This shall stand. Whereupon the Apostle saith, If an Angel from Heaven preacheth any other, l●t him be accursed. Gal. 1. 8, 9 Desolatus. What will you say to that of the Apostle, ascribing all to God's Will; Rom. 9 18. Therefore hath he mercy, on whom he will have mercy, and whom he will, he hardeneth? Samaritanus. I shall not insist to tell you in what sense God is said to harden; It will be sufficient to inquire a little further into God's Will in these particulars [of showing mercy * Pro●s●s cu●us vult miseretur & ●u●m vult inducat: Sed haec voluntas Dei injusta esse non potest: venit enim d● accul●iss●●nis meritis; quia & ipsi peccatores, cum prop●er ge●er●●e peccatum unam m●ss●m f●cerin●, non tamen null ●●st in●er ●os diversitas: praec dit ●●go aliquid in pec. catoribus, quo qu●mvis nondum sin● justificati, digni efficiantur justificatione: & item ●re● dit in ali●s peccatoribus, quo digni sint obtusion● Aug. Lib. quaest. 83. Quaest. 68 and hardening respectively] And (as was declared even now) it is God's absolute Will to have mercy upon Believers as such, and to harden unbelievers, as such. So the Apostle, Rom. 11. 7. What then? Israel hath not obtained that which he seeketh for, but the election (that is, Believers, represented by those who had not bowed the knee to Baal, vers. 4.) hath obtained it (mercy unto justification and life:) and the rest (unbelievers * See Rom. 3. 3. , who going about to establish their own righteousness, did not submit themselves to the righteousness of God, Ch. 10. 3. The righteousness which is of God, through the faith of Christ; as it is styled, Phil. 3. 9 These) were blinded, or hardened. See Rom 9 30, 31, 32. Desolatus. But forasmuch as Faith is a work, (as our Saviour witnesseth, John 6. 29.) the Apostle seems to exclude that utterly, in this Election of Grace: For he Argues thus, Rom. 11. 6. If by grace, then is it no more of works: otherwise Grace is no more Grace. But if it be of Works, then is it no more Grace; otherwise work is no more work. Samaritanus. You must observe, Though Grace and works * Viz. Such as go before faith, as T●● 3. 3, 4, 5. and such as pretend to reward upon the integrity of their perfe ction, Rom. 4. 4. Not such as flow from faith; for Jam 2. 14, 26. 1 Jo●. 3. 7. for faith doth establish grace, Rom. 4 16. be opposed, yet Grace and Faith are subordinated in the Gospel, Rom. 4. 16. Therefore it is of Faith, that it might be by grace. Eph. 2. 8, 9 For by grace are ye saved, through Faith, and that not of yourselves; it is the gift of God: Not of works, l●st any man should boast. And what is it that is said to exclude works, but that which excludes boasting too? which is Faith, Rom. 3. 27. Now as the Apostle saith in another case, 1 Cor. 15. 27. When he saith, All things are put under him, it is manifest that he is excepted, which did put all things under him. So here; when the Apostle saith, Works are excluded, it is manifest, that Faith is excepted, which did exclude them. And hereupon we are s●id, to be saved by Faith, to be justified by Faith, to be adopted † Joh 1. 12. Gal. 3. 26. by Faith; and to be chosen in Christ * Eph. 1. 4. too, in whom we cannot be but by Faith † Eph. 3. 17. ; Hence the Apostle useth that Title, To the faithful in Christ Jesus, Eph. 1. 1. For we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end, Heb. 3. 14. See 1 Tim. 2. 15. & Rom. 11. 20, with 22. Desolatus. I have yet more to object out of the Apostle, who saith, Rom. 9 16. It is not of him that willeth, nor of him that runneth, but of God that showeth mercy. And in the next verse he adds a most dreadful example of God's severity and judgement upon Pharaoh, of whom, the Scripture (as the mouth of God) saith, Even for the same purpose have I raised thee up, that I might show my power in thee, and that my Name might be declared throughout all the earth. Samaritanus. That raising up of Pharaoh is not to be understood of his Creation, or Birth; as if God brought him forth into the world on purpose to make him a spectacle of his Wrath and Fury; (For the word the Apostle useth hath no such importance:) but of raising him up from the Gates of death, rescuing him from that destruction by the Pestilence, which (his measure of sin being then filled up) had seized upon him, had not God reserved him by a special power, to serve other ends of his providence. The Original Text hath it clearly to this sense; For so it runs (Exod. 9 16.) And in very deed, for this cause have I made thee to stand * So the Marginal reading, according to the Hebr. , for to show in thee my power, and that my Name may be declared throughout all the earth; which, we see, was accordingly accomplished, not only amongst the surviving Egyptians, (Exod. 14. 17, 18.) but amongst the Philistims also, 1 Sam. 6. 6. and other Nations. When the Apostle saith (which is your other Objection) [it is not of him that willeth, nor of him that runneth] 1. We are told by Mr. Baxter * Treatise of Conversion. p. 295 f. V●d. Disserta●. Theologic. inter Ames. & G●evinch. p. 23. , [that the meaning is 〈◊〉, that our salvation is not in him that willeth, or in him that runneth: the Apostle talketh of no such thing: but it is about the giving of the Gospel to them that had it not, and taking it from them that had forfeited it by their sin] Indeed he speaketh not of salvation or election unto glory: but of giving the Gospel, and calling men unto Christianity, who were in no capacity, much less in any forwardness, to inquire after it, till they were prevented by the Revelation and light thereof, as the Apostle recites it from the Prophet, Rom. 10. 20. But 〈◊〉 is very bold, and saith, I was found of them that sought me not: I was made manifest unto them that asked not after Me. 2. The Apostle in the place mentioned, speaks of such as will and run after their own phant●sies and Humours, as the Jews did * Rom. 10. 3. , against whose principles and practice, he disputeth; (For who had required † I●a. 1. 12. these things (to which they addicted themselves under the Gospel) at their hands?) But 3. That God shows mercy * Ecce misericordia, & judiciu●; misericordia in ●lection● quae conjecuta est justitiam Dei, judicium vero in caeteris qui excaecati sunt, & tamen illiquia volu●runt, cred●derunt, illi q●ia noluerunt, non crediderunt Aug. lib. de praedest. S. S. c. 6. unto s●lvation to none (I speak of the Adult) but such as do bo●● will and run, according to his own prescription in the Gospel, is every where apparent. To this purpose are those exhortations, Hebr. 12. 1. [Run with patience the race that is set before you. (1 Cor. 9 24.) So run that ye may obtain.] And such ●s desist, faint, or step aside in the course of Christi●nity, are reprehended for it, Gal. 5. 7. Ye did run well; who did drive you back, that ye should not obey the truth? There is the same Reason for [Willing,] which the Scripture inculcates with no less importunity; insomuch as it is said * Apoc. 22. 17. , [Whosoever will, let him take of the water of life freely; And, If any man will * Joh. 7. 17. do his (God) Will, he shall know. And such as remain in their unbelief are reproved upon this account, because they would not come to Christ * Joh. 5. 40. , they would not be gathered * Mat. 23. 37. by Christ. If God's purpose were to show mercy to us unto salvation, without our willing and running, (according to those Laws, and those abilities, he hath been pleased to give us;) why are we so earnestly exhorted, to walk worthy of our calling; To give diligence to make our Calling Eph. 4. 1. 2 Pet. 1. 10. Phil. 2. 12. and Election sure: To work out our own salvation with fear and trembling? Desolatus. But sure there is something more in it; else why doth the Apostle (discoursing upon this profound Article) silence all Objections with his [O h●mo, tu quis es?] Nay, but O man, who art thou, that repliest against God? He resolves Rom. 9 20. the whole reason of the aff●ir into the Will of God, and will have us dispute no further. Samaritanus. You must understand, that exclamation, [O man, who art th●●?] Non succumbentis est, sed indignantis, ac c●rripientis hominis responsatoris audaciam; as St. Austin * Vid. Aug. lib. 83 quaest. Quaest 68 and others have observed. The Apostle out of indignation, doth use that expression to repel the sauciness of an insolent Replicant; For it is such a one, that is introduced in the former verse, uttering these words [Why doth he 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 Unbelief respectively; For such as were now rejected from the l●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 ordain touching the sons of men, That whosoever believeth should have eternal life, He that believeth not, should be condemned, 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, etc. whom he fore-knew would believe; because out of the mere pleasure of his gracious Will, he would save Believers: He reprobated the Jews, whom he foresaw would not believe: because according to the pleasure of his own Will he determined to condemn unbelievers. The prescription of Faith unto salvation is therefore of the freewill 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 [choose] signifies, without controversy, 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 'tis said (in the Preterperfect tense) He hath chosen us, before the foundation of the world; therefore they understand it of God's decree of election, by a Metonymy very frequent in Holy Scripture, which assigns the name of the effect to the counsel or decree itself; as you may further observe in those Texts, 2 Tim. 1. 9 Titus 1. 2. Ephesians 2. 5, 6. Whereas you allege 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 Judas 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 always 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 choice Trees, for their tallness, Jer. 22. 7. Ezek. 31. 16. Elect or choice men, for their valour, 1 Sam. 26. 2. Jer. 48. 15. Elect or choice 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 probity 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 re●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 s●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 embraced and entertained 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. Judas 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 spite 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 to be conquered according to the ground upon which it is made. How Joh. 5. 44. can ye believe, saith our Saviour to the Jews, who seek honour one of another? And he tells the Scribes and Pharisees, That the Publicans and Harlots entered into the Kingdom of heaven before them. And Solomon invites us to this observation, saying, S●est thou a man that is wise in his own eyes, there is more hope of a fool (that is, a wicked man) than of him Prov. 26. 12. . The dispensation of the Gospel, which is the Ministration of the Spirit, goes forth doubtless with a mighty power of conviction, but how fare it works upon particular persons, affected under the influences of it, is not so easy to be resolved. There are in the conversion of sinners cases extraordinary, which must not he drawn into example, nor prejudice the general Rule; as in S. Paul, Austin, etc. But ordinarily, that there is some disposition and temper of spirit more apt than others to receive the effectual impressions of it, is most certain. Such is the honest and good heart in the Parable, such are the humble, and meek, Psal. 25. 15. Joh. 3. 21. Joh. 7. 17. Mat. 11. 18. Joh. 10. 28. Mat. 11. 25. 1 Pet. 2. 2. Joh. 8. 47 1 Joh. 4. 5, 6. Joh. 6. 45. and the poor in spirit; such as do the truth, and the Will of God, (so fare as their information serves them;) such are the weary and heavy lad●n, and the like: They are resembled to sheep, and to babes, and are s●id to be of God, to have learned of the Father, and to know him; These are said to be ordained, that is, disposed, and in a sit posture for eternal life, Acts 13. 48 and of this ingenuous and noble temper were those Bereans, Acts 17. 11. They were, as it were in the Suburbs or Confines, not fare from the Kingdom of God; and upon the first call by the word of grace, they obeyed, and stepped into it. Desolatus. But by what means may a man obtain to be thus disposed or qualified for faith and conversion? Samaritanus. Mr. Baxter tells you very truly, that common grace is truly preparative and dispositive to saving grace; so Of Saving Faith. p. 39, 41, 46. that if we employ and improve the first, we may be confident we shall obtain the other; Not by any merit, or causolity, force or efficacy of our work, or by any natural connexion, but merely Dr. jack's. p. 3109, etc. by God's grace, by the counsel of his holy and irresistible will; by which it hath pleased him to appoint, the one as a necessary consequent of the other. Desolatus. Have you any grounds for this assertion? Samaritanus. Yea; that ground so often laid down by our Saviour, in the Parable of the Talents, Habenti dabitur, To him that hath, [made use of grace] shall be given, and he shall have more Mat. 25. 28, 29. abundance. Desolatus. That is, he shall have more of the same kind, if he employs his Talents of common grace, he shall have an addition of common grrce; if he employs talents of saving grace; he shall receive a greater measure of saving grace. Samaritanus. Nay, God's bounty will be extended further a Mat. 25. 21, 22. Thou hast been faithful in a little, I will make thee ruler over much. ; upon the improvement of common grace he shall receive saving grace; for to him that had emproved his talents, he saith, Be thou Ruler over so many Cities b Luk. 19 17, 19 ; The remuneration is in a matter of a higher nature. And this God doth vouchsafe, not of debt, or condignity, or congruity; but of grace * Praecedaneorum illorum rec●●or ●s●s causae ration●m non habet, qua Deus tanquam justus Judex & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impulsus est ad majo●em gratiam communicandam: sed tanquam mitissimus pater, etc. 〈◊〉 col. inter D. Tilon. & Camer. p. 35. ; and mercy still. Desolatus. Suppose two persons alike affected in mind and body, exposed to the like temptation, and attended with equal assistances of grace; whether is it possible for one of these to stand impregnable, while the other miscarries under this trial? And if he may, whence is this difference in the issue and event of this combat? Samaritanus. Take the Totum Complexum together, and there can be no other cause assigned, but the liberty of the will; for grace cannot be the cause why any man doth fail of his duty; but the will assisted by grace, is a Partial cause of that man's standing in his integrity, and the total cause of this man's falling from it. Thus S. Austin hath determined the question: Si aliqui duo aequaliter affecti animo & corpore, videant unius corporis Lib. 12. de civet. cap. 6. apud Grevinch. pulchritudinem, quâ visa unus eorum ad illicite fruendum moveatur, alter in voluntate pudica stabilis perseveret, quid putamus esse causae, ut in illo fiat, in illo non fiat voluntas mala? Respondet; si eadem tentatione ambo tenentur, & unus ei cedat atque consentiat, alter, idem qui fuerat, perseveret, quid aliud apparet, nisi unum voluisse, alterum noluisse à castitate deficere? unde, nisi propriâ voluntate, ubi eadem fuerat in utroque corporis & animae affectio, amborum oculis paritervisa est eadem pulchritudo, ambobus pariter institit tentatio? Of two persons alike affected in soul and body, alike assaulted by the temptation of the same beauty; why one of them should prostitute himself to the temptation, while the other perseveres in his chastity, Austin could assign no other reason, but their own will; the one would, the other would not violate his Sacred chastity. 2. If you take the Case apieces, Prosper * De vocat. Gent. l. 2. c. 26. answers distinctly to the several parts, and renders the cause exactly well, Quod gratiae opitulatio à multis refutatur, ipsorum est nequitiae, quod autem à multis suscipitur, & gratiae est divinae & voluntatis humanae; That the assistance of grace is rejected of many, 'tis solely of their own naughtiness, but that it is embraced of many, 'tis both of the divine grace, and the humane will. Desolatus. But Sir, that good use, and that cooperation of the will, are pious actions, and savingly good; and therefore should be ascribed wholly to the grace of God, and not at all to the will of man. Samaritanus. That good use, and that cooperation of the will, are to be ascribed to Grace, as the Principle and Primary cause; but yet as they are moral actions, they do derive their efficacy and virtue from the will, and not from grace wholly; which may be clearly evinced by this Dilemma of the Remonstrants, Examen censuraep 180. b. Usus ille bonus gratiae aut est actus officij nostri, qui virtuosus dici meretur; Aut non est: Si est, quomodo itaque efficacis gratiae effectus in solidum est? Si non est, quid ergo est? Viceris, si dixeris quid sit, ut intelligi ab eo possis, qui communi tantum sensu praeditus est. Desolatus. Sir, I am scrupled at this Doctrine; for to my sense, it argues, That a man doth something to discriminate himself, in the work of grace; which to me, seems directly contrary to the Apostle, 1 Cor. 4. 7. where he saith, Who maketh thee to differ from another? And what hast thou, that thou hast not received? Now if thou didst receive it, why dost thou glory, as if thou hadst not received it? Samaritanus. I confess, I have, sometimes, had the same scruple about that Text: but upon better consideration, I find (according to the judgement of the most learned Expositors) that the Apostle there speaks not to our purpose: For (if I may take De gratia gratis datâ, non de gratia gratum faciente. that liberty so to render the School-distinction) he speaks not of sanctifying, but of edifying grace, I mean, such as was given to those Teachers, not so much for the private good of themselves, as for the public benefit of the Church, as appears, 1 Cor. 3. 5. Christ had no Universities then to breed Apostles in; and finding very few or none fit for the work of the Ministry, which he had occasion to employ them in, he was fain to make them fit by miracle; And being qualified upon that account, the Apostle justly checks their arrogance, for glorying of such gifts, as were not acquired by their own study and industry, but inspired into them immediately of the Holy Ghost: Which abilities therefore were not rewardable, nor commendable in them that had them, as to the manner of possession a 1 Cor. 9 16, 17. Gal. 1. 11, 12. ; but only so fare forth as they did employ and improve them for the edification of the Church. [Such in general were all those diversities b 2 Cor. 12. 4, 5, 6, 7. of gifts, and operations dispensed amongst the faithful upon the first promulgation of the Gospel.] This light of the knowledge of Christ broke in upon them irresistibly; for which cause the production of it in them, is fitly resembled to the production of light, at the first Creation, 2 Cor. 4. 6. But it is otherwise in the gifts of saving faith and holiness, whereof the possession is a matter of free choice and acceptation, Deut. 30. 19 Luke 10. 42. Prov. 1. 29. This light may be excluded and resisted, Joh. 1. 5. c. 5. 35. Job 24. 13. Joh. 3. 19 Such therefore as do embrace this light, may very well be said to difference themselves from such as do reject it. When our Saviour tells Martha [one thing is needful: Mary hath chosen the good part] doth he not commend Mary for such a discrimination? But if this had been made in her by the sole irresistible operation of divine grace; Martha might very easily have excused herself, and have charged the fault (that she had not made the like choice) upon his deficiency in a matter so needful to her. When the great Jubilee is proclaimed, and the prison-doors set all open, and the Officer employed to knock off all the prisoners setters; doth not he who rejoiceth at the Proclamation, and accepts of liberty, and goes forth of the prison, do something Exod. 21. 