not you will be ready to say that all the benefits forementioned are administred to the worst that perish * Mr. Baxter's Preface to the Grot. Religion Sect. 8. And I conclude not only from thence that they are ineffectual but also because I find those of your judgment do add * Idem in his Directions to prevent Miscar in Convers pag. 267. That with this means God doth set in and infallibly cause it to be effectual and to whom oâ—ly to his chosen And Dr. Twiss a Vbi supra pag. 116. doth readily acknowlâ—dge That God unto the outward Ministry of the Word doth not for the most part add the efficacy of his Spâ—rit to work mâ—n unto Faith and Repentance which is the actual cure of their blindness and wilfulness So that this zeal and earnestness you hold forth in a way of moral perswasion with that uneffectual assistance of the Spirit flies at no higher an aime than to render men inexcusable if it can amount to that for whatever cure it may work upon his blindness it leaves his disease of unwillingness still unmastered and so in fine you leave me but where you found me in my insuperable stat of death still after all these applications and though you call it but a moral impotency yet 't is such it should seem as is not to be cured by moral means though some motions of the Holy Ghost concur with it what therefore can you prescribe me further that I may if it be reasonable submit to it Diotrephes You must diligently go forward in the use of those means and ardently desire and humbly and reverently expect the good houre of more plentiful grace so that famous Synod * Synod of Dort Cap. 1. Art 16. Mr. Baxter doth advise you And though you be dead in your trespasses and sins yet you know a condemned Traytor that 's dead in Law may by humble supplication do somewhat to dispose himself for pardon and life Of saving faith p. 39. Animalis Sir I doubt you contradict the Doctrine of the Synod if it doth not in this point contradict it self for they infer that an unregenerate man is properly and toâ—â—lly dead in sins and destitute of all strength tending to spiritual good that he is not able to hunger and thirst after righteousness or everlasting life or to offer the sacrifice of an humble and contrite heart such as is acceptable to God Syn. Dodrac cap. 3. and 4. Reject 4. Diotrephes You must betake your self daily to God in hearty prayer bâ—seeching him to open your eyes and shew you the greatness of your sin and misery till you be unseignedly humbled Mr. Baxter and that he would shew you the need of his grace in Christ till you can thirst after him and his righteousness and that he would shew you the certainty and excellency of his glory till your hearts be sâ—t upon it above all Treat of Convers pag. 239. Animalis We heard before that such prayers of the unregenerate have no promise to bottom on and how then can they be made in faith But besides the Assembly of Divines and the Congregational Churches tell us * Cap. 16. n. 7 Of their Confes and Declarat respectively That works done by unregenâ—rate men although for the matter of them they may be things which God commands and of good use both to themselves and for others yâ—t because they proceed not from a heart purified by faith nor are done in a right manner according to the Word nor to a right end the glory of God they are therefore sinful and cannot please God nor make a man mâ—et to receive grace from God and yet their neglect of them is more sinful and displeasing unto God The last clause of which Thâ—sis seems to oppose the opinion of some other Divines of the same combination who say positively That all works done before Regeneration are rather hurtful than profitable but indeed they are coincident for if they cannot make us meet to receive grace nor please God but are sinful then it will undeniably follow that they are more hurtful than profitable to our salvation So that upon the matter after all the Rules you prescribe and the advice you give to the unregeneâ—ate you allow him but the choice of a lesser evil to bring him into a state of grace Diotrephes You may mistake those Assemblers and the Elders of the Congregational Churches I find them declare in the Chapter of Free-will ch 9. n. 3. That a natural man being altogether averse from that spiritual good accompanying salvation and dead in sin is not able by his own strength to convert himself or to prepare himself thereunto Observe they say he cannot prepare himself by his own strength but if common grace be added to their own strength I suppose they will not deny but by the accession of such Aâ—xiliaries a man may dispose himself for conversion for thaâ— common grace is preparatory to sâ—ecâ—al is so commonly held by Protestants especially practical Divines and so plain in Scripture and Reason that I shall not trouble you with many words about it 1. He that â— eth Gods appointed means as well as he can is more disposed fâ—r the blessing of those means than the wilful Mr. Baxter despiser or neglecter of them 2. He that is nearer Christ is more disposed to come to him by faith than he that is at a further distance 3. He that doth not so much resist the Spirit but with some seriousness beggeth for the Spirit and for saving grace is better disposed for it than such as obstinately resist and scâ—â—n it Of saving faith pag. 39. Animalis Sir I have those two Assemblies against you For mark their Reason why they say the works of an unregenerate man are sinful and cannot please God nor make him meet to receive grace from God their Reason is not because those works are wrought by his own strength and not by commsâ— grace but because they proceed not from a heart purified by faith 2. The Synod of Dort is clear against you for they say All men are untoward to all good tending to salvation forward to evil and neither will nor can without the Holy Ghost regenerating them set strait their own crooked nature no nor so much as dispose themselves to the mending of it Chap. 3. and 4. Art 3. They do not say men cannot dispose themselves by their own strength without common grace to the amending of their crooked nature but they cannot dispose themselves to it without the Holy Ghost regenerating them Diotrephes But you should consider withall what those Divines add in their 16th Artiâ—l where they say As by the fall man ceased not to be man endâ—ed with understanding and will nor did sin spreading it self through all mankind abolish nature with us but corrupted and spiritually slew it in like manner this regenerating grace of God worketh not upon men as if they were stocks
