THE FIRST DIALOGUE BETWIXT DIOTREPHES and 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 Soile, and the situation of the Countrey; and I shall add this re­quest to you, that you would take the freedom, as if it were the place of your Nativi [...]y, to acquaint me with your wants, that I may take order for your further Accommo­dation.

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 extream Civility I find amongst the Inhabitants. Sir, you have a fruitful Soile, and therein you see much of the riches of Gods bounty; and you have a sweet light, and warm influences; and these, as they serve to discover somewhat of his Wisdom and Beauty to you, so they serve to bring his Blessings to maturity and ripeness for you: But Sir, as your own observation prompts you to the notice, how fading and unsatisfa­ctory all these things are; so let me tell you (for indeed 'tis my Office, and the best instance of my Gratitude and Charity) that I can give you Intelligence of a better Countrey; for the furnishing [Page 2] whereof, to the unspeakable joy and glory of the Inhabitants, the Almighty hath been pleased to disburse the richest treasures of his Bounty; and the Fruits that grow there, do never fade, but ad­minister a durable satisfaction, and are perpetuated to an everlast­ing enjoyment; for indeed in their passages thither, they that ob­tain an interest in it, have all their Rags of infirmity strip't off, and are cloathed with Immortality.

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.

Sir, such as are bound for that Place, make no Return. If they be accounted worthy of admission into that Society, as their hearts are immediatly setled upon the state of Bliss, wherein they are swallowed up; so do they receive posses­sion of their several Mansions that are establish't to all Eter­nity.

I pray, in what part of the World is this King­dom situated?

Not in this World Sir, it is above all Heavens!

But where should we find a Ladder long enough to reach up thither to convey us to it?

Almighty God hath made a Ladder for us him­self, and sent it down to convey us thither.

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.

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.

What need was there of such a Dispensation? could be not have made us happy otherwise?

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; [Page 3] but, upon the temptation of the Devil, he violated the Command which his Maker had given him, and so betrayed himself, and all his Off-spring to a state of misery, sin and ruine: But it pleased God, that his own Son out of his love to man, should interpose himself for our Redemption. To this end he cloathed himself with our nature, and became obedient, not only in a way of action to the whole Law of God, but in a way of suffering too; for he humbled himself to the death of the Cross, that suffering in the flesh, he might satisfie Gods justice, and purchase a people to himself by the price of his own dearest blood; and as many as will heartily submit to him, and faithfully believe in him, shall be endued with his Spirit; and finally, inherit Eternal Life in his Kingdom.

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.

Without controversie great is the Mystery of godliness; God was manifested in the flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, believed on in the World, 1 Tim. 3. 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 rose again from the dead the third day; and ascending into heaven, he sent down the Holy Ghost to inspire his Apostles; who being so instructed, foretold things to come, struck hypocrites dead with the word of their mouth; and by the same power rai­sed up others from the dead, suffered all the affronts and indig­nities a wicked World could inflict upon them, at the instigation of the malicious Spirit; and for no advantage in this world, but only upon the assured hopes of their Masters promises, that relate to another life, and the world to come; at last having finish­ed the course of their Ministry, with an invincible patience and alacrity they sealed their Doctrine; and the Testimony which they held concerning the Saviour of the World, with their heart-blood. Hereupon the great Apostle, who himself was offered up upon the Sacrifice and Service of this Faith, cries out to us in these words, How shall we escape, if we neglect so great salvation, [Page 4] 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!

I must acknowledge that these Arguments which you alledge (supposing your Tradition for the matter of Fact unquestionable) are highly credible: B [...]t if I assent to your Go­spel, and embrace the Christian Re [...]igion, will the Faith that is be­gotten in me upon these Motives, be a D [...]vine F [...]ith, and sufficient for my salvation?

I am loth 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 Gods purpose to give the Reprobates Faith, he addeth, [yet you wi [...]l say, God punisheth them for re­fusing to believe; I grant he doth; for this refusal (saith he) is the free act of their wills; and by meer power of nature, they might abstain from this refusal, and have believed, as well as 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 Considerat. of the Doctrine of the Synod of Dort and Arles reduced to the practice. page 47.

What benefit will this Historical Faith do me? If I cannot be saved by it, why should I embrace it?

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.

Will this Faith do me no hurt or disadvantage, if [...] obtain not the other, which you call a saving Faith?

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.

Are not this Saving, and that Historical Faith alwayes assoc [...]ated and link't together? For if not, then it were better, if one cannot have the Saving Faith, to be without the Historical too, rather than have this alone to our greater con­demnation.

They are not alwayes in Conjunction; yet we must not neglect this, when God affords us the Revel [...]tion, and the Means of it; for this makes way for the other, whi [...]h can­not be had without it.

Are all men then (to whom he is preached) bound to believe in Christ the Redeemer?

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 Gosp [...]l to every Creature. He that be­lieveth, and is baptized, shall be saved; but he that believeth not, shall be damned. And again, The Fath [...]r loveth the Son, and hath given all things into his hands. He that believeth on the Son, hath ever­lasting life; A [...]d he that believ [...]th not the Son, shall not see life; but the wrath of God abideth on him.

Did the Son of God dye for all, and redeem all, that they should believe on him?

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.

How can God in justice oblige those to believe in Christas their Redeemer, for whom he died not, and there­fore were not redeemed by him? Does he tye them to believe a lye?

All men that live under the dispensation of the Gospel, are tyed to believe in Christ, but for several ends Hence the Ministers of Emoden, call this command in respect of the Elect, Mandatum obedientiae; but in respect of the Repro­bate, Mandatum probationis. De Gratiae & Meriti Christi Universal. Quest. 8. Act. Syn. Dor. Pag. 122. Part 2.; his [Page 6] people and seed are tyed to believe, that by believing, they may be made partakers of the benefits of his death, and obtain salva­tion through him: The rest are tyed to believe, that by not belie­ving, they may be the more inexcusable, and liable to the greater condemnation.

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 beli [...]ve in Christ, they should not be re­warded, because they believe a lye; and yet they could not be justly condemned, because in so believing, they should obey Gods command.

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.

I am not satisfied how it can consist with Gods justice to bind his Creatures to impossible performances. And I should think, his goodness would rather incline him to reward, than punish them for refusing to believe a falshood. But if you say God may lay such unreasonable commands upon us, I shall not dispute against it, though they seem to my apprehension, to be a very great impeachment of his jus [...]ice and sin [...]erity: 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 loth to overshoot my self in it: I hope it may be sufficient, if I believe at the last moment of my life.

There is no more ready way to over-shoot your self as you speak, than by your delayes; Hereupon the Holy Ghost saith, To day if ye will hear his voyce, harden not your heart; and, To day, while it is called to day; lest your heart be hardned through Hebr. 3. the deceitfulness of sin; wherefore he saith, I have heard thee in an accepted time, and in the day of salvation have I succoured thee! 2 Cor. 6. 3. Behold, now is the accepted time! behold, now is the day of salvati­on! And if you read the disputations of right to Sacraments, you will find By Mr. Baxter. Disp. 2. pag. 43 that saving-faith is (defined to be) a sinners assent to the truth of the Gospel in the Essentials, and a sincere consent that God be immediatly our only God, and Christ our only Saviour, and the Holy Ghost our only sanctifier, and we his people in these Rela­tions. Isay immediatly, that is at present, because if it be only a [Page 7] consent to be such hereafter, it is not saving: And therefore in cer­tain directions to prevent miscarrying in conversion By Mr. Baxter p. 381. to 439., the advice that is given you (Direct. 11.) is this, If you would not have this saving-work miscarry, Turn then this present day and houre, without any more delay.] And this advice is backed and fortified with no less than Mr. Baxter ib. pag. 381. & pag. 439. fifty such moving Considerations and Reasons as will certainly convi [...]ce you, if you be not unreasonable, of the folly of de­lay, and shew you that it concerneth you presently to return and believe.

Well then, if the present time be Gods accepted time, and the day of salvation, I am content to take Gods 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 be­li [...]ve?

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.

How then comes this Faith to be wrought in him?

It is not of himse [...]f, but it is the gift of God; he doth infuse it irresistibly, and worketh it in us without us, and that by an op [...]ration for mightiness not inferiour to that whereby he created the World, and raise [...]h up the dead. Synod of Dort. Chap. 3. and 4. Art. 12. and Reject. 6.

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 Gods part, whose work this is, than on mine, to whom it is impossible without him. I hope you would not have me perswade my self that I am not of that seed of Christ you mentioned, in whom this work you say is peculiar.

No Sir, I would not have you disheartned; 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 [Page 8] 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 R [...]probation, 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 HOURE of more plentiful grace. Synod of Dort. Chap. 1. Art. 16.

Expect the good houre 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 easie (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 mans duty living under the d [...]spensation of the Gospel to be­lieve. Now if to make a man believe, be Gods irresistible work, and accomplish't by his Almighty power, not inferiour in mighti­ness, to that whereby he did create the World, and raiseth up the dead, How can this be a poor Creatures duty? Could we think it equal in a good man, or consistent with his goodness, to impose an insupportable burden upon a childs 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 extream severity; and shall we attribute the like to God? God forbid!

God may give what Lawes he please; for his Soveraignty is absolute, his Dominion incontrou [...]able; he is bound to none, and gives account of his actions to none.

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) bound 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 [Page 9] condition being fulfilled, he is tyed 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.

I beseech you Sir, have you been instructed in Gods Word?

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 withall, 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 your selves for Earth than Heaven, and what Factions you drive on to compass your ends; I have been drawn into a suspition, 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.

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 injoyns 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 stamp't upon them in as full and fair a Character as they had; but because upon the suggestion of the Divel, they [Page 10] 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 off-spring, the very same penalty is also derived unto them upon that account.

When sin is committed, and a guilt contracted, admit, God be not tyed to his own Creature, yet he may be tyed to his own natural equity to proportion the penalty to the crime, and not to aggravate the affliction beyond the Creatures demerit: And therefore if they became Delinquents in the person of ano­ther, that the penalty may hold correspondence with the fault, they should also receive their punishment in the person of another.

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 chastisem [...]nt of our peace was upon him, and by his stripes we are Isa. 53. healed.

But Sir, I remember you said, He died according to the Counsel and Purpose of his Father, only for a certain seed which he had given to him. The rest he did no redeem, or die for; and yet he commands them to believe in him, and rely up­on him, and denies them power to do it too; which I cannot but think to be extreme severity.

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.

The tenour of your Discourse hath led me to look upon [Faith] or which is all one [Believing] under this noti­on; viz. A laying hold upon Christ the Mediatour, as the means to help us out of sin and misery; and if it be so, I am apt to con­clude, That as Adam had no need, so neither had he power, (though he had so much as was sutable to his condition) in his state of integrity to lay hold on Christ: And if I apprehend your sense aright, Faith contains, or implies a power to arise after our fall: If therefore Adam before his fall had this power; then after he was fall'n, he might have elicited, or drawn it forth to his restitution; and so there should have been no need of that [Page 11] omnipotent and irresistible operation of God unto this work, which for mightiness, is not inferiour to the Creation of the World, or raising up the dead, as is pretended. Besides, the question is not concerning the Historical Belief of a Mediatour, in case God had made the Revelation upon supposition of the fall (as he did not) but whether Adam had a power to believe in Christ savingly? This he could not do, because saving faith im­plies a renouncing of ones own works, and a relying upon Christs merits and mediation for grace and pardon. This in the state of Innocency Adam could not do, because God had given him a command, and tyed him in a Covenant to do otherwise: And I observe, that the Son of God hath sealed a new Covenant for Mankind with his own blood; and he invites all men to subscribe it. Now this is called, I perceive, a Covenant of Grace; but as it is established upon better promises than the former; so I find that more dreadful threatnings are annexed to it also. I must profess my dissatisfaction herein; I think it very hard, that Al­mighty God, after he hath deprived them of original righteous­res for the sin of their first Parent, which they could no way be guilty of, but by his own positive constitution; I say, I think it very hard, that after this, he should engage them in a new Cove­nant, and tye Mankind to new conditions, and not vouchsafe a competent strength to perform them; especially being tyed to this performance under a severer penalty; and how this can be called a Covenant of Grace, I profess I cannot sufficiently under­stand.

We s [...]tissie our selves in an humble submission to Gods incontrolable Soveraignty, and a modest veneration of his most free Beneplaciture; considering that the Redeemer him­self doth check the objections of Repiners with this short repre­hension, Mat. 20. 15. Is it not lawful for me do what I will with my own? And the Great Apostle of the Gentiles argues thus against such Disputants, Rom. 9. 18. Therefore hath he mercy on whom he will have mercy, and whom he will he hardneth: And ver. 21. Hath not the Potter power over the Clay, of the sam lump to make one Ʋessel unto honour, and another unto dishonour; what if God wil­ling to shew his wrath, &c. And this is that unfordable, and un­fathomable Abysse, which put the wits of that great Vessel of E­lection to a stand, and makes him cry out in an extasie of astonish­ment, Rom. 11. 33. O the depth of the riches, both of the wisdom [Page 12] and knowledge of God! how unsearchable are his judgments, and his wayes past finding out?

If Almighty God intended his holy Scriptures (which are opened for all men to examine) for their instruction and benefit; sure it is possible for a reasonable creature, using his utmost diligence, to gain some measure of understanding in them. And truly, if I be able to apprehend any thing, the place you last mentioned, affords as strong an Argument against you (if you take the Context with it) as one could imagine; for what I pray, is the ground of that [...] Quae profundae divitiae sapientiae, in co positae esse possunt, quod Deus ve­lit minimam hominum par­tem salvare, & maximam perdere? Solum illud tan­tum in co locum habet, Sic volo, sic jubeo, sit pro ration voluntas, Episcop. Rom. 11. 32.? Is it not the contrivance (as I may say) of his Counsel, whereby he designed a general mercy (would they but embrace it) to all Mankind? without doubt, you will be forc'd to acknowledge it with me, if you reflect upon his Asser­tion that ushers in that Exclamation; for this it is, God hath shut them (both Jews and Gentiles) all up together in unbelief, that he might have mercy upon all; and then it follows, O the depth, &c.

