may love God under the notion of the chiefest good and most desirable end in whose sight and fruition everlasting happiness consisteth And by common grace he may believe in Christ or desire him as a Saviour to free him from every sin and from sin as sin or as it is against God This is the Doctrine of a person * Mr. Baxter of great Note as you your self very well know and I pray what can a Regenerate man do more and how then shall he discriminate his saving grace from that common grace Diotrephes That person tells you withall in the same Treatise * Pag. 94. Prop. 13. That the Act of Love or Faith are considerable 1. Physically 1. In general as Faith and Love 2. In special as this Faith and Love about this object the Father and the Son And thus by common grace men may have true Faith and Love that is such as is physically a true or real Act. 2. They are considerable morally and that 1. Either as duty answering a precept believe and love God and thus they have an analogical defective morality in them and so are thus far sincere or true but not that same true Love or Faith in specie morali which the command requireth for it commandeth us to love God above all c. 3. They are considerable as conditions of the promises and evidences of spiritual life in the soul and thus wicked men by common grace are never made partakers of them They have not the things themselves their faith and love is not the same thing which hath the promises made to them in the Gospel and so are not true or sincere This is the full Declaration of that person you mention Desolatus Why Sir here is very cold comfort if this be the best you can administer this is the grand Objection I have against my self and makes me doubt the sincerity of my grace I love God and I believe in Christ and this belief and love are physically true they are real acts and have a being but they are morally defective and insincere not the same thing which hath the promises made to them in the Gospel and consequently are no evidences of spiritual life in my soul so that all you have done hath rather tended to cancel all my evidences for life and salvation than to clear them up for me Diotrephes The most certain judgment a man can make of his state and condition is to be collected from the end he propounds to himself in his designs and actions for every man hath one only prevalent ultimate end which is to be called finis Mr. Baxter is Propos 10. 11. hominis or is the chief ultimate end of the habitual predominant inclination or disposition of his soul and of the tenour or bâ—nt of his course of life All godly men make choice of God for this their end but all the wicked make choice of the Creature and Carnal-self for theirs so that we may judge best whether men be regenerated or carnal by the end that rules their hearts and hath the greatest interest in them Desolatus Sir I am now as much to seek as ever for you said even now That a man may so love God and Christ that he may verily think he sets more by them than any thing else and yet be mistaken Grant that I have accustomed my self to that easie yoke that Christ ordinarily lays upon the shoulders of his Disciples and can carry it to my thinking handsomly yet should Christ try me with a harder imposition as he did that young man in the Gospel * Mark 10. 16 17 18. How can I be able having never been call'd to the like trial formerly to secure my own sincerity in that case I may retreat and flinch back as he did and depart sorrowful from my Saviour How can I be assured * Many have shrunk in greater trials that past through less with resolution and honour Mr. Baxter ibid. of the strength of my grace and the proof of my sincerity if I should be call'd to suffer Mattyrdom Though I come off in my active I may fall in my passive obedience And yet suppose I should hold out here the Apostle doth at last insinuate That a man may give all that he hath unto the poor and his body to be burned and yet want charity And experience doth teach us that men may lay down 1 Cor. 13. their lives in justification of their Schisme and Rebellion and yet be confident of their state of grace and salvation so that all this while a man is not able to distinguish * Hereupon saith Mr. Baxter I much fear least many Learned Civil Orthodox men do take common grace to be special and so delude their own souls in the tryal of themselves Of saving faith pag. 49. whether it be common or special grace that he is acted by which makes the Apostle say I know nothing by my self yet hereby am I not justified but he that justifieth mâ— is the Lord 1 Cor. 4. 4. Diotrephes Although temporary believers and other unregenerate men may vainly deceive themselves with false hopes and carnal presumptions of being in the favour of God and state of salvation which hope of theirs shall perish yet such as truly believe in the Lord Jesus and love him sincerly endeavouring to walk in all good conscience before him may in this life be certainly assured that they are in the state of grace and may rejoyce in the hope of the glory of God which hope shall never make them ashamed So the Congregational Churches have determined in their Declaration chap. 18. n. 1. Desolatus No doubt while men walk in all good conscience they may be assured for the present that they are in a state of grace so much the Remonstrants will allow us but not that they are in such an indefectible state as is pretended to flow from an absolute Election and yet they will allow men in that state too to rejoyce in hope of the glory of God and that hope shall not make them ashamed But if they shew not the same diligence * Hebr. 6. 11. as at the beginning of their Conversion to the full assurance of hope unto the end if they leave their first * Rev. 2. 4. love as the Angel of the Church of Ephesus did their backsliding will make them ashamed though their hope does not And if they who were once inlightâ—ed and have tasted of the heavenly gift and were made Hebr. 6. 4 5 6. partakers of the Holy Ghost and have tasted the good Word of God and the powers of the World to come if they may fall away then let them who boast of a more special and insuperable grace not Rom. 11. 20. be high-minded but fear Remember what expressions the clear evidence of truth for matter of Fact hath extorted from the pen of Mr. Baxter * Disput of Right to Sacram pag. 337.