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
m. in these words It is exceeding hard to determine how great many or long the sins of a true Believer may be And if those sins be Adultery Murder or the like and long continued in shall that Believer be certain still of his Election Shall he nor rather suspect it was but common grace that wrought him to that belief He hath Reason certainly to suspect it unless he adds presumption to his other crimes so that upon the whole matter without a special Revelation a man cannot till his Dooms-day be certain of his Election because he knows not what temptation he may fall into nor how he shall demean himself under it and if he perseveres till then in his obedience the Remonstrants will secure him of his Election as well as you Diotrephes We say True Believers may have the assurance of their salvation divers wayes shaken diminished and intermitted as by negligence in preserving of it by falling into some special sin which woundeth the conscience and grieveth the Spirit by some sudden or vehement temptation by Gods withdrawing the light of his countenance suffering even such as fear him to walk in darkness and to have no light yet are they not utterly destitute of that seed of God and life of Faith that love of Christ and the Brethren that sincerity of heart and conscience of duty out of which by the operation of the Spirit this assurance may in due time be revived and by the which in the mean time they are supported from utter despair Declar. of the Congreg Chur. chap. 18. n. 4. Desolatus It seems then that once true Believers though they fall into some special sin which wounds the conscience and grieves the Spirit for the other branches I shall not insist upon and though that sin or sins be never so great and long continued for 't is hard to determine how great how many or how long those sins may be as was confest even now yet they retain the seed of God and the life of Faith and the love of Christ with sincerity of heart and conscience of duty and out of these by the operation of the Spirit their assurance is sure to be revived Then David addressed a needless Petition to have a new heart created and a right spirit renewed in him if that seed of God and life of Faith and sincerity of heart were still in him before Is it not rather that great Engine of an absolute Election that scrues such Believers up again after those desperate falls * It is not from the meer nature of inherent grace that it cannot be lost but from the Divine Decree Love and Engagement Mr. Baxter of saving faith pag. 49. But the Non-elect though by the help of common grace and their most diligent improvement of it they lead never so strict and severe a course of life yet if being led into temptation by an efficacious permission they miscarry under it they fall not forward as those Believers are said to do to their advantage but backwards and can never rise again to any hope of salvation or pardon but must break their Necks irrecoverebly nay though he walks never so uptightly under the conduct of this grace it can neither bring him to Heaven nor procure saving grace for him What encouragement is this to the greatest part of Mankind even amongst Christians who are said to five under no other influences than those of common grace Diotrephes We are confident that such as are truly sanctified can never fall totally and finally as for those other falling stars how glorious soever their lustre was we know they were never fixed in the Firmament Desolatus Whatever your confidence is Sir such examples make so great an impression upon my spirit I cannot but with trembling reflect upon that Apostolical Caveat and Exhortation Let him that thinketh he standeth take heed lest he fall 1 Cor. 10. 12. Diotrephes God hath ordained such admonition as a means to promote the grace of perseverance in all that are true Believers Desolatus But that I am one of that number is not yet made out to me for there is nothing can really make me such but that special irresistible grace that flows from the Fountain of an absolute Election as the fruit and effect of it as the Synod of Dort declareth And unless I be planted in that Soile by Gods most free and unchangeable love it is impossible I should partake Ch. 1. Art 9. of the fatness of it And this is my unhappiness I cannot meet a man that hath taken so exact a survey of that state as to be able to secure my interest therein The truth is therefore after all your applications to remove my jealousie I am still as much afraid of the state of Reprobation as at our first meeting Diotrephes The Synod of Dort * Ch. 1. Art 16 tells us That they who heartily desire to turn unto God to please him only and to be delivered from this body of death though they cannot make such a progress in the faith and way of godliness as they wish yet ought they not to be terrified with the Doctrine of Reprobation for our merciful God hath promised that he will not quench the smoaking flax nor break the shaken reed Disolatus He that can quench * 1 Thes 5. 19. the Spirit may quench the smoking â—flax though God doth not In this matter I am not afraid of God but of my self and that in regard of the Decree of Reprobation which denies all grace sufficient to set the flax on fire though it smoaks till it makes the heart to bleed as well as the eyes to water Diotrephes If you be afraid of your own insirmities I hope you have sufficient security against them in the intercession of a merciful and compassionate High Priest who implied all when he spake to Peter and made him this promise Simon Simon behold Satan hath desired to have you that he may â—â—ft you as Luk. 22. 31 32. wheat but I have prayed for thee that thy faith fail not Desolatus Alas Sir that concerns the Elâ—ct * Christ professeth he prayed not for all but only for those whom God had given him John 17. 9. or should hereafter believe ver 20. and for them alone he sanctified himself ver 19. that is offer'd himself upon the Cross Dr. Twiss ibid. pag. 143. who are the only persons that have an interest in that High Priest for we are told in the name of all the Congregational Churches That though the Reprobates were then in Adams loyns as well as the rest God was pleased to give the promise of Christ the seed of the woman to the Elect only And that his intercession belongs peculiarly unto them is the affirmation of many Members of the Synod of Dort and as touching the efficacy of it 't is the sense of that whole Convention Besides that promise concerns the true Believers and so no ground of