5, 6. Isa 6●. 1. Cap. 49. 9 Cap. 42. 7. Luke 1. 79. Rom. 6. 14. with ver. 16. to difference himself from him that suffers his ears to be boared through, not accepting deliverance, and delights to be a slave still? Do but compare and weigh the quotations in the Margin, and make the application to the state of sinners under the promulgation of the Gospel, at your leisure. Why was our Saviour so transported with admiration at the faith of some, as well as at the unbelief of others * Mal. 8. 10. , if that Faith were wrought so irresistibly, that the believer contributed nothing towards it? 'Tis certain, some do neglect the gift that is given them, and bury their talents, and receive the grace of God in vain, and are wanting to it, and fall from it, and turn 2 Cor. 6. 1. Heb. 12. 15. Judas ver. 4. Heb. 12. 28. it into lasciviousness: others are careful to retain, and stir up, to employ and improve what they have received, do not these, by this means, cooperate to their own discrimination? He that obeys God, certainly differs exceedingly from him that obeys not, and does not his obedience (which is his own act and duty, performed by the assistance of God's grace) help to make the difference? Nothing can be more evident. S. Austin found nothing in this Text * 1 Cor. 4. 7. to contradict it, but a man might cooperate to his own discrimination. For De Spiritu & literâ, cap. 34. (which book, amongst others, was opposed to Pelagius) having started this difficulty, That if the will to believe, be therefore ascribed to God, because it is said by the Apostle [What hast thou that thou hast not received?] it seems upon alike account that sin may be attributed to him also; because that is derived from the freewill, which we received from him at our Creation: Out of this difficulty the Father winds himself in these words: Attendat & videat, non ideò tantum istam voluntatem divino muneri tribuendum, quia ex libero arbitrio est, quod nobis naturaliter concreatum est; verum etiam quod visorum suasionibus agit Deus ut velimus, & ut credamus: sive extrinsecùs per Evangelicas exhortationes, ubi & mandata legis aliquid agunt, si ad hoc admonent hominem infirmitatis suae, ut ad gratiam justificantem credendo confugiat: sive intrinsecus, ubi nemo habet in potestate quid ei veniat in mentem, sed consentire vel dissentire propriae voluntatis est. His ergo modis, quando Deus agit cum anima rationali, ut ei credat, (neque enim credere potest quolibet libere arbitrio, si nulla sit suasio vel vocatio cui credat) profectò & ipsum velle credere Deus operatur in homine, & in omnibus misericordia ejus praevenit nos: Consentire autem vocationi Dei, vel ab eâ dissentire, sicut dixi, propriae voluntatis est. Quae res non solum non infirmat quod dictum est, Quid enim habes quod non accepisti? Verum etiam confirmat. Accipere quip & habere anima non potest dona, de quibus hoc audit, nisi consentiendo: ac per hoc quid habeat & quid accipiat, Dei est: accipere autem & habere utique accipientis & habentis est. So that, if there be any difference betwixt receiving and not receiving, retaining and not retaining, improving and receiving in vain; then he that doth receive, and retain and improve, doth something to difference himself from him, that improves not, retains not, receives in vain, or receives not at all. If man can do nothing to difference himself, 1. Why doth God give so many commands to him for his renovation and improvement a Deut. 10. 16. Jer. 4. 4. Ezek. 18 31. Eph. 4. 22. 2 Cor. 7. 1. ? 2. Why doth he render praise and glory to his Saints b Numb. 14. 24 Job 2. 3. Rom. 2. 29. Mat. 25. 23. , and so often commend them, saying, They are worthy c Rev. 3. 4. ? 3. Why doth he so earnestly incite them unto duty by promises and threaten d Rom. 8. 13. Isa. 1. 19, 20. Rom. 26, etc. ? Why doth he upbraid unbelievers, for rejecting the counsel of God against themselves, e Luke 7. 30. , and judging themselves unworthy of eternal life f Act. 13. 46. ? And finally brands them with shame, confusion, and eternal torments? All these Topics will afford us most pregnant proofs that men may, and many times do, act something towards their own discrimination. Desolatus. But will not this abate the accounts of thankfulness in Believers, if they receive no more than unbelievers do? Sámaritanus. The Faithful do receive such assisting and following Grace, as the Unregenerate receive not, though their Preventing Grace be equal. * Quando enim unus istorum pro suae libertate convertitur, jam auxilium praeveniens ipsi collatum, habet in co insluxum gratiae cooperantis, quem non habet in altero: neque enim Deus ita movet voluntat●m praeveni●n●o, ut i●si conversionem actual●m relinquat pro sola sua libertate, qua voluntas in actu pr●mo co●stituta, scipsam sola redic●t ad actum secundum, sed corp●ratione gratiae efficacis. D●scrimen ergo ex parte non-conversi, totum o●itur ex sola arbitrii libertate: tota enim ratio ob qu●m Deus illi non da● novum insl●●um grat●ae cooperantis, est, quia ipse homo pro libertate ju● non vult co●s nsum opera●, ●ui alioquin D●us ex se paratus ●rat ad cooperandum: Sic Augustin. l. 2. de pec. mer. & remis. cap. 17. Gratia Dei hominum adjuvat voluntates, qua ut non adjuv n●ur, iniosis causa est, non in Do, etc. S●cùs Deus desereret hominem, denegando ei auxilium essi●ax, an●●q●●● homo deserat Deum. Dissert. Theolog. de du●b. quaest. inter Ames. & Grevincov. pag. 204, 205. But besides, am not I obliged to be thankful to my Benefactor, because others do undervalue and sleight his Bounty? Shall not the children of Zion be joyful in their King, and sing Hosanna to the Son of David, because others cry out, [We will not have this man to reign over us?] The short is, we own our discrimination (be our own concurrence what it will) to the Divine preventing and assisting operation. And 2 God's grace and mercy doth follow us all the days of our life; and 3 finally he crowns our co-operation with eternal joy and glory. A●d sure here is seed enough to bring forth a full Harvest of Thanksgiving. Desolatus. Methinks this seems to lay a ground sor glorying, which the Apostle would by all means have excluded in the work of ●race. Samaritanus. The Gospel allows us to seek f●r glory and honour as well as immortality, Rom. 2. 7. Indeed our Saviour blames Rom. 2. 29. 1 Cor. 4. 5. Gal. 6. 4. the Jews for that they did receive honour one of another, and no seek for that honour that cometh from God only, Jo●. 5. 44. To glory in what we do as done by the stock of our own strength; and to glory in what we receive, as being received upon the account of our own merits, is wicked arrogance, and condemned by the Apostle: But we are allowed, yea, we are required, to glory in the Lord; and we may glory also, that we are able to do all things (if we glory that we do it upon this Gospel-account.) through Christ that strengthens us. For the will of man (in what we do graciously) doth not confer any power upon Grace, but rather Grace confers the power and propension uponthe Will, and moves it to determine itself, and hath, besides its prevention and excitation, a co-efficiency into the determination of the will. Desolatus. My dearest Samaritanus, seeing you have taken the trouble upon you to discourse me (if you can) into satisfaction of all my doubts and scruples, I must beg your patience to hear out all my Objections. There is one more in that 9th. to the Romans vers. 11. For th● children being not yet born, neither having done any good or evil, that the purpose of God according to the election might stand, not of works, but of him that calleth, It was said unto Rebecca (concerning those Twins with whom she was conceived) The elder shall serve the younger; As it is writte●, Jacob have I l●ved, but Esau have I hated. Samaritanus. I am so desirous of your satisfaction, that I entertain it as a contentment, when you afford me the opportunity to administer unto it. And now you offer me that Objection I have long expected from you, to which I answer, 1. That St. Austin himself concludes the Election and Reprebation of These very Persons, Jacob and Esa●, to proceed upon God's ford-knowledge of what they should do respectively; for thus he writeth, Nemo eligitur nisi jam distans ab illo, qui rejicitur. Vnde quod dictum est [quia elegis nos Deus ante mundi constitutionem Ad Simpl. lib. 1 ] non video quomodo sit dictum nisi de praescientia fidei & op●rum pietatis. Et mox, Jacobus non electus est ut fieret bonus, sed bonus factus eligi potuit. No man is chosen unless he differs from him who is rejected. So that I know not how to interpret that saying, [That God hath chosen us before the foundation of the world] but by understanding it of his * Foreknowledge See Rom. 8. 29. and chap. 11. 2. 1 ●er. 1 2. of Faith and works of piety. Jacob was not chosen that he might be made good, but being made good he was in a capacity to be chosen. And in the same Book he attributes Esau's Reprobation to his own actual miscarriages; for thus he writeth. Noluit ergo Esau, & non cucurrit. S●d et si voluisset & cucurrisset, Dei ad utorio per ven sset, nisi vocatione contempta reprobus fieret. Esau would not, and did not run. Had he willed; and had he run, by the help of God he had attained: but by a contempt of the Divine call he was made a Reprobate. 2. But whence doth it appear that Esau was a Reprobate? Is the proof of it in those words, [Jacob have I loved, but Esau have I hated] But 1. the Apostle produceth them but as a verification of what was alleged before from the Oracle to R●becca, [the elder shall serve the younger] which sure imports not an eternal Reprobation. 2. For God to love and hate persons to such effects, without respect to some qualifications in them, would argue injustice, even by St. Austin's own confession; for he saith, Numquid In E●chirid. c. 98. iniquitas est apud Deum? absit. Iniquum enim videtur, ut sine ul s bonorum malorumve operum meritis, unum Deus eligat, odiatque alterum. Is there unrighteousness with God? God forbidden. For it seems unjust that God should love one and hate another without any merits of good or evil works. But grant Almighty God his liberty to love freely, as no doubt he may do; yet the Apostle tells us, He is so just, His wrath comes (only where he finds sin, a sufficient cause to send it) upon the children of disobedience. * Ephes. 5. 6. Col. 3. 6. That Their Progenitors, or God upon Their account, have entailed that Title (with the wrath annexed) upon Them * Jer. 31. 29. Ezek. 18. 2. Jon. 4. 11. , (and never cuts it off) (in a matter of this everlasting concernment) ought not to be affirmed without great authority. Those who are said to be children of wrath by nature, Ephes. 2. 3. are not said to be so by the nature they were born in, but by the nature * The word [nature] is put for custom. 1 Cor. 11. 14. they walked in, which was their evil custom, and course of trespasses and sins, vers. 1, 2. 3. Grant Esau a Reprobate in his Mother's womb, and what certainty can the Faithful (for such without doubt was Isaac when he begot Esau) have of the salvation of their dearest Babes? So sad an Oracle (had she met with such interpreters) would have been more heavy to Rebecca, than the double burden she travelled with. But, 4. There was no such word in the Oracle to Reb●cca, Gen. 25. 23. nor any such heard of, till the time of the Prophet Malachi, of which I shall give a fuller account anon. So that Esau in his own person is not like to be concerned in it. 5. If the Oracle had spoke to her in that very phrase and language, it would have been capable of a milder construction, than to signify his eternal Reprobation. For when the Scripture speaks of hatred, it doth not always mean that which is Absolute,, but many times that which is Comparative, which is no more than a less degree of love: And so God may hate the Innocent, that is, love him less than another Innocent; for God is not bound to love all alike, and with an equal degree of love. That the word hatred is frequently used in this sense, you may observe as you read the Scriptures, Gen. 29. 31. the Text saith, The Lord saw that Leah was hated; yet in the former verse 'tis only said, that Jacob loved Rachel more than Leah. So Luk. 14. 26. our Saviour saith, If any man come to me, and hate not his father and mother, etc. which signifies but to lov● them le●s, as St. Matthew doth record it, Mat. ●. 10. 37. See also to this purpose Dut. 21. 15. Prov. 13. 24. Joh. 12. 25. with Mat●h. 10. 37. And i● can have no other sense when applied here to Esau, or rather to his Posterity. 6. Were it meant of God's Decree of Reprobation, I would fain understand wherein the Execution of that Decree consisted? It must consist in the abandoning Esau to a state of temporal servitude a Gen. 25. 23. and his Hell must be an Earthly Wilderness. b Mal. 1. 3. , and his own Brother (the Elect Jacob) assigned him for his Torm ●tor c Gen. 27. 29. , against whom he had a promise too, that he should finally prevail d Gen. 27. 40. over him. What gross Absurdities these are, who wants a judgement to discern? Yet all these are parts of the Oracle or Appendages in the process of the Affair, as you will find by consulting the Sacred Text to this purpose. Lastly, there is no ground to conclude that Esau was a Reprobate, for it doth not appear probable that (in his person) he fell off from God to serve Idols; and for that prophareness imputed to him, Hebr. 12. 16. it consisted but in the divesting himself of a privilege e Gen. 25. 29, to the end annexed to his Primogeniture: and what sacredness soever was in T●is, he was supplanted f chap. 27. 36. by his Brother's policy, and induced to part with it in a case of extreme necessity g chap. 25. 32. , to save his life, his Brother being so unnatural that he would relieve him upon no other terms h vers. 31, 33. ; and Esau repent of This ill bargain too i ch. 27. 36, 38. Heb. 12. 17. . For the Fornication associated with Profaneness by the Apostle in that place, it is no part of Esau's Character, but belongs to the Apostates of those times, from the imitation of whose practices the Hebrews are there so earnestly dissuaded. As for the hatred k Gen. 27. 41. he did bear a while towards his Brother, though it were kindled upon an exceeding provocation, it was not implacable; for such was his kindness to him at Their meeting, that Jacob tells him l Gen. 33. 10. , I have seen thy face as tho●gh I had seen the face of God, and thou wast pleased with me. He was not so happy as to please his Parents in his first Marriage, his wives were distasteful to Isaac and Rebecea m Gen. 26. 35. , but upon what account is not so easy to determine. If we say with Diodati and others, that it was for their Idolatries, this was no more than that guilt that stained the practice and education of Jacob's Wives also, as the sacred Story doth record it n Gen. 31. 19 30, 32. Josh. 24. 2. . However, if herein he were guilty of some undutifulness too his Parents, yet that the Elect, and after their Regeneration to, may fall into as foul and fouler sins than that amounts to, and likewise continue in them, God knows how long, we have the opinion of a person of some note o Mr. Baxter. See his Disputations of Right to the Sacraments, pag. 327, etc. amongst us. And besides, that he intended the displeasure of his Parents in those Matches is not probable; that he endeavoured their satisfaction afterwards (an undeniable instance of his repentance) is evident from Gen. 28. 8, 9 where we read, that when he saw the daughters of Canaan pleased not his father, (by his forbidding Jacob to match himself amongst them) then went Esau unto Ishmael, Abraham's son (who was as near related to Isaac as Laban was unto Rebecca) and took his daughter to be his wife; and this was done without doubt to comply with the temper and desires of his Parents. Who then dares condemn Esau for a Reprobate? Though P●reus exercise this intolerable severity, M●llrus durst not, O●colampadius durst not, Dr. Pridea●x durst not. Ex Genesi ve isimiles conjecturae sumi possunt, quae ostendunt Esavum non ita re●ectum esse à Deo, ut 〈◊〉 damnatus, saith M●llerus a In Malac. 1. ; Many probable conjectures may be collected out of Genesis to show, that Esau was not so re●ected of Almighty God, as to be eternally damned. Where b In Malac. 1. 2, 3. Oecolampadius also saith, Non ausim ipsum Esau propter hoc dictum d●cere Reprobrum, I dare not say Esau was a Reprobate for all that saying of the Prophet Malachi; but rather, that things spiritual are represented in a figure by things temporal. To which Testimonies Dr. Prideaux c Lect. 8. de Salut. Eth. post princ. adds, Canaan fuisse Typum Coelestis Patriae, Canaan was a Type of Heaven. Non inde tamen concludendum, (quemadmodum habet corruptus in aliquibus editionibus Psalmorum apud nos Rhythmus) omnes illos à coelo fuisse exclusos, quibus Deus in istans typicam requiem negavit introitum. Nam ita Mosis & Aaronis deploratissima esset conditio. But (saith he) we must not conclude from thence, (as the corrupt Rythme in some of the Editions of our Psalms doth) that all those were excluded out of Heaven, to whom the Lord denied entrance into that typical rest; For so we should conclude Moses and Aaren to be in a very sad condition. Desolatus. I am very much satisfied to hear such comfortable news of Esau, for I thought he had hard measure to be supplantted of his Birthright by the practice of an unkind Brother, and afterwards to be cheated of his Father's Bl●ssing by a Confederacy betwixt Him and his Mother, and to be damned eternally too. For I took him (as far as I was able to discover by the Story) to be a downright honest man (in the general) and we see (after all his unhandsome usage) he professed himself content with his condition, Gen. 33. 9 Samaritanus. That the Oracle of God gave a Prediction to Rebecca concerning the prelation of Jacob before Esau, we have a clear and infallible evidence; but whether the Means used by Jacob and his Mother to compass that Prelation were warrantable, I shall not dispute. Sure I am, a Prediction of what will be, doth not legitimate every Means for the completion of it. Jeroboam had as fair a Title to the Crown of those Ten Tribes as one could wish, if Prediction were a good Conveyance * See Calvin. Institut. lib. 1. cap. 18. sect. 4. pag. 129. , 1 King. 11. 11. 29. to 39 yet God disclaims the Inauguration * Annot. ad Hos. 8. 4. of him, Hos: 8. 4. They have set up Kings, but not by me; they have made Princes, and I knew (approved) it not. Which words are thus interpreted by Deodati*, [The people of their own proper motion, without enquiring after my will, or staying for my command or permission, have chosen and made Kings of their own heads, separating themselves from the lawful rule of David's Posterity.] For so it was, as appears, 1 King. 13. 20. Upon which Text, the same Deodati his Note is, [Though this came to pass by a secret providence of God, and according as it was foretold, yet was it condemned, Hos. 8. 4. because the people was induced to do it by evil and illegal motives, and stayed not for God's declaration concerning the time and means, as David had done in succeeding Saul.] To apply this to Jacob's case; We find not that God had declared any thing concerning the Time or Means of his obtaining Dominion over his Brother Esau; and that his Father Isaac disliked the way of his Advancement, we may gather from his indignation upon Jacob's surprisal of him in the matter of the Blessing, Gen. 27. 33. And if the Oracle * Gen 25. 