Simon Magus did as well as profane persons do as many an hypocrite do which is only Fides acqâ—isita and it is well known they believe many a vile legend But then he will say such a Faith shall never save them and I willingly confess saith he it shall not for it never brings forth any love of the Truth any conformity thereto in their lives yet are they never awhit the less inexcusable that refuse to believe Dr. Twisse Considerat of the Doctrine of the Synod of Dort and Arles reduced to the practice page 47. Paganus What benefit will this Historical Faith do me If I cannot be saved by it why should I embrace it Diotrephes By this you know the Object of Faith in General what you are to believe of God and Christ and the Holy Ghost what Christ hath done and will do for you and what he commands you to do for him and what you may expect from him and all this you assent to by an Historical Faith Paganus Will this Faith do me no hurt or disadvantage if â— obtain not the other which you call a saving Faith Diotrephes Yes it will make you guilty of a greater condemnation for it is better not to know the way of Truth than to turn from the holy Commandment delivered to you and the last state 2 Pet. 2. 19 2â—2 21 22 of such persons is worse than the first Paganus Are not this Saving and that Historical Faith alwayes assocâ—ated and link't together For if not then it were better if one cannot have the Saving Faith to be without the Historical too rather than have this alone to our greater condemnation Diotrephes They are not alwayes in Conjunction yet we must not neglect this when God affords us the Revelâ—tion and the Means of it for this makes way for the other whiâ—h cannot be had without it Paganus Are all men then to whom he is preached bound to believe in Christ the Redeemer Diotrephes Yes for when he sent out his Apostles to preach the Gospel he gave them this Commission Go ye into all Mar 16. 15 16. Do any of our Divines deny that God commands all in the Church all that hear the Gospel to believe whether Elect or Reprobates Dr. Twisse ibid. John 3. 35 36. the World and preach the Gospâ—l to every Creature He that believeth and is baptized shall be saved but he that believeth not shall be damned And again The Fathâ—r loveth the Son and hath given all things into his hands He that believeth on the Son hath everlasting life Aâ—d he that believâ—th not the Son shall not see life but the wrath of God abideth on him Paganus Did the Son of God dye for all and redeem all that they should believe on him Diotrephes No but it pleased God to give unto Christ his Son from all Eternity a people to be his seed and to be by him in time redeemed called justified sanctified and glorified neither are any other redeemed by Christ. The Declaration of the Congregational Churches at the Savoy Chap. 8. n. 1. with Chap. 3. n. 6. Paganus How can God in justice oblige those to believe in Christas their Redeemer for whom he died not and therefore were not redeemed by him Does he tye them to believe a lye Diotrephes All men that live under the dispensation of the Gospel are tyed to believe in Christ but for several ends * Hence the Ministers of Emoden call this command in respect of the Elect Mandatum obedientiae but in respect of the Reprobate Mandatum probationis De Gratiae Meriti Christi Universal Quest 8. Act. Syn. Dor. Pag. 122. Part 2. his people and seed are tyed to believe that by believing they may be made partakers of the benefits of his death and obtain salvation through him The rest are tyed to believe that by not believing they may be the more inexcusable and liable to the greater condemnation Paganus This is a strange kind of Faith But suppose these men that are not of that seed you speak of should believe in Christ what would the issue of their Faith be For though they should in that case beliâ—ve in Christ they should not be rewarded because they believe a lye and yet they could not be justly condemned because in so believing they should obey Gods command Diotrephes You suppose a thing impossiblâ— to come to pass for those men you speak of cannot savingly believe grace sufficient and necessary to the production of such a Faith being denied them and yet they shall be punished for not believing Paganus I am not satisfied how it can consist with Gods justice to bind his Creatures to impossible performances And I should think his goodness would rather incline him to reward than punish them for refusing to believe a falshood But if you say God may lay such unreasonable commands upon us I shall not dispute against it though they seem to my apprehension to be a very great impeachment of his jusâ—ice and sinâ—erity But I pray may not I take a little more time to deliberate about the business I see 't is a business of great importance and I am loth to overshoot my self in it I hope it may be sufficient if I believe at the last moment of my life Diotrephes There is no more ready way to over-shoot your self as you speak than by your delayes Hereupon the Holy Ghost saith To day if ye will hear his voyce harden not your heart and To day while it is called to day lest your heart be hardned through Hebr. 3. the deceitfulness of sin wherefore he saith I have heard thee in an accepted time and in the day of salvation have I succoured thee 2 Cor. 6. 3. Behold now is the accepted time behold now is the day of salvation And if you read the disputations of right to Sacraments you will find * By Mr. Baxter Disp 2. pag. 43 that saving-faith is defined to be a sinners assent to the truth of the Gospel in the Essentials and a sincere consent that God be immediatly our only God and Christ our only Saviour and the Holy Ghost our only sanctifier and we his people in these Relations Isay immediatly that is at present because if it be only a consent to be such hereafter it is not saving And therefore in certain directions to prevent miscarrying in conversion * By Mr. Baxter p. 381. to 439. the advice that is given you Direct 11. is this If you would not have this saving-work miscarry Turn then this present day and houre without any more delay And this advice is backed and fortified with no less than * Mr. Baxter ib. pag. 381. pag. 439. fifty such moving Considerations and Reasons as will certainly conviâ—ce you if you be not unreasonable of the folly of delay and shew you that it concerneth you presently to return and believe Paganus Well then if the present time be Gods accepted time