did actually harden or had a will to harden any but such as had formerly rebelled against the fight abused his patience and despised his gracious dispensations * Rom. 1. 22 26 Because when they knew God they did not glorifie him as God c. for this cause God gave them up Rom. 1. 21. with 26. Psal 81. 11 12. But my people would not hear my voyce and Israel would See also Luke 7. 30. Acts 13. 26 40 41 45 46. Hebr. 2. 3. not obey me so I gave them up to their own hearts lusts We find that the Lord though he had fore-told what would be the issue of Moses Ministry to him is not said to have hardned Pharaoh till he had multiplied his Rebellions and dallied with five plagues The last whereof when Moses undertakes the removal of it he gives him a fair warning of his danger Exod. 8. 29. I will intreat the Lord but let not Pharaoh deal deceitfully any more And because he neglected to quit himself of the danger upon this hot Alarme therefore with the sixth plague this judgment came upon him also 't is said the Lord then hardned the heart of Pharaoh Exod. 9. 12. and ver 14. with the judgment following the Lord threatens I will at this time send all my plagues upon thine heart Therefore do not resemble God to a mad or â—nwise Potter that layes out his cost and skill in making up a Vessel for no other purpose but only to make ostentation of his power will and liberty to break it Perhaps the Apostle by that comparison takes upon him to demonstrate not what God will do but what he can for he saith What if God willing to shew his wrath c Besides God is compared to the Potter and men to the Mass or Lump of Clay but what men are they that are entred into this comparison not innocent men or men made guilty by imputation only as your Doctriâ—e supposes them but men corrupt through their own vâ—luntary pollutions as such This is evident from the Apostles Discourse in the three first Chapters of that Epistle He declares then that out of this Mass or Lump it is lawful for God according to his own Beneplaciture to select some unto life namely those who would believe in Christ upon his being tendred to them * Rom. 9. 30 31 32. Chap. 11. 20. See also John 3. ult and to harden the rest and reserve them to wrath that is to say those who would augment the number and mount the heap of their other sins by the addition of a wilful unbelief This to my sense is most clearly that liberty * 1 Cor. 1. 21. which the Apostle asserts and vindicates to Almighty God in that present juncture and current of his Providence over Jewes and Gentiles though the Jewes cryed it down with utter detestation as a violation * Rom. 11. 1. of those signal promises which he had anciently made unto their Nation For your other Allegation Matth. 20. 15. Is it not lawful for me to do what I will with my own It can conclude nothing but that God may distribute equal portions of reward to those whose labours in his Vineyard have been unequal for when he that hath done most receives the utmost they did contract for why should he repine at the Lords bounty which is no injury to him though a benefit to others But what is all this to the vindication of Gods justice when he invites men to a new Covenant wherein he promiseth to proceed with them upon a gentler account and tyes them to new conditions and yet denies abilities sufficient to perform those conditions though he binds them to that performance under the commination and peril of a soarer penalty And I ask't you further in what sense this Covenant with Mankind could be properly called a Covenant of Grace which demand and I conceive it a material one you were pleased to take no notice of in your last Reply Diotrephes You must know Sir that your natural Reason without a supernatural illumination is no competent Judge of the sense of holy Scripture which contains the mind of God yet I shall not now reply to your interpretations but address my self to give you satisfaction to your lâ—st demand which is in what sense the Covenant which God hath sealed to us in the blood of Christ is styled a Covenant of Grace To this end you must understand that there are a certain number of persons predestinated unto life and glory and these are called the Elect These Elect God Almighty before the foundation of the World was laid according to his eternal and immutable purpose and the secret The Declaration of the Congregational Churches at the Savoy Chap. 3. n. 5 6 7. counsel and good pleasure of his will hath chosen in Christ unto everlasting glory out of his meer free grace and love without any foresight of faith or good works or perseverance in either of them or any other thing in the Creature as conditions or causes moving him thereunto and all to the praise of his glorious grace And as God hath appointed these Elect unto glory so hath he by the eternal and most free purpose of his will fore-ordained all the means thâ—â— unto wherefore they who are elected being faln in Adam are redeemed by Christ are effectually called unto faith in Christ by his Spirit working in due season are justified adopted sanctified and kept by his power through faith unto salvation All these benefits are infallibly and irresistibly conveyed to those Elect by vertue of the said Covenant and upon this account I hope you will allow it to be very fitly intitled a Covenant of Grace Paganus I do readily allow of the title in respect to those Elect you speak of but I pray satisfie me in this particular what interest have the rest of mankind in Christ and this Covenant Do not the benefits you have now mentioned belong to them Diotrephes For your satisfaction you may assure your self it is the Determination and PUBLICK FAITH of the new Congregational Churches in England * Ibid. n. 6. agreed upon and consented to by their Elders and Messengers That not any other are redeemed by Christ or effectually called justified adopted sanctified and saved but these Elect only Paganus I pray to what end did God create the rest and what Acts hath he passed against them and what Providence doth he exercise towards them Diotrephes There is a Text of holy Scripture that saith thus Before the children were born and when they had neither done good nor evil that the purpose of God according to Election might stand Rom. 9. 11 1â— 13. not of works but of him that calleth it was said The elder shall serve the younger as it is written I have loved Jacob and have hated Esau Out of which words a Renowned Divine doth conclude That Gods ordaining men unto salvation proceeds meerly according to