23. of God be to be understood of a Personal Dominion granted to Jacob over Esau, why should we not conclude, that he did forfeit his personal right by out-running his Commission? For, that actually he exercised no such Dominion is evident: Nay, so far was he from assuming that Authority, that we see he does rather pay Homage to Esau, for he courts, and calls him his Lord, presents him, and bows himself seven times before him at one address; which argues, that the Princely Spirit was yet more in Esau than in Him. See Gen. 33. 3, to 16. Desolatus. It seems then, that that Oracle to Rebecca had not, at least, its primary completion in the Persons of Jacob and Esau. Samaritanus. No, it had not; the full accomplishment was in their Posterities * 2 Esdras 6. 9 Finis enim hujus seculi Esau, & principium sequentis Jacob. . To this purpose is the burden of the word of the Lord to Israel (the posterity of Jacob) by Malachi, [I have loved you, saith the Lord; yet ye say, Wherein hast thou loved us? Was not Esau jacob's brother, saith the Lord? yet I loved Jacob, and hated Esau, and laid his mountains and his heritage waste for the Dragons of the wilderness, Mal. 1. 1, 2, 3.] And most expressly in the Oracle itself, Gen. 25. 23. For, he Lord said unto Rebecca, Two nations are in thy womb, and two manner of people shall be separated from thy bowels, and the one people shall be stronger than the other people; and the elder shall serve the younger. This is the Oracle. Desolatus. But suppose this Oracle doth not so much concern the Persons of Jacob and Esau as their Posterities; yet may there not be an Absolute Election of the one, signified by the word [Loved;] and an Absolute Reprobation of the other, signified by the word [Hated?] Samaritanus. No, we may not so understanding; for than it would follow, that All the Israelites were absolutely elected, (which is contrary to the event attested by Scripture, 1 Cor. 10. 5. and Heb. 3. 19) and the whole Posterity of Esau precisely destinated to damnation, which appears to be false by the example of Job and other holy men that lived in that Nation. Besides, that servitude of Esau's Posterity, relating clearly to a Temporal state, as Malachi doth expressly expound it, how incongruous is that interpretation that understands it of a Reprobation to eternal death? And that the Apostle did not think the Jews of his time, and of whom he writes, under such an irrecoverable state of misery, as the Decree of Absolute Reprobation imports, I conceive sufficiently evinced in The Examination of Tilenus, from pag. 111 to 116. to which I refer you, if need be, for further satisfaction. Desolatus. I can peruse that at my leisure. In the interim, whereas the Apostle saith, The children being not yet born, neither having done any good or evil, that the purpose of God according to Rom. 9 11. the election might stand, not of works, but of him that calleth, it was s●id, The elder shall serve the younger.] I pray, doth not that imply most clearly, that this prelation of the younger before the elder, was an act of grace and undeserved favour, without any foresight or respect to Qualifications in Their persons. Samaritanus. This is most undeniably true, 'tis the very scope of the Apostles discourse, and the thing he labours so much to make good. Desolatus. What use then doth the Apostle make of it, having so fully asserted and proved it? Samaritanus. The use he makes of it is this, To declare, that in the present Age under the Gospel, God was likewise of his mere grace and favour pleased to invite and call men unto Faith, and upon their Faith to Adopt them into the privilege of his children; and this not out of respect to any m●rits in them, for so many and so great generally were their transgressions, that they deserved nothing but perdition: Therefore this their Election (unto grace and the means of salvation) proceeds not of works, but of ●im that calls; since God, when he might have damned them justly among other sinners, was pleased notwithstanding Rom. 9 11. to call them unto Faith; and believing upon that Call, to choose them for his children. And this is that Election of Grace to which at lest the Apostle alludeth, Rom. 11. 5. Desolatus. I desire you would give me a view of the Apostles Discourse upon this subject in one short entire sum, that I may the better comprehend it. Samaritanus. I shall do it most readily, because I know it will be of much advantage to your understanding of the point. You apprehend already, that the Apostle is disputing with the Jews, whose privileges were very glorious, and they knew it well enough. To them pertained the Adoption, and the Glory, and the Covenants, and the giving of the Law, and the Service of God, and the Promises: Theirs were the Fathers, and of them, as concerning Rom. 9 4, 5. the flesh, Christ came, who is over all, God blessed for ever. By so many signal acts of Grace they concluded, God had tied himself so fast to them, that they must needs inherit the Blessing. Though their zeal in adhering to the Law was blind and pertinacious, yet they plead their Title to righteousness and Life upon that account, and resolve they shall be Heirs, as is intimated, Rom. 4. 14. Otherwise they alleged, God should unjustly cast away his own people, Rom. 11. 1. and cancel his own Promises, and make his word of none effect, Rom. 9 6. and so become unfaithful; yea, if he should adopt the Gentiles, who were no way zealous of the Law, and besides (as they thought) greater sinners than themselves, if God should adopt them to be his children, upon their faith and submission to the Gospel: and reject those his ancient people, who did so earnestly contend for the honour of his own Law, and would seek * Rom. 9 31, 32. Gal. 5. vers. 2, 3, 4. for righteousness and life no where else, but from the observation of that; If God should deal thus, if he should after this manner prefer the unworthy Gentiles before the Jews, who at least were not more unworthy, he should become unrighteous too as well as unfaithful, as is implied, Rom. 9 14. To this the Apostle replies, 1. In general, that the Law of Moses (as it abstracts from Faith in Christ) could not bring in Justification unto life, (by reason of sin, which had overspread all * Rom. 3. 9 10 the 22. ) and that it was never intended to that purpose, (Rom. 3. 19, 20, 23.) But that such Justification was to be obtained upon the accounts of Grace, and consequently by Faith, (which doth establish Grace, and not destroy it, Rom. 4. 16.) and that this Dispensation of Grace for Justification unto life was extended freely to All Nations, Gentiles as well as Jews, without difference. This the Apostle asserts, Rom. 3. 21. to the end. And in the next Chapter he proves both branches by instancing in Abraham, who (1.) was not justified by the Law, but by Faith, Rom. 4. 3. etc. and (2.) he was justified while he was in the condition of a Gentile, uncircumcised; Whence he concludes, that the Blessedness of Justification unto life doth belong also to the Uncircumcision, that is, to the Gentiles, Rom. 4. 9 * See chap. 10. throughout. . etc. And this was God's constitution four hundred and thirty years before the Law of Moses was given, as the Apostle allegeth in handling the same Controversy to the Gala●ians * Gal. 3. 17. Vide Calv. Instit. lib. 4. c. 16. sect. 13, 14. . This is St. Paul's reply in general. Then (2.) more particularly, he tells them, though God did now cast off them for their unbelief, who were formerly his renowned people, yet he could not justly be charged with unfaithfulness * Rom. 3. 3. , or breach of promise therefore; Because when he promised he would be the God of Abraham, of Isaac, and of Jacob, and the God of their Seed, he did not renounce his own Supreme Right and Power, in all times to restrain and determine * And the scope of the Apostle in his Dispute with the Jews, is to prove, that the Faithful were designed to be that Seed. Rom. 4. 11, 12, 13. and Rom. 9 8. , at his own pleasure, the signification and Title of that [their S●ed] to whom, and to what manner of persons he would. Th●s Liberty God always reserved to Himself, and exercised it in the Family of Abraham, preferring Isaac before Ishmael his elder brother, Rom. 9 6. to 10. And more signally he used this liberty in the Family of Isaac, (whereof those Twins (that had done nothing to discriminate themselves, being yet in their Mother's womb) that this his liberty and good-plea●ure might be established, He freely preferred the younger before the elder, (vers. 10, to 14.) And these present proceed of God's providence, [in accepting the Gentiles upon their submission to ●he F●ith, and rejecting ●ou for your unbelief] which you so much dispute against. This, saith the Apostle is but the same exercise of His Supreme Right and Power, who had proclaimed to Moses (your great Leader) I will have * Rom. 9 15. mercy on whom I will have m●r●y. And this is the very point he pursues, and presses the equity of so hard on God's behalf, in the rest of that Chapter; And this is a perfect account of that Election and Reprobation which are there handled by the Apostle. And as this Reprobation cuts off the Jews no longer than they continue in unbelief, Rom. 11. 23. so that Election comprehends the Gentiles no longer than they continue in the Faith, Rom. 11. 22. Desolatus. Sir, I thank you hearty for your pains in unfolding that, which, to me, especially of late, hath been such a hard Chapter. But, Sir, there are some Texts which trouble me, because they seem to import, (and many learned men do so interpret them) that some men are under an absolute Decree of Reprobation; and that the sins, for which they are at last condemned, come to pass by Gods most efficacious Decree, Ordinance, Dr. Twisse ubi supra p. 90. pp. & 95. f. and Pre-determination; and if it be so, than their damnation and the sin that procures it, are inevitable. And yet, as I said, they have Scripture for this, for it is said, that those wicked murderers of our Saviour did no other thing than what God's hand and his counsel determined before to be done, Act. 4. 28. & chap. 2. 23. Samaritanus. This Text hath exercised the wits of the most learned. They say, 1. This (of Act. 4 27, 28.) is not spoken of what was formerly done to Christ in his Person, but done to him now, in his Disciples, as in Act. 9 4, 5. Saul, Saul, why persecutest thou me? 2 'Tis not said, [To do those things which thou didst determine that they should do: but which thou hadst determined to be done. And 3. That God, foreknowing their malice was such, that their hearts were bend upon it, to execute it, if they were not violently hindered, He determined his own will to a permission, that they might freely execute this wickedness. But 4. Some, to make all clear, do resolve, that those words, [both Herod, etc. were gathered together] should be read as a Parenthesis; and so they make the meaning to be, as if the words were placed thus, [For of a truth both Herod, etc. were gathered together against the holy child Jesus, whom thou hast anointed, for to do whatsoever thy hand and thy counsel, etc. And the words following seem to favour this Interpretation, or reading, [And now, Lord, behold their threatening, and (seeing they are so violent in opposing, what thou wert anointed to institute and accomplish) grant unto thy servants, etc. This reading ought not to seem strange to you, for the Learned observe such Trajections See Act. 20. 32. and Parenthesis to be usual in Scripture, as Luk. 2. 34, 35. Act. 13. 27. Desolatus. Sir, I am satisfied in the sense you have given of that Text. But I pray explain that of S. Judas, * vers. 4. [There are certain men crept in unawares, who were before of old ordained to this condemnation. How are they said to be ordained to it? Samaritanus. This doth not imply an Absolute Reprobation. The word is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praesc●ipti, as the vulgar Latin and Beza read it. But not to trouble you with Criticisms about the word, such ungodly men as are there mentioned, [that turn the grace of God into lasciviousness, and deny the only Lord God, and our Lord Jesus Christ]; they may be said to be fore-ordained to condemnation in a threefold sense. 1. Sententia juris, by God's general D●●ree, or the Sentence of the Law, which is the revelation of that Decree. For God being Essentially holy, cannot take pleasure in wickedness, Psal. 5. 4. nor will he clear the guilty, Exod. 34. 7. He hath therefore from all Eternity made a general Decree, to render to every man according to his works, Rom. 2. 6. Heaven is awarded to such as (upon the stock of a lively faith) o●ntinue patiented in well doing, ibid. but Hell to the workers of iniquity. By reason of such an Eternal Law or Decree immutably established in Heaven, every such wicked wretch may be said to be fore-ordained to condemnation. Not that this Decree, being an Immanent act in God, doth produce any real effect, answerable to itself, either for the Creature before he was made, or in the Creature after he was made, until he hath of himself, freely made up that measure of sin, unto which Hell-fire was awarded by the said Decree. But the measure of sin being made up, then (as the Lawyers speak) Judicium transit in rem judicatam: The Eternal Sentence produceth a Trans●ent effect in the guilty creature. As amongst us, we say, the Malefactor is a dead man before either the Judge hath given Sentence, or the Jury brought in their Verdict; that is, he is dead in Law, dead by a Decree made concerning such crimes, many hundred years (perhaps) before this Malefactor was born. But (as on Earth, so in Heaven) the Decree, or Eternal Law of God, doth not necessitate any man to commit th●se crimes against which it is established. The Law made and provided against Felony is so far from necessitating any man to commit it, that it serves All men for a Preservative against it. Neither is any man liable to the Condemnation of the Law, till he be found guilty, and convicted of the voluntary breach of it. The Eternal Decree of God concerning Sin being promulgated into a wholesome Law against it, is of the same Nature. But in regard of such a general Decree, he that hath sinned himself up to his full pitch, may be said to be fore-ordained to condemnation; and in this sense, the (finally) unbelieved is condemned already * Joh. 3. 18. & 36. . 2. In praedictione; Proscribed in some Prediction, or public Record: And this Notation is more proper to the word in St. Judas than that by which it is rendered, [ordained]; for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies any thing pasted up upon a door, to be exposed to public view and notice * Gal. 3. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : so Christ is said to be set forth before the eyes of the Gallatians, He was pasted up upon the pillar of the Church, exposed to public view in the holy Ordinances. So were these Seducers St. Judas speaks of, and all such as follow their pernicious ways, posted up, set forth to condemnation, in those predictions of our Saviour and his Apostles, (to which St. Judas alludes, as appears, vers. 17, 18. Remember ye the words which were spoken before of the Apostles of our Lord Jesus Christ, how that they told you there should be mockers, etc.) Luk. 21. 8. 21. 2 Thess. 2. 8. etc. That St. Judas speaks of such a prediction or prescription of them appears by the 14 verse, And Enoch also the seventh from Adam (as Moses and others had done) prophesied of these, saying, Behold the Lord cometh, etc. In this respect also the ungodly may be said to be fore-ordained, or rather set forth afore unto condemnation. 3. This may be done [in effigy] in some Exemplar Type or Pattern. Thus St. Judas saith, that the Sodomites were set forth for an example, suffering the vengeance of eternal fire, vers. 7. St. Peter saith, They were made an ensample unto those that after should live ungodly, 2 Pet. 2. 6. For our Saviour's Rule is, They that are parallel in the sin shall be so also in the judgement, Luk. 13. 3. Hence the Apostle, having declared how the Israelites had a promise of inheriting the land of Canaan, yet upon their multiplied provocations were cut off by God's Oath * See Numb. 14. 21, 22, 34, 35. from all hope or possibility of enjoying it, he gives a caveat unto Christians to avoid the like sin, lest they fall under the like irrevocable sentence of Reprobation; Heb. 3. 18. with chap. 4. 1, 11. And 1 Cor. 10. 6, 11. he saith, The judgements of God upon that people were our Types, Figures, or Ensamples, and written for our admonition. Lastly, St. Judas * Jud. Epist. vers. 11. saith of that covetous, seditious, and bloody Sect of Gnostics in his time, that went in the way of Cain, and ran greedily after the error of Balaam for reward; he saith, They perished in the gainsaying of Corah. But you will ask, how could that be, when the Rebellion of Corah was in Moses time, and these men lived many hundred of years after in St. Jude's time? Why, they perished in effigy, in their Types, Patterns, or Representatives. Thus you see in what sense men may be said to be fore-ordained, or set forth aforehand unto Condemnation, though their persons be under no such Decree of Absolute Reprobation. Desolatus. Does not God foreknow that men will sin, and continue obstinate in it to their last period, and so incur the guilt of condemnation according to his Eternal Law, though he hath not absolutely ordained them to sin and condemnation? Samaritanus. They that say, God fore-knows nothing but what he hath ordained to come to pass (making his Prae-science ●● depend upon his Decree) they derogate from the glory of God's foreknowledge, (which yet we see the Scriptures celebrate even with admiration.) For what praise shall the prescience of God have, if he fore-knows nothing but what himself hath decreed? seeing we can scarce find a Mortal so brutish as to be ignorant of what himself hath determined. The knowledge of our God, we are assured, is unsearchable, and therefore without passing a Decree for their Commission, he fore-knows sin and all such contingencies as, for their obscurity, are most remote to human understanding. But there is this further difference betwixt God's Prescience and his Absolute decree (were there any such) in this case. Such a Decree, in order to its Execution, doth introduce an Antecedent, Casual, and Inevitable Necessity of sinning and being damned. Prescience is but a looker on in the whole process. Prescience is but a Perspective, through which God discovers a man's voluntary motion, till he arrives at that horrible Lake of fire and brimstone: But That Decree is such a Boat or Engine as transports Him thither, will He, nill He, irresistibly. Desolatus. I shall consider, that this piercing Eye of God is always open and upon me, to observe my steps; and make it a motive and enforcement to steer my course so much the more exactly. But you must give me leave to ask you two or three Questions more: And first, deal ingenuously with me, Doth God give Grace sufficient unto Faith and Repentance to such as perish for the abuse and neglect of it? Samaritanus. God gives, or is ready to give (if we make no new obstructions) that Grace, that is sufficient to the obtaining of Faith; perhaps, not immediately, but grace sufficient to use the means, grace to do more than we do in order to the obtaining of it. You may reflect upon what was said above upon Habenti dabitur. That some men may perish who receive sufficient grace to bring them to salvation, if they would persevere in it, appears plainly from hence that our Saviour saith to his Disciples, Matth. 24. 13. He that shall endure to the end the same shall be saved. And, If ye continue in his goodness— Rom. 11. 22. Ye shall not be cut off * See 2 Ep. Joh. 8. Gal. 3. 