begets Faith Phil. 10. The Apostle James ch 1.15 useth the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning Sin when it is finished or compleated brings forth Death i. e. Sin when it appears as it is it 's Death and Condemnation in the Conscience So the Word brought thus by the Spirit into the Heart the Soul is freed from Condemnation it thereby hath Life he believes to the saving of the Soul And can this be denied to be good Faith and true Faith and all the Essence of our Divine Faith it being the believing of the Word so as to close with it and receive it according to the Nature and End of it The Apostle Heb. 11.1 describes Faith by two Words Marvellous Significent in our Sence by * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illud quo subsistunt Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persuasio Syr. It notes Confidence or Presence of Mind without fear So Polyb. It 's rendred Confident or confident Perswasion 2 Cor. 9.4 ch 11.17 and Heb. 3 14. where it signifies and is rendred Confident Perswasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is a Subsistance The Word is besides used concerning the Person of the Father Heb. 1.3 where Christ is said to be the Character of the Father's Hypostacy we read it Personality So here Faith is said to Personate the Truth or to be the Image of it as it were in the Heart or rather things hoped for it makes them as it were present ecchoing them in the Heart the Eccho speaking the same things the Voice doth and he saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Evidence or rather Demonstration of things not seen it takes up a Demonstration from God's Authority not from Sence or Reason Here Argumentum Inartific Divine Testimony is of greater Force than any Artificial Arguments can be There is also another Word whereby Faith is express'd and it's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 4.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persuasio plena certioratio Stev It 's said of Abraham He was strong in Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persuasae Intelligentiae Stev And what was his strength of Faith It was his Fulness of Perswasion or Confidence ver 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He was fully perswaded of what God had promised The Word is used for Faith Col. 2.2 To all riches of the full assurance of understanding Denoting that Faith is primarily an Act of the Understanding this Word is often used for it 1 Thess 1.5 Heb. 6.11 10.22 And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for plenam fidem vel persuasionem habeo Luke 1.1 Rom. 14.5 The very Greek Word for Perswasion is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 1.5 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am perswaded i. e. Do believe that he is able to keep that which I have committed to him Rom. 8.38 I am perswaded that neither Death nor Life c. i. e. This was his strong Faith Rom. 14.14 I am perswaded in the Lord Jesus that there 's nothing unclean of it self This was his Faith I will but name one place more Heb. 11.13 it 's said of those eminent Believers mentioned in that Chapter That they received not the Promises in the fulfilling of them by performance but saw them afar off and being perswaded of them saluted them in their own Hearts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calvin You must own Saving Faith to be a Saving Perswasion you see or else you must deny the Scriptures and according to the Weakness and Strength of Perswasion we account our Faith is weaker or stronger yet hath it's Forma Differentia from its proper Adjuncts and Object Neonom When he puts a Man to examine his Faith he hath these Words D. W. p. 73. How do I know I believe in Christ He answers Do I rest my Heart upon his Truth Do I receive it as a Truth that I do believe Or do I reject it and will not receive it Then I do not believe it But if thou sit down and rest upon this Truth and receive it and do in reality believe it then you may absolutely conclude Christ is yours D. C. p. 107. Antinom I am sorry to see that you should have such an Aversion to these things I was preaching from Isa 42.6 7. and shewing how Christ receiveth Sinners as Sinners he never shuts out one of those Thousands that come upon the Tender of the Gospel Dr. C. p. 107. and if there be no Example of any shut out in the whole Scripture from whence fetch you that bitterness of your own Spirit that you may not that you dare not close with Christ But you will say If this taking Christ be the best Security how shall I know whether I believe or no Or how shall I know that this my taking is not counterfeit but solid and real Answ I answer by the reality of the thing Do you it indeed If you do it indeed it 's a real taking Do you not bid Men believe sincerely and indeed If a Man should ask you How do you know the Sun shines The light of the Sun doth shew it self and by it's light we know it shines How shall I know I believe There is a light in Faith that doth discover it self unto Men. The Soul that doth really close with Christ may conclude he doth so If you give 6 d. to a poor man and you say to him