And though 'tis said in the other Text alledg'd, He will have mercy on whom he will have mercy; and whom he will, he Rom. 9. 18, 21. hardneth; yet if you interpret that saying, by a Collation of it with other places, where he makes a further Declaration of his meaning, you will find it comes far short of a pregnant evidence to serve your purpose; for the Psalmist tells us, The mercy of the Lord is from everlasting to everlasting upon them that fear him, and think upon his Commandments to do them, Psal. 103. 17, 18. Exod. 20. 6. And by this great Apostle he hath sufficiently revealed what his will is in this kind, even to have mercy to the salvation of them that believe 1 Cor. 1. 22.: And what Authority or Example can you produce to prove, that ever God 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 dispensationsRom. 1. 22 26? Because when they knew God, they did not glorifie him as God, &c. for this cause God gave them up, Rom. 1. 21. with 26. & Psal. 81. 11, 12. But my people would not hear my voyce, 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 fore-told what would be the issue of Moses Ministry to him) is not said to have hardned Pharaoh, till he had multiplied his Rebellions, and dallied with five plagues: The last whereof, when Moses undertakes the removal of it, he [Page 13] gives him a fair warning of his danger. Exod. 8. 29. I will intreat the Lord; but let not Pharaoh deal deceitfully any more: And be­cause he neglected to quit himself of the danger upon this hot A­larme, therefore with the sixth plague this judgment came upon him also; 'tis said, the Lord (then) hardned the heart of Pha­raoh, Exod. 9. 12. and ver. 14. with the judgment 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 layes 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 shew 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 en­tred 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 tendred 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 Jewes and Gentiles; though the Jewes cryed 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 Ʋineyard 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 Gods justice? when he invites men to a new Cove­nant, wherein he promiseth to proceed with them upon a gentler [Page 14] account, and tyes 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 ask't 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.

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 my self 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 meer 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 faln 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 vertue of the said Covenant; and upon this account I hope you will allow it to be very fitly intitled a Covenant of Grace.

I do readily allow of the title, in respect to those Elect you speak of; but I pray satisfie 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?

For your satisfaction, you may assure your self it is the Determination, and PUBLICK FAITH of the new Congregational Churches in England Ibid. n. 6. agreed upon, and [Page 15] 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.

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?

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 meerly 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 expresly excluded as well as the doing of good; whence it followeth manifestly, that Gods ordaining men unto damnation, proceeds as much of the meer pleasure of God, and with as little consideration of sin; as Gods ordaining men unto salvation, proceeds of the meer pleasure of God, and without conside­ration of any righteousness in man. Dr. Twiss. ubi supra. page 38.

To design men to destruction or torments, though but temporal, without fault, for ones meer 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 Emperour in the world; and truly I dare not entertain such thoughts of God.

‘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 meer pleasure of God. ’

‘But as touching the denial of glory, and inflicting damnati­on, God doth not proceed according to the meer 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 meer pleasure of his will; yet no wise man will say, that God denies glory, and inflicts damnation on men ac­cording to the meer pleasure of his will; the case being clear, that God denies the one, and inflicts the other meerly for their sins, who are thus dealt withall:’ And to this Doctors 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 with-holdeth mercy as he pleaseth, for the glory his Soveraign 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.’

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 Gods meer pleasure, to shew his Soveraign 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 meer pleasure; you affirm also, that he decrees to deny sufficient and necessary grace to enable men to repent and believe, and this of his meer 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 meer plea­sure too.

‘That he who intends an end, doth also intend 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. &c. 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 mans means, nor Gods means, saith he; not mans means, Ibid. pag. 56. [Page 17] or intended Though he does not intend 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 Gods 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.]’

Gods 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, &c. I pray Sir, let me understand what you mean by Gods 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 mans power, that sin may come to pass, or not come to pass, whether it doth eventually come to passe or not.

You take the word permission in a sense too re­strictive and limited. For Man being created after Gods image, in a state of integr [...]ty, endued with free-wil, 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. de Auxil. cap. 7. & Ames. ubi infra. for Man not to have sinned; and then 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 [Page 18] 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 Mans Free-will 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 Gods 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, &c. So that this permissive Decree is very pregnant and teeming, it brings forth in its season, as is said by the Prophet of Gods Decree concerning a temporal judgment, Zeph. 2. 2.

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.

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 D [...]cr [...]e, man determinate­ly and certainly was to be [...]ntire, to be endued with free-w [...]ll, and pe [...] ­cable; and by his pe [...]missive Decree, that p [...]ccable 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 p [...]rmitting 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 effici [...]nt 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 affi [...]m, That Gods 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.

This doth confound Gods Decree of permission, with his Decree of effection or operation.

They do but trifle Calv. In [...]it. lib. 1. cap. [...]. Sect. 1., and play the fool, that substitute a bare permission instead of Gods Providence, as if God sate only as a spectator, expecting the for [...]uitous and casual events of things, and so his judgment should depend upon mans free-will.

Have you any good proof that Gods Decree doth certainly determine the futurition of sin.

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 fore-knowledge of God, ye have taken, and by wicked hands have cr [...]cified and stain. In the same breath (saith Dr. Twiss) ‘both conv [...]cting them of crucifying Christ, and withall, acknowledging that he was delivered by the determinate counsel, and fore-knowledge 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 Gods counsel had predertermined to be done.’

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 fore-knowledge, that the will of his malici­ous Crucifiers would f [...]e [...]ly apply and determine it self 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 l [...]berty by the withdrawing of his concourse, but to afford the simultaneous influence thereof, that they might freely act what they had most wickedly determined.

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 Gods Decree doth not properly depend upon the contingent and mutable will of man.’

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.

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. Enerv. 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 Belgick 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 immediatly 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, i [...]asmuch 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 Crea [...]ors, but as it is the Creatures: Thus the Belgick profes­sors, Ibid. Thes. 13.

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 [Page 21] to do good or evil, and suffer the will of man to determine its self freely to the evil act, and then (fore-seeing it so determi­ned upon supposition of his concourse) doth yield his simulta­neous influence to the production of that evil act; then 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 concurse offer'd to him ad opposita, and so doth freely determine himself unto the sin, when he might do other­wise; and God should co-operate with the created will, as the Au­thor of nature, according to the exigence thereof, rather than the will co-operate with God as its first determiner.

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 mans will doth freely deter­mine itself before the Divine Determination; then 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.

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 Gods 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 over-rule and order the actions of it; the Creature therefore is not ex­empted from the conduct of his Providence by this means, as you pretend.

‘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 Rayes depend upon the Sun; neither is the intellectual Creature in the acti­ons [Page 22] of free-will 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 tyed up so close to the will of God, that like lesser w [...]e [...]ls they move only as that great mover doth guide them.’

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.

The Acts of Gods Omnipotency are carefully to be distinguished from his Legislative Acts; by these last God alwayes forbids sin; but by those former, he secretly incites Deus homines ad suas pravas actiones incit [...]t, seduct, tra [...]it, 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.

This makes God the Author of the sin­ful act, and consequently the cause of all sin in the world.

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 sh [...]wed 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.’

This permission then, by which you endeavour to free God from the imputation of being the Authour 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 hinde­rance, in respect of that operation, which depends upon our free determination.

As I told you formerly concerning Gods per­missive Decree; so now I must tell you concerning his actual per­mission; [Page 23] 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 Gods permission of sin, it imports, 1. That God doth subs [...]rac [...] 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, suffi [...]ient 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 two-fold 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, &c. God doth by a previous m [...]ti­on eff [...]ctually apply the cre [...]t [...]d will, to work free [...]y and in­f [...]ll [...]bl [...], as he also applies oth [...]r 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 conv [...]rsant about the existenc [...] of sin, not by an idle and meer negative permissi [...]n (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 concomita [...]t, or ast [...]ey call it, a simultaneous con­course. To this purpo [...]e 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 im [...]uls [...], by the just impulse of God.

If this be the nature of Gods 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 [...]bsolutely 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.

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 foule and heinous, and there­fore from man only; yet the act it self is very good, and there­fore from God, and of his determining and production.

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 enjoyned 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 fathers in­heritance?

This severity is practised in detestation of so foul a sin, and to deter men from it.

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 mans 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.

It cannot be unjust to inforce 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 it self, yet he forbids the sinfulness of it under a severe pe­nalty.

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 tyes men to impossibilities of his own making, he tyes them to divide things that are inseparable, either of their own nature, or [Page 25] 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 judgment 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 intrinsecally predetermine the will of man to the real entity of the act of blasphemy, or the hatred of God, and yet tye him to avoid sin in these acts, he tyes him to absolute im­possibilities; nay, he tyes 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, intrinsecally and essentially evil.

And this opinion makes our prayers against sin no less irra­tional and absurd, than Gods 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 rescinde his own Decree for their production in me, or that he would separate the sinfulness from the entity of them, which is impossible.

But I told you, though God doth pro­duce the act, and predetermine the will intrinsecally unto it, yet he doth but permit the malice or sinfulness of it.

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 shew 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 tye 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 intrinsecal predetermination, and simulta­neous [Page 30] 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 pravi [...]y will attend it; because it implies a contradiction, that an act intrinsecally evil, as of blas­phemy, and the hating of good, should be freely elicited, and not be depraved with the adhesion of a moral vitiosi [...]y. 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.

It seems you will not distinguish Gods 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 deficien [...]y of the second Cause.

You are very much mistaken; for I think Gods 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 it self may be from God, and the vi [...]iosi [...]y from the Creature; as in the act of Pray [...]r and Almes-giving, God may stir up a man to pray, or give an Almes, and yet he may perform it with a mixture of vain-glory, Matth. 6. 2. But in acts that are intrinsecally evil in themselves, filthy and uncle [...], the vitiosity in those cannot be really distinguisht 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 meer 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 Leggs, 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 nec [...]ssarily 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 Suns 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 eff [...]ct, 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 [Page 27] 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 it self be forbidden by the Law, and as such an act, then 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 glorifie 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.

But the second cause is not compel'd, but con­sents freely to the sinful action, and takes pleasure in the commis­sion of it.

Indeed though you say the will of man is Gods Amesius ub [...] supra. [...] 6. p. 24 Instrument, yet you add, that it is not a pure and meer 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 effici­ente. 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; [Page 28] because this is the property and manner of work­ing which God was pleased to concreate and preserve in him. Besides, where there is an extrinsecal 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 forte 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 w [...]ckedness, and inables the Malefactor, when he is up­braided with the enormity of his crimes, to return the exprob [...]tion upon the inavoidable predetermination and impulse of this Maker; for it is not in his power to make his own wayes 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 vertue 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, &c.—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.

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.

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; quippe 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 hallow 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, &c. so exceedingly dif­ferent [Page 26] 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 perswa­ded, 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 perswades 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 imme­diatly, shall he be blameless? What is this but to condemn an ac­cessary, and acquit the principal?

But there is a great difference betwixt Gods 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, perswade 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.

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 it self; and consequently the effect doth not follow that motion: If therefore God should move us no otherwise, than after such a manner, your Partizans do con­clude, that while we work, God should not discriminate us, but we should discriminate our selves 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 chiefly considerable, and by it self 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 [Page 31] it in the understanding, or the will; in the imagination, or the sensitiue 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 Gods concurse 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 Divel, 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) &c. 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) con [...]urring 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 mens evil works, otherwise than he effects their good works.

But the efficiency of God, though he be Au­thor of the act of sin, doth not reach the formal malice of it.

No more do Men nor Divels 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 authentick, 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.

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 infer'd 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.

You grant then, that God is the cause of mans fall, though inculpable; but your Doctors do acknowledge, That to love God in such a measure, as to contemn our selves in com­parison of him, and his service, is above the power of nature. A Dr. Twiss. nbi supra. p. 49. man mvst 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 impos'd 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, & injuste punit, quod ut fi­at, impellit. Quid tam perversum, quid tam in­sanum dici aut cogitari potest? Prosp. Aquit. ad 12. Gal. Object. that supernatural and necessary assistance; and yet be­ing thus (without any fault in them) strip't 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.

We satisfie our selves, 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 establish't upon better promises Hebr. 8. 6..

This answer doth not satisfie my demand, con­cerning the justice of Gods proceedings 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 gettings this way, to the glory of God, in almes, and pious uses.

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..

Grant this; yet if he doth not confer a strength upon his Creature proportionable to that burden of duty which he layes 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 mens shoulders, but they themselves will not touch them with one of their fingers.

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, Soveraign, and uncontroulable will.

Though God hath no Superiour, 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 tyed by an intrinsecal 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, chiefly to be beloved, and that nothing is to be procured contrary to such a goodness; from this Rule and Dictate God should dis­sent, 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 judgment, 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?

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 it self, 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 Gods Elect: And I conceive, for these considerati­ons, this Covenant may not unfitly be called a Covenant of Grace, in respect of them.

Are those graces of remission and salvation offer'd to the Reprobates (under this new Govenant) in jest, or in ear­nest? Doth God intend 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 ought in justice to be payd 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 hypocrisie, 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 follow'd you into that Palace; though you invite & call me never so importunately, and stake down never so many solemn vows and protestations to signifie 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?

Because you are so desirous of information, I'le 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 Gods intention too; and that he may not be ’ thought to speak without his Book, he produceth sundry Texts of holy Scripture for it.

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?

‘Gods 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, intreats 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.’

What difference do you observe betwixt the E­lect and Reprobates, as to their respective Concernments and In­gagements in this Covenant?

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 disingaged still, and is not actually obliged by promise to them, for affording such assistance (without which the conditions are impos­sible [Page 36] 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.

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?

You must remember God hath other Attr butes to glorifie as well as his grace and mercy; he knocks at the hearts of the Reprobates by the outward Ministry, because they are mixt 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 offer'd 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 proceed­ings, declares his own liberty and pleasure, the absoluteness of his Dominion and Soveraignty; and in fine, his justice too, be­cause hereby the Reprobates are left inexcusable; and violating that Covenant wherein they have voluntarily tyed themselves, they are at last proceeded against as contemners of the divine grace, and the great salvation.

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 Gods only Son, you must hold me excused, if those Laws by which I have been govern'd from my child­hood in matters of mutual commerce and contract, keep me unsatisfied touching the equity of it.