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
repeat them 1. You intimate that Grace flows from the use of the Means as the Effect from the Cause which is no lesse contrary to experience than to the judgment of Doctor Twisse 2. You would insinuate that God denies his grace only to such as provoke him by their neglect of the means Whereas Doctor Twisse saith he determined the denial of it for his meere pleasure without any consideration of any thing done by man So that a man may be very diligent in the use of means and yet faile of the grace of God meerly because it is not Gods pleasure to give it him 3. You informe us that God will stand to his own Ordinances because of his own appointment and for their honour when he will give any man saving grace he will work it by them Is it worse to absent ones self from those Ordinances then to present ones self to them with an averse and wicked mind This saith Dr. Twiss cannot hinder Gods operation and why should that especially seeing as you imply God hath his extraordinary wayes to dispense his grace as well as ordinary Diotrephes Our safest way is to take our President and Direction from the Apostles Admonition to Timothy The servant Dr. Twiss ubi supra pag. 134. of the Lord must instruct them with meekness that are contrary-minded if so be at any time God will give them Repentance c. Therefore it becomes us continually to wait for this time and not to prescribe unto God And why may not this present be the time Why then should you defer Page 84. the hearing of Gods Word whereby alone is our Calling ordinarily wrought For this being Gods appointed means if a man hears it though with a purpose only to oppose it either in general or in some particular truth thereof yet he may receive the Grace of Conversion for all that this humour of opposition cannot hinder Gods Word and the operation of his Spirit where he will in spight of their conceits who thought the Apostles were filled with new wine when three thousand were converted that day But * Ibid. 181. how is it possible that God should bring a man to a Sermon while he lies lazy in his Bed Such a one is out of the way of Grace and as Mr. Baxter * Vt supra hath it when he avoids the cause he cannot in Reason look for the effect Securus I pray Sir answer me to a few questions in order to my further satisfaction in that we discourse about and the first I shall propound to you is this Whether God hath not exactly prefixed the punctual time for the Conversion of every one to whom he intends his effectual grace Diotrephes Yes this time is prefixed of the Lord unalterably as is resolved by I. R. in his Christian Subject * Pag. 12. Approved and Licensed by Mr. Edm. Calamy This time is called Hora Uberioris Gratia * Cap. 1. Art 16 by the Synod of Dort The Houre of more plentiful Grace by Mr. Baxter * But how doth this consist with his so moving considerations to convince men of the folly of delay ut supra Gods season by Dr. Twiss the time appointed Securus My second question is Whether God hath not also precisely appointed the individual means for the conversion of such persons to whom his effectual Grace is designed Diotrephes Yes When God executes his good pleasure in the Elect or works true Conversion in them he doth not only procure the outward means but also applies the inward efficacy of the regenerating Spirit as the Synod of Dort hath determined Cap. 3. 4. Artic. 11. see it at large Securus My third question is Whether God can fail in his time prefixed to accomplish that work of Conversion in such persons Diotrephes He cannot because he is wise and constant To this purpose Dr. Spurstowe * Vbi supra p. 63. his observation is considerable If the wisdom of God saith he hath to common mercies wherein his enemies have a share set such appointed times as may make them more useful and beneficial to his Creatures Certainly he will not fail to perform to his people the promises of his free-grace in that season and fulness of time which may best suit with their welfare and his glory He makes Conversion one of those promises ibid. pag. 66 67. Securus My fourth question is this Whether God can be disappointed of his means or no Diotrephes No the Reason is plain He is not only Wise but also Omnipotent Gods Omnipotency saith Dr. Twiss * Vbi supra p. 178. no creature is able to resist and therefore if God will have any man to believe to repent to do this or that good work it is impossible it should be otherwise And that God is he who works in us that which is pleasing in his sight through Jesus Christ is as true as the Epistle to the Hebrewes is a part of the New Testament Securus My fifth question is this Whether any of them for whom effectual grace is designed be able to resist that grace when the season or good houre is come or to receive it sooner if they should endeavour after it Diotrephes This Quaere consists of two Branches but I shall satisfie them both in the words of Dir. Twiss * Vbi supra p. 115 116. who hath taught us thus to distinguish We willingly confess saith he that as often as men are found to resist these Exhortations Divine to Faith and Repentance though delivered by Gods Minister they may justly be said to resist God working morally and beseeching them as the Apostle speaketh 2 Cor. 5. 20. As though God through us did beseech you So the Jewes with their Fathers resisted the Holy Ghost Acts 7. 51. Forasmuch as the words delivered unto them and which they resisted were sent by the Lord of Hosts in his Spirit by the Ministry of his Prophets Zach. 7. 12. And accordingly God is said to have protested among them by his Spirit by the hands of the Prophets but they would not hear Nehem. 9. 30. But they do not resist nor can resist the Holy Ghost working immediatly and physically upon their wills the Act of Conversion and physical or rathâ—r hyperphysical transmutaâ—ion We willingly confess as the Dr. goes on that the Elect resist neither tending to their first Conversion provided the time be come which God hath appointed for their Conversion till then they resist all Exhortations tending thereunto as well as others but as for any Divine Act for a physical transmutation of their wills they are not made partakere thereof till the time of their effectual calling Thus far Dr. Twiss Securus Give me leave to ask you a sixth question Whether in the designation either of time or means God had any consideration of any qualification as wrought or to be wrought in man or of any complyance in him that at such time such means might