making men willing of the good which they rejected Direct to Prev Miscar p. 266. Animalis Now Sir you begin to put me in some good hopes that it is possible for me to obtain a cure of these diseases which I brought into the World with me and have much 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 Diotrephes No other than the signal benefits procured for us the advancement of our nature by its union unto the person of Christ his meritorious Sacrifice and Conquest over Satan the Mr. Baxter World and our other enemies his Soveraign power to rule us and deal with us on terms of grace upon which account he daily 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 excellâ—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 usualâ—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. Animalis 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 Dâ—otrephes It is Life and not Death that is the first part of our Message to you our Commission is to offer salvation Mr. Baxter certain salvation a speedy glorious everlasting salvation to every one of you to the poorest Beggar as well as the greatest Lords to the worst of you even to Drunkaâ—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. Animalis But Sir I am told by a great Divine no other than Dr. Twiss That when God sent Ezâ—kâ—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 Diâ—trephes 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 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. Animalis 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 Diotrephes Why Do you think that man who after all this shall refuse to turn to God and after all this shall remain unconverted will have any just excuse before the Lord Or Mr. Baxter's Treat of Convers pag. 225. will he not be left speechless and under the condemnation of his own conscience for ever Is it any pity to cast away that man that 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 Vineyard that I have not done in it Now I hope you may satisfie your self from Gods own mouth Animalis 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
and stones Animalis 'T is 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 't is 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 Elâ—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 efficaâ—y of the same regenerating Spirit he also pierâ—â—th into the most inward parts of man whâ—se heart being close shut up he openâ—th it being hard â—e â—oftneth it being uncircumcised he circumciseth it and as for the will he iâ—fâ—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 â—obis in us without us Art 12. Irresistibly by his Omnipotent strength Reject 8. So that this operation for the mightiness thereof is not infâ—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. 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 Diotrephes Well! whatever be the opinions of that Synoâ— 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 complâ—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. Animalis 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 deâ—isions of a Synod * Mr. Baxter's Pref. Sect. 11. of so many truly learned and worthy men aâ—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 prooflâ—ss Propositions I pray what advantage will you make of this concession Diotrephes By this means I shall be able to demonstrate that all the unconverted are inexâ—â—sable and as their impeâ—itency and unbeliâ—f are wilful so their damnation also is just Animalis That will be some advantage to your Ministry indeed if you can make it good but how can you make that evident to us Dioâ—rephes I remember Christ hath assured me that of the many that are called few are chosen and that most men perish Mr. Baxter for all the mercy that is in God and for all that Christ hath done and suffered and fâ—r all the grace that is offered them in thâ— Gospel and I consider the Reaâ—on even becauâ—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. Animalis I pray Sir were those few chosen because they did receive this grace and entertain Christ and the mercy of God as it was offer'd to them when they were called and was the refâ—sâ—l of grace and the non-reception of Christ and mercy the Reason of their Non-election who do finally perish Dioâ—rephes I do not affirm it Animalis You cannot unless you turn Remonstrâ—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 impâ—nitâ—nâ—y wilful and consequently their damnation just and all upon this account because common grace is preparative and dispositive to special grace Dâ—oâ—rephes Why their impenitency is wilfâ—l and therefore in xâ—â—â—able and their damnation just because they receive the grace of God in vain Animalis How is this possible to speak properly for what grace is it you mean If you mean saving grace which is called effâ—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. Baxterâ— 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 insupâ—râ—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