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.

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 inslicts a pain that is finite, not exceeding those plea­sures of life it hath enjoyed, who doubts of the equity of such proceedings? But to inflict everlasting torments in hell-fire, in proportion so much above all the good either confer'd upon the Creature, or made possible to it, is (to say no worse) a severity too extream 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 meer pleasure, to set for [...]h his Soveraign 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 ex­presly contradicted by Christ himselfMat. 26. 24..

As for Gods Soveraignty, 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 spake of, shall be infallibly sav'd, and damn'd respectively, as you say is decreed?

Without doubt they shall; for the Decree is past from all Eternity, as well for the benefit of the one, as for the ruine of the other.

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?

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.

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?

Sir, I love not to pry so far into Gods secrets; this is a mystery lock't up in the Cabinet of his own Counsel. I had rather therefore you would betake your self to some more profitable Discourse.

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, then a matter of that great mo­ment is very fit to be enquir'd into, in order to my espousing that Religion: If therefore you think there be any such amongst us, I would know whether they shall per [...]sh for want of your admini­stration? for if you say, they shall, you contradict your self, and then you are not fit to be believed: If you say, they shall not perish for want of it, then they will stand in no need of your Ministry; but if you say there are no such Elect amongst us, then I must enquire further, whether your preaching can procure us to become Elect? if you say it may procure us to become such, then 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 judgment 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 satisfie my self 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 Gods 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 SECOND DIALOGUE BETWIXT DIOTREPHES and ANIMALIS.

Well met Neighbour Animalis; what earnest business makes you post so fast this way, and so early?

Sir, I am going to my Counsel­lor for his advice about a purchase. We live in an Age so full of hypocrisie and fraud, we had need take all the care we can to make things sure, and prevent the machinations of Deceivers.

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 en­tail'd upon your posterity, at least devolve upon them with the land it self. But Neighbour, there is another thing, I am afraid, you are too careless in; That Unum Necessarium, that great Con­cern, which cals 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 Free-hold 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 subtile enemies, that are vigilant and industrious to undermine us) [Page 41] 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 Souldiers in your mouth; [What shall I do to be saved?]

Sir, you pretend you are an Embassador for Christ, (I shall not question your Commission) and you have often im­portun'd 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 my self 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, then 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.

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 your self, against God, his wayes and dispensations, the greater is your carnality and your misery.

'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 disarm'd, 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 profest, or opposition directly made a­gainst the Law or Authority of the Almighty. But I pray sir, what do you resolve me concerning Gods 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, ought to be so) then you can give me satisfaction in this particular.

If you do unfeignedly believe, you need not doubt of Gods purpose to save you; for whosoever believeth in him, shall not perish but have life ev [...]rlasting. Joh. 3. 16.

Is Gods purpose to save men grounded upon the intuition or praescience of their Faith?

No; If Faith be wrought in you, you owe that production to the gracious efflux and effectual Egressions of that his purpose, and good pleasure, to save you.

This doth somewhat confound me; because to my apprehension it inverts the method of holy Scripture; for the Scripture saith (as you alledged 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.]

The Scripture argues by way of ascending from the Effect to the Cause: but we inferr in a way of descending from the Cause to the Effect.

However, Sir, you have lodged the Cause at so remote a distance, that I perceive the Effect is not in my Power.

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.

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 Controversie, then this amounts to, I am afraid 'tis not so soveraign 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 Free-will [Page 43] to spiritual Good, without the assistance of supernatural Grace?

I pray let us not befool our selves with opinions. Let the case be your own. If you have an Enemy so malicious, that he fals 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 free-will; I cannot change mine own heart: what can I do without Gods Grace?] and shall they therefore be acquit? A Call to the Unconverted, pag. 232.

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 free-will 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 Gods 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.

You could turn, if you were but truly willing: and if your Will it self 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 Ʋnconverted, pag. 231.

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 converred and become Gods servant, doth not render a man excusable?

If you were willing to be the servant of Christ, and yet were not Able, either because he would not ac­cept [Page 44] 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.

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.

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.

Sir, when a man is made captive, and kept ma­nacled and fettered in prison, though you command the Prison­doors to be all open'd, and invite him to come forth with all the Rhetorick and earnestness you can, and give him ten thousand keyes 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 benumm'd and stupified 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.

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.

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 judgment (you see) prayers signifie 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 incouragement 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 establish't 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.

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.

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 non­conversion?

We must distinguish of Gods 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, perswasions, exhortations, &c.) 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 withall he determined that Isaac should not be sacrificed.’

I shall not ask you how it can consist with Gods 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 Gods goodness towards a man is not hastned by his hearkning to Gods 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 perswasions, promises and threatnings (as was in­timated even now) such inducements as haply may conduce [Page 47] 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.

But you must remember this is such a death as hath a natural life, and a reasonable soul, and moral vertues, and common graces conjoyn'd; and by these the dead may be dispo­sed. Mr. Baxter. Of saving faith. p. 39.

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?

The means of cure are the perswasions, 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 perswade men that are under such an impotency as this, that there is nothing in the world that doth more be speak our teaching and perswasions; 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 per­swasion, added to informing truth? We do not use to reason men out of a natural impotency; nor to perswade 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.

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 heightned by my own neglect and custom of evil doing. I pray therefore pro­ceed to acquaint me further, what are the most considerable mo­tives to perswade this willingness.

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 Soveraign power to rule us, and deal with us on terms of grace; upon which account he daily [Page 48] puts by the stroaks 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 imploying a Ministry to make this offer by the promulgation of the Gospel, which affords most excell [...]nt 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 usual [...]y 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, &c.

These are all excellent moral inducements, and Topicks of perswasion; 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?

‘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 Drunka [...]ds, Swear­ers, Worldlings, Thieves; 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 intreat you to accept the offer and return; to tell you what preparation is made by Christ; what mercy stayes 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.’

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.’

(I tell you) ‘We are not only (tyed by our Commission) to offer you life; but to shew you the grounds Mr. Baxter. on which we do it, and call you to believe that God doth mean [Page 49] 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 shew 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 wayes; for why will ye dye, 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 summe of our Commission; [If any man be in Christ, he is a new creature; old things are past 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 then we are Ambassadors for Christ, as though God did beseech you by us; we pray you in Christs 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, &c.] ‘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 it self the earnest of the full possession; so that the truth of it is past controversie, 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.’

Are these glad tydings, with the motions of Gods Spirit (which you speak of) administred in such a serious, congruous and energetical manner, as is sufficient to cure those diseases of blindness and wilfulness fore-mentioned?

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 wil without al pity cast away himself? and no say­ing will serve him, and no reason will satisfie 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 perswasion 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 Ʋineyard, that I have not done in it? Now I hope you may satisfie your’ self from Gods own mouth.

I can satisfie my self well enough of Gods 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 administred to the worst that perish Mr. Baxter's Preface to the Grot. Religion. Sect. 8.: And I conclude, not only from thence that they are ineffectual; but also because I find those of your judg­ment do add Idem in his Directions to prevent Miscar. in Convers. pag. 267., That with this means God doth set in, and in­fallibly cause it to be effectual; and to whom? o [...]ly [to his cho­sen.] And Dr. Twiss Vbi supra. pag. 116. doth readily acknowl [...]dge, 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 perswasion, with that uneffectual assistance of the Spirit, flies at no higher an aime, than to render men inexcusable, if it can amount to that; for whatever cure it may work upon his blind­ness, it leaves his disease of unwillingness still unmastered; and so in fine, you leave me but where you found me, in my insupera­ble stat of death still, after all these applications; and though you call it but a moral impotency, yet '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?

You must diligently go forward in the use of those means, and ardently desire, and humbly and reverently expect the good houre of more plentiful grace; so that famous [Page 51] Synod Synod. of Dort. Cap. 1. Art. 16. Mr. Baxter. doth advise you: And though you be dead in your tres­passes and sins, yet you know, a condemned Traytor that's dead in Law, may by humble supplication do somewhat to dispose himself for pardon and life. Of saving faith. p. 39.

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.

You must betake your self daily to God in hearty prayer; b [...]seeching him to open your eyes, and shew you the greatness of your sin and misery, till you be unseignedly humbled; Mr. Baxter. and that he would shew you the need of his grace in Christ, till you can thirst after him and his righteousness; and that he would shew you the certainty and excellency of his glory, till your hearts be s [...]t upon it above all. Treat. of Convers. pag. 239.

We heard before that such prayers of the un­regenerate have no promise to bottom on, and how then can they be made in faith? But besides, the Assembly of Divines, and the Congregational Churches tell us Cap. 16. n. 7▪ Of their Con­fes. and De­clarat. respe­ctively., That works done by unregen [...]rate men, although for the matter of them they may be things which God commands, and of good use both to themselves, and for others; 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 Th [...]sis seems to oppose the opinion of some other Divines of the same combination, who say positively, That all works done before Regeneration, are rather hurtful, than profitable; but indeed they are coincident; for if they cannot make us meet to receive grace, nor please God, but are sinful; then it will undeniably follow, that they are more hurtful than profitable to our salvation: So that upon the matter, after all the Rules you prescribe, and the advice you give to the unregene [...]ate, you allow him but the choice of a lesser evil to bring him into a state of grace.

You may mistake those Assemblers, and the Elders of the Congregational Churches; I find them declare in the Chapter of Free-will (ch. 9. n. 3.) That a natural man be­ing altogether averse from that (spiritual) good (accompanying salvation) and dead in sin, is not able by his own strength to convert himself, or to prepare himself thereunto. Observe, they say, he cannot prepare himself by his own strength; but if com­mon grace be added to their own strength, I suppose they will not deny, but by the accession of such A [...]xiliaries, a man may dis­pose himself for conversion; for tha [...] common grace is prepara­tory to s [...]ec [...]al, is so commonly held by Protestants (especially practical Divines) and so plain in Scripture and Reason, that I shall not trouble you with many words about it.

1. He that [...] 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.

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 strait their own crooked nature; no nor so much as dispose themselves to the mending of it; Chap. 3. and 4. Art. 3. They do not say, men cannot dispose them­selves by their own strength without common grace, to the a­mending of their crooked nature; but they cannot dispose them­selves to it, without the Holy Ghost regenerating them.

But you should consider withall, what those Divines add in their 16th. Arti [...]l, where they say [As by the fall, man ceased not to be man, end [...]ed with understanding and [Page 53] will; nor did sin, spreading it self through all mankind, abolish nature with us, but corrupted and spiritually slew it; in like manner this regenerating grace of God worketh not upon men as if they were stocks and stones.]

'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 our selves 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 extrinsecal 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 El [...]ct, 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 effica [...]y of the same regenerating Spirit, he also pier [...]th into the most inward parts of man; wh [...]se heart being close shut up, he open [...]th it; be­ing hard, [...]e [...]oftneth 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 it self 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 inf [...]riour 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. [Page 54] 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 Sove­raign and Paramount, he will wheresoever he comes, make his own welcome.

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 compl [...]cency and acceptation, so as it is a state much nearer Christ, than other mens of obstinate wickedness are in; in these five respects I think it prepareth and disposeth to saving grace. [Of saving faith. p. 45. & 46.

Sir, what are your own Reasons, though assisted by the concurrent judgment of some Protestant Divines? I say, what are they that they should turn the scale against the de [...]i­sions 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 gratifie your opinion and zeal, I shall in this, subscribe to your Reasons, and those alledged by some of the Divines of the fore-mentioned Synod, rather than pay a blind obedience to the others naked votes, and proofl [...]ss Propo­sitions. I pray what advantage will you make of this con­cession?

By this means I shall be able to demonstrate, that all the unconverted are inex [...]sable; and as their impe [...]i­tency and unbeli [...]f are wilful, so their damnation also is just.

That will be some advantage to your Ministry indeed, if you can make it good; but how can you make that evident to us?

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 becau [...]e 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.

I pray Sir, were those few chosen, because they did receive this grace, and entertain Christ and the mercy of God, as it was offer'd 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 Non-election, who do finally perish?

I do not affirm it.

You cannot, unless you turn Remonstr [...]nt; ac­cording to your principles, Election is the Fountain of all sa­ving grace, and Non-election the denial of it. How then will you (as you have undertaken to do) render the unconverted in­excusable, and their imp [...]nit [...]n [...]y wilful, and consequently their damnation just; and all upon this account, because common grace is preparative and dispositive to special grace?

Why? their impenitency is wilf [...]l, and there­fore in x [...]able; and their damnation just, because they receive the grace of God in vain.

How is this possible, to speak properly? for what grace is it you mean? If you mean saving grace (which is cal­led eff [...]ctual) 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 [...] perswasion, 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, insup [...]r [...]bly 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 cloath­ed him with flesh, that lifted him up upon the Cross, doth stream [Page 56] 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 houre (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 houre or season; and therefore to say this grace is received in vain, is erron [...]ous, and you ought to up­braid none with it.

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 im­p [...]nitency which continues through want thereof, are both wilful, and the damnation just, that doth attend upon th [...]e priva­tions.

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 sp [...]ear of its activity; will you expect a Watch should go four and twenty houres, 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 flie an Eagles pitch with Batts wings.

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. sheweth: 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 Judgment. Ans. to Exc. 30. p. 249.

And I confess this was most justly; for if God gives a man the power, it then becomes his own duty (under Gods concurse and influences) to act that power; and God doth not more than what is equal, having disbursed his Talent's, [Page 57] and allowed time and opportunity to improve them, if he requires at the day of account, that they be return'd 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 Philosophers 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 judgment of the Belgick 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 administred 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 re­liques of Gods Image a [...]ight; because this grace is not confer'd according to works, but according to the meer and free benepla­citure of God. And what these say of the reliques of Gods 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.

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 work't up to be special Mr. Baxter. grace; one species is not turn'd into another: This is true; Im­perfection is not turn'd materially into perfection; the dawning of the day is not materially turn'd into the greater light at Noon; but a greater light superveneth, and is added to the less. I say therefore, It is long of your self, 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 [Page 58] you were, and restrain'd many sins, and brought you to the means, when you turn'd 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 offer'd 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 Judg­ment. A [...]s. to 30. Exc. mihi. pag. 249, 250.