4. . Can a man arrive at a place that is not in the direct way that leads thither? He must be instructed to turn, and not exhorted only to continue in it. And how could St. Paul say of some, that they made shipwreck of faith and a good conscience, 1 Tim. 1. 19 Can that be shipwrecked that was never in the Vessel? and can that be called a shipwreck, which though preserved entirely, would but bring us to predition? Desolatus. But should a man, through his sinful improvidence, make shipwreck of this grace, may his damage be recovered? Samaritanus. Yes; how else could the Apostle give order, To deliver the Incestuous Corinthian u●to Satan for the destruction See Ezek. 18. 21, 22. of the flesh, that the spirit might be saved in the day of the Lord Jesus? 1 Cor. 5. 5. If there be no restitution for persons that have once wasted that portion of grace that was put into their hands, than there can be no right Prodigals but our first Parents. What think you of David, Peter, Solomon, and others, whose falls were most lamentable, and yet they were restored by a new Conversion? Desolatus. The Apostle saith of some, that if they fall away, it is impossible to renew them again unto repentance, Heb. 6. 4, 6. Samaritanus. The word [impossible] doth many times signify no more but ['tis extremely difficult] but in that place to the Hebrews, the Apostle speaks of such as do not only fall away, but add persecution of the Gospel of grace to their Apostasy from i●; For they tread under foot the Son of God, and count the blood of the covenant wherewith they were sanctified an unholy thing, and do despite to the Spirit of Grace. Though we may not give that which is holy unto dogs * Matth. 7. 6. , nor cast our pearls before swine, who will rample them under their feet, and return and rend us; yet we are assured the fatted Calf is killed * Luk. 15. 23. and made ready to entertain the returning Prodigal. Sinners are therefore every where exhorted to return, and God hath promised to heal their back slidings, Hos. 14. 1, 2, 4. Repentance is Secunda Tabula post naufragium. And Christ hath invited all that act heavy laden with their sins to come unto him, M●tth. 11. 28. And, if they come, we have his promise, He will in no wise cast them out, Joh. 6. 37. Desolatus. This is a very encouraging Invitation, but I suppose it concerns none but such as He died for; and because so many do flatly deny Universal Redemption, and the holy Scripture itself seems sometimes to restrain his death to a certain number, as where it saith, [He gave his life a Ransom for many * Matth. 20. 28. ] Therefore I would gladly be satisfied about the extent of that death of His, whether the Satisfaction and Merit of it were for All; I mean not All Sorts only, but All Individuals. Samaritanus. You have asked a very material Question; for seeing there is salvation in no other but Christ, such as are not redeemed by him, (if there were any such) can receive no benefit Act. 4. 12. (as to matter of salvation) from him, nor have any comfort really administered unto them. But if we receive the testimony of men, the testimony of God is greater: and this is the testimony of 1. Joh. 5. 9 God which he hath given of his Son. 1. That He came to seek and to save that which was lost (a): That God laid upon him the iniquity of us all (b): That He died for the ungodly (c), for sinners (d), for his enemies (e), for All (f), for every man (g), for the world (h), for the whole world (i), for the unjust (k), and finally disobedient (l). (a) Matth. 18. 11. Luk. 19 10. (b) Isa. 53. 6. (c) Rom. 5. 6. (d) Rom. 5. 8. (e) Rom. 5. 10. (f) 1 Tim. 2. 5, 6. chap. 4. 10. (g) Heb. 2. 9 (h) Joh. 3. 16. chap. 1. 29. chap. 6. 33, 51. (i) 1 Joh. 2. 2. (k) 1 Pet. 3. 18. (l) ibid. vers. 20. 2. That he died for as many as are dead in Adam. Rom. 5. 12, 18. 1 Cor. 15. 22. 2 Cor. 5. 14. 3. That he died for as many as are bound to believe in him. 1 Pet. 1. 18, 19 with 20. See The Examine. of Tilenus, pag. 168, 169, 170. 4. That he died for as many as are bound to adore and serve him. 1 Cor. 6. 20. 2 Cor. 5. 14, 15. with Rom. 14. 9 5. That He died for as many as we are obliged to pray for in Christ's Name. 1 Tim. 2. 1. with 5. 6. 6. That He died for such as do deny him, and crucify him to themselves afresh, and finally perish. Heb. 6. 4, 5, 6. chap. 10. 29. 2 Pet. 2. 1. See also Rom. 14. 15. 1 Cor. 8. 11. These All are those Many in St. Matthew; unless you will say, He gave His Life a Ransom for Many, because they are not All, but A Many that will Accept of it; and consequently that in the Event, they are not All, but A Many that are actually Redeemed, the rest losing the benefit of the general Ransom through their wilful infidelity and neglect to make Application of it. But for the spiritual peace and comfort of poor Souls, Mr. Baxter hath found it very necessary to tell them this great Truth, Direct. for peace of Consc. Dir. 5. pag. 32, 33. That the Scripture, by the plainness and fullness of its expressions, makes it as clear as the light, that Christ died for All. And, saith he, If Satan would persuade you either, that no Ransom or Sacrifice was ever given for you, or that therefore you have no Redeemer to trust in, and no Saviour to believe in, and no Sanctuary to fly to from the wrath of God; He must first prove you, either to be no lost sinner, or to be a final impenitent Unbeliever, that is, that you are dead already; or else he must delude your understanding, to make you think that Christ died not for All: And then I confess, (saith he) he hath a sore advantage against your Faith and Comfort. Desolatus. I have but one scruple more that disturbs me, and 'tis this; Whether (as it is abundantly evinced that Christ died for All, so) He doth make Intercession for Grace for All; For if this part of his Priestly Office be limited and restrained to some certain number, His Death for the Rest (without his Intercession for Grace to apply the fruits thereof) will be of no advantage, nay, a great disadvantage * Contrary to what himself saith of his Exhibition. Joh. 3. 17. Baxt. ibid. at 29. Certainly, & quoth preced, & seq. to them. Samaritanus. You say very true, therefore we do not separate His Death from his Intercession. Which Intercession he makes unto his Father, that He would please, in a Way and measure, most suitable to his own Wisdom, associated with Mercy and Justice, to communicate Grace necessary and sufficient for the needs of All men. If he made Intercession * Isa. 53. 12. Luk. 23. 34. for so great Transgressor's as were his bloody Murderers, (in whose behalf he said even in the heat of his sufferings, Father forgive them, for they know not what they do.) Who can doubt of an interest in his Intercession? Besides, His Intercession is grounded upon his Propitiation, and that is for the whole world; which is St. John's great Cordial for our Infirmities, 1 Joh. 2. 1, 2. Desolatus, But I have heard one Text alleged which hath much dejected me in my hour of temptation; 'tis S. Joh. 17. 9 where our Saviour is making his most solemn and pathetical prayer, that we find recorded amongst all the Evangelists; and some say, 'tis as it were a copy of his Intercession now in Heaven; yet there he saith, I pray for them, I pray not for the world, but for them which thou hast given me, for they are thine. Samaritanus. This Text, I confess kept me long in suspense about this Article; but upon better advisement I observe several and distinct parts of that Prayer of our Saviour: which observation unlocked the secret, or the doubt rather, and gave me a clear notice of the sense of the whole Prayer: The first and greatest part whereof is spent in the behalf of his Apostles, for whom He prays, That his Father would preserve them in truth and unity, vers. 11, 17. That he would give them patience and courage to endure the malice of the world, and support their spirits under the persecutions of it, vers. 14, 15. That he would bless their Ministry, and make it successful to the conversion of the world, vers. 18, 19, 20. This part of the prayer being especially designed for the Apostles, an intercession for the prosperity of their Office, and the perseverance of their persons in the faith. In this part of his Prayer He inserted these words very fitly, [I pray for them, I pray not for the world.] But having discharged this part, he than prays more extensively, even for All that should believe through their Ministry, ●ers. 20. And because an Unity in Faith, and Charity in Doctrine and Affection is so emiable, that it is a great motive to induce Strangers to embrace that Religion, that is calculated to preserve such Unity amongst the Professors of it: Therefore he prays for this Unity amongst Believers, that it may gain credit to the Gospel they profess, and procure the Ministry thereof to be the more effectual to the unbelieving world, vers. 21. The whole Prayer (as to these branches) runs 〈◊〉. 2●. 21. thus, [Neither pray I for these (Apostles) alone, but for them also which shall believe on me through their word: that they also may be one, as thou Father art in me, and I in thee, that they also may be one in us. N. B. That the wo●ld (of unbelievers) may believe that thou hast sent me.] Here you see clearly our Saviour prays, that the grace of of Faith may mediately (through the Ministry of the Word, and the Christianlike conversation of Believers) be bestowed upon the whole world. And forasmuch as our blessed Lord doth here intimate, that unity amongst Christians would be a mean, hugely conducible thereunto, therefore consider how much all that profess His great and glorious Name are obliged to lay down all Animosities begotten betwixt Pride, Covetousness, and Faction, and to endeavour earnestly to keep the unity of the spirit in the bond of peace * Ephes. 4. 3. Desolatus. My dear Friend, I do now most hearty thank you, and my gracious God for you. Blessed ( a 1 Pet. 1. 3. ), and for ever blessed b● the God and father of our Lord Jesus Christ, which according to his abundant mercy hath begotten me again unto a lovely hope, through the universal ( b Rom. 3. 22, 23, 24. ) Redemption that is in Christ Jesus; whereby I am now restored to my peace and comfort, and enabled to rejoice with joy unspeakable and full of glory ( c 1 Pet. 1. 8. ). Samaritanus. And Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort, who comforteth us in all our tribulation, that we may be able 2 Cor. 1. 3, 4. to comfort them which are in any trouble, by the comfort wherewith we ourselves are comforted of God. This is our duty upon our Emergency out of any other sadness, as well as out of grievous lapses, by virtue of that obligation laid on Peter, [And thou when thou art converted, strengthen thy brethren.] I shall add no more but this Exhortation, See that you walk worthy of the Lord unto all pleasing, and as becomes the Gospel of Col. 1. 10. Phil. 1. 27. Ephes. 4. 1. Phil. 3. 14. Judas epist. vers. 20, 21. Gal. 6. 9 1 Cor. 15. the last. Christ, and the price of your high calling: Building up your self on your most holy faith, praying in the holy Ghost, keep your self in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life: And be not weary in well-doing, for in due season you shall reap if you faint not. Therefore my beloved Desolatus, be you steadfast, unmovable, always abounding in the work of the Lord, forasmuch as you know that your labour is not in vain in the Lord. And the very God of peace sanctify you wholly: and I pray God your whole spirit, and soul, and body, be preserved blameless 1 Thess. ●▪ 23, 24. unto the coming of our Lord Jesus Christ. Faithful is he that calleth you, who also will do it. Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding Judes' epist. vers. 24, 25. joy, to the only wise God our Saviour be glory and majesty, dominion and power, now and ever, Amen. S. Luk. 10. 30, 31, 32, 33, 34. A certain man fell among thiefs, which wounded him, and departed, leaving him half dead. But a certain Samaritan had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine. 1 Tim. 4. 8. Godliness is profitable unto all things. 2 Cor. 4. 1, 2. Therefore seeing we have this Ministry, as we have received mercy we faint not: But have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully, but by manifestation of the truth, commending ourselves to every man's conscience in the sight of God. Prosper ad objectionem Vincentii septimam, quae sic habet: Quod haec sit voluntas Dei ut magna pars Christianorum salva esse nec velit, nec possit. Respondit: Si de his hoc dicitur qui pictatem Christianae conversa●ionis & fidei deserentes in profanos errores, aut in damnabiles mores irrevocabilitèr transierunt, non dub●●m est quod talem voluntatem habentes, salvi esse nolunt, & quamdiu salvi esse nolunt; salvi esse non possunt. Sed nullo modo credendum est hujusmodi homines in hanc desperationem ex Dei voluntate cecidisse; cum potiùs allevet Dominus omnes qui corruunt; & erigat omnes elisos: Nemo enim nisi illius Gratiâ erigitur; Nemo nisi illius Gratiâ stabilitur. Dei ergo voluntas est ut in bonâ voluntate maneatur, qui & priùs quam deseratur, neminem deserit; & multos desertores saepe convertit. Certissimè noverimus nullum fidelium à Deo non discedentem relinqui, neque cujusquam ruinam ex divinâ esse constitutione dispositam: sed multis qui jam iudicio rationis utuntur, ideo Liberum esse discedere, ut non decessisse sit proemium, & ut quod non potest nisi cooperante spiritu Deifieri, eorum meritis deputetur, quorum id potuit voluntate non fieri: quae voluntas in malis actionibus sola esse potest, in bonis autem sola esse non potest. Scriptor. de vocat. Gentium, lib. 2. cap. 12. A BRIEF ACCOUNT Of the SYNOD at DORT. Taken out of the Letters of Mr. Hales and Mr. Belcanqual, written from Dort to the Right Honourable Sr. D▪ Carleton, Lord Ambassador then at the Hague. Out of which the Reader may observe with me, 1. THAT (generally speaking) the Synod were an adverse Party to the Remonstrants and their Doctrine; the evidences 1. hereof are so many, I know not well where to begin my calculation: I will content myself with some few Testimonies. 1. The Precedents jealousy (which without all question proceeded from some guilt in himself) that this was the sense of the Remonstrants, and made them so unwilling to submit their cause to so unequal a Decision. The Precedents words are these, Pretend you what you will, the true cause of this your indisposition is this, That you take the Synod for the adverse part, and account yourselves in equal place with them; this conceit hath manifested itself in all your actions. Letter of 5/15 Jan. pag. 62. 2. The Dean of Worcester discovered no less in his Latin Sermon in the Synod-house, wherein he came at last to exhort them to stand to the former determinations, which had hitherto most generally passed in the reformed Churches in these points; and told them it was a special part of his Majesty's Commission to exhort them to keep unalter'd the former Confessions. (Here Mr. H. refers it to the Ambassador, saying) How fit it was to open so much of their Commission, and thus to express themselves for a party against the Remonstrants, your Honour can best judge. Letter of Novemb. 19/29 pag. 11. 3. 'Tis probable the Lord Ambassador gave them a check for this betraying their Commission; for we find them standing more carefully upon their guard afterwards. It was proposed that there should be (amongst some others) Scriptum Didacticum, a plain and familiar Writing drawn, wherein the doctrine of the five Articles, according to the intent and meaning of the Synod, should be perspicuously expressed for the capacity of the common sort. But the English were altogether against it, their reason was, Because it seemed incongruous that any writing concerning the Doctrine of the Articles should be set forth, before the Synod had given sentence. And indeed I must confess (saith Mr. Hales) I see no great congruity in the proposal; whilst matters are in controversy, Judges walk suspensly, and are indifferent for either party; and whatsoever their intent be, yet they make no overture of it till time of Sentence come. All this business of Citing, Enquiring, Examining, must needs seem only as acted on a stage, if the Synod intempestively beforehand bewray a resolution. But notwithstanding any reason allegible against it, the thing is concluded. And a little after he relates, that the Precedent advised those who were to undertake this, That they should have an eye to the inclination of the Synod, and beware, as much as might be, that they touched not there where any man was sore. Whatsoever the pretence is (saith Mr. Hales) the mentioning of these Books, before the determination of the Synod be formally set down, must needs be very unseasonable. It will make the world to think, they came resolved what to do, which though perchance they did, yet it is no wisdom to confess it. Letter of Feb. 7. 1619. pag. 78, 79. I will add but one testimony more, which is this of Mr. Belcanqual (in his Letters to the Lord Ambassador of Febr. 23.) Sess. 89. Febr. 22. (saith he) There were read 57 pages of the R. monstrants' Book, which concerned their opinion of Reprobation, in which they did lay open the harsh opinions of many of our men, which unless the Synod do condemn, as well as the opinion of the Remonstrants, I see not how they can give the world satisfaction touching their indifferency. (Of Mr. B●ll. Letters pag. 12.) But the British Divines, etc. who urged it very vehemently, could not so much as get this opinion rejected, [Nem●n●m posse plus b nifacere quamfacit.] Nor this, [Deum movere hominum linguas ad blasph●mandum.] pag. 39, 40. This leads me to my Second Observation, viz. That the Provincials were a passionate and factious (if not a malicious) Party. 