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
comfort to such as want a true Gospel-faith for the morality of it But grant I have an interest in Christ so far forth as concerns the impetration of grace that is of pardon and salvation upon this condition If I repent Vid. Act. Syn. Dord par 2. pag. 4. thes 7 c. pag. 117. thes 2 3 4. and believe as Martinius and Ludovicus Crocius do acknowledge because they saw the glory of God his veracity in calling his equity in commanding his justice in threatning could not be defended otherwise yet if I have no interest in his merit and intercession as to the application of it that is for procuring grace sufficient and necessary unto the begetting of that Faith and Repentance as they say Reprobates have not what will it avail me Diotrephes That impetration being made for all in general as the greatest Divines do confess to whose Judgement I must subscribe for many weighty Reasons the application you know is to be accomplished by means What the ordinary means is you are not ignorant you must attend upon that and wait the good houre with patience you have many comfortable expressions for your encouragement Christ came to seek and to save that which was lost If you be amongst that number and sensible of your lost condition you have encouragement from that passage Christ came not to call the righteous but such lost persons sinners to Repentance Desolatus That I am amongst the number of those lost souls I am sufficiently sensible but that Christ came intentionally to seek and save me is not so evident yet I have been taught to believe that he came to save all upon condition that is if they repent and believe Diotrephes And not only so but he hath appointed a Ministry to make a general offer of Christ Pardon and Salvation upon that condition and to call upon them seriously and earnestly to perform it that is to repent and believe that they may actually receive forgiveness of their sins and an inheritance amongst them that are sanctified Desolatus 'T is somewhat strange how he should seriously offer life and pardon or seriously call to Faith and Repentance such persons as he was pleased for the glory of his Soveraign Power to Decree from all Eternity to with-hold his mercy from to pass them by in the Decree of communicating grace sufficient and necessary to Faith and Repentance and to permit them efficaciously to fall into sin and to ordain them to dishonour and wrath for their sin to the praise of his glorious Justice as the Congregational Churches have declared How can it consist I say with Gods sincerity equity and justice to call command and threaten unto Chap. 3. n. 7. See ch 5. n. 4. The Doctrine of the Assembly and that of Dort differ but little from this in effect though it be somewhat more plauble in appearance Faith and Repentance upon promise of pardon and salvation those very persons whom his own immutable and everlasting Decree hath put under an inevitable necessity of impenitency and unbelief that he may have an opportunity to glorifie his justice in their eternal condemnation A dejected soul cannot cast anchor upon such deluding offers and invitations I shall therefore trouble you no further good Mr. Diotrephes but sum up the grounds of my present doubts and disconsolation and leave them to be more deliberately weighed in the balance of your mature judgment 1. 'T is most certain there is no man shall be saved without Regeneration 2. 'T is resolved Do a man what he can to the uttermost in the improvement of common grace yet there is no promise extant to assure him that special grace shall be conferr'd upon him but only 3. Certain Revelations that this work of Regeneration shall be accomplish't irresistibly in a set number of persons called the Elect. And 4. Because those persons are design'd and cull'd out already without respect or fore-knowledge whether of Faith or Repentance or any good quality whatsoever in them as antecedent to their election therefore I am sure no performance of mine can procure me to be elected 5. It is impossible upon these grounds to come to the knowledge of it à priori whether I be elected or no without such a special Revelation as is granted very seldom and if ever to very few 6. It is so difficult likewise to collect any certainty à posteriori the sins and duties of the Elect and Reprobate are so symbolical and alike the first their sins proceeding from the common infirmity and corruption of nature which hath infected all And the second their duties being the effects of that grace common or special respectively which whatever it be in the political or moral capacity is but gradually distinguished in the physical or natural and especially seeing that degree of grace which is saving in one perhaps is not so in another 7. We observe even in the purest times whiles the Holy Apostles those foundations * Rev. 21. 