the guilt of some particular sins * Nec irrita redditur justificatio interveniente reatu particularis peccati licet atrosis conscientiam graviter sauciantis Nam huic justificationi è dâ—ametro oppâ—nitur non quilibet reatus cujuscunque poccati sed reatus universalis omnium peccatorum noadem expiatus Theol. M. Brit. de persev Elect. Th. 6. Act. Syn. Dord pag. 194. par 2. but of their habituated state and trade of life in a prosecution of all sins Diotrephes I would not have your soul miscarry and therefore I must say with the Apostle Ephes 5. 6. Let no man deceive you with vain words for because of these things cometh the wrath of God upon the Children of disobedience Praesumptuosus I pray good Sir observe the expressions of the Apostle he saith Because of theâ—e things the wrath of God comith upon the Children of disobedience * Those Divines do add in the place now alledged Nec reatus cujuscunque personae justificationi opponitur sed reatus incredulorum Christi sanguine nondum ablutorum nec cujusvis mensurae reatus sed reatus tales prepteâ— quem odium Dei hostile peâ—souae reae superincumbit Qui semel vera side justificatus est nunquam erit postmodâ—m hoc modo reus Haec Ibid. He doth not say because of these things the wrath of God cometh upon those Elect persons whom he hath accepted in the Beloved and adopted into the number of his Children sin hath not the same effect in them as it hath in the Children of wrath Diotrephes What do you make the same Fact for nature quality and substance to be a little sin in one man and a grievous out-crying sin in another Praesumptuosus So we are taught by our Orthodox Divines Nullum certe est peccatum contra primam secundam legis Inter Acta Syn. Nat. Dord par 3. pag. 282. f. Justificati quandoque suo vitio incidunt in atrocia peccata Theol. M. Britt de 5. Articulo ib. pag. 192. par 2. divinae tabulam c. Say the Deputies of the Synod of Groningen in their Judgment given in at the Synod of Dort de Artculo quinto There is no sin whither against the first or second Table except that one sin against the Holy Ghost but the Elect may and oftentimes do fall into it but there is a great difference betwixt the regenerate and unregenerate for though they commit the same sins yet the reason mode and exit hereof is far different So say the Hassian * Ib. par 2. pag. 216. thes 8. Divines too and those of Embdin * Pag. 240. thes 13 c. But what need we go so far for Authority we have Mr. Baxter who is instar omnium and he saith in the Preface to his Grotian Religion Sect. 18. that the sin of Peter David c. was exceelingly in regard of manner ends concomitants c. different from the like fact in a graceless man * A few sharp passages of exact truth amount to a greater guilt in some men than Adultery Murder Perjury the denial of Christ do in others by Mr. B's Doctrine And to the like purpose Sect. 30. where he makes the uncharitable passages as he calls them in Mr. P. his very learned Book with his other failings to be more heinous sins though not materially and of more dangerous consequence than the sins of David and Peter Diotrephes The Scripture saith There is no respect of persons with God Praesumptuosus That passage of Scripture as often as it is repeated must be understood in a restrained and limited sense for God looked upon all men in pari statu conditione in a parity of condition they lay exactly level'd in a state of equality when he elected some to life and reprobated the rest to destruction It was the naked entity and person only not any quality that he respected in them according to the Synod at Dort And there is no sin so small * See the Declar of the Congregational Churches cap. 15. n. 5. but it brings damnation to these Reprobates and yet there is no sin so great that can bring damnation to those Elect. Diotrephes The Apostle tells you plainly That if you live after the flesh you shall dye Rom. 8. 13. Praesumptuosus 'T is very true if you understand it of the unregenerate who were never sanctified but for the regenerate the Divines at the Synod of Dort do conclude * See the Apology for Tileâ—us pag. 86 87. Mr. Baxter saith Because Gods purpose is unchangeable he will keep them from such sins as are inconsistent with habitual grace In his Preface to the Grot. Relig. Sect. 16 17. That although they fall into most foul and heinous sins that do directly waste the conscience yet is the seed of Regeneration with all fundamental gifts without which the state of Regeneration cannot possibly consist preserved safe and sound in them so that they have a saving faith and the Holy Spirit and Gods special favour insomuch that their universal Justification state of Adoption and right to the Kingdom of heaven do yet remain uncancel'd unviolated and immoveable The Synod in their very Canons * Chap. 5. Art 6. hath determined That the Regenerate cannot commit the sin unto death or against the Holy Ghost so as to be altogether forsaken of God and throw themselves into everlasting destruction And the Divines of great Brittain * See the Apology for Tilenus p. 385. have observed That their most grievous sins are so far from disturbing the Justification and Adoption of the faithful that practical Divines especially do resolve that God doth often permit such sins in them that their Justification and Adoption may be the more confirmed to them And other Orthodox * Mr. Norton Orth. Evang. pag. 56. f. Divines do make sin a part of the means in order to the execution of the Decree of Election Diotrephes Sure the regenerate cannot live in any known sin Praesumptuosus Then they cannot sin against conscience which is false Doth not the Apostle profess * Rom. 7. What I do I allow not he knew what he did * Indeed none sin more against knowledge than the godly when they do sin Mr. Baxters Directions for peace of Conscience pag. 464. Edit 2. though he could not approve of it And this he doth not speak by a fiction of Law in the person of the unregenerate as the Remonstrants erroneously teach but he speaks it of himself as all the followers of Mr. Calvin do maintain and yet this Apostle was regenerate without all peradventure Diotrephes I am sure God hath made a promise concerning the Regenerate * Rom. 6. 14. That sin shall not have dominion over them Praesumptuosus We must distinguish of these three things saith Diodati * Annot. ad Rom. 7. 17. one of the Synod sent from Gexeva the Kingdom the dwelling and the opposition of sin the