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. & grat. 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 homiuis 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 offer'd, I do most thankfully acknow­ledge; but whether th [...]se daily and precious helps and means (not yet administred in the season or good houre) 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 [Page 59] in justice, yet in goodness he will require nothing above our abi­lities.

Then my second question is upon supposition, that I do not refuse, but embrace, and to the utmost of my power improve that preparatory grace that is offer'd me; whether in that case you have any Commission to warrant me, that God will confer his saving grace upon me?

I am satisfied, That God hath not entred into Covenant or promise with any unregenerate man to give him sa­ving Mr. Baxter. grace, upon any condition to be perform'd without it. Of saving faith. pag. 46.

Then, as was said before, he hath no promise to make his prayer for saving grace, to become a prayer of faith in this particular; but though there be no promise, yet haply these preparatory dispositions (as hearing the Word, &c.) have a certain and infallible connexion with salvation, and that may be some encouragement.

No, we do not say they have; for that affir­mation denieth the power of the Potter over a Non-believer thus qualified, and so sins against the freedom of the Soveraignty of God and Christ, in making God a debtor of mercy before his time. Norton. Orthodox. Evangelist. pag. 186. f. with 190. M.

While you are so careful to reserve to the Al­mighty a power to damn even poor humbled and prepared sin­ners; you seem to be more tender of his Soveraignty, than of his Goodness, Mercy or Justice: But to let this pass; I pray upon these grounds what encouragements can you find to incite the unregenerate to the improvement of preparatory grace?

God hath commanded him to use certain means to obtain saving grace, and to avoid the resistance and hinde­rances; Mr. Baxter. and a very command to use such means as means, is a strongly encouraging intima im, that God will not deny men the end and blessing, that use the means as well as they can; for it is certain that he appointeth no means in vain. Of saving faith pag. 46.

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 [Page 60] 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 al [...]oge­ther unsufficient, whatever you pretend to the contrary. And this as great a Clerk Mr.▪ Baxter. in his account of persever. pag. 14. as your self, was very sensible of, when he pe­remptorily denies, that the 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, &c., That they who are not e [...]ected, although they may be called by the Ministry of the Word, and may have some com­mon op [...]rations 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.

‘However, they are damned for contemning Gods Word, and not hearkning 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 compl [...]in 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.

That men may accustome themselves to a course of carnality, till they arrive at such a state of impiety and obdura­tion, I make no question; but all are not of that temper: ‘There are some, who are as far abased in the feeling of their sin and misery, and humbled by attrition, and cry out of their sin and Mr. Baxter of sav. saith. pag. 43. 44. folly, and day and night do beg for grace and mercy; as com­mon grace will carry them to do. They like the word and wayes of God, and think his servants the best and happiest men, and have many a wish that they were such themselves, and that [Page 61] avoid as much of gross and wilful sinning, and continue as much in hearing, reading the Word, enquiring, consideration, as common grace may bring them to do; and have as much belief of the Gospel, and as much desire after Christ and holi­ness, and heaven, and as much love to God and the Redeemer, and the Saints, as common grace can lead them to: And with­all, that have a knowledge that yet they are short of true Chri­stianity, or at least are much afraid of it; and therefore are un­der a prudent impatiency, till saving grace comes in, and the Spirit have sealed them up to the day of Redemption, and are crying out, What shall we do to be saved?’ Now I demand, whether you have any promise that assures their interest in saving grace to such as are thus disposed for it?

‘I told you already that I am satisfied, that God hath not entred into Covenant or promise with any un­regenerate Mr. Baxter. [...]. pag. 46. man to give him saving grace upon any condition to be perform'd without it. However I am confident, that no man can stand out and say, I did the best that ever I could to obtain saving grace, and yet went without it, because God would not give it me.’

(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? Gods will to deny grace sufficient and necessary unto faith and repentance? Hath not the Synod of Dort Cap. 1. Reject. 8. concluded, That God decreed to leave all the Non-elect in the fall of Adam, and common state of sin and damnation, and to pass them over in the communication of grace necessary unto faith and conversion! May I not add, that the Reprobates may say, I went without saving grace, because God could not bestow it upon me? for his hands were tyed up by an immutable Decree to the contraty before ever I had breath or be­ing; and therefore (to be constant, that is, to be himself) he could not have mercy upon me though he would.

But you must know the Rules amongst Divines [Page 62] is, [Praedestinatio nihil ponit in praedestinato] Gods Decrees are acts immanent in himself, and make no change in the Crea­ture.

You may know too that those Divines do say Mr. Norton his Orthod. Evang. pag. 126. also, ‘That Gods Decree is the Rule of his efficiency; and al­though his In e [...]t or Decr [...]e be an immanent work, and causeth no alte [...]ation in the Creature; yet the execution of that Intent and Decree, is a transient work, and causeth what alteration God pleaseth to effect.’ Now by Gods Decree, he hath determined to deny unto the Reprobates grace sufficient and n [...]cessary 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 Gods permission efficacious in the most horrid sins that ever were committed Ib. p. 18, 19, 20, 49, 66, 67, 71, 90.; from which two Asser­tions it will follow, That a man can no more shun sin, than his damnation.

So that I must freely acknowledge, I can see no truth in that Doctrine of Mr. Baxters In his Dire­ctions to pre­vent Miscar. in Conversion. p. 265., where we are told even of the Re­probates (for he speaks of the ungodly, as contradistinguished to those certain persons so given to Christ, as that they shall be infall [...]bly drawn to believe) That if they will use the means appointed (for the begetting faith and repen [...]ance) 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 r [...]solve us, that he will not appoint us means in vain, nor set his Creatures on fruitless labours; and 3. Also from the issue; for no man can stand [...]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 hing [Page 63] all along but matter of insuperable discouragement; both 1. In the na [...]ure of the means, which being moral and resistible, is not fitted to the production of an irresistible, supernatural effect; and 2. In the commands and institution of God; whose wisdom and goodness may easily resolve us, that he will not appoint his Creatures means, nor exact their fruitless labour in the use of that means, for the attainment of one end, when he hath immu­tably destin'd them to another; and 3. Also from the issue; for if a man doth perform his best, and stand forth to alledge it, yet he is sure to come short of glory; for at last, saving grace is made a propriety to a certain [...]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 h [...]reof naturally; in this case (he saith) if there were any such, he should be in the same case with those that are guilty of no sin, but sin Original, which yet the Word of God (saith he) teacheth us to be sufficient to make all men to be born children of wrath. I beseech you therefore to forbear your upbraiding me for my impenitency and non-conversior▪ and you may suspend your di­rections and 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 houre ap­pointed, provide that Gospel to be preached to me, that shall infall [...]bly effect it. In the mean while, it will be imp [...]rtinent and fruitless to be solicitous, or consu [...]t about it. On the other side, if I be none of that number, all the industry I can use, will not be able to turn common grace into saving grace; and be­sides, after all my humiliation, care and travel, Almi [...]h [...]y God by his immutable and eternal Decree, hath as well debarr'd himself of a power to give, as me of a power to receive, that grace that doth accompany salvation. If you can solve this Objection, I shall be glad to entertain another Conference with you; In the mean while I shall take leave, and have recourse to my Couns [...]llor at Law, who, I hope, will not leave me so intangled; but give me better satisfaction about my Purchase on Earth, than you have done about my Portion in Heaven.

THE THIRD DIALOGUE BETWIXT DIOTREPHES and SECURUS.

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.

That is the place I am bound for; and if your occasions lead you thither, we are well met indeed; for a good Companion is like a Chariot that carries one along with ease and delight to his journies end: And such advantage I promise my self in this expedition, whil'st the tedicusness of the way is beguiled by the charmes of your ac­ceptable Society add Conversation.

I am glad you are so pleasant Sir; but if you will make me happy in the benefit of your Company, I must in­treat you not to Ride too much upon the Spur; we shall have day enough to accomplish our Journey; why therefore should we Tyre our Selves and our Horses to no purpose?

I beseech you excuse me Sir, I Ride at the easiest Rate the importance of my Affairs will allow of; and although a slower pace may very well comply with the indifferency of an Arbitrary Visit (which I presume to be the design you are now engaged upon) yet if you consider how great a vivacity and chearfulness of spirit is stirred up even amongst brute Creatures [Page 67] by Company; and much more amongst Men, where the benefit is improved by the reciprocation of Discourse; I perswade my self you are so prudent, you will choose rather to mend your Pace, that we may Troop on together, than disband your self, and with­draw into the uncomfortable condition of a solitary Tra­veller.

Sir, I must submit my sense and judgment to the power of your Reason: But Sir, give me leave (for we should make a spiritual use of all occurrences we meet with) give me leave therefore to unfold my wishes to you, and the earnest desire of my soul; which is, That we were all most eager in the pursu­ance of those Concerns which are really of most importance to us.

What Concerns do you mean?

The great Concerns of our Souls; the Concerns of Eternity; that we would post more hastily to Heaven, than after the World.

I am jealous Sir, that in the way you speak of, there are a great many who make more haste than good speed; their zeal out-runs their knowledge and discretion.

We must not discourage zeal for Gods Cause, and Gods glory; and things should be esteemed and pursued ac­cording to their excellency: Is not the soul incomparably more precious than the World? And is not Heaven infinitely of more value than Earth? Or can we do too much for God, who hath done so much for us?

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're 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 Zelot, making himself ob­noxious to the Law and Power of the Civil Magistrate, brings upon himself a swift destruction, and so perisheth with his bur­den. Hereupon the Preacher giveth us sober advice, Be not righ­teous [Page 68] over-much, neither make thy self over-wise, why shouldst thou destroy thy self? Eccles. 7. 16.

Rash men, 'tis true, may over-shoot them­selves: but the Apostle doth commend zeal and fervency of Spirit in Gods service; 'tis good (saith he) to be zealously af­fected alwayes in a good matter; and he exhorts the Romans, to Gal. 4. 18. be fervent in Spirit, serving the Lord. Rom. 12. 11.

I shall not need to tell you that other Copies read it, not serving the Lord, but serving the time; and in this, you have no reason to complain of mens slothfulness; but I am a­fraid most of that which is called fervency of Spirit in Gods ser­vice, are but heats of the flesh; such I am sure are hatred, vari­ance, emulations, wrath, strife, seditions, heresies, envyings, mur­ders, Gal. 5. 20, 21. [...]. &c. And yet I do not deny, but as the Apostle saith, 'tis good to be zealously affected in a good matter: But as he saith of faith; [Hast thou faith? have it to thy self before God:] So I say of zeal; Hast thou zeal? have it to thy self before God; Rom. 14. 22. and let it not break out to set thy Neighbours house on fire; for God hath no need of thy service to that purpose.

Sir, I am sorry you should so much forget how odious luke-warmness is to Almighty God; you may find this by that ex­pression which carries along so much detestation with it against the Angel of the Church of Laodicea; I know thy works, that thou art neither cold nor hot, I would thou wert cold or hot; so then because thou art luke-warm, and neither cold nor hot, I will Rev. 3. 15, 16. spue thee out of my mouth. A father is exceeding angry when he wisheth his child cold in the mouth; yet God doth so here by the Laodiceans: He wisheth them cold in the mouth (as I may say) rather than luke-warm; and he threatens to spue them out of his mouth; he is not able to digest those that are of that tem­per; they offend his soul, and make his stomach recoyle, and his heart rise against them; and when he hath once spued them out, certainly his purity is such, he will not return to resume this loathsome vomit.

I suppose Sir, (being a Divine as I conceive) you cannot be ignorant, that such threatnings concern none but the Non-elect; at least, they can damnifie and endanger none else: As for those persons whom God hath chosen out to be Vessels of mercy, Mr. Baxter. In the Saints rest. Part. 3. Sect. 26 and hath given them the cream and quintessence of his blessings, when the rest of the World are passed by, and put off [Page 69] with common and temporary, and left-hand mercies; they have the blood of Christ given them, and the Spirit for Sanctification, Consolation, and Preservation; and the pardon of sins, and the adoption to sonship, and the guard of Angels, and the mediation of the Son of God, and the special unchangeable love of the Fa­ther, and the promise and seal of everlasting rest. These are en­graven so deep upon his heart from all Eternity, he can never spue them out of his mouth. The foundation of God standeth sure, having this seal, the Lord knoweth them that are his. I 2 Tim. 2. 19. hope your judgment is setled upon better principles, than to think the Elect can fall away.

I know Sir, the El [...]ct cannot fall from grace; those threatnings we say, do not imply, that they are in any such danger; but these threats are used as a means to preserve them from falling, by quickning them up to holy duties; and those pe­culiar priviledges (which you have now reckoned up) that be­long to the Elect, are so many engagements upon them to abound in the work of the Lord, and shew them why they above all men should be laborious for heaven; and that there is a great deal of Mr. Baxter. reason, that though all the World besides do sit still, and be care­less, yet they should abhor that laziness and negligence, and should lay out all their strength on the work of God: And this is the use made of that Doctrine in the place where you found it, Saints Rest. Par. 3. Sect. 26. p. 127. Edit. 3.

But good Sir, give me leave to ask you for my better satisfaction, How you can prove this convincingly to be their duty.

Mr. Bax­ter. in his Directions to prevent Miscar. in Convers. pag. 374, &c. If a Feast be prepared and spread before them, a good stomack will not stand to ask; How can you prove it my duty to eat? but perhaps the sick that loath it, may do so: If the Cup be before the Drunkard, he doth not stand on those terms [How do you prove it my duty now to drink this Cup, and the other Cup?] No, if he might have but leave, he would drink on, without any questioning whether it be a duty: If the Game­ster, or the Whoremonger, might be but sure that he should 'scape the punishment, he would never stick at the want of a precept; and ask, Is it my duty? If there were but a gift of twenty pound a man, to be given to all the poor of the Town; yea, and to all the people in general, I do not think I should meet with many people in the Town that would draw back and say, What Word of God com­mandeth [Page 70] me to take it? Or how can you prove that it is my duty? And why is all this? but because they have an inward love to the thing; and love will carry a man to that which seemeth good for him without any command or threatning. Di­rections to prevent miscarrying in Conversion. page 373, 374.