14. of the new Hierusalem were yet alive that many who shin'd as glorious stars in that Firmament were notwithstanding drawn out of heaven by the tayle of the Red Rev. 12. 4. Dragon and cast down to the Earth which event as we are taught to believe is a sufficient indication they never had a real interest in Christs merits and intercession to procure saving grace for them and for abusing that common grace which had advanced them so high though higher it was not able they were cast so much the lower into shame and torments Lastly This absolute Election being as some of the Synod at Dort affirm * Deput Syn. Geld. Act. Syn. N. Dord pag. 30. par 3. the foundation of Christianity and salvation and the Root * Suffrag Genevens ibid. pag. 57. par 2. or Fountain of solid consolation in this miserable life and my self not able to make out my interest in it but finding much objection to the contrary Hinc illae lachrymae it seems for all such miserable comforters * Job 16. 2. and Physitians of no value * Chap. 13. 4. I must sit down in my confusion by these waters of Babylon and weep bitterly Lam. 1. 16. For these things I weep mine eye mine eye runneth down with water because the Comforter that should relieve or bring back my soul is far from me THE SYLLOGISM THAT Doctrine that can afford no solid grounds of hope to encourage a desolate spirit in the wayes of godliness That Doctrine is nor serviceable to the interest of souls nor practicable in the exercise of the Ministerial Function nor according to godliness The Doctrine as well of the Sublapsarians as that of the Supralapsarians can afford no solid grounds of hope to encourage a desolate spirit in the wayes of godliness Therefore The Doctrine as well of the Sublapsarians as the Supralapsarians is not serviceable to the interest of souls nor practicable in the exercise of the Ministerial Function
be part of their duty What shall they say to the Lord when he comes to check them for these oblations of their blind zeal saying Who hath required these things at your hands In short therefore seeing such as play the Voluntier's in Gods service find so little acceptation from him 't is a madness in any man to trouble himself about any spiritual performances till he finds sufficient grounds to convince him that God prescribes and requires them as conditions subordinated to his salvation If they be not of faith they are sin Rom. 14. 23. Diotrephes Why I wonder Sir you can find none of these when God hath chosen Faith with the fruits thereof a diligent prosecution of holy duties to be such conditions and accordingly you may find them indispensably required in every page of the Holy Ghost Securus Whatever be the 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 Diotrephes 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. Securus 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 Apâ—stle is out-faced as untrue 2 Tim. 1. 9. God hath callâ—d us with a holy calling not according to our works but according to his purpose and grace which was given to us through Christ Jesus before the World began Diotrephes I will not spend time to vindicate the sense of the Synod in that Article of Rejection but this is the plain truth in few and 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 't is 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 patefactâ—m qâ—o statuit fidem eligere in conditionem confâ—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 Securus Methinks this is repugnant to that inference of the Apostle So then it is not of him that willeth nor of him that runneth but of God that shâ—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 Diotrephes To my apprehension * Mr. Baxter's Treat of Convers pag. 295 296. the meaning is not that our salvation is not in him that willeth or in him that runneth the Apostle talketh of no such thing but it is about the giving of the Gospel or the first special grace to them that had it not For * Mr. Baxter ib. pag. 296. 〈◊〉 if you ask the reason of 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 Securus 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 persevâ—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 Diotrephes He decrees to save us meerly for his good pleasure but he will actually