2. For evidence hereof, (1) Consider the temper of some of them, and how they flew out into passion, beyond all measure, especially when any thing was spoken that seemed to favour the cause of the Remonstrants. Upon this accounted grew that great animosity of Goma us against Martinius mentioned in Mr. Hales his Letters of Jan. 15/25 1618. pag. 72. and more fully discovered in Mr. Bel●anqu●l '▪ Letters of Febr. 18. pag. 8. where he tells the Lord Ambassador, In truth I must needs say, that some of the Provincials do●use Martinius very uncivilly, and all the ●orr●i●n D●v●nes do begin to take it evil at their hands: They use him w●●h so much discourtesy, as I will assure your Lordship he hath been very near leaving of the Synod, and his Colleagues were half purposed to go with him. What a blow this would give to the credit of the Synod, any man may easily perceive; the Provincials in this take not the right course. Though one be against the Remonstrants in all the five Articles in Substance, yet if hoeffer from them but in manner of ●●eaki●g, they hold him as not sound. And in his next Letters (of F●●r. 23. pag. 9, 10, 11.) he relates of a plot laid ex composito, for disgracing of these Bremenses, and how the Br●t●●● Divines drew the indignation of those Provincials upon themselves, by interposing (though it was do●e by the Lord Bishop of Landaff with gravity and sweetness) to alloy their contentions. Insomuch that (in his Letters of March 25. pag. 23.) he tells the Lord Ambassador, That Sibrandus and Gomarus keep their fits of madness by course; the last fit before this came to Gomarus his turn, and this day Sibrandus flew out, but with such raving and fierceness of countenance, such unheard bitterness against our College, as I desire no other revenge on him than the very speaking of the words; which (saith he a little after) if they had come from a wise man's lips, had been above the strength of patience. If these men flew out thus passionately against some of their own Party, for their gentleness and moderation, (which was the only provocation of their choler) what temper may we expect to find them in, in their proceed towards their Adversaries? This we may collect from Mr. Belcanqual's Letters of Febr. 13. (misplaced amongst Mr. Hales', pag. 60, 61.) where he reports the matter thus: [For the Provincials, for any thing I can see, they are so far set against the Remonstrants, I wish not their persons as well as their opinions, that I am afraid they will not like well of our Moderation. For the Dismission of the Remonstrants, since your Lordship is pleased to take notice of it, I hope I may without offence say, that it was such as certainly did the Synod much wrong. On Friday when they seemed to yield, than the Exteri Theo●ogi could not be heard for the continuing of them in the Synod. Nay, the trick which was put upon them was a little too palpable, For the Delegates had their Decree of Dismission written, before they came into the Synod; yet our voices were asked, hoping it should have been answerable to their Decree; but finding it was otherwise, without so much as laying their heads together for consultation, they published a Decree which they brought written with them into the Synod. This was resented so ill by some of the Foreign Divines, that when (according to the custom) repetition was made of the Act for the Remonstrants' Dismission, Lud. Crosius of Breme (which perhaps began their indignation against these Divines) signified, That he perceived that Mr. Praeses in that business had been paulo commotior, and had let slip verba quaeda ac rba, which might well have been spared; that in so great an act as that was, a little more advice and consideration might have been used. The Synod ought to have been consulted with, and a Form of Dismission conceived and approved of by all, which should in the name of the Synod have been pronounced and Registered; whereas now the Synod stands indicted of all that unnecessary roughness which then was practised. It had stood better with the honour of the Synod to have held a more peaceable and passionless order. Mr. Hales his Letters of Jan. 6/16 pag. 64, 65. See also pag. 70. and the Letters of Jan. 12/22 And this will not only lead our way to it, but also clear our Third Observation, viz. That this Factious Provincial Party 3. swayed matters in this Synod as themselves listed. That they were able to do so is evident, because they made up two parts of three, and so could out-vote the rest at their pleasure; and that they did so, appears, not only by what is alleged already▪ but also by Mr. Hales his Letters (of Jan. 6/16 pag. 64, 65.) where he saith, [The foreigners think themselves a little indirectly dealt withal, in that it being proposed to the whole Synod to pass their judgement concerning the behaviour of the Remonstrants, the Provincials were not at all required to speak, and by these means the envy of the whole business was derived upon the Foreigners. Whereas on the contrary, when the like question was proposed formerly, and the Foreigners had spoken very favourably in the Remonstrants' behalf, the Provincials struck in, and established a rigid Sentence against the Foreigners liking; So that there is little regard given to the judgement of the Foreigners, except they speak as the Provincials would have them. This will lead us to our Fourth and last Observation, viz. How matters were carried by them; which may easily be resolved by the former passages: But for further satisfaction, the Reader 4. may take it in these Instances following, 1. Mr. Belcanqual in his Letters of March 25.( pag. 32.) tells the Lord Ambassador, That [the Precedent would take upon him more than ever any Precedent did, to make Canons, and pass them by Placet or Non-placet, and then he hath so many of the Provincials at command to pass what he will. I cannot, I confess, yet see how it can consist with the dignity of any, much more of some of the Members of the Synod, that the Precedent should dictate Canons, and the rest, especially a Bishop write after him; so that he maketh the Canons and the whole Synod are called, Non ad Consilium, sed tant●m ad consensum. (And a little after he saith) The Precedent and his Provincials have no care of the credit of Strangers, nor of that account which we must yield at our return, unto all men that shall be pleased to call for it; Their Canons they would have them so full charged with Catechetical Speculations, as they will be ready to burst, and I perceive it plainly, that there is never a Contra-R●monsirant Minister in the Synod, that hath delivered any Doctrine which hath been excepted against by the Remonstrants, but they would have it in by head and shoulders in some Canon, that so they might have something to show for that which they have said. And yet he tells the Lord Ambassador (March 16. pag. 26.) That the Geldris were too too rigid in many things; that the North- Hollandi had many things, which we thought not only to be rigid but false; that the Drentani delivered many false and absurd propositions. And (in his next Letters of March 17. pag. 28.) he saith, In good faith some of the Provincials, especially the Geldri and the North- Hollandi, who are, of all in the Synod, greatest in the Precedent his books, have delivered such Propositions in that (second) Article, as I dare say never any Divine in the world dreamt of but themselves; for my own part, I had rather lose mine hand, than subscribe them. And (pag. 36. in his Letters of March 25.) he saith, What trouble we have had in these last Sessions, none can conceive but those who were present at them; and what strange carriage hath been in them, especially on the Precedent his part it is toopalpable; he hath deceived all men's hopes of him very far. This matter of the personal censure, which was a thing of great consequence, we were never made acquainted with, before the very instant in which it came to be read; and because the Delegates must not be stayed from their going to the Hague, therefore all the Synod must say Amen to it. Between the forenoon and the afternoon Session there was strange labouring with the Exteri for getting their consant to it, yet we meddled not with it. All I can say is, Me-thinketh it is hard that every man should be deposed from his Ministry, who will not hold every particular. Canon; never did any Church of old, nor any Reformed Church, propose so many Articles to be held, sub poena excommunicationis, etc. 2. They m●sreported and perverted the sense and Doctrine of the Remonstrants; For Mr. Belcanqual (in his Letters of Febr. 9 pag. 1, 2.) informs the Lord Ambassador, That one of the Transinsulani took it evil, that we took the Remonstrants' meaning in their opinions, where they spoke best and soundest; but he would have their meaning to be gathered out of all places in their Books, where they spoke most absurdly, which we thought was very far besides the Rule of Charity. And in his next Letters (of Febr. 15. pag. 4.) where he relates the reading some part of a huge Volume, which had been presented to the Synod by the Remonstrants; his words are these, [I must needs say, the Remonstrants had no favour; for I will assure your Lordship, that the Precedent picked out the worst part of it: There were some five leaves read, which contained nothing but a bitter satire against Calvin, Beza, Pareus, Piscator, Whitaker, Perkins, Bogorman, Festus, and twenty more. But in truth, though unhappily, yet finely penned, methought it was Episcopius his tongue.] And (in his Letters of April 9/19 pag. 35, 36.) he informs thus; [They are so eager to kill the Remonstrants, that they would make their words have that sense which no Grammar can find in them. Upon Tusday in the afternoon we had a Session, in which were read the Canons of the first and second Article, and were approved, except the last of the Second Article, which were never heard of till that hour, and the second Heterodox in that same Article; what they were Dr. Davenant will inform your Lordship; The last was such, as I think no man of understanding would ever assent to. Then speaking of the last Heterodox; Wherein; saith he, our College maintained dispute against the whole Synod; They condemned the thing itself as a thing most curious, and yet would have it retained only to make the Remonstrants' odious, though they find the very contrary, of that they would father upon them in their writings. 3. They would not (at the most earnest importunity of the British Divines and some others) condemn any of the most horrible expressions and phrases, that had been used by the Calvinian Doctors (as was noted above) no nor so much as these two, [That God moves the tongues of men to blaspheme;] and [That a man can do no more good than he doth.] See after Mr. B. Let. p. 39, 40. 4. When it was moved by Dr. Davenant, That the Collegiate Suffrages might be read publicly (that the Auditors might take notice of their ingenuity, in condemning no more in the Remonstrants, and something in the Contra-remonstrants too; because (we know, saith Mr. Belcanqual) the Provincials in forming of the Canons will carry us down by voices, and no words of ours that sound that way shall be expressed;) This was refused upon very trivial pretences; but the real ground was, that the Auditors might not take notice of this their Moderation and Impartiality, which would have too much employed the want of them in others. See Mr. Belcanqual's Letters of March 9 pag. 27, 18, 19 * See Mr. Hales Letters of Jan. 15 25 pag. 72, 73. 5. The Canons were drawn up in private, and as it were, dictated by the Precedent, as was noted above, and complained of. See Mr. Belcanqual's Letters of March 25. pag. 32, 33. & pag. 37. a. f. All which passages duly considered, I shall upon the whole matter make a few Queries, and so conclude the Readers trouble. 1. Whether (for all the Lord Ambassadors care to prevent it) that were not a true Prognostication of Mr. Belcanqual, in these words, [If your Lordship's care do not now most of all show itself for procuring of good counsel to be sent hither for the constitution of the Canons, we are like to make the Synod a thing to be laughed at in after ages?] Letter of March 25. pag. 33. 2. Whether that observation of D. Tilenus hath not as much Truth as Acrimony in it, (in his Notes and Animadversions upon the conclusion of the Canons of the Synod of Dort, pag. 181.)? His words are these, Aristidem narrant historiae in private â vita ita se gessisse, ut Justi Cognomentum obtinuerit; interim in Reipub. administratione multa praeter jus & aequum ad misisse, dum patriae rationibus sese accommodat, quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aiebat. Politicum hoc sophismadignum imitatione visum est Dordracenis qui aliis in rebus justitia & veritati litandum rati, in hoc negotio, Victoriae spem in fraudis, injuriae, & calumniae artibus, tribunitiisque ejusmodi molitionibus repositam esse viderunt. 3. Whether Malderus had not too much cause to pass that Censure upon the Faith of the Synod, which he doth in these words? Non absre Synodus in Praefatione sua testatur Sancto jurejurando se promisisse initio, solam se scripturam sacram pro judicii normâ habituram, & uncausae hujus cognition & judicio, boná integraque conscientiâ versaturam esse: quod etiam per singularem Dei gratiam, maxima diligentia, fide ac conscientia se perfecisse, & omnium ac singulorum consensu hoc judicium absolvisse, persuadere admodum serio conatur. Vix credo quenquam, partium studio non praeoccupatum, fidem adhibiturum, bonâ integrâque conscientiâ versatamesse in hac arenâ Synodum, veram verboque Dei consentaneam sententiam de quinque doctrinae controversae capitibus protulisse, & falla verboque Dei dissentanea rej●eisse. Jaan. Malderi Anti-Synodica, cap. 16. pag. 308, 309. 4. Whether these Letters of Mr. Hales and M●. Belcanqual do not sufficiently justify all the complaints of the Remonstrants, expressed in their Historical writings? See Acta & Scripta Synodalia Remonstr. in Script. Histor. & Brevis Narratio, & Anditotum in Prafat. & D. Toleni. Not. in Can. Synod. Dordrac. in Epist. ad Lectorem. 5. Whether the Remonstrants had not just cause to except against the incompetency of these Judges? as they did. Mr. Hales Letter of Decemb. 1/11 1618. pag. 33. 6. Whether, when the Precedent dismissed them, after a most bitter speech in these words, [Quamobrem vos deligatorum & Synodinomine dimi●to, exite] Sapma had not reason to say, Ex●o ex Ecclesia Malignantium? Mr. Hales Letter of Jan. 5/15 1618. pag. 64. 7. Whether that Synod be not Null by Mr. Belcanqual's own confession, in his Letters of Febr. 13. (amongst Mr. Hales Letters, pag. 61)? His words are these, They (the Remonstrants) were called in and dismissed with such a powdering speech, as I doubt not but your Lordship hath heard with grief enough; I protest I am much afflicted when I think of it. For if the Remonstrants should write, that the Precedent pronounced a Sentence which was not the Sentence of the Synod, they should not tie. The Civil Lawyers and Canon of Fra●ch, who writ much about the Formalities omitted in the Council of Trent, urge exceptions of less moment than these; so neither was there above a third art of the voices asked, Ex quibus sent●ntia ferri nequit: Neither was the Sentence in w●it, and approved by the Synod, and the bitter words in the Sentence were not the words of any of the Suffrages, unless that some of them were spoken by one man one●y. 8. La●ly, Whether it be not evident, that the Doctrine and Judgement of the Church of England are not at all concerned in the temerarious Decisions of this Synod. For (1) whereas it was declared in the Conclusion, that that was to be accounted the Doctrine of the Reformed Churches, which was contained in those Canons, the British Divines moved to have it altered, professing, that they being deputed by the King's Majesty, and not by the (English and Sco●ish) Churches, they had no authority to explain the Confessions of their Churches; that they deliv●r●d their own priv●●e ●ud●ments only, which they thought were true; that they had concluded many things in their Canons as true, of which the Concessions of their Churches had determined nothing, etc. After Mr. Belcanquals Letters, pag. 40. (2) Whereas there was a difference amongst those of the British College about the sense of the words of our Confession (which relate to the se●ond Article of the Remonstrants) That Christ died for the sins of all mankind; or, for the sins of the whole world] The Question was, Whether th●se words were to be understood of all particular men, or only of the Elect, who consist of all sorts of men. (Mr. Belcanqu●ls Letters of Febr. 9 pag. 2.) This Mr. Belcanqual thought a matter of so great consequence, that he propounded it to the Lord Ambassador, to procure them advice from England what course to follow. And what that advice was, we may collect from his Letters of March 17.( pag. 28.) where he tells the Lord Ambassador; I must needs say, That the Directions which your Lordship hath sent from Secretary Nanton, do seem to will us to be as favourable to the general Propositions as may be, giving as little offence to the Lutherans as we can. 3. Had they differed about any other Article, and sent into England for advice, in all probability their instructions would have tied them to have had a very tender regard to the Doctrine of the Lutherans in that also. This they understood well enough at last, and therefore, Sess. 137. * After Mr. Belc. Letters, pag. 42. . they vindicate the Lutherans to be part of the Reformed Churches; and because these Canons of Dort were not consonant to their Doctrine, therefore they object against their personal Censure, wherein they declared, Their Synodical Articles were according to the judgement of all the Reform Churches; Itaque addita est ista vox Nostrarum. Therefore is that word [ours] added, as Mr. Belcanqual's Notes report it: But I can find no such words as Nostrarum added in the E●ition (of those Acta Syn. Nat. Dor.) in fol. 1620. But if the Precedent could dictate Canons privately, or insert them, when they never had been heard of till that hour, wherein they were tendered for Approbation (as it appears by the former passages that he could.) He might take the I berty to expunge matters of greater weight and importance than was such a word as Nostrarum. And so (as Mr. Hal●s * M●. Farindons' Letter to Mr. Garthwait, printed before Mr. Hales his Remains. d●d (upon occasion) by Mr. John Calvin) I bid the Synod of D●rt ●ood-nigh●. FINIS. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Lucianus in Jove Confutato. Quod Latine redditum sic sonat. Quae versio est Vincentii Obsopaei. Q●oniam nos homines nihil voluntarii facimus, sed quadam necessitate ineluctabili compulsi. Quod si vera sint illa, quae priùs admisisti, quod Parca sit omnium causa; si quis occiderit aliquem, ea (i. e. Parca) est Homicida. Si quis sacrilegium admiserit, impositum sibi perpetrat. Quare, si Minos justum judicaverit puniet Fatum pro Sisypho, & Parcam pro Tantalo. Quid enim injustè fecerunt illi obedientes mandatis? etc. STIMLWS ORTHODOXUS; Sive GOADUS REDIVIWS. A DISPUTATION Partly Theological, partly Metaphysical, concerning the Necessity and Contingency of Events in the World, in respect of God's Eternal Decree. Written above twenty years since by that Reverend and Learned Divine, THOMAS GOAD, Doctor of Divinity, and Rector of Hadleigh in Suffolk. printer's device of William Leak, featuring a crown (not in McKerrow) IN DEFENCE LONDON, Printed for William Leak, at the Crown in Fleetstreet, between the two Temple Gates. 