I beseech you Sir, be not transported into passion at my Discourse with you; for that will as little benefit me, as become your self; and 'twill make our Conversation become a burden, which we entertain'd to another far different end, [for a mutual Levamen, and Solace in our Travel) give me leave to demand of you for my better Information, Would you have men do things in order to Gods service, hand over head? Is such an implicite faith, and blind obedience commendable, and to be em­braced, as carries them on in a credulous prosecution of that work, which they have no assurance to be their duty? We are sure it cannot be acceptable unto God, if it be not a good work; and a good work it cannot be, if it be not of Gods prescription; for so the Assmbly (in their Confession Chap. 16. n. 1, and the Congregational Churches in their late Declaration) have determined, That good works are only such as God hath commanded in his holy Word, and not such as without the warrant thereof are devised by men out of blind zeal, or any pretence of good intention: And a very Reverend Assembler, in that threefold Diatribe Trip­lex. pag. 44. Cord of his against Dr. Hammond, tell us, That the sum and scope of the second Com­mandment in the affirmative part, being this; God must be wor­shipped with his own prescribed worship; and in the negative And Mr. Baxter seems to be of this mind toc. Vbi supra. p. 377. part to forbid all devised worship of God by the wit or will of man, the very name (he saith) of will (of man) put to wor­ship of God, as opposed to the will of God, the only Rule of worship, is as a brand in the forehead of it, to characterize it, as condemnable in all. Would you against the concurrent suffrages of these Divines, tempt men to will-worship? and inflame them to be zealous in the performance of such works as they are not satisfied to 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 Ʋoluntier's in Gods service, find so little acceptation from him, 'tis a madness in any man to trouble himself about any spiritual performances, till he [Page 71] 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.

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.

Whatever be the judgment 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 Errour, 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 it self 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.

I presume, the Smod intended to explode it as an Errour, 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 Errours 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, &c.

If this were all they aim'd at in that Rejection [to reject it as an Errour in those that taught there was no E­lection of persons, but of things] they rejected just nothing; for it was an Errour so far from troubling the Belgick 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 Er­rour (they add) the good pleasure of God, and merit of Christ is weakned; and that of the Ap [...]stle is out-faced 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.

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 easie 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 Gods pro­mise. Disput. of Justific. p. 312. To the same sense the Brit­tish 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 determin'd 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 fore-going faith; and this is that joyful and salutary tydings that is to be promulgated in the Name of Christ among all Nations. Thus those Di­vines.

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 sh [...]weth 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, then 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 free-will 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 sheweth 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.]

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 [Page 73] it not.—For Mr. Baxter. ib. pag. 296. [...] if you ask the reason of mens 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.

If unbelievers, disobedient, and rebellious persons be chosen to salvation, and it be not in Gods power to revoke that Election (as the Hassien Divines concluded at the De persev [...]r. 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?

He decrees to save us meerly 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 Crea [...]ure.

It seems then that the ex [...]cution of the Decree is not exactly conformable to the Decree it self, but contains some­thing else besides it; and then how is that true of the Apostle, [Rom. 9. 11. That the purp [...]se 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 Vt 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 Gods Election are the faithful and san­c [...]ified; which the Synod at Dort will tell you is a pernicious Erro [...]r.

The Bishop of Winchester delivering his judgment 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 fore-sight of faith or perseverance, or good works, or any other thing which is in the persons predest [...]nated; but the sole will of Gods good pleasure. Bishop Andrews makes a Quaere concerning that Particle [S [...]a Voluntas benep [...]citi) the sole will of Gods [...]. pag. 23, 24. good pleasure] whether it doth include Christ, or se [...]lu [...]e him; that is, whether the Act of predestination be a [...]solute or relative? For my part (saith he) I think it is relative; neither do I think there is any good-will 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 befo [...]e, 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 Elizabeths, and King Jame's, 1616. we finde this addition [In Christo] quos in Christo elegit: And consonantly hereunto, those Articles of King Charls 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 establish't the good pleasure of God towards sinners on this side, or before [Page 75] Christs 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. Con­sess. 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 Mediatour him­self.

Sir, I am perfectly of the Synods judgment 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 obtain'd by him; he comes under the Decree not antecedently, but consequently; not as the cause of that love, wherewith God hath embrac'd 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.

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.

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 cons [...]quent end, that we should be holy; so the Synod have determined in these words, [This said Election was made not upon fore-sight 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, &c. And therefore Electi­on is the fountain of all saving good; from whence faith, holi­ness, and the residue of saving gifts, lastly everlasting life it [Page 76] 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.

Sir, I hope you understand that holin [...]ss imports a state of sep [...]ion, which doth not alwayes 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 s [...]paration 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 Job 22. 2., because he stands in no need of our service Ecclus. 15. 12. & Luk. 17. [...]10.; so 'tis impossible he should p [...]p [...]se to put trouble upon whom he intirely loves Lam. 3. 33., because he de­lighteth in mercy Micah 7. 18.. Therefore unless you can give me some good Reason why God should injoyn us so strictly (as you pre­tend) to be holy in all manner of Conversation, and rich in good works; see [...]ng 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, then any way contribute to the advancement o [...] it.

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.

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 aware of [...]: Indeed they say, though God loved us before he gave his Son for us, as it is exprest, 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 (alledged even now by your self) 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 t [...]rong and crowd in to open the door for us.

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.

'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 prescrib'd for the ac­complishment of it: It is as if one should say, That Titius had absolutely given Radulphus an inheri­tance; but he bath tyed 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 Gods immutabi­lity? Do they not make God inconstant, one while destinating [Page 78] 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.

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 diverse acts in the Decree of God; because God by one only and simple act did de 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 co-ordinate o [...]e with another. Dr. Twiss ubi supra. pag. 13.: We propound them distinct­ly after our manner of consideration, in regard of the mul [...]itude 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.

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, &c., 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.

Sir, It becomes not us to dispute the wisdom, justice, or power of God; our duty is to regulate our selves ac­cording to his will; and if we look for the reward of eternal [Page 79] life, 'tis our part to fulfill those conditions which he hath prescri­bed us in his his holy Gospel to that purpose.

Sir, I observe your Discourse many times borders upon dangerous Errours; sometimes you recede from the Synod of Dort, and approach the Remonstrants; and here you leave them, to gratifie the Church of Rome. Eternal life is not given as a reward, but as an inheritance; not upon any conditions per­form'd, but of grace freely promised. To this purpose we have the judgment 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, [Ʋti 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 mercif [...]lly 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 fulfill the conditions which he hath pres [...]ribed; 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 (Bucan & a [...]ii; ut supra [...]) while we were ungodly; and if Christ died (Rom. 5. 6, 8.) for us, while we were ungodly; and if he justifies (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: Aph [...]risme 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 s [...]parate us from this free and unchange­ab [...]e 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 dye for us? and now having dyed for us) much more (nay, if any duty were required on our part, more than to our election [Page 80] and justification, it should be much less, and not much more) be­ing reconciled, we shall be saved by his l [...]fe, Rom. 5. 10.

Sir, D [...]vines 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.

You will find that amongst Evangelical Divines, the more sound, and such as keep the greatest di [...]tance from Pope­ry and Arminianisme, 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 our selves; 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 conferr'd upon such as are justified, and in order, if not in time, is after Justifi­cation. Postquam nos justificavi [...] Deus, creat in co [...] ­dibus Electorum sid [...]m, saith Macc [...]vi [...]s Colleg. Theol. Disp. 8. de Justificat. (mihi) p. 153.; God cr [...] ­ates faith in the hearts of his El [...]ct, 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 justifie us [conditionally] before God, but declaratively to our own consciences; and thus he ex­pounds those Texts, [A man is not justified but by the sa [...]th 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.

I profess I am not of those mens opinion; 'tis my judgment that no man is actually justified, till he doth actu­ally believe; and that faith justifies as 'tis the performed conditi­on of Gods promise, as was said above out of Mr. Baxter.

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 Gods promise, and we shall not be justified but upon the per­formance of such a condition, then (Faith, and Evangelical obedience (in general) being co-ordina [...]e in their conditional [...]y 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 judgment 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 justifi [...]d 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 plai [...]ly otherwise; F [...]r by grace are ye saved, saith he, through faith, and that not Ephes. 2. 8, 9. of your selves; 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 grat 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 cloathed in the sweet smelling rayment of your elder bro­ther? Hath not Christ a two-fold ri [...]hteousness? 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 our selves 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. [Page 82] 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 acc [...]rding to his mercy he saved us: And therefore he saith (Rom. 6. 23.) Eternal l [...]fe is the g [...]ft 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 free-grace, I could not but fear, that the higher I climb, the gr [...]ater would my fall prove to be; every ser­vi [...]e being like a br [...]ttle 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 [...] [...] Jacobs 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 meer 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. Vocat [...]on free, 2 Tim. 1. 9. Justification free, Rom. 5. 34. Sanctification free, 1 Cor. 6. 11. Gl [...]ification free, Rom. 6. 23.

Eternal life is not given but to such persons as are antecede [...]tly qualified by the performance of such conditions as God hath prescribed in order to it.

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, &c.) 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, &c. If you suspend the [Page 83] 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.

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.

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 judgment upon the third and fourth Articles of the Re­monstrants, they tell us a main end, why common grace and gene­r [...]l g [...]f [...]s 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.

Nay Sir, more then 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, vertue, &c. Wheref [...]re the ra­ther give diligence to make your Calling and Election [...]. And Maccovius, who defen [...]s 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.

For that assurance, and those relishes and conso­lations upon't, I am perswaded they are more boasted than felt Mr. P. Baine profess'd he never felt any of those Sua­vities.; when we set those who were once enlightned, and have tasted of the heavenly gift, and 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 Gods Decree already) by our [Page 84] 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.

Remember Sir, it is a part of Gods will, that you should work Phil. 2. 12. Cap. 1. Art. 13. out your salvation: And the Synod of D [...]rt, having set down the nature of Gods free Election, with the ex­cellent fruits thereof, they add, That out of sense and certainty of this Election, the children of God daily draw more and more matter of humbling themselves before God, of ad [...]ing the depth of his merci [...]s, of purifying themselves, and of loving him fer­vemly, who first loved them so much.

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.

I deny that Doctrine, and we find the contrary by plain Scripture, Practice, and Experience Jer. 29. 10, &c. Dan. 9. 2.: Was not Daniel inform'd of the Jewes deliverance by Gods Word and Promise? and Christ John 8. 20. certain his death should be deferr'd, till the final accomplishment of his Office and Ministry in his state of humi­liation? and Peter Luke 22. 32. propped up in his hopes, by our Lords pray­er and promise that his faith should not fail? Did they there­fore neglect the means? nay, did they not forthwith address them­selves earnestly to the use of them?

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 voyce, then he will repent of the good wherewith he said he would benefit them, Jer. 18. 9, 10. He had read the oath of God in the Book of Numbers, Ye shall not come into the Land con­cerning which I sware to make you dwell therein, save Caleb the son of Jephunneh, and Joshua the son of Nun; but ye shall know [Page 85] my breach of promise, Numb. 14. 30, 34. Daniel therefore had good reason to make prayers unto Almighty God out of a holy fear, least God for their sins should lengthen out the term of their captivity; and thus when ever an end is intended conditionally, and a promise made to that purpose; the performance of the promise being suspenced upon the performance of the condition, in this case the means is to be puriued with diligence, that having fulfill'd the condition, we may have a title to the promise; but when the end is intended, and the promise of it made absolutely, that gives us a supersedeas to all further care about it.

In Pe [...]ers case, I suppose the end [That his f [...]i [...]h should not fail] was absolutely i [...]tended, and the promise and prayers of our Saviour of that import.

You may as well conclude the promise and pray­er of our Saviour did import he should not sin at all; for our Sa­viour prayed (though not that his Father should not take him out of the World, yet) that he would keep him from the evil of it, John 17. 15. Yet we see he was not so kept, but he fell into evil, and fell under it too. Our Saviours prayer therefore, and his promise were conditional; his faith should not fail, if he did repent, and bewail his fall; hence the Lord said to him, And thou, when thou art converted, strengthen thy Brethren, Luke 22.

But this is not applicable to our Saviours own case; the end was absolutely intended [His preservation to the last period] till he had accomplish'd his Ministry (so far as con­cern'd his state of humiliation) he could not possibly be out off; and this he was assured of.

Christ was certain that the Ministry commit­ted to him should not want a happy success; yet so, as if he did diligently fulfill all the parts of his office and duty. He was certain his death should be deferr'd even to that very houre which his Father had prefixt (though some deny that houre to have been precisely determined of his Father) if he took his frequent advantages to escape the hands, and malicious machinations of his enemies, which we find him careful to do upon all occasions: And here that observation may take place of the truth of a logi­cal connexion betwixt the Antecedent and the Consequent, when both of them taken apart, are false. It was true, certainly true, that if Christ had fallen sooner into their malicious hands, he [Page 86] 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.

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 Belgick professours) 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 meer ignorance of the Or­thodox Doctrine; for God did never choose any man absolutely unto salvation, if by [absolutely] we exclude the means which God hath ordained for the obtaining of salvation; but that or­dination unto salvation in the purpose of God, hath alwayes from Eternity in the very same act, 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 sanctif [...]cation of the Spi­rit, and belief of the truth; and Sa [...]nt Peter, 1 Pet. 1. 1, 2. To the El [...]ct according to the fore-knowledge of God the Father, through sanctification of the Spirit, unto obedience, and the sprinkling of the blood of Christ.

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 f [...]llible means, that means may be deficient, and so God should fail of his end; which were absurd.

This is that which the Synod of Dort affirmeth of Faith, and the work of Regeneration; for, they say, This is a work, to the production whereof, God employeth his omnipotent strength; (chap. 3. and 4. Reject. 8.) A work, for the mighti­ness thereof not inferiour to the Creation of the World, or raising up the dead which God worketh in us; but (not with us, but) without us; an operation so carried on, that when God hath done his part, it remains not in mans choice to be, or not to be regene­rated; to be, or not to be converted; (Art. 12. & Reject. 8.) To this purpose Mr. Norton having laid it down for a Rule (in [Page 87] his Orthodox Evangelist) That [Though the Decree be absolute, yet the [...] of the Decree in the Gospel is conditional.] Page 85, 86. He adds, [yet here carefully observe, That by a condition we are alwayes to understand not a condition properly so called, but a consequent condition; scilicet, such a condition, the perform­ance whereof is not left unto the Elect, but is undertaken for by the Elector; and therefore is not only not opposite unto, but is both an effect and argument of an absolute D [...]cree, and also of an ab­solute Covenant of Grace.