first is annihilated and brought to nothing in believers the other two remain for their exercise and humiliation and of that complaint of the Apostle O wretched man that I am ver 24. he saith It is an exclamation for his misery of being under the bondage of sin When the Apostle therefore saith Sin shall not have dominion over you the meaning is sin shall not have authority to destroy you but it may have power to tyrannize over you and then 't is not so much your fault as your affliction Diotrephes But the Apostle saith in the same Chapter Let not sin reign in your mortal bodies that you should obey it in the lusts thereof for who thus commits sin is the servant of sin and such a one is not at that time the servant of God for Christ saith A man cannot serve two Masters which are so opposite as God and sin are Praesumptuosus Sir you are much deceived Mr. David Dicson * Ad ver 25. cap. 7. ad Roman proves this for the consolation of the faithful from the example of the Apostle Rom. 7. 25. So then with the mind I my self serve the Law of God but with the flesh the Law of sin As if he had said Now that for the consolation of those who bewail their sins I may summarily recollect what I have said concerning my self I profess I have not attained unto that measure of holiness to which I aspire but together with the rest of the Saints I go on bewailing and striving under hope of deliverance and as it were divided from my self the Spirit and the flesh striving between themselves in me with my mind indeed or that part of me which is spiritual and renewed I do with delight serve the Law of God but with the flesh or that part of me which is not renewed as it were a Captive brought under the yoke I serve the Law of sin or the prevailing inclination of corrupt nature And Mr. Baxter * Of saving Faith p. 92. grants as much by affirming that the same man having flesh and spirit may have two contrary ultimate ends To this I may add That there is a great difference betwixt a sin that is invited and espoused and so reigns by our free election and suffrage and a sin that gets possession by Gods officaci us permission and order he withdrawâ—ng his assistance and our guards to make way for it Diotrephes I pray have a care you do not forget your self and lay your sins upon God for to impute your faults to him is blasphemy Praesumptuosus Sir I shall take care to confine my self within the limits of such expressions as are consonant to sound Doctrine What think you of the Elders and Messengers of the Congregational Churches I hope their faith being the Confession of the Assembly double refined will pass for currant with you and they declare as the Assembly had done before them That Gods de erminate * Chap. 5. n. 4. Counsel extendeth it self even to the first Fall and all other sins of Angels and men and that not by a bare permission That God ordained whatsoever comes to pass * Chap. 3. n. 1. without excepâ—ion And Mr. Norton saith That God is the fore-determiner of the sinfulness of the action to his own glorious and blessed end * Orth. Evang. pag. 63. f. And you may remember the words of Dr. Damman That when God doth perform his part we cannot omit ours Diotrephes Methinks you are departed from the Subject of our Discourse neither can I see to what end you alledge the former passages Praesumptuosus I follow the thread of our Discourse as evenly as I can and these Allegations are to let you understand that the Regenerate are not so much to be blamed for their omissions and lapses as you imagine because these fall out according to Gods own will and by his special order Diotrephes I know you may do more good than you do and omit more evil than you omit if you will and through your default herein you shew your self very disingenuous in grieving the good Spirit of God and hereby you incur his displeasure in a very high degree Praesumptuosus Gods displeasure I know is dreadful to such as lie under the burden of it but a Professour ought not to give himself so great a temptation as to fear it this is the judgement of Mr. Caryl Mr. Burroughs Mr. Strong Mr. Sprig Mr. Pritty * The Marrow of Modern Divinity pag. 201 Edit 3. for they have commended a Book wherein I am taught thus In case you be at any time by Reason of the weakness of your faith and strength of your temptations drawn aside and prevailed with to transgress any of Christs Commandments beware you do not thereupon take occasion to call Christs love to you into question but believe as firmly that he loves you as dearly as he did before you thus transgressed for this is a certain truth As no good in you or done by you did or can move Christ to love you the more so no evil in you or done by you can move him to love you the less To which purpose I consider That he chose me to salvation when I was yet in my sin and if my sin could not provoke his displeasure against my person then when I was without Christ much less can it do so now when he hath made me accepted in the Beloved Ephes 1. 6. Neither can the Spirit of God be grieved at my infirmities and that upon this account for a wise person will not be grieved but either for omitting what he would have done or for committing what he would have left undone How then can the Regenerate grieve Gods Spirit For as to every good Act he doth determine our will to that and produce it by an irresistible efficiency and this being good and according to his will it cannot grieve him As for every evil Act his determinate Counsel extendeth it self to that too and that not by a bare permission only * Declar. of Congreg Ch. ut supra nor as the Authour of nature that he may not be wanting to his charge of Providence affording such a simultaneous concourse as the nature of the second cause requires that it may use its natural liberty but by way of predetermination and a most efficacious Decree * Dr. Twiss ib. pag. 88. 89 90. to that 1. He is the Authour of the Act wholly 2. He is the fore-determiner orderâ—r and governour of the sinfulness of the action to his own glorious and blessed end saith Mr. Norton thâ—s herefore is according to his good pleasure too and how then can it be said to grieve him especially seeing he hath his own glorious and blessed end in it for which he fore-determines it And every sinful Act being thus ordered and fore-determined it is impossible a poor Creature should avid it and consequently I can omit no mo e evil than I