1661. To the READER. Christian Reader, THIS Piece which I here propose to thy view, was the only Remain (that I know of) of that Reverend Divine, whose name is prefixed to it. A Work certainly worth two or three hours' time to peruse. It came to my hands by buying some of the Books of his deceased Amanuensis. I need to make no Encomium either of the Author, or the Work; the one was very well known to, and is still remembered by some; and the worth of the other needs not beg our Commendation. This our Reverend Author was one of the most eminent Divines at the Synod of Dort, when the subject matter of this ensuing Disputation, and matters of the like nature, amongst other controverted Points, were incontest. Whether our Author was then of that judgement, which he declares in this Disputation, I am not certain. However, if his after thoughts (which commonly are the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 best) inclined him to the truth, and swayed his belief, we have reason to bless the God of Truth for the discovery. And I hearty wish, that all men, who are entangled in the briers of these prickly Disputations, (as our Reverend Author calls them) would lay aside all prejudice, and suffer their judgements to be ravished to the embracing of Truth by the argumentative allurements of Scripture and Reason. Tho● wilt find the singular use of this ensuing Piece in affording thee l●ght to, and carrying thee through those obscure intricacies controverted betwixt the Remonstrants and Contra-Remonstrants. And that it may be of this singular use 〈◊〉 benefit, is the hearty prayer of Thy Friend and Servant in Christ, J. G. A DISPUTATION, Partly Theological, partly Metaphysical, concerning the Necessity and Contingency of Events in the World, in respect of God's Eternal Decrees. The Sum of the controversy is this. 1. WHETHER or no all things that ever have or shall come to pass in the world, have been, or shall be effected necessarily, in respect of an Decree, by which God hath everlastingly determined, that they should inevitably come to pass? 2. Whether or no many things have not been done contingently, or after such a middle manner between impossibility of being, and necessity of being, that some things which have been might as well not have been, and many things which have not been might as well have been, for aught God hath decreed to the contrary? An happy composing of this intricate Controversy will be of excellent use, not only in guiding us safe through the briers of these prickly Disputations of Predestination, , the Cause of sin, etc. (which at this day have set Protestants, Papists, Lutherans, Armi●ians, Puritans, together by the ears) but over and above in easing us of many scruples and perplexing cases, which daily arise in our minds, concerning God's special Decrees, and particular Providence, in respect of the passages of our life. But the singular uses of this Disputation will best appear when it is finished; and therefore without any further Preface, I betake myself unto it, purposing to carry such an equal eye to brevity and perspicuity, that the Reader shall have no just cause to say, that I am either obscure or tedious. I have already divided the main Question into two particular Queries. Many Divines completely Reverend, both for their knowledge and practice of Religion, (and therefore deservedly 1. Opin. of precious esteem in the Reformed Churches) have subscribed affirmatively to the first Quaerie; maintaining, that whatsoever any creature doth, Man or Beast, Plants or Inanimate Elements and Meteor's; God from all eternity hath decreed, that they should necessarily do it; so that a man doth not so much as spit without a Decree: yea, they say, that there falleth not so much as a drop of rain, or ariseth a blast of wind, sine speciali Dei jussu. Contrariwise, some others of as good (though perhaps not of so great) a name as they, both for their Learning and love of 2. Opin. Orthodox Religion, have subscribed affirmatively to the second; teaching, that as God in his wisdom hath ordered, that some things are impossible and cannot be; some things necessary, and cannot but be; so also hath he poised some things in such an equal possibility of being or not being, and left it to his creatures choice to turn the scale, that in respect of him they fall out contingently; it being as possible for his creatures to have omitted them, as to have done them. I have a good while halted between these two opinions, I have Sceptically hovered over them, to see where I were best to light. Sometimes I have sent out my assent like Noah's Dove, but she misliking her footing, speedily withdrew herself back again, till at length she finding better entertainment amongst this second company, she hath returned now at last with an Olive branch in her mouth, with that emblem of peace, Uniting my distractions. The Arguments by which Truth first courted, and at last ravished my assent, are those which both confirm the second, and confute the first opinion. The first manifestly discovers an Heathenish Error, lurking implicitly in the opposite opinion: Our Adversaries indeed do Arg. 1▪ disallow it explicitly, and I know they hearty mislike it; but it will too evidently appear, that if that error be Paganism, their opinion is little better, which I prove thus; It was the conceit of the ancient Stoics, that all things were governed and brought to pass by an inevitable Destiny, all things falling out by a fatal necessity, in spite of men and (according to the addition of Poet▪ s) of gods also. Now do not our Opposites in this Controversy impose a fatal Necessity on all things? yea, they go further in this point than some Stoics; for (as it may be collected out of some of their writings) though they subjected the main Events and ends to Destiny, yet they supposed the means (by which a man might, though vainly, endeavour to cross those ends) arbitrary in man's choice. But our Opposites impose a necessity on all things whatsoever, not only upon Ends and events, but also upon the means. For example, according to their Doctrine, God hath not only decreed that I shall, or that I shall not escape this infection, but he hath also decreed that I shall, or I shall not use the means to escape it. So that all the Absurdities that dog the Stoical dream of fatal necessity at the heels, are inseparable attendants of this Opinion. For I may not only say, If I shall die of the Infection, I shall; if I shall not die, I shall not; and therefore I need not use means to avoid it: But also, if I must use means, I must; if I must not, I must not: Seeing God's decree necessitateth as much to use or omit the means, as to obtain or lose the end. For if their opinion be true, all things whatsoever, end or means of little or great moment, come to pass necessarily and unavoidably, by reason of God's eternal Decree. Here they have two Evasions. The first is this, A beit (say they) God hath most certainly determined what shall, or what shall not be done concerning us, Evasio 1. yet his Decree is hid from us, and we must use lawful and ordinary means, for the obtaining of such and such good Ends, keeping on the ordinary course which he hath revealed to us. See the vanity of this shift; our Opposites teach, that whatsoever God hath decreed shall be d●ne, and whatsoever is omitted Confutatio. shall be undone. If therefore God hath determined that we should not use such and such means, it is impossible for us to use them; i● he hath decreed that we should, it is impossible that we should omit them. And therefore it is more than ridiculous to say, that although God in his secret will hath determined, that we should not do such a thing, yet we are to do it, seeing his decree, though it be secret, yet it will have its effect, and it is absolutely impossible we should do that, which God hath determined we shall not do. Howsoever (say our Opposites) our opinion is far from Stoicism, for the Stoics thought, that all things came inevitably to pass, by reason of an indissoluble Chain and Connexion of natural Evasion 2. causes: but we teach, that all events are irresistably necessary, by reason of God's everlasting decrees, and His Omnipotency daily executing them. This reason is so poor a one, and yet so much made on by some worthy men, that I am more troubled to wonder at it, Confutation. than to confute it; yet that I may satisfy it distinctly, I will divide the opinion of the Stoics into two particular Tenets. 1. They hold, that all things come to pass inevitably. 2. They thought the reason of this inevitableness of events to be an unchangeable connexion of natural causes. Our Opposites stiffly maintain the former of these Tenets. Now let the Reader observe, that the most prodigious absurdities accompanying this Stoical error, follow the first part of their opinion, though sequestered from the second. For if all things come to pass unavoidably, what need I care what I do? yea, if I shall care, I shall care whether I will or no; and a thousand the like horrid conceits follow the opinion of the necessity of events, whatsoever we make to be the cause of this necessity. It is a great point of Turkish Divinity at this day, that all things are done unavoidably, and they with our Opposites make God's will to be the cause of this unavoidableness; and therefore they judge of God's pleasure or displeasure by the event. Yet there is no Christian but abhorreth this Turcism, and gives it no better entertainment than Anathema Maranatha. It's too apparent therefore, that albeit our Adversaries are true Christians, yet in this point their opinion is guilty by reason of its consequence, both of Stoicism and Turcism. Again, if we consider the second part of the Stoics opinion, we shall perceive, that the opinion which we confute cannot be minced, but that it will be complete Stoicism. The Stoics thought the connexion of causes to be the cause of the necessity of events, its true; but what did they think to be the connexion of causes? doubtless the eternal Laws of Nature, which they supposed to be a Deity. It is very probable they thought the Fates to be but Nature's Laws, but whatsoever they meant by the Fates, its evident they made their decrees to be the cause of the connexion of causes. How often read we both in Philosophers and Poets of Fatorum Decreta, Parcarum Leges, etc. Yea, the word Fatum itself is as much as a Decree; as Edictum from Edicere, so Fatum from Fari. Quid aliud est Fatum quam id quod Deus de unoquoqu● fatur? saith Minutius. Well then, to apply. Do not our Adversaries in this point suppose an inviolable linking of all things together, one necessarily following in the neck of another? Do they not make the cause of this linking to be Gods decree? Do they not defend complete Stoicism? What part of Stoicism do they disclaim? Do they not maintain inevitable necessity, Do they not teach an indissoluble connexion of all things? Do they not believe divine decrees to be the cause of this connexion? Certainly they must needs confess themselves Stoics in this point, unless we will give them leave to grant the prezmises, and deny the conclusion. I know the Stoics had misconceits concerning the Deities, (as accounting those to be Deities which are not) whose decrees they made the causes of all things; but they were the common errors of Paganism, and are beside the point in hand: And truly these set aside, I see not wherein our Adversaries differ from the Stoics. I have prosecuted this Argument more copiously, because it includeth many others, I mean, all those which Scripture or Reason furnish us with, against the error of the Stoics, and they are many; for I think verily, there are few opinions which have a grea●er retinue of ridiculous and erroneous consequences, than this of the unavoidable necessity of events: Some of them may make one laugh, and some of them may make one tremble. I omit the former, because they are obvious to every man's conceit, and I would not willingly make sport of so serious a matter. Of the last sort I will specific one in a second Argument. That opinion, which being admitted maketh God the Author of sin, is gross and erroneous, that I may say no worse, but so (I Arg. 2. speak it with horror) doth the Opinion of our Opposites. I know they are renowned Christians, and as they abhor Stoical errors, so they hold this damnable doctrine, (which is worse than ever any Heretic held) which transformeth God into a Devil, to be most accursed: yet so the case standeth, that as the See this Argument confirmed in the Answer to the 4th Objection. error of fatal necessity, so this of the cause of sin, fatally followeth their opinion; which I prove thus. They teach, That nothing is done in the world, nor can be done, but what God hath decreed to be done. Now it's too certain, that three quarters of the things which are done in the world are sins, therefore according to this opinion, God is the principal cause of sins, Devils and Men are but His Instruments. The usual Answer is, That God is the cause of all the actions Evasio. that are sinful, but not of the sirfulness of the actions; of all our works, but not of our obliquities and imperfections: As one that rides upon a halting Jade is the cause of his motion, and yet not of his halting. It's a hard case when they have but one frivolous distinction to keep God from sinning: Might I here (without wand'ring) discourse Confutatio. of the nature of sin, I could prove sin itself to be an action, and confute this groundless distinction that way; but I will keep myself as much to the purpose as I can, and so answer it thus, or rather confute it. That which is a principal cause of any action, is a cause of those events which accompany that action necessarily. This Rule is most certainly true. Therefore if God by His decrees do force Concomitants. us to those actions which cannot be done without sin, God Himself (I am afraid to rehearse it) must needs be guilty of sin. For example. If God decreed that Adam should unavoidably eat the forbidden fruit, seeing the eating of the fruit which he had forbidden must needs be with a gross obliquity; I do not see how this distinction will justify God: for Adam sinned because he eaten the fruit that was forbidden; but they say, God decreed that he should eat the fruit which was forbidden, necessarily and unavoidably. The conclusion is too blasphemous to be often repeated. The Reader may see how well that common distinction holdeth water; yea, if this nicety were sound, man himself might prove, that he committed no murder though he stabbed the dead party to the heart; for at his arraignment he might tell the Judge, that he did indeed thrust his dagger into his heart, but it was not that which took away his life, but the extinction of his natural heat and vital spirits. Who seethe not the wild frenzy of him who should make this Apology, yet this is all our Adversaries say for God. They say, His decree was the cause that Adam took the fruit, and put it into his mouth, and ate that which he had commanded he should not eat. Yet they say, He was not the cause of the transgression of the commandment. The example of the halting Jade is a mere impertinency; for suppose it were (as it is not) appliable to us, who halt naturally; yet Adam, before this action, was sound; and therefore God necessitating him to such an inconveniency, dealt with him as if one should drive a lusty Nag into rough passages, where he must needs break his legs. Neither is it (as I said) appliable unto us the lame posterity of Adam, for he who rideth an horse that was lame before, although he be not a cause of the impotency which he findeth in the horse already, yet in urging him to motion, he is now a cause of the actual imperfection in the motion, and so perhaps a cause of increasing the impotency for the future, though he were not the cause of his lameness, yet he is of his limping at that time. Let the horse stand still, and see whether he will halt or no. Marry if the horse go of himself, than the Rider is no cause of his halting, and so we may say, that all our haltings are from ourselves without any instigation from God. I know our Opposites have another shift, teaching, that God useth to punish one sin by making us to commit another; so that although we sin, He doth but punish. Albeit I do not believe this to be true, as 'tis commonly expounded, yet I abstain at this time from a farther examination of it, because it weakens not my Argument about Adam; for his sin was the first that ever he committed, and the original of all that ever followed; and therefore if God's decree were the cause that he eaten the forbidden fruit, as our Adversaries teach, its apparent whom they make the Author of all sin. These two Arguments well scanned, are sufficient to make any (not forestalled with pre-conceits) to be afraid of that opinion which believeth all things to come to pass necessarily, by reason of God's decree, and therefore they shall suffice for the confutation of it. Moreover, seeing it is clogged with such monstrous consequences, methinks out opinion should be far more amiable, which giveth no countenance to such hideous misshapen errors, as it will appear by the process of this disputation. Now I proceed to the confirmation of our opinion, concerning the contingency of some events in respect of God, by two Arguments more. The first is this, That God hath decreed that all his creatures ordinarily, and for the most part, should work according to their Arg. 1. several kinds and endowments, by which he in the Creation distinguished them: For illustration they may be ranked into three several forms. In the lowest stand the mere natural Agents, inanimate and senseless creatures; to these God hath given certain instincts and 1. inclinations, by which they are determinately swayed to these or these certain effects and operations, unless they are out wardly hindered: for heavy bodies cannot choose but descend, fire cannot choose but burn, etc. In the second stand the Sensitive creatures, fourfooted beasts, 2. fouls, and fishes; to these God hath given sense and knowledge to discern what is good for their nature, and what is bad; and amongst divers goods to prefer that which is best. He hath given them also a free appetite or a kind of sensitive will, by which they may either ●re●ly prosecute, or avoid such objects as they like or mislike; not determinately tied to this or that certain operation, as the other were. A stone cannot choose but descend, but a beast may as well go up hill as down, etc. In the upper Form are Men, reasonable Creatures, whom God hath made more voluntary than the other, by giving them 3. greater▪ freedom of choice, and presenting unto their more elevated knowledge a great variety of objects. Now then, without doubt, God distinguished thus his creatures in abilities and faculties, that they might operate in their several kinds, that the natural agents might work naturally, the voluntary voluntarily, as that eloquent Frenchman Du Vain hath well explained this point. The truth of all this no man will deny explicitly: Well then, let them hearken to the consequences of this truth, so common both in Logic and Metaphysics, among those who handle of natural and voluntary causes. If God hath decreed that many things should be done voluntarily by his creatures, than also hath he decreed that many things should be done contingently, in respect of him; but the first is granted truth, therefore the second should be. The connexion I prove thus. All things are done contingently in respect of God, which for aught he hath decreed might with as much possibility not be as be: But all things which are done by the crea●ures voluntarily, may as well not be done, as done; therefore if he hath decreed that many things should be done voluntarily, He hath also decreed that they should be done contingently. The Minor is evident, because if the creatures may not as well omit them as do them, they do them not voluntarily but necessarily. This Argument both confirms and explains our Opinion, showing how and why many things come to pass contingently in respect of God; yea, it maketh it questionless, that God hath decreed that many things should be done contingently, or after such a resistable manner, that they might without frustrating His decree have been l●f● undone: yea, we see now, that contingency itself is necessary in respect of Gods will, who will have many things done voluntarily. Otherwise to what purpose did God give his creatures will●, if he will not suffer them to use them? See again the inconveniencies of the former opinion, which confoundeth all sorts of creatures, and makes a man to operate with no more freedom than a stock or stone. For according to our Opposites, I eat, or drink, or walk with as much necessity, as Lead sinketh down. God hath decreed that that should sink, and therefore it must; and so God hath decreed that I must walk a mile, and therefore I must. Here they have a starting hole, but it is so poor a one, that it doth not relieve but disgrace them. They say, That God's decree Evasion. doth not compel any man's will to any thing, that he should do such a thing whether he will or no; but he so disposeth and worketh it, that it shall desire that which God would have done. And therefore, they say, Man hath use of his will, because whatsoever he doth, though necessitated to it by God, yet he doth it willingly. This slim-slam would move any man's patience, but I will be serious. The prerogative of a voluntary Agent consisteth not Confutation. in doing that which it desireth to do, or rather in desiring to do that which it doth, (for according to them, man desireth the thing because it is to be done, yet it is not to be done because he desireth) in freedom from coaction and violence; but in a liberty of cho●c● to do or not to do this or that, and so in freedom from the necessity of immutability. So that still for all this shift, they make man no more voluntary than a stone. A stone hath a natural propension or kind of appetite to fall