that pass I pray resolve me whether it be possible for a man without faith to hear after such a gracious manner as will be acceptable to Almighty God For if he cannot perform the duty graciously he may instead of obtaining grace come under that reprehension even given to performances under precept for want of such a gracious manner in the circumstances Whohath reqisired this at your hand to tread my Courts Isa 1. 12. Diotrephes Some natural actions are required without which a man cannot be converted saith Dr. Twiss As for example it is required a man should be acquainted with Gods Word which alone is the ordinary means whereby the Spirit Vbi supra p. 99. works in mans Conversion Now it is in the power of man to hear the Word and albeit he cannot hearken unto it in a gracious manner pleasing unto God yet shall not that hinder the efficacy of Gods Word if God be pleased to shew mercy on him No though he comes to the hearing of it with a wicked mind As they that came to take Christ John 7. yet when they heard him were taken by him and returned without him saying Never man spake as this man speaketh So is it in the power of a man to read the Word Now suppose he exerciseth this power and that with a mind averse from it yet may this Word prove a Word of power to the changing of his heart Thus far Dr. Twiss Securus Why this is a full confirmation of what I have been contending for that it is impertinent and needless for a man to take care for his salvation 't is no matter with what affections he addresseth himself to the means of Faith and Repentance for though he doth it with a wicked mind with a mind averse from it yet shall not that hinder the efficacy of Gods Word if God be pleased to shew mercy on him He hath no Reason therefore to trouble himself about laying aside all malice and all guile 1 Pet. 2. 1. James 1. 21. and hypocrisies and envie and all filthiness and superstuity of naughtiness and to receive with meekness the engrafted Word which is able to save the soul But I remember you told me long since that God ordains men to Faith Repentance and good Dr. Twisse ut supra Works and that to be wrought in them by the Ministry of the Word with Gods blessing thereupon according to the prayers in common both of the Pastour and the People Now Sir I would fain be satisfied whether if a man doth carefully joyn himself unto these Ordinances he may be assured of his Conversion Diotrephes No the execution of Gods goodnesse towards him is not hastened by a mans hearkning to Gods word for though men do hear it daily yet are they not forthwith brought to faith saith Doctor Twisse * Ibid. p. 84 85 Securus If a man cannot promise himself a blessing in his carefull attendance upon the Ordinances and affording his presence to hear the Word to what purpose as I said should he trouble himself about it Diotrephes Doctor Spurstowe * Ubi supra tells you though these be such actions which have no immediate influence to the begetting or working of grace yet are they so farre necessary as that no man can promise unto himself that ever he shall be converted who doth either neglect or refuse the using of those means in which God is pleased to dispense his free and undeserved grace Thus Dr. Spurstowe Securus As he cannot promise himself to be converted without this means so neither can he promise himself to be converted with it because as you say from the Doctor it hath no immediate influence to the begetting or working of grace Upon the whole matter therefore it comes all to a reckoning whether he applies himself to the use of this means or no Diotrephes Not so for though Conversion be wholly and only from God himself yet it is ordered by him to be effected in the Dr. Spurstowe ubi supra p. 70. use of means As Physicians put their physick in certain syrups and liquors which are Vehicula Medicinae not at all of themselves operative but serviceable to the medicine that works the cure So doth God by his Ordinances which are Canales gratiae Channels and Conduit-pipes designed for grace to run in convey and dispense the precious blessing of a new and spiritual life to those upon whom he is pleased to bestow it And therefore the plea of those is both weak and impious who contemptuously turn their backs upon the preaching of the Word and other external helps as needlesse and unnecessary to conversion it being Gods sole work Securus I pray resolve me this question whether hearing the Word be of absolute necessity to conversion Diotrephes I shall give you my opinion in Dr. Twisse his words We willingly grant saith he that information of the understanding Vbi supra p. 115 is necessarily required both to faith and to repentance otherwise they were not acts rational but that this information should be made by the Minister that is I confesse ordinarily required by the vertue of Gods Ordinance but not necessarily and he upbraids Tilenus as little sensible of any such distinction Securus Seeing God hath determined not to bestow his saving grace at all upon the greatest number of manking and before