Rom. 6. 14. the Spirit which is given them at their new birth abides with them for ever * John 14. 16 and where the Spirit of the Lord is there is liberty 2 Cor. 3. 178 Diotrephes He that hath not more hatred than love to any sin and that had not rather be rid of it even in the use Mr. Baxter of Gods means then keep it in regard of the habituated state of his will is under the dominion of sin and in a state of damnation Account of persever ubi supra Praesumptuosus 1. Is this consistent with such a man as David his having two contrary ultimate ends 2. There is a combate betwixt the inward and the outward the spiritual and the carnal the new and the old man which they only do understand who feel it in themselves Et vim peccati etiam sanctissimas actiones aliquo modo polluentis vitae suae telam totam longè latè que pervadentis experiuntur and have experience of the power of sin polluting in some measure their most holy actions and spreading over the whole course of their lives saith Mr. D. Dicson * Ad Rom. 7. 22 23. 3. But such as are under such conflicts you say will use Gods means c. What are Gods means Are they not his holy Ordinances He that doth diligently frequent thâ—se that hears the Word and delights in Religious Conferences and is constant at his Devotions and Prayers doth use Gods means and thus did David saith Mr. Baxter * Pref. to the Grot. Relig. sect 19. I verily think that after his sin David went on in his ordinary course of Religion and Obedience in all things else abating in the degrees and blessed be God so do I and this is evidence sufficient of the habituated state of the will 4. If a man cannot get rid of his sins upon this account at least he may comfort himself as to the event that God sends them for fatherly chastisements as Mr. Perkins speaketh and raise his soul up with this meditation Lapsu non tolli fidem gratiam sed illustrarâ— sin serves rather to furbush our faith and the divine grace in us than to expell it To this purpose Dr. Twiss saith That all things work together for the good of them that love God is as true as the Apostle Pauls Epistle to the Vbi supra pag. 103 104. Romans is the Word of God And Bishop Cooper a Scottish Bishop saith he applies this to mens sins amongst other things shewing how they also do work for a mans good And in another place speaking of himself the Dr. hath these words I take notice of Gods hand sometimes hardning me against Pag. 95. his fear yet God knows I take no comfort in it but rather in this that God knowes how to work it for my good according to that of Austin Audeo dicere utile est superbis in aliquod apertum â—anif stumque cadere peccatum c. And when I find that my sins do not make a final or a total separation between my soul and God this may well tend to the Corroboration of my faith and perswade my soul that nothing shall be able to separate me from the love of God in Christ Jesus our Lord and I have good cause to take comfort in this saith that learned Dr. 5. But suppose a man should feel some pleasure in the act of sin as to the flesh and outward man yet he hath no need to fear the dominion of sin or state of damnation * Mr. Baxter saith that David chose flesh-pleasing for it self as his ultimate end Of saving faith ubi supra if he carries a hatred towards it in his spirit and inward man for this is exactly the case of the regenerate if you will allow with our Divines that the Apostle speaketh for â—hâ—ir comfort no otherwise then as he found by experience in his own person Rom. 7. 14 c. I am carnal saith he sold under sin for that which I do I allow not for what I would that do I no but what I hate that do I which he would not have done had he not found some pleasure in it If then I do that which I would not I consent unto the Law that it is good Now then it is no more I that do it but sin that dwelleth in me for I know that in me that is in my flesh dwelleth no good thing For to will is present with me but how to perform that which is good I find not for the good that I would I do not but the eâ—il which I would not that I do Now if I do that I would not it is no more I that do it but sin that dwelleth in me From which Discourse of the Apostle Mr. D. Dicson * Ad locum draws several Arguments of Consolation From the 16. verse he saith the Apostle comsorts himself and other combatants with these Arguments 1. Ego ipse Apostâ—lus c. I my self an Apostle am in the number of thâ—se who bewail the Lactaâ—ius brings in a person thus excusing himself Lib. 4. Cap. 24. Volo equidem non peccare sed vincorâ— indutus sum enim carne fragili imbecilla haec est quae concupiscit quae irascitur quae dolet quae mori timet Itaque ducor invitus pecco non quia volo sed quia cogor imperfection of their holiness and feel in my self the same combate and trouble with thâ—m from the imperfection of my obedience therefore such as bâ—wail the imperfection of their holiness have consolation seeing they suffâ—r nothing but what other Saints yea and the Apostles themselves are subject unto A second Argument of Consolation is this That out of this conflict there ariseth a sign of Sanctification begun in such a Combatant and a consent to the Law of God that it is good and holy For if I do what I would not then I consent to the Law of God that it is good And all that bewail the imperfection of their obedience have the same sign of their Sanctification A third Argument of Consolation to all such Christian Combatants he draws from ver 17. 20. in that the sin which they commit who do thus bewail their imperfection and disallow of it and condemn it shall not be imputed unto them but to the corruption of their nature and to that habitual sin that dwells in them c. Thus Mr. Dicson Thus it was in the Falls of David and Peter that David hated sin habitually and so many other sinners do as well as he for all his Aâ—ulâ—ery and Murder we may conclude from his indignation against the Oppressour expressed at the hearing of Nathan's Parable * 2 Sam. 21. 5. Hâ—reupon you know how favourably some of our Godly Reforming Divines have declared their Judgement It is not imaginable saith one * Mr. Baxter in his Pref to the Gâ—oâ— Relig. sect 19. of them