holinâ—ss imports a state of sepâ—â—â—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 sâ—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 Thâ—t we should be separated from the danger of eternal destruct oâ— through his free love and have 〈◊〉 blame laid upon us for cur sins and this agrees very well with the benefit we have in Chrâ—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 't is impossible we should be profitable to him a Job 22. 2. because he stands in no need of our service b Ecclus. 15. 12. Luk. 17. â—10 so 't is impossible he should pâ—â—pâ—se to put trouble upon whom he intirely loves c Lam. 3. 33. because he delighteth in mercy d Micah 7. 18. Therefore unless you can give me some good Reason why God should injoyn us so strictly as you pretend to be holy in all manner of Conversation and rich in good works seeâ—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 oâ— it Diotrephes Sir we need seek no further for a Reason hereof than the holy Nature of God which the Prophet hath respect unto when he saith * Habac. 1. 13. Thou art of purer eyes than to behold evil and canst â—ot look on iniquity and the Psalmist to like purpose * Psal 5. 4 5. For thou art not a God that hath pleasure in wickedness neither shall evil dwell with thee the foolish shall not stand in thy sight thou hatest all workers of iniquity Securus Sir I perceive you have been too conversant with the Remonstrants Writings and you are very apt to slide into their opinions ere you are 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 wilâ—'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 â—â—ernal salvation The holy Nature of God therefore which could not only brook us so well but also embrace us wiâ—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 tâ—rong and crowd in to open the door for us Diotrephes I am sure Sir whatever you think of the holy Nature of God the holy Will of God and the Gospel of Jesus Christ require it as a condition and means of our salvation Securus 'T is somewhat strange since we make the Decree of Election to be absolute and inconditionate and irrevocable * Election is Decretum est dâ—finitum inconditionatum completum irrevocabile immutabile Theol. Magn. Brit. Sentent de primâ— 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 't is 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 men unto salvation absolutely presently willing not to save them unless the condition of faith and holiness be perfor med I see nor as I said how Gods purpose according to the Election can stand with this variation that you make betwixt the Eternal Decree and the final execution of it Diotrephes To salve the immutability and constancy of God I suppose it may be considerable That though Election unto salvation and the means of salvation may be distinctly considered * Synops Pur. Theol. Disp 24. Thes 18. yet our Divines say they are not 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 oâ—e with another Dr. Twiss ubi supra pag. 13. We propound them distinctly after our manner of consideration in regard of the mulâ—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 Securus Sir you seem to say something towards satisfaction in this difficulty but it doth not remove it for to elect Peter unto salvation is to will to save him Now that God should in one and the same simple act will to save Peter an unbeliever unclean ungodly and yet will not to save him but as a believer holy and obedient I say that God should will both these in one and the same simple act looks so like an implication of contradiction * Vide Grevinch Dissertatio Theologica De Duab. quaest ag 188 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 Pâ—ter without any faith or holiness in him and can he not bring him to glory without them Certainly this is either against the wisdom and justice of God if he Decrees any thing which he ought not to execute or against his Omnipotency if he cannot bring it to execution when he hath Decreed it Diotrephes Sir It becomes not us to dispute the wisdom justice or power of God our duty is to regulate our selves according to his will and if we look for the reward of eternal life 't is our part to fulfill those conditions which he hath prescribed us in his his holy Gospel to that purpose Securus Sir I observe your Discourse many times borders upon dangerous 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 't is inserted amongst the Acts of the Synod of * Par. 3. pag. 30. pr. Dort in these words Vti gratis fâ—lii simus jus haereditatis acquirimus it a in possessionâ—m haeredi atis mitâ—i mur planè gratis misericâ—rditâ—r indâ—â—itè Perperà m ergo dicitâ—r vitam aeternam à Deo â—eu praemium decerni dari â—s qui conditiones quas ipse praescripsâ—â— impleverit Nam dâ—re vitam ut praemium praestitâ jam conditione sub quâ decrâ—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 mercifâ—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 presâ—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 a Bucan aâ—ii ut supraâ— while we were ungodly and if Christ died b Rom. 5. 6 8. for us while we were ungodly and if he justifies c Rom. 4. 5. For Dr. Twiss and Mr. Pemble do make Justification an immanent act in God and therefore from Eternity as Mr. Baxter doth charge them Aphâ—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 sâ—parate us from this free and unchangeabâ—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 and justification it should be much less and not much more being reconciled we shall be saved by his lâ—fe Rom. 5. 10. Diotrephes Sir Dâ—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 Securus You will find that amongst Evangelical Divines the more sound and such as keep the greatest diâ—tance from Popery and Arminianisme do deny â—aith to be the cauâ—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 freâ— 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 justifiâ—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 justificaviâ— Deus creat in coâ—dibus Electorum sidâ—m saith Maccâ—viâ—s * Colleg. Theol. Disp 8. de Justificat mihi p. 153. God crâ—ates faith in the hearts of his Elâ—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 saâ—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 cognoseinâ—uâ— sentimus nos esse jusâ—os coram Dco by faith we know and perceive that we are justified before God who hath forgiven our sins and given us a right to eternal life for the satisfaction sake of Christ and his righteousness imputed to us Diotrephes I profess I am not of those mens opinion 't is my judgment that no man is actually justified till he doth actually believe and that faith justifies as 't is the performed condition of Gods promise as was said above out of Mr. Baxter Securus I remember you said That Faith is an effectual acceptance of and affiance in Christ as Christ Now Christ as Christ is a King and Prophet as well as a Priest and so you must effectually accept of him and rely upon him in his capacity of Kingship and your Faith must be a principle and an effective principle too of obedience and if such a faith be the condition of 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-ordinaâ—e in their conditionalâ—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