Dr. Twiss ubi supra p. 128. he hath bestowed faith and regeneration upon them it is utterly uncertain by ordinary means both whether he hath determined to p. 116. bestow any such grace upon them and whether Christ died for the procuring of any such benefit unto them and seeing the exhortation of the Word without a more special operation of Gods Spirit is no provocation at all to beleeve and God doth many times work p. 117. faith without the ministery of the Word which are the affirmations of that great Divine why may I not as well depend upon the extrardinary which when it comes is likely to work upon me insuperably as wait upon the ordinary means which I have no assurance at all that it shall be effectual Diotrephes When God will give any man saving grace ordinarily he will do it by the means of grace He that hath appointed his Ordinances to that end will so farre stand to his own apâ—â—â—tment and honour his own Ordinances as to work by them and not ordinarily without them If men therefore will not use Gods means no wonder if they go without his grace For first such are out of the way of grace and when they avoid the Causes they cannot in reason look for the Effects Secondly And moreover they do provoke God to with-hold and deny his grace when they set so light by it as that they will not so much as use the means to get it Treatise of Conversion pag. 229. Securus Here are so many infirmities in this piece of your discourse that it will be a trouble to
them did not dissemble both by my observation of their whole course being intimately acquainted with them and by the plainness and openness of some of their hearts which they manifest even to this day in the way that they are in being unapt for dissimulation This Sir is the ground of his dejection Diotrephes And I pray what Antidotes have you given him against these infusions Samaritanus I have fortified him as prudently as I could by those Apostolical Counsels 1. To be wise unto sobriety and not to lean too much to his own understanding 2. I have added that of St. John Beloved believe not every spirit but try the spirits whether they are of God because 1 John 4. 1. many false Prophets are gone out into the World And that of St. Peter Ye therefore Beloved seeing ye know these things before 2 Pet. 3. 17. beware lest ye also being led away with the â—râ—our of the wisked fall from your own stedfasiness But grow in grace and in the knowledge of our Lord Jesus Christ And that of St. Paul Now I besâ—ech you Brethren Mark them which cause divisions Rom. 16. 16. and offences contrary to the Doctrine which ye have leaâ—ned and avoid thâ—m for they that are such serve not the Lord Jesus Christ but their own belly and by good words and fairspeeches deceive the hearts of the simple I have advised him further 3. As ye have therefore received Christ Jesus the Lord so walk ye in him rooted and built up in him and established Col. 2. 6 7. in the faith as ye have been taught To which end I have commended to him that of the Authour to the Hebrewes Remember them which are the Guides that have the Rule over you who Hebr. 13. 7 17. Vide D. Hammond Dissert 1. cap. 12. sect 13. p. 40. Hebr. 10. 23 25 have spoken to you the Word of God whose faith follow considering the end of their Conversation Obey them and submit your selves for they watch for your souls as they thâ—t must give account And let us hold fast the profession of our faith without wavering not forsaking the assembling of our selves together But building up our selves on our most holy faith which was once delivered unto the Saints praying in the Holy Ghost and Ep. Jud. ver 4. 20 21. by this means keep our selves in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life And to take off the scandal I have wish't him to remember that our Lord Jesus Christ hath foretold how much the temptations of the world and flesh would prevail upon the hearts of many professours and that false Prophets and factious Teachers should arise and draw many Lisâ—â—ples after them and by their fair shewes and specious pretences should deceive if it were possible the very Elect. If he observed these Predictions and followed these Rules I told him I was very well assured he should find such an assistance and establishment as might give him encouragement to say with the Apostle We are not of them who draw back unto pâ—râ—ition but of them that believe to the saving of the soul Hebr. 10 39. Diotrephes Your advice was good and seasonable had you sorborn your insiâ—uâ—tion that the old way is the safest to be insisted on for that may hinder or at least retard the intended Reformation But what satisfaction did he find in your Discourse Samaritanus He harp'd much upon that passage They