of Consolation he had given down in those Theses for soon after he puts in his excepâ—ions and enters such a Caveat against the greatest part of Mankind See Thes 16 c. as doth infallibly keep them out of possession of the benefit for saith he this universal Redemption must be very circumspectly handled as to point of satisfaction and merit and a double exception he propounds to limit them One respecting the things another the persons Christ he saith hath not satisfied for a permanent impenitency much less for a persevering contumacy and hence it comes to pass that the wrath of God abides upon unbelievers and all their sins original actual against Law and Gospel are imputed to them And yet O strange subtilty he hath merited grace for all even for the impenitent and unbelievers But what grace why Remission of sins and Eternal life under the condition of faith and repentance but not grace sufficient and necessary unto that faith and repentance From hence you will conclude that he must put in another exception a Caveat against persons too and it is this That although Christ hath promiscuously so satisfied for all men that their sins may be remitted viz. if they repent and believe that is when they are invited to take Christs easie yoke if they perform an impossible condition yet in truth he hath procured the sins of the Elect only in whom that condition is effected by an irresistible grace and operation to be remitted eventually So that Christ having made no satisfaction for the sin of final impenitency and having decreed to let them fall inevitably into that state by withholding grace sufficient and necessary to keep them from it what advantage I beseech you do these poor wretches receive from his merits and satisfaction Diotrephes But the Synod declares their sense more fully in this Article That many being called by the Gospel do not repent nor believe in Christ but perish in infidelity this comes not to pass say they through any insufficiency of Christs Sacrifice for that is a most perfect sacrifice and satisfaction for Chapt. of Redempt Art 3 4 5 6. sins of infinite price and value abundantly sufficient to expiate the sins of the whole World and that 't is therefore of so great value because the person that was offer'd up was the only begotten Son of God and because his death was joyned with a feeling of Gods wrath and of the curse which we had deserved by our sins and they declare this to be Gospel That whosoever believes shall not perish but have life everlasting Desolatus 'T is true if they believe upon that condition Mr. Baxter's Preface to the Grot. Relig. sect 9. Syn. Dord ib. A t. 8. But did God purpose* to cause in men this condition or not In the Elect he did upon whom only it was the most free counsel gracious will and intention of God the Father that the efficacy of that Sacrifice should stream â—orth to the production of faith in them by an irresistible operation as that Synod hath more at large declared So that a man must have the work of special grace wrought in him and the Spirit of Christ abiding with him before he can have assurance of his interest in Christ Diotrephes 'T is very true They that have not the Spirit of Christ are none of his * Rom. 8. 9. but you could not so much as say That Jesus Christ is the Lord but by the Holy Ghost * 1 Cor. 12. 3. yet this I know is your stedfast profession and because ye are sons God hath sent the Spirit of his Son into your hearts crying Abba Father Can you not pray to God too as well as profess to believe in him Desolatus 'T is most certain we should not have believed Christ to have been the Messiah and the Son of God if the Holy Ghost had not sealed the Revelation to us and confirm'd it with a world of miracles But having this Revelation by us Christ may be acknowledged to be the Lord without the special inhabitation of his Spirit to prompt us to it and his influences may be sufficient to move us unto prayer when they are insufficient to renâ—w us unto salvation and therefore not every one that saith Lord Lord not every Supplicant shall enter into the Kingdâ—m of heâ—ven but he that doth the will of the Father which is in heâ—ven Mâ—â— 7. 21. Diotrephes Hold you close to this principle that heaven shall be alotted for a portion to him that doth the will of God for the Lâ—rd loveth judgment and forsakâ—th not â—is Saints or his Psal 37. 28. that be godly they are prâ—served for ever Desolatus 'T is not enough to do Gods will for the substance of the work that may be done by the unsanctified But it must be done after a spiritual and gracious manner also * Dr. Twiss ib. p. 48. and so â—one but the Saints and truly godly do it and they are called his by a peculiar â—â—â—le of Election and are sure to be preserved for ever Diotrephes I remember you have been look't upon as a person eminent for godâ—â—ness and forward not only to do the will of God but when the will of God requir'd it to suffer also for your well-doing Now St. Peter tells you and he prefixeth a kind of Oath to his Asseveration saying Of a truth I perceive that God is no respecter of persons but in â—very Nation he that feareth Acts 10. 34 35. him and worketh righteousness is accepted with him Desolatus Sir the sense of that Text must admit of a limitation for as the Synod at Dort hath declared God hath chosen in Christ unto salvation a set number of certain men Cb. 1. Art 7. with 15. neither better nor more worthy than others but equally lost and lying in the common misery with others whom he passed over unto everlasting destruction And therefore Deodati tells us in his Annotation upon that Text that Peter speaketh not here of that Original of the will and pleasure of God by which he taketh into favour one who of himself is as unworthy as the other Rom. 9. 11. 1 Cor. 4. 7. * Do these Texts serve the interests of the Sullapsarians or Supralapsarians or both or neither But of that consequent degree of his love toward the work of his grace in what Nation or quality of person soever it be found to maintain increase and make it up This is his sense Diotrephes But that learned man does conclude you see that where God hath begun his work of grace he will not fail to maintain increase and make it up and this is that very thing whereof the Apostle is so confident That he which hath begun a good work in you will perform or finish it untill the day of â—esus Phil. 1. 6. Christ Desolatus This perswasion of the Apostle is but the result of his charity towards those Philippians as