downward, yet because this appetite is restrained necessarily to this term, so that the stone must needs fall down, it cannot be said to descend voluntari●y, in any propriety of speech. Is not this just a man's case according to them? A man drinks, they grant he doth it voluntarily; yet they say, his will is so restrained by God's decree to this action, that it was not possible for him to omit it. What difference is there now betwixt the will of a m●n and the will of a stone, only that God employeth a man in more actions, which altereth not the case? Surely if this be true, it was no wonder Deucalion and Pyrrha got stones turned into men so fast. This Argument doth so entangle our opposites, that although in the Question about particular providence they are peremptory for the necessity of all events in respect of God; yet when they come to the question about , and more particularly in freewill about natural matters, as walking, sleeping, riding, etc. they speak so off and on, that one may plainly perceive how they have a wolf by the ears: Sometimes they do yield in such things, not considering how they contradict what they said before about particular Providence; sometimes they yield it, they say, not so much because they yield it to be true, as because they will not contend about such petty matters; a very sleeveless put off! sometimes they stiffly deny it, but they are unwilling o● unable to produce any Arguments worth a rush. That opinion which makes God's knowledge absolutely infinite, and most glorifieth His omnisciency, must needs be better Arg. 2. Divinity, than that which supposeth by its consequence God's knowledge to be but finite. Now our opinion doth the first, our opposites the second; therefore. The Minor Proposition I justify thus. An absolute infinity in knowledge must be either in respect of the number of objects, or in respect of the manner of comprehending them. Now according to their opinion, in these respects God's knowledge is but finite. Ergo. For the first respect, to speak exactly, it cannot make knowledge completely infinite; for seeing there cannot be an exact infinite number of Objects, seeing that all things that ever were, or ever shall be, cannot be truly infinite in number; it is impossible that any knowledge whatsoever should be properly termed infinite in this respect. Yea, seeing the vastest number, and most incomprehensible to our mortal Arithmetic, may in itself be doubled and trebled, it is an infallible truth, that any knowledge in ●his regard may be trebled also, and yet remain finite, if we speak not vulgarly or unlargely, but Metaphysical exquisitions. Well, come to the second Respect, here also our Opposites do much debate God's knowledge, making it but finite, and that not of the largest sort; for while they teach, that God hath decr●ed how all things shall infallibly come to pass, they require indeed of God an infinite power, whereby to execute his decrees, but seeing all things shall be effected as He hath decreed they should, a finite knowledge may well serve the turn. What wonder is it if God foreknow what will be done, if he can but remember His own decrees? It requireth indeed a large memory, but not an infinite knowledge. Suppose a man had but that power to bring to pass what he determined, it would be no strange matter if he could foretell future events: He would make a hard shift with his Hypomnemata, Registers, and Records, and the Art of Memory, but he would remember what he had contrived should come to pass, in such and such a Country. Wherefore in the second Respect, viz. in the manner of comprehending of things, they make the Divine Prescience to be but finite, whilst they teach, that God knoweth how all things shall come to pass; because the same knowledge is the cause, by virtue of decrees, of whatsoever shall be effected in the world. Now that our opinion attributeth unto God a knowledge exactly infinite, and makes His Prescience more wnoderful, it will plainly appear. God, say we, ab aeter●o, hath ordered that such Agents as he created voluntary, should have a double liberty in their operations, viz. a liberty of contradiction, to do, or not do▪ as a Painter may choose whether he will work or no: and a liberty of contrariety, to do a thing after this or that manner; as a Painter may use what colours, in what quantity, after what fashion, he pleaseth. Now then, God leaving to His creatures free liberty, to work or not to work, after this or that manner, so that for any necessity imposed upon their actions by Him; whatsoever they omit, was as possible to be done, as what they did: And yet from all eternity foreknowing whatsoever his creatures would do, or not do, his foreknowledge must needs be infinite, and most admirable. Infinite, I say, not in respect of the number of objects, for so, as I said before, no knowledge can be infinite: but in respect of the omnipotent and boundless manner of actual comprehending those things with an infallible foresight, which in respect of God were contingent, their not being being as possible as their being. And indeed this foresight of future contingents, is the true character and Royal prerogative of Divine knowledge: and Ergo in the 41 of Esay, God upbraideth the Pagan Deities with this privilege peculiar to Himself, though juglingly pretended by them in their lying Oracles, vers. 21. The Lord biddeth them produce Gnatzumotheken, the strongest Arguments by which they could prove themselves Gods; and in the next verse he particularizeth, and thrice bids them tell, if they can, what shall happen in the times to come. It's worth the observing, how that there was never any sort of Diviners Artificial (I speak not of Devils, Witches, Gypsies, and such palpable Impostors) that undertook to foretell future contingents: for if you prove those things which Astrologers and Physiognomers undertake to foretell, to be mere contingent in respect of the Horoscope or Complexion, and no way to depend on them as natural causes; you have proved their Arts to be but Impostures. How much then do our Opposites dishonour God in this case, making the great miracle of his foresight of future contingents to be as much as nothing? seeing they say, that albeit they are contingent in respect of us, yet they are necessary in respect of Him. When any man hath answered any of these four Arguments, then will I change my opinion. In the mean time I proceed to the vindicating of it from such exceptions and objections, as our enemies in this case make against it. The dissipating of those mists wherewith they endeavour to obscure this opinion, will not only clear the truth of it, for belief; but also the sense of it, for understanding. First, they say, That while we avoid their Stoicism, as we term Object. 1. it, we fall into flat Epicurism; for while we make so many things in the world to fall out according to the inconstant bent of voluntary Agents, we Deify Chance, and make Fortune a goddess; we do in effect deny God's providence, which they say makes all things come to pass according to a most wise and constant method. I will be as forward as any man to Anathematise him, whosoever he be, who holdeth any thing to fall out fortuito in respect Answ. of God: I will make it most evident, that our opinion makes no Chance in respect of God, and most sweetly illustrates God's Providence. First, There is a vast difference between Contingency and Casuality. Contingency is an equal possibility of being or not being▪ 〈◊〉 Casuality is the coming to pass of an event eximproviso, beside the forethought, as I may say of the thing. Now it is our assertion, that many things fall out contingently in respect of God, because he imposed no necessity upon their being, but left them to the pleasure of the inferior causes, that they might as well not have been, as been. But we say withal, that nothing falleth out accidentally or casually in respect of God, because nothing cometh to pass without his most certain and unerring foresight; he knowing from all eternity what his creatures would do, though he left it to their pleasure to do what they list. In events there is a great difference between Contingency and Casuality of events in respect of men; for most things we do, we do contingently, we being not bound by any inevitable necessity to do them; yet as long as we do them upon certain persuasive reasons, for certain ends, we do them not by chance. The same events yet are not after the same manner contingent in respect of God, as they are in respect of us; for He out of the Prerogative of His Deity foreknoweth them; but we, by reason of our mortality, cannot have infallible foresight of them; and what foresight we have, is in a very little distance. And indeed, if this point be punctually canvased, we shall perceive, that in that same proportion we have any knowledge of them, they are not contingent but necessary: for every thing, so far forth as it is in existence, or in near preparation for it, is necessary. Contingency is the middle point between necessity and impossibility of being; and therefore so much as any thing inclineth to existence it is necessary. The want or neglect of the distinction between contingency and casualty, hath been a great cause of the error we confute: for our Opposites still taking fortu●to and contingenter ☞ for Synonyma, because they would have nothing casual in respect of God, therefore they would have every thing necessary; not discerning the middle path which we walk in between Epicurism and Stoicism. Concerning Gods Providence we teach, that although according to that ordinary course (which we call nature) which he 2. hath prescribed for the operation of his creatures in the decree of Creation, many things fall out according to the free choice of voluntary Agents, no way by Him necessitated; yet God is still busy with a double providence. The first is universal; by this, whatsoever natural Agents do contingently, He fore-se●th most clearly, and ordereth it most wisely, according to His glory, the preservation of the Universe, and good of His creatures. The second is particular; by this He puts in ofttimes a miraculous finger into such contingent business as respects his Church, and ofttimes so worketh the heart of the voluntary Agent, that sometimes he doth that which (if he had been left alone to himself) he would not have done; and sometimes is secretly diverted from the doing of that, which otherwise he would most willingly, and (in all likelihood) could most easily have done. And here our Opposites may please to observe, how our opinion is so far from denying particular Providence, that it only maintaineth a Providence properly termed Particular: for that particular Providence which our Opposites so much talk of, if it be well looked into, will appear to be in no better sense particular, than the Roman Church is universal. They say, That there is not any numerical act performed by any creature, without an eternal decree from God; this they call particular providence. Alas! this is the general which concerneth all the actions performed by all things, or at least one mixed of general and particular. As for example, Because it raineth to day, God so ordering that it should, is it any sense to say, This rain was by the particular providence of God, unless we espied extraordinary matter in it? We therefore call that universal providence, whereby God directeth whatsoever His creatures do, according to their natural propensions, for the preservation and good of the Universe. We term that particular or special providence, whereby God interposing his extraordinary power amongst the contingent affairs of Commonwealths, or private men, sometimes by sensible miracles and prodigies, sometimes by His secret omnipotency, sensible only in the Event, manifesteth His Mercy or Justice, to His own Glory, or good of His Church. This is properly termed special providence, and in this sense it is taken by La Vosino the Italian, in his Tract, De particulari Providentiâ; and by those who have wrote of that subject. Well then, I will now specify my faith concerning God's Providence. First, it is very probable, that petty trivial matters, such as are indifferent, not only in respect of themselves, but also of their consequences, fall ou● altogether contingently, without any necessitating decree. These matters of lesser moment are of three sorts. 1. The toys and trifling vanities of voluntary Agents, such as the Italians term Badalucii, or Ballocamettis: What a company of idle gestures and sporting tricks use we every day, which doubtless for aught God hath decreed, we might have as easily omitted? 2. The petty consequences of the main actions of natural Agents: for example, though the main drift and scope of the operations of the Elements and Meteors be according to the method eternally prescribed them by God; yet some particular events accompanying their operations, some circumstances questionless were not prefixed by a particular decree; as now and then it happeneth to rain when the Sun shineth, I cannot believe that there's any special decree concerning this. Hear I would have the Reader observe how these events are not so properly called contingent, as those other are; for they were swayed by no decree either general or special, from the middle point between necessity and impossibility of being. But these, though they are contingent in respect of a particular decree, and may as well not be as be, for aught God hath precisely determined concerning them; yet in respect of the general method prefixed to natural Agents, they do necessarily come to pass, because their main office cannot be performed without these circumstances and consequences. The last sort are mixed of the two former, and include all such events as result from the contingent concourse of natural 3. and voluntary Agents; as when the wind bloweth off one's hat, etc. to say that God particularly decreed such trifles, I think it injurious to the Majesty of His Determinations. But here by trifles I mean such matters (as I said before) which are indifferent, not only in respect of themselves, but also of their consequences. I believe, that things of greatest moment are done necessarily, by the immediate power of God, either by swaying men 2ly. from their own proper inclinations, or by supernatural means quite crossing their enterprises. So we read in the Scripture and Church-stories, how God hath sometimes quite changed the hearts of men for some great purpose concerning his Church and glory. I believe that the middle sort of events in the world, such as are neither trivial nor yet extraordinary, the ordinary serious 3ly. matters which concern Religion, Commonwealths, the temporal and spiritual good of private men, the preservation from confusion, etc. Of these, I say, my belief is, that though ordinarily men and unreasonable Agents do things contingently, yet God doth so manage this contingency, daily and hourly interposing His power according to His Mercy or Justice, that very few matters of consequence are merely contingent. For example, Because I see Marriage for the most part to be either a great curse or a great blessing * This may so happen upon the post-fact. , I am so far persuaded of the truth of the common saying, that I think that Marriages for the most part are made in heaven * Sure david's was not, a Sam. 11. 27. , before they are on earth. Let a man diligently peruse any story, and he shall find many things done ordinarily according to the natural bent of particular persons, and so contingently in respect of God; and yet let him join all things done by all the Actors in the story together, let him accurately observe how one thing followeth upon another, he shall find, that still at the last there will be something from the singer of God manifesting the glory either of His Mercy or Justice. If we read the History of the Reformation; begun by Luther and other Divines of Germany, we shall perceive many things done by the natural humours of men, by the guidance of Divine wisdom made admirable furtherances of the Reformation. The like may be said of Henry the 8th. his Marriage (which set most Universities in Christend●m a Disputing) and the dissolution of Abbers. The like indeed may be observed in any History, especially if it concern Religion or a Christian Commonwealth; for I conceive that God's Providence is more or less remarkable in a place proportionable to the profession of Religion. Let a man but diligently observe the prime passages of his own times, let him mark how the chief Actors in them do all things according to their particular bents and private humours; yet let him note the upshot, he shall perceive, that there was some secret guide which directed all to God's glory, though men do what they li●t according to their own pleasure. The best Demonstration of this most useful and delightful truth every man might best make to himself, if he would but seriously and circumspectly consider the whole course of his own life, and mark how (whatsoever he hat done out of the absolute freedom of his choice) his actions have been turned and wound now and then contrary to his intent, now and then beyond it, now and then beside it; sometimes to his grief, sometimes to his comfort, always to be examples of God's Mercy, or His Justice; he will easily perceive, how excellently the Divine Providence worketh upon Contingencies. If men would be basied upon such contemplations, they would not shuffle away so many good hours with those waking dreams of fantastic solitary discourse, which Charron and others have wisely taxed. Here the Reader may see how I suppose some things necessary, some things contingent, some things mixed, by reason of divers circumstances of both kinds; by no means undertaking precisely to determine how many things are done contingently, or how many necessarily, etc. Now as we have formerly showed how our opinion doth most exactly Blazon the Divinity of God's infinite knowledge, by which He simply knoweth all things; so also it doth most clearly set forth the honour of His active wisdom, by which he governeth all things; for, to order all things in an harmonious concord to good, (whatsoever the confused distracted discord of choices in inferior causes produce) is a more glorious and superlative act of wisdom, than first to decree how all things shall be done according to certain platforms, and to see them effected according to them: Yea, this conceit (though it be Stoicism in itself) yet it openeth a greater overture to Epicurism than ours; for Ep curus and his fellows believed there were gods, but they imagined that they encumbered not themselves with the ordering of sublunary matters, but suffered matters here below to go for the most part according to the natural and eternal customs. Even so, if according to the opposite Tenet, God hath ab aeterno prefixed an irresistible tenor and method agreeable to which all things should for ever necessarily come to pass. God might ab aeterno also, from the same instant He made His Decrees, let all things alone (according to Epicurus his conceit) * For our Opposites say, Quae Deus decrevit sponte flunnt. seeing all things must come orderly to pass, by virtue of His Decree, though he slept all the while. But our Doctrine (they say) contradicteth the Scriptures; our Saviour telleth the Apostles, that the hairs of their head were Object. 3. numbered, that not so much as a contemptible Sparrow falleth without his Father. Therefore the pettiest matters in the world are determined by God Himself. I remember the Marginal Note indeed in the Protestant Italian Bible upon Matth. 10. 