should deceive of it were possible the very Elect. Ai the Elect saith he they are the only men that shall be preserved from seduction for they have a special aiffer â—oing grace conser'd upon them by an irâ—â—sistible operation â—nd that is preserved to them by the same omnipotent strength that did at first 〈◊〉 it I demanded of him why he might not assure himself of such a grace His Answer was That seeing many great and 〈◊〉 Professours whose vertues were fat more eminent than any he could or durst pretend to have fall'n so low that their condition was reputed hopeless this made him more carefully to bring his grace unto the test and balance to examine it and if true yet he must conclude it many grains and â—cruplâ—s too light and this saith he begets so great a jealousie of mine own sincerity If those saith he whom I have look'd upon as stars of the first Magnitude have made all that lustre by the emissions and beams of common grace which God in the Decree of Reprobation hath associated with the efficacious permission of sin to make up one perfect Medium to carry that Decree on to its final execution in them what presumption were it in me to think that that grace in me is of a higher pitch or nobler extraction And if it be not what is become of that certain perseverance which I have thus long claim'd a title to Thus the miserable Desolatus divides his time betwixt his complaints and doubts and thinks there is no balm so soveraign as to heal his bruises Diotrephes Have you applied no salve to this soar in him Samaritanus Yes 1. I have expostulated with him to this purpose Must the Lord set up love and mercy in the work of Redemption to be equally admired with his Omnipotency Mr. Baxter's Directions for peace of conscience in the Epistle to the poor in spirit manifested in the Creation And call forth the World to this sweet employment that in secret and in publick it might be the business of our lives And yet shall it be so overlook'd or question'd as if you lived without love and mercy in the World Providence doth its part by heaping up Mountains of daily mercies and these it sets before your eyes The Gospel hath eminently done its part by clear describing them and fully assuring them and this is proclaimed frequently in your ears and yet is there so little in your hearts and mouths Do you see and hear and feel and taste mercy and love Do you live wholly oâ— it and yet do you 〈◊〉 doubt of it and think so meanly of it and so hardly acknowledge it To this he a swers that for Gods gâ—â—â—â—al mercy which concerns not the life to come he readily acknowledgeth it is oâ—er all his works but for his saving mercy tâ—at is restrained to a certain number whom he hath chosen to glory without respect to any qualification in them And this Dt. â—wiâ—s * Ubi supra p. 51 Rom. 9. 15. concludes from those words of the Apostle He hath mercy on whom he will have mercy for the rest he hardens them and that for the meer pleasure of his will 2. I have represented to him the advice of Sâ— James If any of you mark any of you do lack wisdom leâ— him ask it of Mr. Baxter ib. pag. 39 40. God who giveth to all men liberally without desert and â—phraâ—deth not with our unworthiness or former faults and it shall be
pag. 18 19. in his Creatures misery it is impossible you should love him The love of our selves is so deeply rooted in nature that we cannot lay it be nor love any thing that is absolutely and directly against us We conceive of the Devil as an absolute enemy to God and men and one that seeks our destruction and therefore we cannot love him And the great cause why troubled souls do love God no more is because they represent him to themselves in an ugly odious shape To think of God as one that seeks and delighteth in mans ruine is to make him as the Devil and then what wonder if instead of loving him and delighting in him you tremble at the thoughts of him and flie from him As I have observed Children when they have seen the Divel painted on a Wall in an ugly shape they have seen the Divel painted on a Wall in an ugly shape they have partly feared and partly hated it If you do so by God in your fancy it is not putting the Name of God on him when you have done that will reconcile your affections to him as long as you strip him of his Divine Nature Remember the Holy Ghosts description of God 1 John 4. 