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, immediatly, and irresistibly wrought by the strength of Gods Omn [...]potency; 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 m [...]scarry in it, and so God should lose his end for all that; which is ve­ry absurd to be affirmed of an end which he hath ab­solutely intended.

You need not fear this; for as God begins the work, so he carries it on irresistibly by the same power, to the very last stage and period of our lives. Hence Cornelius Dungan saith Pacific. p. 172., Such as the operation of grace is in the beginning, such it is also in the progress: And Dr. Twiss Ubi supra. p. 178. saith, ‘Gods Omni­potency no Creature is able to resist; and therefore if God will have any man to believe, repent, do this or that good work, it is impossible it should be otherwise; and that God is he who worketh in us that which is pleasing in his sight, is as true, as the Epistle to the Hebrewes is a part of the New Testament: And pag. 182. We do require that God should immediatly and irresistibly work all our good works in us, and we acknowledge this to be necessary unto every good act, and no grace without this sufficient ad velle & agere; though there may be without this, a grace sufficient ad posse.’

To this purpose 'tis very remarkable, what the Thes. Heterod. quas rejicim. 3. pag. 200. par. 2. Brittish Divines (who were accounted stuper mundi) have delivered in [Page 88] their judgment 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 mens 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 depart from me. Thus those Di­vines; and the Canons of the Synod are of the same tenour and importance.

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 [Page 89] and Converts shall be saved; but 'tis as certainly true, that all the Elect shall first or last (at Gods appointed time) one way or other (by Gods appointed means) be irresistibly brought to rep [...]nt and believe: But the Non-elect being past by in the state of sin, as Adam left them, and the saving grace of Faith and Repentance denied them; they can never be saved, first or last, by one means or other, God having appointed neither time nor means (effectual) to that purpose, (why then should they trouble themselves about it?) And this is the more unquestiona­bly certain, in that God hath from all Eternity, irrevocably esta­blish't these Decrees, to illustrate and set forth the glory of his good pleasure, Soveraign power, mercy and justice.

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 your self 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 your self from them here, you will never be distinguish't from them hereafter. You must abandon the company of the wicked, and associate your self with the godly, and conform your judgment and opinions, your life and conversation unto theirs; and then 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.

Sir, I am sorry to see you so far inclinable to a dangerous Errour; for you speak, as if it were in mans 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 Free-will, 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 [Page 90] endowments soever Almighty God bestows upon us, we must re­member they are not our goods, but Gods 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 flowes from the meer 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 excell another in those Celestial Endowments; so in the work of Regeneration, Ele­ction and Reparation, God is to be acknowledged the only Au­thour. 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 chearful­ly 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 alledge 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 possest the nature of the others also, if God had not corrected it by his goodness; and therefore we shall alwayes be intangled, 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 vertue or power of their own, that some do excell others, but by the sole grace of God. Cur 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 [Page 91] 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.

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.

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 meerly passive. Ibid. p. 27. not only decreeing these according to the meer plea­sure of his will, without all consideration of ought in man; but giving them also unto some, and denying them unto others, according to the meer pleasure of his will, without the consi­deration of ought 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 tye 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?

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?

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 withall doth absolutely resolve to give him Faith, and make him believe, this is in ef­fect [Page 92] 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 Authour 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 confer'd 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, then these graces should be conferr'd according to mens works, which is clearly and undeniably stark Pelagianism. So that all endeavours after Faith and Repentance, are not only impertinent, but 'tis heresie also to maintain, that the bestowing of them de­pends upon any of our performances.

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, &c. he) hath regard both of our Faith and Prayers; not that upon the fore-sight 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 fulfill 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, [Page 93] and good Works; and that to be wrought in him by the Ministry of the Word, with Gods blessing thereupon, ac­cording to the prayers in common, both of the Pastour and the People.’ This is the Drs. opinion fully.

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 mens works? which (saith he) is pure Pelagianisme, condemned for heresie 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 Authour would have men effectually called by vertue of their prayers.]

4. Hereupon I shall satisfie my self 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 fore-going, 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 it self, 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.

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 [Page 94] 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 Gods promise in Conversion shut out, but rather include the u [...]e and exercise of all means that lead to the end. Thus Dr. Spurstowe.

How far the absoluteness of Gods 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?

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 Gods [...]upra p. 84. Word.

He required hearing of Gods word and pray­er too even now; and hath he cashier'd 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.

‘Some natural actions are required, without which a man cannot be converted, saith Dr. Twiss. As for example; it is required a man should be acquainted with Gods Word, which alone is the ordinary means, whereby the Spirit Vbi supra. p. 99. works in mans Conversion. Now it is in the power of man to hear the Word; and albeit he cannot hearken unto it in a gracious manner pleasing unto God, yet shall not that hinder the efficacy of Gods Word, if God be pleased to shew mer­cy on him: No, though he comes to the hearing of it with a wicked mind. As they that came to take Christ, John 7. yet when they heard him, were taken by him, and returned with­out him, saying, Never man spake as this man speaketh. So is it in the power of a man to read the Word. Now suppose he exerciseth this power, and that with a mind averse from it; yet may this Word prove a Word of power to the changing of his heart.’ Thus far Dr. Twiss.

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 Gods Word, if God be pleased to shew mercy on him. He hath no Reason there­fore to trouble himself about laying aside all malice, and all guile, 1 Pet. 2. 1. James 1. 21. and hypocrisies, and envie, and all filthiness, and superstuity of naughtiness, and to receive with meekness the engrafted Word, which is able to save the soul. But I remember, you told me long since, that God ordains men to Faith, Repentance, and good Dr. Twisse ut supra. Works; and that to be wrought in them by the Ministry of the Word, with Gods blessing thereupon, according to the prayers in common, both of the Pastour and the People. Now Sir I would fain be satisfied, whether if a man doth carefully joyn himself unto these Ordinances, he may be assured of his Conver­sion?

No, the execution of Gods goodnesse towards him is not hastened by a mans hearkning to Gods word; for though men do hear it daily, yet are they not forthwith brought to faith; saith Doctor Twisse Ibid. p. 84, 85.

If a man cannot promise himself a blessing in his care­full attendance upon the Ordinances, and affording his presence to hear the Word, to what purpose (as I said) should he trouble him­self about it?

Doctor Spurstowe Ubi supra▪ tells you, though these be such actions which have no immediate influence to the begetting or working of grace, yet are they so farre necessary, as that no man can promise unto himself that ever he shall be converted, who doth either neglect or refuse the using of those means, in which God is pleased to dispense his free and undeserved grace. Thus Dr. Spurstowe.

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,

‘Not so, for though Conversion be wholly and only from God himself, yet it is ordered by him to be effected in the Dr. Spurstowe ubi supra p. 70. use of means. As Physicians put their physick in certain syrups and liquors, which are Vehicula Medicinae, not at all of them­selves operative, but serviceable to the medicine that works the cure: So doth God by his Ordinances, which are Canales gra­tiae, Channels and Conduit-pipes designed for grace to run in, con­vey and dispense the precious blessing of a new and spiritual life to those upon whom he is pleased to bestow it. And therefore the plea of those is both weak and impious, who contemptuous­ly turn their backs upon the preaching of the Word, and other external helps, as needlesse and unnecessary to conversion, it be­ing Gods sole work.’

I pray resolve me this question; whether hearing the Word be of absolute necessity to conversion?

I shall give you my opinion in Dr. Twisse his words. ‘We willingly grant (saith he) that information of the understan­ding Vbi supra p. 115 is necessarily required both to faith and to repentance, other­wise they were not acts rational; but that this information should be made by the Minister, that is, I confesse, ordinarily required by the vertue of Gods Ordinance, but not necessarily; and he up­braids’ Tilenus as little sensible of any such distinction.

Seeing God hath determined not to bestow his (saving) grace at all, upon the greatest number of manking; and before Dr. Twiss ubi supra p. 128. he hath bestowed faith and regeneration upon them, it is utterly uncertain by ordinary means, both whether he hath determined to p. 116. bestow any such grace upon them, and whether Christ died for the procuring of any such benefit unto them; and seeing the exhorta­tion of the Word without a more special operation of Gods Spirit, is no provocation at all to beleeve, and God doth many times work p. 117. faith without the ministery of the Word (which are the affirmati­ons of that great Divine) why may I not as well depend upon the extrardinary (which when it comes, is likely to work upon me insuperably) as wait upon the ordinary means, which I have no as­surance at all, that it shall be effectual?

When God will give any man saving grace, ordina­rily ‘he will do it by the means of grace. He that hath appoint­ed his Ordinances to that end, will so farre stand to his own ap­ [...]tment, and honour his own Ordinances, as to work by them, [Page 97] and not ordinarily without them. If men therefore will not use Gods means, no wonder if they go without his grace. For first, such are out of the way of grace, and when they avoid the Cau­ses, they cannot in reason look for the Effects. Secondly, And moreover, they do provoke God to with-hold and deny his grace when they set so light by it, as that they will not so much as use the means to get it. Treatise of Conversion, pag. 229.’

Here are so many infirmities in this piece of your dis­course, that it will be a trouble to repeat them. (1.) You intimate, that Grace flows from the use of the Means, as the Effect from the Cause, which is no lesse contrary to experience, than to the judg­ment of Doctor Twisse. (2.) You would insinuate that God de­nies his grace only to such as provoke him by their neglect of the means; Whereas Doctor Twisse saith, he determined the denial of it, for his meere pleasure, without any consideration of any thing done by man. So that a man may be very diligent in the use of means, and yet faile of the grace of God, meerly because it is not Gods pleasure to give it him. (3.) You informe us, that God will stand to his own Ordinances, because of his own appointment; and for their honour, when he will give any man saving grace, he will work it by them. Is it worse to absent ones self from those Ordinances, then to present ones self to them with an averse and wicked mind? This (saith Dr. Twiss) cannot hinder Gods operation; and why should that, especially seeing (as you im­ply) God hath his extraordinary wayes to dispense his grace, as well as ordinary?

‘Our safest way is to take our President and Direction from the Apostles Admonition to Timothy. The ser­vant Dr. Twiss. ubi supra. pag. 134. of the Lord must instruct them with meekness that are contrary-minded, if so be at any time God will give them Re­pentance, &c. Therefore it becomes us continually to wait for this time, and not to prescribe unto God. And why may not this present be the time?’ Why (then) should you defer Page 84. the hearing of Gods Word, whereby alone is our Calling (ordina­rily) wrought? For this being Gods appointed means, if a man hears it, though with a purpose only to oppose it either in gene­ral, or in some particular truth thereof; yet (he may receive the Grace of Conversion for all that) this humour of opposition cannot hinder Gods Word, and the operation of his Spirit where he [Page 98] will, in spight of their conceits, who thought the Apostles were filled with new wine, when three thousand were converted that day. But Ibid. 181. how is it possible that God should bring a man to a Ser­mon, while he lies lazy in his Bed? Such a one is out of the way of Grace; and as Mr. Baxter Vt supra. hath it, when he avoids the cause, he cannot in Reason look for the effect.

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?]

Yes, this time is prefixed of the Lord, unalte­rably, as is resolved by I. R. in his Christian Subject Pag. 12., Appro­ved and Licensed by Mr. Edm. Calamy. This time is called Hora Uberioris Gratia Cap. 1. Art. 16, by the Synod of Dort, The Houre of more plentiful Grace; by Mr. Baxter But how doth this consist with his so mo­ving conside­rations to con­vince men of the folly of de­lay? ut supra. Gods season; by Dr. Twiss, the time appointed.

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?]

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.

My third question is, Whether God can fail in his time prefixed, to accomplish that work of Conversion in such per­sons?]

He cannot, because he is wise and constant. To this purpose Dr. Spurstowe Vbi supra. p. 63. his observation is considerable; If the wisdom of God (saith he) hath to common mercies wherein his enemies have a share, set such appointed times, as may make them more useful and beneficial to his Creatures: Cer­tainly he will not fail to perform to his people the promises of his free-grace in that season and fulness of time, which may best suit with their welfare, and his glory. He makes Conversion one of those promises. ibid. pag. 66, 67.

My fourth question is this, Whether God can be disappointed of his means or no?]

No, the Reason is plain; He is not only Wise, but also Omnipotent. Gods Omnipotency (saith Dr. Twiss Vbi supra p. 178.) no creature is able to resist; and therefore if God will have any man to believe, to repent, to do this or that good work, it is impossible it should be otherwise.—And that God is he who works in us that which is pleasing in his sight through Jesus Christ, is as true, as the Epistle to the Hebrewes is a part of the New Te­stament.

My fifth question is this, [Whether any of them,] for whom effectual grace is designed, be able to resist that grace, when the season or good houre is come; or to receive it soon­er, if they should endeavour after it?]

This Quaere consists of two Branches; but I shall satisfie them both in the words of Dir. Twiss Vbi supra. p. 115, 116., who hath taught us thus to distinguish. We willingly confess (saith he) that as often as men are found to resist these Exhortations Di­vine, (to Faith and Repentance) though delivered by Gods Mi­nister, they may justly be said to resist God working morally, and beseeching them, as the Apostle speaketh, 2 Cor. 5. 20. As though God through us did beseech you. So the Jewes with their Fathers resisted the Holy Ghost, Acts 7. 51. Forasmuch as the words delivered unto them, and which they resisted, were sent by the Lord of Hosts in his Spirit, by the Ministry of his Pro­phets, Zach. 7. 12. And accordingly God is said to have pro­tested among them by his Spirit, by the hands of the Prophets; but they would not hear, Nehem. 9. 30. But they do not re­sist, nor can resist the Holy Ghost, working immediatly, and phy­sically upon their wills the Act of Conversion, and physical, or rath [...]r hyperphysical transmuta [...]ion. We willingly confess (as the Dr. goes on) that the Elect resist neither, tending to their first Conversion, provided the time be come which God hath appoint­ed for their Conversion; till then they resist all Exhortations tending thereunto, as well as others; but as for any Divine Act for a physical transmutation of their wills, they are not made parta­kere thereof, till the time of their effectual calling. Thus far Dr. Twiss.