29. upon these words, [Yet not one of them falleth to the ground without your Father] saith thus, [I nou'intra venga it decreto ela volenta sua, etc.] i. e. But so that His decree and will came between: But this gloss is impertinent. The meaning of the place is this, Not one of them falleth without God's privity and permission. The scope of our Saviour was to comfort and encourage his Disciples, whom he was now sending abroad into the world as sheep among wolves; to this purpose he tells them, that the hairs of their headwere numbered, etc. the number of them was known to God, without whose permission they could not lose one of them. That not so much as a Sparrow falleth without their Father, etc. i. e. without the knowledge and permission of Him who was their loving Father: And therefore he bids them not to be afraid, seeing if such trifles could not be without God's permission, doubtless God, who was their more special observer, would not suffer men to meddle with them, more than should be for His glory and their good. So that it cannot without absurdity be hence concluded, that God hath made any special decree concerning Sparrows; for, (as St. Paul saith) Doth God take care for Oxen? so say I, Doth God take care for Sparrows? Here it is worth the observation, that the Arguments (for the most part) which our Opposites produce for the necessity of all events, and their kind of particular providence, are such which (as one saith) Aut nihil concludunt, aut nimium, conclude either not so much, or more than they would have them; being much like the garments which were made for the Moon, either too big or too little for their conclusions; for either they are drawn from particular examples, and prove nothing at all, (as when Calvin proveth that there ariseth no wind without a special decree from God, because he caused the Southwind to bring the Israelites Quails, and sent the tempest which caused Ionas to be cast into the Sea) or else they are deduced out of such reasons and Scriptures, which (as they handle them) prove God to be the Author of sin, and so a great deal more than they are willing they should. But our opinion may seem to patronise the proud error concerning Object. 3. ; for if God doth not Necessitate our Actions, but leave them to our inclinations, so that it is in our power to work or not work; we have freedom of will to do or not to do, whatsoever we do contingently. These words [which we do contingently] are well put in; for we say many things are done contingently in respect of God, yet Solution. many we say are done by God's special determination. But 'tis most certainly true, that good duties, properly so called, (to which we are tied pro hoc statu) are never performed without choice and freedom. Which therefore (amongst other privileges of Christ's purchasing) are restored under the spiritual Jubilee of the Gospel, and instated on us by the holy Ghost as one special part of our Redemption. I● the Son make you free, then are you free indeed. And, Where the Spirit of the Lord is, there is liberty. In answer then to the Objection, I say, That, for our natural actions, as eating, walking, etc. I believe that ordinarily we perform them freely and contingently in respect of God. Likewise I doubt not, but as the ancient Heathens Aristides, Socrates, Cato, Fabritius) so many now a days perform many things civilly and morally good, being left alone * I do not reject the opinion of restringent grace, if it be well expounded. to their contingent educations and complexions. But for matter of grace and salvation, I confess, to the glory of God, that in us (being dead in sins and trespasses) dwelleth no good; That we cannot so much as think (much less do) any good, unless the holy Ghost giveth us the power both to will and to do it. Adam before his fall * The opposite Tenet alloweth not Adam Free will in his innocency, as I could easily prove, and is partly affirmed already by the third Argument. was equally poised between perseverance and defection; but he falling by the freedom of his choice, lost those perfections which made him free: so that if his posterity do anything truly good, it is from God, not from themselves; whatsoever bade they do, it is from themselves not from God. Here it may be noted, that we may do many things contingently in respect of God, which yet we do not freely but necessarily in respect of ourselves; as our sins are contingent in respect of Him, because he never imposed any necessity of sinning upon us; yet they are necessary in respect of ourselves, seeing we being left to ourselves cannot but sin. So many things which are contingent in respect of our nature, may be in some sort necessary in respect of our persons; as those things which our complexions, or customs and habits necessitate us to: But this is an impertinency. They say moreover, that our opinion contradicteth both Scripture and Philosophy. Object. 4. 1. For Scripture, it is said, Act. 14. that in him we live, move, and have our being; by which words we are taught, that all our motions, of what kind soever, either natural or moral, vital or rational, are not only guided; but also caused by God Himself. 2. Both in Logic and Metaphysics there are divers Rules consonant to this Scripture, as [Causa causae est etiam causa causati: causa secunda non agit nisi meta à prim, etc.] Therefore man doth no kind of thing but God is the first cause of it, and consequently whatsoever we do, we do necessarily in respect of Him. This is one of the Arguments which proveth more than our Adversaries would have them, and by these Rules have I formerly Answ. in the second Argument proved, that they make God the Author of sin; for if causa causae be causa causati (as doubtless it is) while they make God the cause of all those actions, which either are sins, or the causes of sins, questionless they make God (according to their own Argumentation) the cause of sins. But they have a limitation for this Rule, and say, that it holdeth in causis essentialiter subordinatis, as they say, that God is the cause of all those things which are essentially and districtly done by our wills; but sins proceeding from the depravation of our wills, are effects of a cause, not directly subordinate to God. The limitation is sound, but not applicable to their instance; ye●, the limitation itself quite spoileth them: For 1. While Adam's will was yet sound, they teach, that God decreed that Adam should eat the forbidden fruit; now at that time they cannot say, but that Adam was a cause essentially subordinate to God. 2. They teach, that God is a cause not only of our actions, but also of our volitions, as I may say; then these being the causes of our sins, are directly subordinate to him. 3. Let us consider not only the subordination between God and our wills, but also between our actions and their moralities, and we shall perceive, that according to the abuse of these Rules, they make God the cause of our sins. For that Rule, Causa causae est causa causati, is infallibly true expounded thus, The cause of any effect, is the cause of all such events as necessarily follow that effect. Now then, if (as they say) God be a necessary cause of all our particular actions, seeing our actions in reference to such and such objects must needs be sinful, it is manifest what followeth. For example: Though to take money in general be no sin, yet to take this or that money, being none of our own, is a sin. Now then, if God be a cause of this action in reference to this object (as he is if he be the cause of this particular action) it is impossible their Doctrine should excuse God from sin. Eating, in reference to the forbidden fruit, was a sin; but according to them, God was a principal cause of eating the forbidden fruit. Ergo. Minor prob. They say he was the necessitating cause of this particular action. Eating was a natural action, the individuation of this eating by an unlawful object was a moral obliquity. But God was the cause of this individual. Ergo. The like may be said of all our sinful actions. When I have drunk sufficiently both for the necessity and comfort of nature, to drink a cup more is sin. But our Opposites teach, that I cannot take up this superfluous cup without God's special determination: Ergo. This Doctrine is enough to make one's hair stand an end, making God (whatsoever they say) the cause not only of our actions, but also of our obliquities: for what are the obliquities of our actions, but the placing of them upon wrong objects? If therefore they make God the principal cause of all our particular actions, most of which are particularised by bad objects) what do these men make of God? But Recrimination is no answer. Hitherto I have showed (though perhaps without method, yet, I hope, not without profit) how our Opposites are wounded with their own weapons. Now I will take their weapons out of their hands, and teach them the right use of them, showing how God is the cause of all things, only not the cause of sin: a cause of all good things, yet so as that many good things are contingent also. We have showed in the third Argument how God hath ordained, that all sorts of Inferior or second causes should work according to their proper kinds; that voluntary Agents should work voluntarily, etc. God then is the first cause that all things do work and that they do work in certain kinds: If so, then God is the cause that many things are done contingently, one of the chiefest sorts of second causes by this appointment working voluntarily, and therefore contingently, which connexion we have formerly justified. This being well understood, will instruct us not only that it may be so, but also that it must be so. That God being the necessary cause of all good things, yet all such things are not necessary effects of Him. For example, It is impossible that man should do any thing without God, therefore God is a cause necessary to the being of all things effected by him; yet because many things done by the free choice of man, might as well have been omitted (God no ways constraining him to them) these are not necessary effects of God. The Reason of this is, because God hath decreed that man should work voluntarily, having liberty to do as well one thing as another, yet so that God giveth him the strength to do whatsoever he chooseth to do, and ability to choose what he will without limitation of his choice, (for this were else) ☜ to take it away, and to make man an involuntary Agent.) For example, God hath given thee strength of body; he hath given thee also ability to choose in what exercise thou wilt employ it; thou choosest to Ring or Dance; God then the Author of thy strength is the chief cause of these exercises, yet so, as they are contingent in respect of Him, because thou mightest have omitted them hadst thou pleased. By this we may plainly see, how God is the principal cause of all things of which he is capable to be a cause; and yet many things are contingent in respect of him. This being cleared, we may with more facility conceive, how and in what sense God is the cause of all we do, and yet we only the cause of sin. God sustains us when we are about our sins; even then, in Him we live, and move, and have our being, as well as when we are better busied. God giveth that strength by which we commit any sin, yet because he doth not necessitate or incline unto it, but we of ourselves abuse it to wickedness, God hath still the part of a Creator, we only are sinful. An example will make this clear, Suppose a King delivereth to his Subject Men, Weapons, Money, and Warlike provision, that he may fight for his Honour against his enemies; his Subject proves a Traitor, and useth all his Sovereign's strength against himself. His Sovereign here is a cause that he hath the command, and doth the Office of a Captain, but he is no cause of his Treachery, the offence is only the Captains, and the wrong is only the Sovereigns. This is just the case between God and us; God hath given us many excellent faculties both of body and soul, which he intended we should use to his Glory, in obedience to his commandments, and resist His and our enemy the Devil; we most traitorously siding with Satan, have abused His gifts to His Dishonour; God did the part of a Creator, we of Rebels. A man lives intemperately, God gave him not strength to this purpose, he necessitated not the man to this intemperancy: Man therefore only sinned, God is dishonoured. The King made his Subject able to rebel against him, by delivering his military furniture unto him, the verier miscreant he that did rebel against him. So God made Adam indeed able to sin, but he never intended that he should sin with that ability. God then is the cause of all those things in which we sin, and yet whatsoever he doth is exceeding good; he is not the cause that we intent any sin, but the cause that we are able to commit those sins we intent; and yet he intended not our abilities for sin, but for his Service. Of all our good actions he is the first cause, we are the second: of all our sins we are the proper cause, he is only the Conditio sine qui non. But here some man may say, That choice or election of an unlawful object (upon which we misplace our actions) is that which maketh us sinners; now this being an act of our will, it must suppose also the concourse of God; how then doth our opinion clear the point? The same Answer abundantly sufficeth; God made Adam able to be willing to sin, but he made him not to will sin: God set before him life and death, that he did choose death it was by the strength of will given him of God; but God did not bind him to choose death, for that were (a contradiction) a necessitated choice. Briefly, whatsoever we choose, we do it by the power by which we are voluntary Agents, yet if we choose death, God is Object. ult. not to be blamed, (for he made us voluntary) and therefore it was as possible for us to have chosen life. If the nature of a voluntary Agent be well observed, this point will be most evident. The last objection is this, God's foreknowledge of all future's is most infallible and necessary: Ergo, All future's in respect of him fall out necessarily, otherwise it is possible God may be deceived; yea, if many things fall out contingently, God's foreknowledge of them can be but contingent, depending after a sort on man's freewill. This Argument is plausible at the first view, but if it be touched it falls to shatters. It is one thing to know that a thing will necessarily be done, and another to know necessarily that a thing will be done. God doth necessarily and certainly foreknow all that will be done, but he doth not know that those things which shall be done voluntarily will be done necessarily: he knoweth that they will be done, but he knoweth withal, that they might have fallen out otherwise, for aught he had ordered to the contrary. So God necessarily knew that Adam would fall, and yet he knew that he would not fall necessarily, for it was as possible for him not to have fallen. It was the ancient (and is still the true) opinion, That God's Prescience is not the cause of Events; he foreknoweth all things because they will be done, things are not done because he foreknoweth them. The infallibility of his knowledge consisteth not in the immutability of his decree, but in the prerogative of his Deity; it is impossible therefore that any man by his voluntary manner of working should delude God's foresight; not because God doth necessitate his will to certain effects, (for this were indeed to take it away) but because his foreknowledge is infinite. Let our hearts therefore be never so full of Mazes and Meanders, turning and winding, yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (to use the Poet's language) the all-seeing Eye of God cannot but espy them long before, not because he himself contrived them (for then it were no wonder if he were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) but because to Him (who is every way infinite) all things cannot be but present and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the significant word of the Author to the Hebrews, signifying open, by a metaphor or similitude drawn from a word that signifies, having the faces laid upwards, because such as lie so have their face exposed to the sight of all men. FINIS. Books Printed or sold by William Leake, as the sign of the Crown in Fleetstreet, between the two Temple-gates. Yorks Heraldry, fol. A bible of a very fair large Roman Letter. 4. Orlando Furioso. fol. call is learned readings on the Statute, 21 H. 8. Cap. 5. of Sewers. Perkins on the Laws of England. wilkinson's Office of Sheriffs. 8. The book of Fees. Parson's Law. 8. Mirror of Justice. 8. Topics in the Laws of England. 8. Skene de significatione verborum. 4. Delamans' use of the Horizontal Quadrant. Mathematical Recreations. Wilbeys second Set of Music, 3, 4, 5, and 6 parts. 4. Co●●●●ius in English. 8. Dr. Fulk's Meteors. Eyes Gunnery and Fireworks. Cato Major with Annotations. by William Austin Esquire. Mel Heliconium, by Alex. Ross. 8. Nosce te ipsum, by Sir John Davis. 8. Animadversions on Lilies Grammar. 8. The History of Vienna and Paris. The History of Lazarillo de Tormes. Hero and Leander, by George Chapman, and Christopher Marlowe. Mayer's Catechism 8. Exercitatio Scholastica Bishop Andrews Sermons adam's on Peter Posing of the Accidence Amadis de Gaul Guillims' Heraldry. fol. Herbert's Travels. fol. Boccas Tables Man become guilty, by John Francis Senalt, and Englished by Henery Earl of Monmoth. The Idiot in four books, first, and second, of Wisdom, third of the mind; fourth, of the experience of the balance. The Life and Reign of Hen. 8. by the Lord Herbert. fol. Aula Lucis, or the house of Light. The Fort-Royal of holy Scriptures, or a new Concordance of the chief heads of Scripture, by J. H. A Tragedy written by the most learned Hugo Grotius, called CHRISTUS PATIENS) and translated into English The Mount of Olives, or 〈◊〉 volions, by Henry Vaughan Sylurist, with an excellent Discourse of the blessed estate of Man in Glory: written by the most Reverend and holy Father Anselm Archbishop of Canterbury. The description and use of the double Horizontal Dial, by W. O. whereunto is added the description of the General Horological Ring. The Rights of the People concerning Impositions, stated in a learned Argument, by a late eminent Judge of this Nation. France painted out to the life, the second Edition. The Garden of Eden, both parts; or an accurate description of Flowers, and Fruits now growing in England, by Sir Hugh Plate, Knight. Exercitatio Scholastica. Book of Martyrs. sol. Willet on Genesis and Exodus. PLAYS. The Wedding. Philaster. The Hollander. The Merchant of Venice. The strange discovery. Maid's Tragedy. King and no King. Othello the Moor of Venice. The grateful servant. These Books are lately come forth, and sold by Will. Leak at the Crown in Fleetstreet. The Solemn League and Covenant, Arraigned and Condemned, by the sentence of the Divines of London and Cheshire, etc. by Laurence Womack, now D. D. and of Suffolk. Amorea, the Lost Lover, or the Idea o Love and Misfortune, being never before printed, written by Patherick Jenkyn, Gent. An exact Abridgement of the Records in the Tower of London, from the Reign of K. Edward the second, to K. Richard the third, of all the Parliaments holden in each King's reign, and the several Acts in every Parliament, by Sir Robert Cotton, Kt. and Baronet. An Apology for the Discipline of the ancient Church, intendep especially for that of our Mother the Church of England, in answer to the Admonitory Letter lately published by William Nicolson, Archdeacon of Brecon, and now Lord Bishop of Glocestet. Le Prince d'Amour, or the Prince of Love, Wa collection of several Ingenious Poems and Songs, by the Wits of the Age. 8. A learned Exposition of the Apostles Creed, delivered in several Sermons by William Nicholson Archdeacon of Brecon, and now Lord Bishop of Gloucester.