16. God is love Write these words deep in your understanding Desolatus Sir Were the Authour you have cited present with me I would desire him to resolve me how he could demonstrate it that God is love as he hath described him to the Reprobates when he hath from all Eternity abandoned them to sin and hell-torments for his meer pleasure or to shew his Soveraignty and Power over them But you may be pleased to proceed in your own method of discoursing Samaritanus I doubt not to satisfie you in this particular before we part But I shall pursue that encouraging observation of St. Peter where I left you at our last conference That God is no Respecter of persons c. To which you made me no Answer and so I thought fit to withdraw my self from you Acts 10 34 35 Desolatus I remember very well the passage for Mr. â—iâ—trephes was pleased to revive the memory of it but as little to his purpose as to my comfort for as I told him Interpreters do put in such exceptions in their construction of that Text that it signifies nothing at all to my advantage God it seems hath â—ull'd out a set number of persons without regard to any good quality in them upon whom he hath immutably decreed to confer his grace and they shall be insuperably conducted unto glory for all the rest who make up the far greater number not a whit worse than those he hath pass'd them over and decreed to give them neither grace nor glory but to let them fall and that not by a bare permission into sin and to leave them in that sin to their final condemnation and this for the glory of his Soveraign Power over his Creatures If I be not of that set number do I what I will or can I shall find no acceptation at the hands of Almighty God Samaritanus Can you be induced to subscribe to such interpretations of Scripture you may with as much colour of Reason say That when our Saviour commands us when we pray to say Our Father which art in Heaven c. His meaning is we should not say it at all or when the Apostle saith Let every soul be subject to the Higher Powers that his meaning is we should take up Arms against them St. Peters sense is clear enough that Gods respect is not so much to the naked Entities or Beings of men as to their persons so capacitated or qualified He that feareth him and worketh righteousness is accepted with him To this man will I look saith the High and Lofty One as you Isa 66. 2. heard even now To this purpose the Lord in his Expostulation with Cain saith If thou dost well shalt thou not be accepted That is without doubt thou shalt Gen. 4. 7. Desolatus But the Scriptures do assure us That God loveth first * Rom. 10. 20. and maketh himself known to those that make no inquisition after him * John 15. 5. Psal 59. 10. and without Christ and his grace man can do nothing* Samaritanus You say the very truth the God of our mercy doth prevent us as the Psalmist hath it But the love of God is exhibited to us in holy Scripture two manner wayes either as Antecedeâ—t which goes before Faith and Repentance or as Consequent which follows the obedience of Faith God bears a general good-will to Mankind before he loves them with a love of complacency and out of that love of good-will though he doth not grant them salvation immediately yet he affords them light and means to lead them to salvation This love is so great that the Apostle saith of it God commendeth his love towards us in that while we were yet sinners Christ died for us It was through Rom. 5. 8. the bowels of the mercy * Luke 1. 78. Tit. 3. 4. of our God that this day-spring from on High did thus visit us But upon the intervention of our Faith when we entertain this light and receive Christ into our hearts there follows a love of complacency in God towards us which embraceth us as in the Neighbourhood of salvation of this love our Saviour speaketh John 14. 23. If a man love me he will keep my words and my Father will love him and we will come unto him and make our aboad with him Desolatus But the disposal of men as to their final state of salvation or damnation the Apostle makes it an Act of Gods Soveraign Power Rom. 9. 21. Hath not the Potter power over the Clay of the same lump to make one vessel unto honour and another unto dishonour Samaritanus The Wiseman who ere he was that wrote that Book tells us of the Potter That employing his labours lewdly he maketh a vain god of the same Clay Sure God cannot do Wisd 15. 8. so similitudes therefore must not be stretch too far * Nasus nimium non est emungendus ne sanguis eliciatur Dr. Prid. Lect. 8. de Salut Eth. But suppose the Potter could give life and sense to his Vessels and perpetuate that life to millions of Ages should he meerly to shew his Soveraign Power over them inflict uncessant and excessive torments upon them what opinion would you have of such a man Would you not think it an Act of extream cruelty contrary to that natural love which every Creature beareth towards its own production and contrary to natural equity thus to torment the harmless Desolatus I must confess I could have no good opinion of such a person in such a case for exercising so much inhumanity Samaritanus If this were Gods practice a man might justifie himself upon the account of such a President It could be no sin for a man in such a case