How do you know I have given you 6 d He will answer I have it in my Hand and feel I have it So ask your Hearts this Question How do I know I believe in Christ Do I rest my Heart upon this Truth Do I receive it as a Truth c Calvin What can you Mr. Neonomian with any face except against this Doctrine Doth not the Apostle say 1 John 5.10 He that believeth on the Son hath a witness in himself Is there any clearer Evidence of an Action than the doing it Ask a Man how he knows he can eat saith he I do eat I do taste and swallow what I eat So that Instance of the Sun shining which he gives there 's no doubt but the first Evidence the Soul hath is in Believing it self tho he tries his Faith by it's Fruits also and receives Evidence therefrom Is not Faith illustrated in Scripture by all our Senses Hearing Tasting Smelling Feeling or Touching Seeing And is there not Perception in the Exercise of all the Senses And how shall I know better that I do exercise them than by perceiving their Objects which is a Witness an Evidence a Demonstration to my self above all others that it is so The Natural Man indeed receiveth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of the Spirit by Faith 1 Cor. 2.14 and therefore they are foolishness to him But the Spiritual Man doth i. e. by Faith Neonom He says If the Lord give to any to believe this Truth D. W. p. 74. Dr. C. p. 296. that it is his
that which the Spirit of the Lord reveals and manifests and gives to a Person or as it doth enter upon the Deed of Gift that the Spirit of the Lord doth bring to the Heart Possession is a good Evidence in Law they say it 's an eleven Points let a Man prove he hath Lawful Possession and he proves his Title good The Spirit indeed makes the Title good but Faith makes good the Entry and Possession so clears the Title to us though good in it self before Faith is nothing else but the receiving of Christ and that enters upon the Possession of him and thus I proceeded to apply this to our purpose as he hath mentioned Calvin I suppose you refer to what is spoken by the Apostle John Ep. 1. c. 5. where he tells of God's Records ver 11. This is the Record that God hath given us Eternal Life and this Life is in his Son Now our Assurance that this Life is mine or thine in particular is the Spirits working by Faith whereby the Soul of a particular Sinner doth appropriate this Record or Deed of Gift to himself Faith doth two things whereby it arrives at Assurance 1. It is a Witness of the Truth of God ver 10. It Attests the Truth of this Record and Deed of Gift 1 John 5.9 10. 2. It receives and takes Possession of it and saith I have received the Son and I have Life Faith being a Receiving Act of the Soul as you your self acknowledge Mr. Neonomian Ver. 12. He that hath the Son hath Life c. This is so clear and plain from the Word that he who will deny it must deny the Scriptures John 1.12 Neonom Your Sermon p. 15. is to prove that Love to the Brethren Vniversal Obedience Sincerity c. are not signs by which we should judge our State Antinom I say they are signs that are not sufficiently satisfactory in themselves to full Assurance without this that proceeds from Faith for if you have never so many Signs 1. They may be true or they may not without a Witness of the Spirit to it though you declaim so much against it you cannot come to an Assurance but only to a probability and you have not a certitude of Judgment only an Opinion 2. If they be true you must believe them to be true or else you have no Assurance A Man hath no Assurance of the Truth if he believe it not and then how should you believe the Truth of your Signs but by the Truth of the Word revealed and believed The Word tells you your Obedience Love Sincerity must be so and so you believe the Word but in comparing your Qualifications with the Word and the descriptions given of them there you will find them fall so short that unless the Spirit assure you there is the Truth of Grace in your Hearts you will be as much at a loss as to Assurance as ever I propounded this Question How a Person may know in particular his own Interest in Christ Dr. Cr. p. 478 479. First I discovered the litigiousness and dubiousness of the way that many Persons go for the satisfying and resolving of this case I Instanced in three marks Universal Obedience Sincerity of Heart and Love of the Brethren and some have conceived that in the Discourse I have directly struck at the Heart of these particulars as if I did attempt the overthrow of them But mistake not I spake only of their Insufficiency that they are weak through the Flesh to give a Satisfactory Resolution of the great case depending they are of excellent use in their own kind Sphere and Orb but when they are set on work to do those things that are beyond their power Men do but entangle themselves instead of getting themselves loose I shewed as to Universal Obedience Dr. Cr. p. 480 481. according to propriety of Speech there is none of it in the World and as it is practised to this end it leaves the case very doubtful in respect of many Imperfections that attend and in respect of the purposes of the Heart which are many times extreamly