Give me leave to ask you a sixth question, [Whe­ther in the designation either of time or means, God had any con­sideration of any qualification as wrought, or to be wrought in man, or of any complyance in him, that at such time such [Page 100] means might be the more congruously applied for his Conver­sion?]

No; for that were stark Pelagianism, a giving of grace according to mans 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 meer plea­sure of his will, without all consideration of ought 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 ought in man.

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?]

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 alwayes 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.

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?

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.

That alters 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 voyce of Gods Rod; or preaching, the voyce of his Word; whether your Ser­mon, or another mans: But God knows which (infallibly) and hath as infallibly decreed to bring me to it; and I am no more able to absent my self from that means, than to rescind, and alter Gods immutable Decrees. Why then should I not stay, and expect the good houre, 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 Ʋ [...]ssel, how profane and careless soever, should be damned.’ The Divines of great Brittain 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 Prov­dentia & 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 [Page 102] Providence and Mercy doth easily unty this knot; by ta­king care that none of the Elect shall dye in that state, wh [...]rein according to any ordination of the Divine Will, he should be exclu­ded from eternal life. This is the judgement of those profound Divines.

Those Divines I am sure do conclude (and in those very passages to) that the end is not to be attain'd 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.

The question (now) is not concerning the conjun­ction of the end and means; but concerning the n [...] ­cessity of mans care about the use of that means Etiamsi fidem & resipis­centiam à suis confederat 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 Brittish 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 Gods 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 Peters 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 Battel where the [Page 103] watch-word is [The Sword of the Lord, and of Gideon] there, that Exhortation is no less needful then 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 our selves 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 Battel; Fear not, stand still, and see the salvation of the Lord which he will shew 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?

That Gods 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 dayes fifteen years, Isa. 38. 5. And yet to shew they should not rely upon Gods 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 plaister 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 extream 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 shew 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 Souldiers, Except these abide in the Ship, ye cannot be saved, ver. 30▪ 31.

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 [Page 104] of the Elect) to be perform'd by God himself, but pre­scribed and left to the care of those concerned in them; and had not that playster of figs been applied by those about him, He­zekiah had not recovered; and had not the Cen [...]u [...]ion and Soul­diers kept the Sea-men in the Ship, they had suffered Ship-wrack: But if the Lord had absolutely decreed the recovery of Hezeki­ah by such a playster, and had absolutely promised too, that he would infallibly apply it himself, the Prophet had been (at least) impertinent in prescribing the app [...]i [...]ation 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 Mar [...]ners 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 jealousie of the Sea-mens departure out of the Vessel, had been Verba Pauli, Acts 27. 31. Manifeste 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 Soul­diers 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 Gods power and faithfulness; that Naaman may be cleans [...]d, he is injoyned to wash seven times in the waters of Jordan; but had God absolutely pro­mised to cut a Channel, to bring those waters into his Bed-chamber, 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 men-children appear before the Lord: But how shall their Land be secured in the mean time (when all the fighting 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 [Page 105] piece of distrust and infidelity in them to have provided guards against any invasion of the enemy.

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 mens bodies, as you do about their souls? It is as true that God hath decreed how many years and dayes 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 journeys 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 shew your own folly, and not p [...]ocure 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 journies 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 plowing and sowing, and say, If God have decreed that I shall have a Crop, I shall have one, whether I plow and sow or not; and if he have not, I shall not, whatsoever I do? If you will needs be Fools, let [Page 105] 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 your selves 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 no thus predessti [...]a [...]ed you. Treatise of Conversion, pag. 292, 293.

Sir, I perceive this Discourse hath much inflam'd you, you melt so much upon it; and I believe you are pleased with it, as a piece of Rhe [...]orick 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. Q [...]aest. 7. ibid. pag. 121. ut supra.; for the rest of mankind, poor wretches! they are pass'd 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, [Page 106] [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 [...]elf-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 mans 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 [Page 108] crime that brought him to it, [to his end at the Gallows?] How then will you free God from being An [...]hour both of his sin and ruine?

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 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 diligen [...]ly) till that good houre comes, wherein God hath precisely decreed, by the strength of his Omnipotency, to make it irresistibly effectual. Besides, if God did intend 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 mothers 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 oyle fail 1 King. 17. 14; or that he would command an An­gel 1 King. 19. 5, 6 Chap. 17. 4., or a R [...]aven 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 baptize the Eunuch, he commands him, saying, A rise, and go towards the South; and go near, and joyn thy self 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 [Page 109] heaven) 'tis our duty to trust him at the Helme, and not presume to put our own hands upon it. And for your other instance of plowing and sowing; though in our ordinary course of husbandry, he that doth not plow and sowe, 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 plow and sowe 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) pass'd a Decree to save it from burning. I know God grants us no such license; and if we take it of our selves, '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?

That the end and the means are tyed toge­ther, you do not deny; and that Gods 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.

The question is (de modo) whether God hath undertaken to perform this work absolutely and irresistibly, or [Page 109] 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 Gods 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 gain-say, 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.

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 terrour; 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 Apostasie 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 high-minded, 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.

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 journies end, and you are welcome to Canterbury: But my affairs call me further; I commend you therefore to Gods protection, and leave you to reflect upon that Discourse, that hath pass'd betwixt us.

I pray God be with you, and send you good speed in your affairs.

THE FOURTH Dialogue BETWIXT DIOTREPHES and 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 Lords-day to have it baptized.

I am not satisfied that I may administer the Sa­crament of Baptisme to your Child; for Mr. Baxter. the Right of the In­fant to Baptism is meerly on the Parents account, and on suppo­sition of his Right to Membership of the universal Church; if the efore the Parents Right be justly questioned, and he susp [...]nded, then the Infants Right must be questioned, and it suspended on the same ground. Disput. of Right to Sacram. Disp. 3. pag. 341.

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 testifie that I was baptized into the Christian Faith.

I do not hold (for my part) Mr. Baxter. That a Dogma­tical Faith gives Right to Baptisme. 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 [Page 114] their Faith when they offer their Children to Baptism. Ibid. pag. 316.

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 baptized into that Faith, and he answered yes; whereupon the said Minister proceeded [...]o the Solemnization of the Sacrament, and baptized me in the Name of the Father, and [...]f the Son, and of the Holy Ghost.

That is but the profession of a Dogmatical Faith, not a Saving Faith.

May not a Parent justly claim Baptism for his Child upon the profession of such a Faith?

Whatever Parents claim out of a pretended Right, Mr. Baxter. Ministers may not baptize their Children upon the profession of any other Faith that comes short of Saving Faith. Ibid. Disp. 2. pag. 41, &c.

What is that Saving Faith you would have a man to profess?

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 Divel. Ibid. Disput. 3. pag. 34 [...].

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 Divel and all his Works, the Pomps and Ʋanities 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 dayes of my life And in the charge to the Godfathers, &c. Seeing this Child hath promised by you, to forsake the Divel, &c. to believe in God, and to serve him.: [Page 115] And more distinctly concerning the Articles of the Christian Faith; the Child being Catech [...]zed 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.)

Mr. Baxter. If a man have made the same profession (I mention'd) 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.

For the time of my continuance in the Church 'tis sufficiently known; the Di [...]ectory by which I was baptized (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 Childs 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.

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 intend 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.

What hinders then but my Child may be admitted unto Baptism?

I am unsatisfied upon another account. Mr. Baxter. If the Parents do either produce no Title to the baptizing of their Child; that is (if they) do not seem Christians or godly; or if [Page 116] 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 baptizing of their Children; that is (we are) to supsend both, till such a Title be shewed, or till the grounds of that strong presumption be removed. Ubi supra. Disput. 3. pag. 340.

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 Gods 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 a [...] ­so 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 disgracing 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 joyned with them in Fasting and Prayers, and o­ther holy duties, both in publick and in private; and 'tis a trou­ble to me that you should now deny my Child the benefit of Gods Ordinance. See Mr. Baxter of Right to Sacram. Disp. 3. pag. 345, &c.’

My judgment 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 mens words are not any more to be credited (else all Discipline may be [...]luded) [...]ill they actually reform. Ibid. pag 347.

Sir, I have read in the Writings of a person not inferiour to yourself in point of reputation, both for learn­ing; [Page 117] 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 ba [...]kbite, and with s [...]me malice or e [...]vy speak evil of tho [...]e that differ from them in judgment; or that they take to be against them, or that they are fal [...]n out with; they will ordinarily censure them unjustly, and secretly en­deavour to disgrace them, and take away their good names, and love those that [...]oyn with t [...]em in i [...]: So how many Professours will rashly rail and lye 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 subjoyns some Cautions to avod scandal) That Solomon (whose sin was more heinous than Drunkenness, For [...]i­cation, yea, or Murder it self (as he confesseth Ib. p. 327, 328▪) was not un­sanctified, but had true grace; and norwithstanding his Sensu­ality and Idolatry, that he did in other things contin [...]e his wor­ship of the true God. I hope I am not in a worse state than So­lomon.

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 perswasion manifest any satisfactory Repentance for it; we must presume them ungodly, till they will manifest Repentance; for we know, except they repent, they shall perish; and an undis­covered Repentan [...]e is to us as none: And our Divines at Dort conclude, That though a godly man lose not his Justification by gross sinning, yet he contracts such an incapacity of coming to heaven in that state, that that must be removed, or else he could not be saved.

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.

‘We do not maintain that the Children of Dr. Twiss. ubi supra. p. 29, 30. God cannot fall from grace, albeit they should let the Reins loose to their lusts to commit sin, and that with greediness; but to the contrary we teach, that God keepe [...]h them from falling away, by putting his fear into their [...]earts, according to that, Jer. 32. 40. I will put my fear in their hearts, that they shall never depart away from me: So that the right state of ou [...] Tenet is not, that God will keep them from falling away in spight of their presumptuous courses; but that he will keep them by him through an holy fear; which is as much as to say, he will hold them fast by him, by keeping them from pre­sumptuous courses; and accordingly David, after he had pray­ed that God would cleanse him from his secret faults, he en­treats God that as touching presumptu [...]us sins, he would keep him from them, that so he might be innocent from the great offence. And as this was Davids prayer, so answerable here­unto was Pauls Faith; He will deliver me from every evil 2 Tim, 4. 17. work (to wit, either by Obedience, or by Repentance, or else from every presumptuous course) and preserve me to his hea­venly Kingdom. And accordingly the Saints of God, as they are styled his called ones, his sanctified ones, so likewise are they denominated his reserved ones in the Epistle of Jude; for his course is to make them meet partakers of the inheri­tance of the Saints in light; not to save them in spight of their unfitness for it, but to make them first fit for it by holiness, and then to make them partakers of it.’ Thus Dr. Twiss.

The Children of God then are alwayes free from, at least a course of presumptuous sins; Pauls Faith, and Davids Prayer (which are theirs too) do secure them from [Page 119] 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 soader'd up again by Repentance: Repentance is a metal so het [...]rogeneous and different, I am afraid it would never hold; for as nothing in the World but Christ, and that Evangelical Grace of his procu­ring, can put us into the state of salvation; so certainly nothing el [...]e can restore us to it, if we make a recession from it.

Why, Repentance is a part of the Gospel, and one of the conditions of the Covenant of Grace.

I am taught otherwise by the Deputies of the Synod of Gelders, and their Judgment is recorded amongst the Acts of the Synod at Dort De Artic. se­cundo. pag. 100. par. 3., wherein they declare, That Repen­ta [...]ce is not alwayes 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 offe [...]ed in Christ alone, and for Christ a [...]on [...], and alway [...]s with intention of eternal salvation. So is not Repentance, as they say.

It is not sufficient to consider how the grace of the Gospel is offered; but we must consider withall how it is to be received, and ho [...] to be kept.

I suppose there is little dispute about that amongst the Ort [...]odox; Faith is concluded to be the sole instru­ment or condition of receiving and pres [...]rving this grace. To this purpose it is delivered with great approbation, as a Branch of Modern Div [...]nity The Marrow of Modern Di­v [...]nity pag. 119, Edit. 3., That [In the Covenant betwixt Christ and his, there is no more for man to do, but only to know and believe that Christ hath done all for them.]

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 perswade himself of a Dr. Twiss. true Faith: But if his life be not answerable, we will be bold to tell him that his Fai [...]h 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 Christs, have crucified the flesh with the affections and lusts, Gal. 5. 24. Therefore where such [Page 120] such a new Creature is wantng, where the flesh is not crucified with the affections and lusts, they are not Christs, nor in Christ, nor have any faith working by love.’

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?

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 pers [...]ver. quoad ipsos Electos. Thes. 3. vid. etiam Thes. 4. & 5. inter Acta Syn. Nat. Dord. pag. 192, 193. par. 2., at the same Synod.

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 past for their salvation, as neither themselves, nor sin, nor hell, nor Divel can frustrate; nay, the power of God himself is not able to rescind it. This is the judgment 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 [Page 121] I flee unto for Refuge, this the only Rock that my hope an­chors on.

But you must first be sure to be set upon this Rock, before you can prudently build your hopes and confidence upon it.

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.

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.

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 seemings, 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 Errour 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.

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 obtain'd this assurance by an immediate Revelation and Testimony of the Spirit, I hope you will be more modest than to affirm.

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.

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.

Sir, I am able to tell you not only the man, but the very Text he preach'd upon, with the day and houre when I was effectually called. I confess time was, when I lay among those loose 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 publick and private meetings; How much I have contemned the World, and laid out my self upon this account; nay, how much I have suffer­ed for godliness in evil times, and in the sharpest tryals never shrunk; these things are not so fit for me to relate, as for some of my Neighbours, that have been very well acquainted with them.