hath begotâ—en me again unto a lovely hope through the universal b Rom. 3. 22 23 24. Redemption that is in Christ Jesus whereby I am now restored to my peace and comfort and enabled to rejoyce with joy unspeakable and full of glory c 1 Pet. 1. 8. Samaritanus And Blessed be God even the Father of our Lord Jesus Christ the Father of mercies and the God of all comfort who comforteth us in all our tribulation that we may be able 2 Cor. 1. 3 4. to comfort them which are in any trouble by the comfort wherewith we our selves are comforted of God This is our duty upon our Emergency out of any other sadness as well as out of grievous lapses by vertue of that obligation laid on Peter And thou when thou art converted strengthen thy brethren I shall add no more but this Exhortation See that you walk worthy of the Lord unto all pleasing and as beâ—omes the Gospel of Col. 1. 10. Phil. 1. 27. Ephes 4. 1. Phil. 3. 14. Jude epist vers 20 21. Gal. 6. 9. 1 Cor. 15. the last Christ and the price of your high calling Building up your self on your most holy faith praying in the holy Ghost keep your self in the love of God looking for the mercy of our Lord Jesus Christ unto eternal life And be not weary in well-doing for in due season you shall reap if you faint not Therefore my beloved Desolatus be you stedfast unmovable always abounding in the work of the Lord forasmuch as you know that your labour is not in vain in the Lord. And the very God of peace sanctifie you wholly and I pray God your whole spirit and soul and body be preserved blameless 1 Thess â— 23 24. unto the comming of our Lord Jesus Christ Faithful is he that calleth you who also will do it Now unto him that is able to keep you from falling and to present you faultlesse before the presence of his glory with exceeding Judes epist vers 24 25. joy to the onely wise God our Saviour be glory and majesty dominion and power now and ever Amen S. Luk. 10. 30 31 32 33 34. A certain man fell among theeves which wounded him and departed leaving him half dead But a certain Samaritan had compassion on him and went to him and bound up his wounds pouring in oyl and wine 1 Tim. 4. 8. Godliness is profitable unto all things 2 Cor. 4. 1 2. Therefore seeing we have this Ministry as we have received mercy we faint not But have renounced the hidden things of dishonesty not walking in craftiness nor handling the word of God deceitfully but by manifestation of the truth commending our selves to every mans conscience in the sight of God Prosper ad objectionem Vincentii septimam quae sic habet Quod haec sit voluntas Dei ut magna pars Christianorum salva esse nec velit nec possit Respondit Si de his hoc dicitur qui pictatem Christianae conversaâ—ionis fidei deserentes in profanos errores aut in damnabiles mores irrevocabilitèr transierunt non dubâ—â—m est quod talem voluntatem habentes salvi esse nolunt quamdiu salvi esse nolunt salvi esse non possunt Sed nullo modo credendum est hujusmodi homines in hanc desperationem ex Dei voluntate cecidisse cum potiùs allevet Dominus omnes qui corruunt erigat omnes elisos Nemo enim nisi illius Gratiâ erigitur Nemo nisi illius Gratiâ stabilitur Dei ergo voluntas est ut in bonâ voluntate maneatur qui priùs quam deseratur neminem deserit multos desertores saepe convertit Certissimè noverimus nullum fidelium à Deo non discedentem relinqui neque cujusquam ruinam ex divinâ esse constitutione dispositam sed multis qui jam iudicio rationis utuntur ideo Liberum esse discedere ut non decessisse sit proemium ut quod non potest nisi cooperante spiritu Deifieri eorum meritis deputetur quorum id potuit voluntate non fieri quae voluntas in malis actionibus sola esse potest in bonis autem sola esse non potest Scriptor de vocat Gentium lib. 2. cap. 12. A BRIEF ACCOUNT Of the SYNOD at DORT Taken out of the Letters of Mr. Hales and Mr. Belcanqual written from Dort to the Right Honourable Sr. D Carleton Lord Embassador then at the Hague Out of which the Reader may observe with me 1. THAT generally speaking the Synod were an adverse Party to the Remonstrants and their Doctrine the evidences 1. hereof are so many I know not well where to begin my calculation I will content my self with some few Testimonies 1. The Presidents jealousie which without all question proceeded from some guilt in himself that this was the sense of the Remonstrants and made them so unwilling to submit their cause to so unequal a Decision The Presidents words are these Pretend you what you will the true cause of this your indisposition is this That you take the Synod for the adverse part and account your selves in equal place with them this conceit hath manifested it self in all your actions Letter of 5 15 Jan. pag. 62. 