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 Faiâ—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 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 Praesumptuousus Whatever Dr. Twiss saith in his passion against his Adversary I am confident he is far from affirming That the Children of God do lose their Faith as often as they commit the works of flesh The Divines of Drent * De persev examen Thes 4. p. 275. par 3. at the Synod of Dort tell us very roundly it is false and that not only in respect of the habit of faith but in respect of the act of faith too Ille saepe manet etiam dum hâ—mo pecâ—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 peâ—cata quidem crassiora committuâ— simul actum fidei sentiant What hinders the Saints that they should not feel the effect and acting of their faith at the same time when they commit the grossest sins Diotrephes Sure you cannot think they can believe unto salvatiâ—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 amâ—ttunt De persâ—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 Praesumptuosus Sir I wonder you or they should offer to say That the Saints or Godly may fall into such a state wherein they cannot be saved when there is such an absolute Decree 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 Dorâ—â— They say It is Gods immutable Counsel to preserve his Elect in the true Faith even unto the end and through that Faith to bring them ad aeternam salutem necessariò infallibilitèr infallibly and necessarily to eternal salvation which Counsel of God cannot be made void by any Creature Nec ab ipso Deo propter ipsius immutabilitatem revocari unquam poterit no nor ever be revoked in regard of his immutability by God himself And this Sir is the only Sanctuary that I flee unto for Refuge this the only Rock that my hope anchors on Diotrephes But you must first be sure to be set upon this Rock before you can prudently build your hopes and confidence upon it Praesumptuosus Sir I have good assurance that I am of the number of the Elect and the Decree of Election layeth a certain ground of perseverance and the faithfulness of God is by his promise engaged for it on their behalf Account of persever * By Mr. Baxter pag. 3 3 37. Diotrephes I would not have you too confident of your own state 't is the advice of the Apostle Let him that thinketh he 1 Cor. 10. 1â— standeth take heed lest he fall Praesumptuosus Such as have no other evidence * Amâ—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. Diotrephes That is not the thing I tempt you to I am certain if you be elected you shall be saved but I would have you be upon sure grounds before you pretend to so great an assurance of your Election that you have obtain'd this assurance by an immediate Revelation and Testimony of the Spirit I hope you will be more modest than to affirm Praesumptuosus Sir I do not pretend to any Enthusiastical assurance a certainty of Election may be had and the Synod of Dort at least most of the Divines thereof do conclude That every Elect person hath it sooner or later before his death * See the Apology for Tilenus pag. 493. and 't is the Faith of the Congregational Churches expressed in their late Declaration * Chap. 3. n. 8. That men attending the Will of God revealed in his Word and yielding obedience thereunto may from the certainty of their effectual vocation be assured of their eternal election So also say the Westminster Assemblers Diotrephes I shall not dispute that with you I know it is the general Tenent of the Orthodox But you must remember the Apostles Exhortation Give diligence to make your Calling and Election sure Your effectual Calling make that sure first and then you need not doubt your Election for none are effectually called but the Elect only as the Congregational Churches * Ch. 3. N. 6. Syn. Dort Cap. 2. Art 8. have declared Praesumptuosus Sir I am able to tell you not only the man but the very Text he 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
do omit neither can I do any more good than I do for the Orthodox do conclude * We do require that God should immediately and inresistibly work all our good works in us and we acknowledge this to be necessary unto every good act Dr. Twiss ubi supra p. 182. That every good act is immediatly from God and of his irresistible production if therefore I can do some good more than I do I can do some good that is not immediatly from God nor of his irresistible production which they account absurd that I do all the good that God irresistibly produceth in me appears from hence because otherwise God should irresistibly produce something which is not produced and consequently it should be and not be and be resistible and irresistible which are plain contradictions That this is no singular opinion you may assure your self from hence that 't is consonant to the faith of the Congregational Churches * Chap. 16. n. 3. who declare concerning Believers That their ability to do good works is not at all of themselves 〈◊〉 wholly from the Spirit of Christ and that they may be enabled thereunto besides the graces they have already received there is required an actual influence of the same holy Spirit to work in them to will and to do of his good pleasure Diotrephes You would have cited the Thesis entire if it had been for your advantage but it was not for