corrupt and that there is so much in our Obedience common to Unbelievers and Hypocrites As for Sincerity which as the Apostle describes is Simplicity and Singleness of Heart towards God that we find the Jews that were Enemies to Christ's Righteousness had a Zeal for God and you know what Paul saith of himself what designs he had undoubtedly in singleness of Heart to do God Service And besides I shew how false and deceitful we find our Hearts upon Self-examination I spoke also as to Love of the Brethren which the Apostle John speaks so much of if we understand how the Apostle describes it 1 Cor. 13. And if a Man examine his Heart by these particulars I know his Heart cannot but tell him he is exceeding faulty in all these But I do not determine peremptorily that a man cannot by way of Evidence receive any comfort from his Sanctification and I will give you somewhat further for clearing my Judgment to you which I know is according to Truth viz. That the Spirit of the Lord must first reveal the gracious Mind of God to our Spirits and give us Faith to receive that Testimony of the Spirit and to sit down as satisfied with his Testimony before ever any Work of Sanctification can possibly give any Evidence But when the Testimony of the Spirit of the Lord is received by Faith and the Soul sits down satisfied with that Testimony of the Lord then also all the Gifts of God's Spirit do bear witness together with the Spirit of the Lord and the Faith of a Believer So that I do not deny the use of signs and marks in Sanctification you see as you suggest Neonom Sermon 16. He calls it the revealing Evidence of the Spirit and endeavours to prove this immediate Revelation Antinom That the Spirit is a Revealing Evidence and works immediately as it is the Spirit or Grace in all God's Children is not to be denied and yet works immediately by the Word and Means of Grace too and it works immediately so ordinarily I do not mean that it works immediately by way of extraordinary Revelation and Inspiration when it works in this kind But its way of ordinary working is mediately by the Word and immediately in the Word I put this Question Is there any Evidences in the World by which Persons may comfortably claim their Interest in the Priviledges of Christ Dr. Cr. p. 465. A. Yes there are two 1. The Revealing Evidence 2. The Receiving Evidence The Revealing Evidence is the Voice of the Spirit to a Man 's own Spirit saying Son be of good chear thy sins are forgiven thee And this will overcome all Objections and till the Spirit of the Lord come immediately himself and speak this to the Soul all the World shall never be able to satisfie and resolve that Soul and till then all signs and marks
strong or weak so our Assurance is strong or weak Now that Faith still carries with it a Hypostasis or Demonstration of the thing believed grounded upon the Certainty Truth and Infallibility of God I am fully satisfied from that Portion of Scripture that evinces it undeniably Heb. 11.1 And as now for other grounds of Comfort and Assurance which arise from the Visibility of the Grace of God and the Fruits of the Spirit in the Heart and Life I highly value them as subordinate grounds of Comfort and Confirmation in Assurance these are seen by the reflection of the Soul upon it self being able in regenerate man to reason in a spiritual manner from Causes Effects Subjects and Adjuncts c. which he finds in himself according to the Rule of the Word of God This I call Experimental Assurance and this is that which is so long attaining to and when it is had may be lost again in a great measure as Comfort therefore And because many Believers take this to be all the Assurance they must look for and their Teachers tell them so therefore they go mourning all their dayes and are only supported by what degrees of Assurance is in their Faith which they take not to be any and their Teachers tell them that Faith hath nothing of Assurance in it but do suggest as if it were but the roving of the Mind in uncertainties and Probability and that it is Presumption for them to believe to Confidence and Assurance though the Spirit of God doth command and encourage it again and again and that doubting is rather their Vertue than Sin whereas so much as there is of Doubting mingled with their Faith so much there is of Sin and Unbelief In true Faith there is the Promise more or less believed i. e. the Truth and Goodness because a Promise reached forth a Truth which carries Goodness in it to us-ward is received the â—eason of which reception is the certain Truth and Faithfulneâ—â— of him that promiseth Hence there is believing a Word and believing a Person Hence believing hath three things in it according to the Apostle Heb. 11. 1. The Object falls not under the measure of Sense and Reason therefore called Things not seen and Things hoped for 2. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. an express Image Heb. 1. of the things not seen and hoped for brought to us in the Promise 3. There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Demonstration or Argument of the Reality and Certainty of those things and intention of bestowing them taken from the Truth and Faithfulness of him that promiseth Faithful is he that hath promised Now that God hath promised in general and indefinitely to save Sinners and that he is able and willing to perform it in his time and to whom he pleaseth may be a common Faith only and such as the Devils have But for a Sinner to take up with the Promise for himself is the work of the Spirit peculiarly Because there is no man spoken to by Name in the Promise which advantage Abraham had and the want thereof must be supplyed by the Spirit 's â—aying to the Soul more or less plainly This Promise belongeth â—nto thee whereby the Soul is enabled to exert fiducially a believing the Promise and staying on the Promiser for himself And here lyes the difficulty of Believing and the usual workings of Unbelief It 's a marvellous thing to me Mr. Neonomian that you can have the Impudency to quote the Assembly for your Assertion Confess Ch. 18. viz. That there is no other grounds of Assurance but Signs and Marks Whereas they say so expressly That a Believer may be assured in this Life that he is in a State of Grace and this Certainty is not a bare conjectural and probable perswasion grounded on a fallible Hope but an Infallible Assurance of Faith founded on the Divine Truth of the Promises of Salvation the inward evidence of those Graces unto which those Promises are made the Testimony of the Spirit of Adoption witnessing with our Spirits So that they make three grounds of Assurance 1. The infallible Assurance of Faith 2. The inward Evidences of Graces 3. The Witness of the Spirit of Adoption When you quoted this place you had either forgot what you had wrote or you quote it retaining the Assembly first least it should be brought against you There are three great Graces spoken of by the Apostle 1 Cor. 13.13 Faith Hope Love Mr. Caryl on Job 13.13 And the Scripture holds forth an Assurance in reference to every one of these First The Assurance of Faith Heb. 10.22 Let us draw near with a true Heart in full assurance of Faith This Assurance of Faith hath a double respect 1. To our Persons 2. To our Services that in both we are pleasing to God Secondly There 's an Assurance of Hope Heb. 6.11 Faith hath an Eye to the Truth of the Promise Hope to the Good of the Promise and the Assurance of Hope is that we shall certainly receive that Good Thirdly There 's an Assurance of Love 1 Joh. 4.48 Perfect Love casts out Fear How is Love made Perfect and how doth it cast out Fear v. 17. Herein saith he is love made perfect that we may have boldness in the day of Judgment because as he is so are we in the World i. e. As his Love is sincere to us so is ours to him according to our measure even in this life and this gives us boldness our Assurance that all shall go well with us in the day of Judgment so this Love casteth out all fear of Condemnation in that day which Fear where it remains hath Torment than which nothing is more contrary to Assurance In perfect Love there is no Torment because there is no Fear and there is no Fear because there is an Assurance of the Love of God in this love the Soul doth repose rest and delight it self There is a Fourth thing spoken of which is a full assurance of Vnderstanding This is Clearness of our apprehension about the things which we do believe and upon which we fasten by Faith and Love The Light of the Understanding shining upon the Mysteries of the Gospel and mixing with our other Graces bottoms the Soul upon the strongest Foundation and raiseth it up to the highest Pinnacle of Assurance We may say of Assurance in reference to these four Graces as Philosophers do of the Heavens in reference to the four Elements That they are neither of the four Elements but a Quintessence of a fisth Essence So we may say of Assurance it is neither Faith nor Hope nor Love nor Knowledge but it is a fifth thing sublimated and raised either out of or above all those i. e. when Assurance is raised to the highest pitch that it is a full Assurance from whence our Joy is full all a Christians Sails are filled being under a full gale and having fair weather Rom. 8.16 The Spirit
God unto Salvation but not as the Cause this were to change the Covenant of Grace into a Covenant of Works our good Works are the effects of Grace the Reward of good Works are a Reward of Grace Good Works are necessary to Salvation as the Way not as an Instrument or Cause Faith is necessary to Salvation as an Instrument The Active and Passive Obedience of Christ is necessary as a meritorious Cause Calvin Mr. Antisozzo I pray do you now speak impartially to this Point Antisozzo I think I have met with his Scheme before now and as I take it it runs thus and the Question that lies before us is this What Influence the Sacrifice of Christs Death and the Righteousness of his Life have upon our acceptance with God The Gentleman that I once disputed with stated the Question so and resolved it as follows Antisozzo p. 580. All that I can find in Scripture about this is That to this we owe the Covenant of Grace That God being well-pleased with the Obedience of Christ's Life and the Sacrifice of his Death for his sake entred into a new