2. The Dean of Worcester discovered no less in his Latine Sermon in the Synod-house wherein he came at last to exhort them to stand to the former determinations which had hitherto most generally past in the reformed Churches in these points and told them it was a special part of his Majesties Commission to exhort them to keep unalter'd the former Confessions Here Mr. H. referrs it to the Ambassador saying How fit it was to open so much of their Commission and thus to expâ—ess themselves for a party against the Remonstrants your Honour can best judge Letter of Novemb. 19 29 pag. 11. 3. 'T is probable the Lord Embassador gave them a check for this betraying their Commission for we find them standing more carefully upon their guard afterwards It was proposed that there should be amongst some others Scriptum Didacticum a plain and familiar Writing drawn wherein the doctrine of the five Articles according to the intent and meaning of the Synod should be perâ—picuously exprest for the capacity of the common sort But the English were altogether against it their reason was Because it seemed inâ—ongruous that any writing concerning the Doctrine of the Articles should be set forth before the Synod had given sentence And indeed I must confesse saith Mr. Hales I see no great congruity in the proposal whilst matters are in controversie Judges walk suspensly and are indifferent for either party and whatsoever their intent be yet they make no overture of it till time of Sentence come All this businesse of Citing Inquiring Examining must needs seem onely as acted on a stage if the Synod intempestively before-hand bewray a resolution But notwithstanding any reason allegible against it the thing is concluded And a
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 Creaâ—ure Securus It seems then that the exâ—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 purpâ—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 quiaâ—â—sic Electio etiam in Spiritâ— S. quatenâ—s unus cum Patre Filio Deâ—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 bâ—lievâ—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 sancâ—ified which the Synod at Dort will tell you is a pernicious Erroâ—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 moveâ—s aut efficiens praedestinationis ad vitam non est praevisio fidei aâ—t persevâ—rantiae aut bonorum operum aut alîus reâ— quae insit perâ—onis â—â—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 predestâ—nated but the sole will of Gods good pleasure Bishop Andrews makes a Quaere concerning that Particle Sâ—â—a Voluntas benepâ—â—citi the sole will of Gods 〈◊〉 pag. 23 24. good pleasure whether it doth include Christ or seâ—luâ—e him that is whether the Act of predestination be aâ—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 befoâ—e or without reâ—â—ect to or intuition of Christ But as the sacred Scriptures have it Christ is â—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 unlesâ— the Son be first appointed to whose image we should be made conformable hereupon that Bishop would have it added to that Articleâ— the good pleasure of Gâ—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. Beâ—â—anus à malâ—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 Christs Mediatorship and Reconciliation * Act. Sys 〈◊〉 cap. 1. de prâ—d Art 7. 9. Christum pro iâ—â— quos Deus summè dilexit ad vitam aeternam elegit Mortuum esse dicunâ— 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 Diotrephes 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 siâ—e justitiae suae dispendio nos ad gloriam adduceret as Sphanhemius * Disput Inaâ—gur Thes 5. hath it That God might bring us unto glory without any detriment unto his justice Securus You do acknowledge then that God hath elected us unto glory without any regard to faith or any good work whatsoever in us and that upon the intervention of Christ he may bring us into the possession of that glory without any detriment or impeachment of his justice therefore as I said from the beginning of our Discourse there is no need at all of our endeavours after good works or after a course of holiness and righteousness Diotrephes Sir you must not mistake us here though God do not choose us for this antecedent reason because we were hely yet he chose us to this consâ—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 self do flow as the fruits and effects thereof according to thaâ— of the Apostle Ephes 1. 4. He hath chosen us not bâ—cause we were but that we should be holy and without blame before him in love Securus Sir I hope you understand that