they add in the very next words Yet are they not hereupon to grow negligent as if they were not bound to perform any duty unless upon a special motion of the Spirit but they ought to be diligent in stirring up the grace of God that is in them Praesumptuosus I omitted this Clause not only because it was not to my purpose but also because I conceived it very absurd if not contradictory to the former words For 1. What doth that diligence in stirring up the grace of God in them signifie if it signifieth either to will or to do that whichsoever it is is not to be performed as they declare without an actual influence of the same holy Spirit and then 't is absurd to say they are bound to it without a special motion of the Spirit For 2. If they bound to perform such a duty without a special motion of the Spirit and yet are not enabled thereunto without an actual influence of the same holy Spirit as they declare they are not then are they even in a Covenant of Grace too bound to impossibilities which is absurd And 3. Why ought they to be diligent for if an actual influence of the Spirit be required hereunto then their diligence without it is impertinent if not impossible and when that actual influence of the Spirit is upon them if it works irresistibly as the Orthodox maintain it doth then all diligence is utterly superfluous unto such an operation And 4. In this case Believers cannot be negligent for neglect certainly is the pretermission of some possible performance which cannot have place here for the good work cannot be performed without such an actual influence therefore it is not possible without it and with that actual influence it cannot be omitted for that influence is irresistble Diotrephes You seem to lay the sin of the Regenerate upon Gods deficiency in affording grace necessary to avoid it Praesumptuosus This is no more than what is done by our Orthodox Divines Do they not conclude that he did withdraw from * As was shewed above in the first Dialogue Adam grace and light sufficient unto his perseverance and so he doth when he pleases from the regenerate too * God may withdraw his grace as he did from Peter and David in their sin Mr. Baxter's Directions for peace of Consc pag. 465. Edit 2. which is the reason of their several lapses and failings for as Mr. Baxter tells us in his Preface Sect. 16. the Synod of Dort say That if you speak of power in them the Regenerate cannot stand And that they are not alwayes so led and moved by God as to be preserved from the seducements of concupiscence but by his just permission are carried away into grievous and heinous Chap. 5. Art 4. sins 'T is by the power of God only that they stand their ability is not at all of themselves and besides the grnces they have already received there is required an actual influence of the Spirit and that irresistible when this power is withdrawn they must needs fall and therefore Dr. Damman as was observed before tells us That when God doth his part we cannot omit ours Diotrephes But God doth not withdraw his gracious assistance but upon mans provocation and neglect to co-operate with it Praesumptuosus Yes God hath liberty to do it for his meer pleasure being tyed by no Law unto his Creature Thus he did by Adam in his state of innocency and he hath several good ends in it his own glory and their benefit as the Divines of * See the Apology for Tilenus pag. 385. Drent determined at the Synod of Dort The British Divines say as you heard even now that their Justification and Adoption are thereby confirmed And those Divines of Drent add further That those sins which in the wicked have the nature of punishment have in the faithful the nature of fatherly castigation Ibid. Diotrephes But will they not be bitterness in the latter end think you as the Prophet Jeremy hath it Chap. 2. 19. Praesumptuosus To the unregenerate to whom they are damnable they must needs be so but not to the Elect whose slips and falings Mr. Perkins * In Armilla Aurea cap. 37. tells us are priviledges annexed to their adoption and paternal castigations for their benefit and as a remedy against doubting or desperation of our Election and Gods mercy he prescribes this meditation amongst others Lapsu non telli gratiam fidem sed illustrari That sin doth not take away grace but illustrate and make it brighter Now I hope you would Ibid. cap. 42. not have a man to be in anguish and bitterness of spirit for suffering chastisement which is derived to us as a special favour from God a great testimony of the love of our heavenly Father for what saith the Apostle from Solomon Hebr. 12. 5 6 7 8 12. My son despise not thou the chastning of the Lord nor faint when thou art rebuked of him for whom the Lord loveth he chastneth and scourgeth every son whom he receiveth If ye endure chastning God dealeth with you as with sons for what son is he whom the father chastneth not but if ye be without chastisement whereof all are partakers then are ye bastards and not sons Wherefore saith the Apostle lift up the hands which hang down and the feeble knees The Apostle turns it into an use of Consolation to the faithful Diotrephes Admit the slips and falls of the faithful be paternal castigations according to