There are many which make fair shewes, and yet have no sound root of grace in them, in time of temptation they fall away; and I wish you to consider what the Lord saith by the Prophet, Ezek. 18. 24. When the righteous turneth away from his righteousness, and committeth iniquity, and doth accord­ing to all the abominations that the wicked man doth, shall he live? All his righteousness that he hath done, shall not be men­tioned; in his trespass that he hath trespassed, and in his sin that he hath sinned, in them shall he dye.

Divines do conclude from the freeness of Gods grace, and the absoluteness of his power, and the unchange­ableness of his Counsel, and the greatness of his Wisdom, that he will not suffer any of his Elect Syn. Dor. cap: 1. art. 11. to miscarry, and these are the pillars Dr. Spurst. ubi supra. p. 46. Dr. Twiss. ibid. pag. 172. I am taught to lean upon. ‘And John 10. 29. Christ plainly giveth us to understand, that his sheep are in the hands [Page 123] of his Father, and that none is able to take them out of his hands: And accordingly St. Peter saith, 1 Pet. 1. that they are kept by the power of God through faith unto salvation; yet when we say that this faith cannot be lost, we deliver it up­on supposition of Gods purpose to maintain them in that state of grace, against all the powers of darkness; which purpose is manifest by his promise, I will put my fear in their hearts, Jer. 32. 40. Ezek. 18. 24. that they shall never depart away from me.’ As for that Text which you alledge, it makes nothing to this purpose, as the Pro­fessours of Leyden Censura in Confess. cap. 18. ad sinem. pag. 254. have learnedly observed, [Quia eo loco non asseritur absolutè quod verè justus aliquando deficiat; because it is not absolutely affirmed in that place, that one truly justified may fall away; but what will become of him if he does; that so by this commination, the Prophet may make those cautious, who are running the Race of Righteousness, and fright them from defection: But he knew well enough their defection is impossible; for the gifts and calling of God are without Repentance, Rom. 11. 29.

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.

Though there be a great affinity and like­ness betwixt the Elect of God, and such as are indued only with a temporary faith; Vigere tamen in solis electis fiduciam illam quam celebrat Paulus, ut pleno ore clament Abba, Pater, saith Mr. Calvin Just. l. 3. c. 2. Sect. 11.: Yet the gift of prayer, whereby they can with boldness approach the Throne of grace, and in all their needs cry Abba, Father, This is vigorous in the Elect only; and by the pri­viledge of this gift, I am confident of my Election. I suppose you do not think that the Elect, when once regenerate, are forth­with impeccable; and for sins of infirmity, which the regenerate daily falls into, through inadvertency or negligence, they do not interrupt his state of Justification, nor cut off his haereditary right to the Kingdom of heaven, as the British Divines have de­termined at the Synod of Dort De Art. 5. pag. 192. par. 2.

The sins you are reported to be guilty of, are too gross to be called sins of infirmity.

The Divines of the Synod at Dort See the Apol. for Tilen. p. 380, 381., do put the sins of reg [...]n [...]rate persons upon the account of their ig­norance and infirmity; and there is good reason for it, because they happen alwayes upon Gods destitution, and the with-drawing of his grace Ibid p. 382.: Hereupon Dr. 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.

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 Thieves, nor Cov [...]tous, 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, Witch-craft, Hatred, Variance, Emula­tion, Wrath, Strife, Seditions, Heresies, Envyings, Murders, Drun­kenness, Revellings, and such like; of which I tell you before, as I have also told you in time past, that they which do such things, shall not inherit the Kingdom of God. Now I appeal to your own conscience, whether you be not guilty of some of these sins, which (you hear the Apostle saith) exclude men from a porti­on in Gods Kingdom.

I will not go about to justifie my self It is true, the Children of God may sometimes be o­vertaken with some foulsin, as David was and they may continue in it to long, with­out bringing forth so clear and full evidence of Repen­tance and satisfaction to the Church of God, as the con­dition of their sin requires; and in this case they may be for a time, as Trees in the Winter. Dr. Twiss. ib. p. 103. in all particulars there mentioned by the A­postle; but he puts [Ʋariance, Emulations, Wrath, Strife, Seditions, Heresies, Envyings] into the same Catalogue; and saith, that these are of like force with the rest, to exclude men out of the Kingdom of Heaven: And yet you heard even now the Judgment of that painful Divine Mr. Baxter, who affirms, That many in these times, whom we doubt not to be godly, are guilty of these things; and that a man may be oft drunk, and oft commit Fornication, he knows not justly how oft, and yet have true grace: And there­fore lest you should vilifie and disgrace the godly, you [Page 125] 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. de persev. Elect. Th. 6. Act. Syn. Dord. pag. 194. par. 2.; but of their habituated state and trade of life in a prosecution of all sins.

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.

I pray good Sir, observe the expressions of the Apostle; he saith, Because of the [...]e things, the wrath of God comith upon the Children of disobedience Those Divines do add in the place now al­ledged, Nec re­atus cujuscun­que personae (justificationi opponitur) sed reatus incredulorum Christi sanguine nondum ablutorum, nec cujusvis men­surae reatus, sed reatus tales, 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.

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?

So we are taught by our Orthodox Divines; Nullum certe est peccatum contra & primam & secundam legis Inter Acta Syn. Nat. Dord. par. 3. pag. 282. f. Justificati quandoque suo vitio incidunt in atrocia pec­cata. Theol. M. Britt de 5. Ar­ticulo. ib. pag. 192. par. 2. divinae tabulam, &c. Say the Deputies of the Synod of Gronin­gen, in their Judgment given in at the Synod of Dort (de Art­culo quinto) There is no sin, whither against the first or second Table, except that one sin against the Holy Ghost, but the Elect may, and oftentimes do fall into it; but there is a great diffe­rence betwixt the regenerate and unregenerate; for though they commit the same sins, yet the reason, mode and exit hereof is far different. So say the Hassian Ib. par. 2. pag. 216. thes. 8. Divines too, and those of Em­bdin Pag. 240. thes. 13, &c.. But what need we go so far for Authority? we have Mr. Baxter, who is instar omnium; and he saith in the Preface to his Grotian Religion (Sect. 18.) that the sin of Peter, David, &c. [Page 126] was exceelingly in regard of manner, ends, concomi­tants, &c. different from the like fact in a graceless man A few sharp passages of exact truth, amount to a greater guilt in some men, than Adultery, Murder, Per­jury, the denial of Christ do in others, by Mr. B's Doctrine.: And to the like purpose (Sect. 30.) where he makes the uncharitable passages (as he calls them) in Mr. P. his very learned Book, with his other fai­lings, to be more heinous sins (though not materi­ally) and of more dangerous consequence, than the sins of David and Peter.

The Scripture saith, There is no respect of persons with God.

That passage of Scripture (as often as it is repeated) must be understood in a restrained and limited sense; for God looked upon all men in pari statu & conditione, in a parity of condition, they lay exactly level'd in a state of equali­ty, when he elected some to life, and reprobated the rest to de­struction. It was the naked entity, and person only, not any qua­lity that he respected in them, according to the Synod at Dort: And there is no sin so small See the De­clar. of the Congregatio­nal Churches. cap. 15. n. 5., but it brings damnation to these Reprobates; and yet there is no sin so great, that can bring dam­nation to those Elect.

The Apostle tells you plainly, That if you live after the flesh, you shall dye, Rom. 8. 13.

'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 Gods purpose is unchange­able, he will keep them from such sins as are incon­sistent with habitual grace. In his Preface to the Grot. Relig. Sect. 16, 17., That although they fall into most foul and heinous sins, that do directly waste the conscience, yet is the seed of Regeneration with all fundamental gifts, without which the state of Regeneration cannot possibly consist, preserved safe and sound in them; so that they have a saving faith, and the Holy Spirit, and Gods special favour; insomuch that their universal Justification, state of Adoption, and right to the King­dom of heaven, do yet remain uncancel'd, unviolated, and immoveable. The Synod in their very Canons Chap. 5. Art. 6. hath determined, That the Regenerate cannot com­mit the sin unto death, or against the Holy Ghost; so as to be altogether forsaken of God, and throw themselves into everlast­ing destruction. And the Divines of great Brittain See the Apo­logy for Tile­nus. p. 385., have ob­served, That their most grievous sins are so far from disturbing [Page 127] 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.

Sure the regenerate cannot live in any known sin.

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.

I am sure God hath made a promise concern­ing the Regenerate Rom. 6. 14., That sin shall not have dominion over them.

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.

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.

Sir, you are much deceived. Mr. David Dicson Ad ver. 25. cap. 7. ad Ro­man. proves this, for the consolation of the faithful, from the example of the Apostle, Rom. 7. 25. So then, with the mind, [Page 128] I my self 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 my self) 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 my self, 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 withdraw [...]ng his as­sistance, and our guards to make way for it.

I pray have a care you do not forget your self, and lay your sins upon God; for to impute your faults to him, is blasphemy.

Sir, I shall take care to confine my self 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 de erminate Chap. 5. n. 4. Counsel extendeth it self, 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 excep [...]ion: 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.

Methinks you are departed from the Subject of our Discourse; neither can I see to what end you alledge the for­mer passages.

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.

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 shew your self very disingenuous in grie­ving the good Spirit of God, and hereby you incur his displeasure in a very high degree.

Gods displeasure I know is dreadful to such as lie under the burden of it; but a Professour 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. Pritty 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 Christs Command­ments, beware you do not thereupon take occasion to call Christs 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 Gods 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 it self to that too; and that not by a bare permission only Declar. of Congreg. Ch. ut supra.; nor as the Authour of nature (that he may not be wanting to his charge of Providence) affording such a [Page 130] 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 Au­thour of the Act wholly. 2. He is the fore-determiner, orde­r [...]r and governour 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 fore-determined, it is impossible a poor Creature should avid it, and consequently I can omit no mo 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 immediatly from God, and of his irresistible production; if therefore I can do some good more than I do, I can do some good that is not immediatly from God, nor of his irresistible producti­on, which they account absurd; that I do all the good that God irresistibly produceth in me, appears from hence, because otherwise God should irresistibly produce some­thing which is not produced; and consequently it should be, and not be, and be resistible, and irresistible, which are plain contra­dictions. That this is no singular opinion, you may assure your self from hence, that '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.

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.

I omitted this Clause, not only because it was not to my purpose, but also because I conceived it very absurd, if not contradictory to the former words. For 1. What doth that [diligence in stirring up the grace of God in them] sig­nifie? [Page 131] 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 bound to perform such a duty without a spe­cial motion of the Spirit; and yet are not enabled thereunto with­out an actual influence of the same holy Spirit (as they declare they are not) then are they (even in a Covenant of Grace too) bound to impossibilities, which is absurd. And 3. Why ought they to be diligent? for if an actual influence of the Spirit be required hereunto, then their diligence without it, is imperti­nent, if not impossible; and when that actual influence of the Spirit is upon them, if it works irresistibly (as the Orthodox maintain it doth) then all diligence is utterly superfluous unto such an operation. And 4. In this case Believers cannot be negligent; for neglect certainly is the pretermission of some possible performance; which cannot have place here; for the good work cannot be performed without such an actual influence; (therefore it is not possible without it) and with that actual in­fluence it cannot be omitted; for that influence is irre­sistble.

You seem to lay the sin of the Regenerate up­on Gods deficiency in affording grace necessary to avoid it.

This is no more than what is done by our Orthodox Divines. Do they not conclude that he did withdraw from As was shewed above in the first Dialogue. Adam grace and light sufficient unto his perseverance? and so he doth when he pleases, from the regenerate too God may withdraw his grace, as he did from Peter and David in their sin. Mr. Baxter's Directions for peace of Consc. pag. 465. Edit. 2.; which is the reason of their several lapses and failings; for as Mr. Baxter tells us (in his Preface, Sect. 16.) the Synod of Dort say, That if you speak of power in them, the Regenerate cannot stand. And, that they are not alwayes so led and moved by God, as to be preserved from the seducements of concupiscence, but by his just permission are carried away into grievous and hei­nous Chap. 5. Art. 4. sins. '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 [Page 132] before) tells us, That when God doth his part, we cannot omit ours.

But God doth not withdraw his gracious assist­ance, but upon mans provocation and neglect to co-operate with it.

Yes, God hath liberty to do it for his meer pleasure, being tyed by no Law unto his Creature. Thus he did by Adam in his state of innocency, and he hath several good ends in it, his own glory, and their benefit, as the Divines of See the Apo­logy for Tile­nus. pag. 385. Drent determined at the Synod of Dort. The British Divines say (as you heard even now) that their Justification and Ado­ption are thereby confirmed: And those Divines of Drent add further, That those sins which in the wicked have the nature of punishment, have in the faithful the nature of fatherly casti­gation. Ibid.

But will they not be bitterness in the latter end think you, as the Prophet Jeremy hath it? Chap. 2. 19.

To the unregenerate, to whom they are damna­ble, they must needs be so, but not to the Elect; whose slips and fa­lings, Mr. Perkins In Armilla Aurea, cap. 37. tells us, are priviledges annexed to their adopti­on and paternal castigations for their benefit; and as a remedy a­gainst doubting or desperation of our Election, and Gods mercy, he prescribes this meditation amongst others [Lapsu non telli gra­tiam & fidem, sed illustrari] That sin doth not take away grace, but illustrate, and make it brighter. Now I hope you would Ibid. cap. 42. not have a man to be in anguish and bitterness of spirit, for suffer­ing chastisement, which is derived to us as a special favour from God, a great testimony of the love of our heavenly Father; for what saith the Apostle from Solomon, Hebr. 12. 5, 6, 7, 8, 12. My son, despise not thou the chastning of the Lord, nor faint when thou art rebuked of him; for whom the Lord loveth, he chastneth; and scourgeth every son whom he receiveth: If ye endure chastning, God dealeth with you as with sons; for what son is he whom the father chastneth not; but if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Wherefore (saith the Apostle) lift up the hands which hang down, and the feeble knees. The Apostle turns it into an use of Consolation to the faithful.

Admit the slips and falls of the faithful be paternal castigations (according to the Judgment of those great Divines) and so from Gods special Favour and Providence (as all other paternal castigations are) yet the Apostle saith in the place alledged by you Ver. 11., That no chastning for the pre­sent seemeth to be joyous, but grievous; and therefore you ought to be grieved, and to mourn upon this account.