heart answers Lord I am willâ—ng I will accept of Christ and be thankful why then the match is made between Christ and you and the Marriage Covenant is truly entre ' which none 〈◊〉 dissolve If Christ were not first willing â—e would not be the Sâ—itoâ— and make the motion and 〈◊〉 he be willing and you be willing what can break the match To this he answers he is much unsatisfied that I seem to make it so easie a matter to believe when others of the Orthodox do heighten the diffiâ—ulâ—y of the duty Iâ— it implies no more than an accâ—ptâ—nce of Christ and life how come so many that Mr. Norton Orthod Evang. p. 206 c. pretend to Christ and rely upon him and câ—aim an interest in him which sure they would not do if they did not consent to have him how come so many of them saith he to be deceived and disclaimed at last â—nd their faith to perish with them Mat. 7. 21 22. All may seem fair saith Dr. Twiss * Pag. 102. no reigning sin appearing whereby the Conversation is deâ—â—led yet a man may deceive himself O how many have thought that Christ was most dear to them and that the hopes Mr. Baxter's Direct for peace of consc in the Epist Dedicat. of heaven were their chiefest hopes who have left Christ though with sorrow when he bid them let go all as Mr. Baxter hath observed who doth hereupon conclude I shall never be so confident of any mans â—idelity to Christ as not withall to suspect that he may possibly forsake him nor shall I boast of any mans service for thâ— Gospel but with a jealousie that he may Ibid. drawn to do as much againstâ— it Alas Sir your saving faith is not of a common extraction 't is a special Donative merited by Christ but for a very few as Dr. Twiss * Vbi supra pag. 152. tells us and peculiar to the Elect as our Divines conclude from Tit. 1. 1. 7. I have told him That God hath under his Hand and Seal made a full and free Deed of gift to him and all sinners of Mr. Baxter ib. pag. 43. Christ and with hâ—m of pardon and salvation and all this on condition of his acceptance or consent That it was comfort to know â—e might have Christ if he would and to find this to be the sum of the Gospel Rev. 22. 17. Whosoâ—ver will lâ—t â—im take of the water of life freely To this he readily answers out of Dr. Twiss That till a man believes â—t is not known either to himself or any other Ibid. pag. 164. man that he shall have any benefit by the death of Christ only God knows from everlasting who shall have benefit by the death of Christ and who not forasmuch as he hath determined to give faith in Christ to some and not to others and accordinâ—ly hath sent Christ into the World for their sakes 8. I have told him That the Scripture it self by the plainness and fulness of its expression makes it as clear as the light Mr. Baxter ib. pag. 32. that Christ died for all At this he cries ouâ— What hath the death of Christ to do with my Election or Reprobation Dr. Twiss tells us That Dr. Twiss ubi supra pag. 139. God in his Dâ—cree did no more consider the death of his Son than the faith of the Elect. 9. Here I expostulated with him in these words Is it Mr. Baxter ib. p. 42. nothing that a sufficient Sacrifice and Ransome is given for you This is the very foundation of all solid peace I think this is a great comfort to know that God looks now for no satisfaction at your hand and that the number or greatness of your sins as such cannot now be your ruine To this he confronts that of Dr. Twiss If Christ made satisfaction for all the sins of all and every one in such sort Dr. Twiss ibid. pag. 141. that Gods justice is thereby satisfied I demand how it can stand with Gods justice to exact satisfaction at the hands of so many as he doth for their sins and that by eternal damnation in hell-fire For whether Christs death and passion be satisfactory for all sins for all and every one by its own nature or by the constitution of God or by both I comprehend not with what justice God can put the damned persons to satisfie for their own sins in the flames of hell-fire c. 10. I have told him of a world of comfort which even the graceless may gather from universal or general mercy To this purpose I find that Scripture alledged John 3. 16. God Mr. Baxter ib. pag. 38 43. so loved the World that he gave his only begotten Son that whosoever believeth â—n him should not perâ—sts but have everlasting lâ—fâ— Here he interposeth a distinction of Dr. Twissâ—'s The love of God and of Christ to all goes no further saith he then this That whosoever believeth in him shall not perish but have everlasting Dr. Twiss ib. p. 164. life But Gods special love to his Elect is to send Christ into the World to merit not that only for them which is to be coâ—fer'd upon the condition of faith but to merit faith also for them which is confer'd upon them absolutâ—ly and upon no condition 11. I have advised him to get clear apprehensions of the freeness fulness and universality of the New Covenant or Law of Mr. Baxter ib. p. 33. Grace No man on Earth is excluded in the tenour of this Covenant and therefore said I certainly you are not excluded and if not excluded then you must needs be included But he returns this Answer he understands not how the Covenant of Grace can extend to such as God did implacably hate upon the account of Adams sin and decreed to pass them by in the communication of grace sufficient and necâ—ssary to Faith and Repentance without which there is no Adoption or Pardon 12. I told him God invites all without exception to mercy and salvation and therefore there was no reason why he should doubt of it He replies Gods invitation is no other than by professing that by Faith and Repentance they shall be saved without Faith and Repentance they shall be damned * Ib. pag. 54. as Dr. Twiss resolveth and he tells * Pag. 51. us moreover that Austin hath long ago professed that to say God would have all to be saved and none to perish is to deny the First Article of our Creed concerning Gods Omnipotency 13. I have represented what abundance of Comfort General Mercy or Grace may afford the soul before it perceive yea or receive any special grace for Mr. Baxter ubi supra p. 46 47. 1. All the terrifying temptations which are grounded on misrepresentations of God as if he were a cruel destroyer to be fled from are dispelled by the due consideration of his goodness and the
Sacram. Disput 3. pag. 29 30. Mr. Baxter We know many that we sâ—e great signs of grace in and that are well reputed of as eminent for godliness that do frequently comâ—it as great sins as some kind of rash swearing seems to be For example It is too rare to mâ—et with a person so conscionable that will not frequently baâ—kbite and with sâ—me malice or eâ—vy speak evil of thoâ—e that differ from them in judgment or that they take to be against them or that they are falâ—n out with they will ordinarily censure them unjustly and secretly endeavour to disgrace them and take away their good names and love those that â—oyn with tâ—em in iâ— So how many Professours will rashly rail and lye in their passions How few will take well a Reproof but rather deâ—end their sin How many in these times that we doubt not to be godly have been guilty of disobedience to their Guides and of Schiâ—m and doing much to the hurt of the Church A very great sin The same person * Mr. Baxter saith also That a man may be oâ—t drunk and oft commit fornication he knows not justly how oft and yet have true grace * Ib. pag. 329. Nay he doth conclude though he subjoyns some Cautions to avod scandal That Solomon whose sin was more heinous than Drunkenness Forâ—ication yea or Murder it self as he confesseth * Ib. p. 327 328 was not unsanctified but had true grace and norwithstanding his Sensuality and Idolatry that he did in other things continâ—e his worship of the true God I hope I am not in a worse state than Solomon Diotrephes Had we such a man as Solomon in his sin to dâ—al with we ought to use him as an ungodly man I think saith the same Party whose Authority you insist upon * Mr. Baxter ib. pag. 347. So those that have lately committed scandalous notorious sin and will not on sufficient perswasion manifest any satisfactory Repentance for it we must presume them ungodly till they will manifest Repentance for we know except they repent they shall perish and an undiscovered Repentanâ—e is to us as none And our Divines at Dort conclude That though a godly man lose not his Justification by gross sinning yet he contracts such an incapacity of coming to heaven in that state that that must be removed or else he could not be saved Praesumptuosus It seems strange to me that persons who for the present have a real actual interest in Christ as all justified persons are supposed to have should at the same time have no Right to his Institutions and be in an incapacity of salvation Is Christ Theirs and are not his Sacraments Theirs too Are the Ordinances more sacred and precious than the Redeemer But they are uncapable of salvarion you say Doth not this make a foul flaw in the Apostles Chain Rom. 8. 30. Whom he justified them he also glorified But Sir though your words sound that way I hope you do not hold that a Child of God can fall totally from the state of grace Diotrephes We do not maintain that the Children of Dr. Twiss ubi supra p. 29 30. God cannot fall from grace albeit they should let the Reins loose to their lusts to commit sin and that with greediness but to the contrary we teach that God keepeâ—h them from falling away by putting his fear into their â—earts according to that Jer. 32. 40. I will put my fear in their hearts that they shall never depart away from me So that the right state of ouâ— Tenet is not that God will keep them from falling away in spight of their presumptuous courses but that he will keep them by him through an holy fear which is as much as to say he will hold them fast by him by keeping them from presumptuous courses and accordingly David after he had prayed that God would cleanse him from his secret faults he entreats God that as touching presumptuâ—us sins he would keep him from them that so he might be innocent from the great offence And as this was Davids prayer so answerable hereunto was Pauls Faith He will deliver me from every evil 2 Tim 4. 17. work to wit either by Obedience or by Repentance or else from every presumptuous course and preserve me to his heavenly Kingdom And accordingly the Saints of God as they are styled his called ones his sanctified ones so likewise are they denominated his reserved ones in the Epistle of Jude for his course is to make them meet partakers of the inheritance of the Saints in light not to save them in spight of their unfitness for it but to make them first fit for it by holiness and then to make them partakers of it Thus Dr. Twiss Praesumptuosus The Children of God then are alwayes free from at least a course of presumptuous sins Pauls Faith and Davids Prayer which are theirs too do secure them from sins of that nature But should they commit such sins as would make so foul a â—law in their state of salvation as to put them into an incapacity of Heaven I doubt whether it could be soader'd up again by Repentance Repentance is a metal so hetâ—rogeneous and different I am afraid it would never hold for as nothing in the World but Christ and that Evangelical Grace of his procuring can put us into the state of salvation so certainly nothing elâ—e can restore us to it if we make a recession from it Diotrephes Why Repentance is a part of the Gospel and one of the conditions of the Covenant of Grace Praesumptuosus I am taught otherwise by the Deputies of the Synod of Gelders and their Judgment is recorded amongst the Acts of the Synod at Dort * De Artic. secundo pag. 100. par 3. wherein they declare That Repentaâ—ce is not alwayes prescribed with an intention of salvation that it hath not Câ—râ—st for its foundation and that to be called unto Repentance is not the grace of the Gospel Nam haec in solo Christo propter solum Christum offertur cum intentione semper salutis aeternae for this grace of the Gospel is offeâ—ed in Christ alone and for Christ aâ—onâ— and alwayâ—s with intention of eternal salvation So is not Repentance as they say Diotrephes It is not sufficient to consider how the grace of the Gospel is offered but we must consider withall how it is to be received and hoâ— to be kept Praesumptuosus I suppose there is little dispute about that amongst the Ortâ—odox Faith is concluded to be the sole instrument or condition of receiving and presâ—rving this grace To this purpose it is delivered with great approbation as a Branch of Modern Divâ—nity * The Marrow of Modern Divâ—nity pag. 119 Edit 3. That In the Covenant betwixt Christ and his there is no more for man to do but only to know and believe that Christ hath done all for them Diotrephes This must be a lively