Covenant with Mankind wherein he promises pardon of Sin and eternal Life to those who believe and obey the Gospel I think this is exactly your Scheme Mr. Neonomian Neonom Yes and something more D. W. p. 8. viz. That the Gospel barrs all Vnbelievers and dead Sinners from Pardon and Adoption and denounceth the continuance of Condemnation against them limiting it's Benefits to such as believe Antisozzo This Scheme contains three things 1. A Description of the Covenant of Grace 2. An Assertion that this Covenant of Grace is owing to the Sacrifice and Righteousness of Christ 3. A Supposition that this Righteousness and Sacrifice of Christ hath no other Influence upon our acceptance with God but that for his sake he enrted into such a Covenant with Mankind 1. His Description is this A Promise of the pardon of Sin and Eternal Life to those who believe and obey the Gospel Neonom You will not I hope deny this to be a true Description of the Covenant of Grace Antisozzo But I will for all your hast It is a Description so liable to Exceptions that it describes neither the whole of the Covenant nor a New Covenant nor upon the matter any Covenant at all Neonom If you prove what you say Eris mihi magnus Apollo I 'll strike out your Name from my Book and if I can be convinced I must subscribe yours Antisozzo You shall see what I can do presently 1. This Description gives us very little of a true Covenant of Grace For 1. Tho you think to put us off with a Promise of Pardon and Life to those that believe and obey the true Covenant of Grace hath given us a Promise of that Faith whereby we may believe and of that New Heart whereby we are enabled to obey the Gospel And First We have the Promise of the right Faith in the true Covenant John 6.37 Eph. 1.8 And least it should be said Faith is a common Gift as other things are the Apostle hath his reply ready Eph. 1.19 Secondly We have a direct and express Promise too of that New Heart from which we give to God new Obedience Ezek. 36. Ver. 26 27. c. 2. This Description gives but very little of the true Covenant of Grace there 's a Promise of Pardon and Life to them who believe and obey but Perseverance in Faith and Obedience is left to the Desultory and Lubricous Power of Free Will whereas in the true Câ—venant of Grace there 's an Undertaking that the Covenant shall be immutable both on God's part Jer. 32.38 4. God hath said He will not turn away from doing them good And 2ly He hath promised That they shall not depart from him c. p. 583. 2. As it describes not the whole of the Covenant so it describes not the Nature of a new Covenant 1. It describes no New Covenant in opposition to the Old Covenant of Works The Covenant with Adam promised Life upon condition of Oâ—edience and those Commands as easie as those now given to Mankind and much easier too if we consider Adam's Natural Strength 2. We are told by you that Christ hath added to the Moral Law i. e. to the Moral Duties required by the New Law Faith and Repentance which is to lay more Load on those that were overcharged before So that as you make Covenants Adam's was much the better Covenant of the two but you have wisely shuffled in a Promise of the Pardon of Sin which may seem to give this Covenant a Preheminence above that of Adam But that will not mend the matter both because it 's better to have no Sin in our Natures than such a Remedy better to have no Wound than such a Plaister and also because the Promise of Pardon as you say is suspended upon the condition of Faith and Obedience which without a Supernatural real Influx of immediate Divine Power reduceth the Promise to an impossibility of Performance 2ly This Covenant described is no new Covenant in opposition to the Old Administration of the Covenant of Grace there were the same Promises then that we have now the same Moral Precepts that we have now Though the Word Gospel come in for a Blind yet the Apostle assures us the Gospel was preached to Abraham 3. Upon the matter it 's no Covenant of Grace at all p. 584. For 1. A Promise of Pardon and Life upon condition of believing and obeying is neither better nor worse than a Threatning of Condemnation and Death to them who believe not and obey not It may with equal right be called a Threatning of Death as a Promise of Life It 's no more of Grace than a Covenant of Wrath And therefore 2ly If it be lawful to consider Man as the Word of God describes him dead in Sins and Trespasses It 's no Covenant at all to him For what is the nice difference betwixt the Promise of Life to him that obeys when it 's certain before-hand he cannot obey and no Promise at all c. Neonom Well Sir pray let us call another Cause Do you argue like a Voucher to my Book Mr. Calvinist he is a sharp Man and he doth this only for Argumentation sake he is of my mind for all this Antisozzo No do not you believe that you wheadled me in to vouch for your Book I know not how but I shall stick the closer upon your Skirts for that I have not done with you yet Calvin I will then propound one Question to Mr. Antisozzo Whether the Covenant of Grace be owing to the Sacrifice of Christs Death and so be distinct from that he calls the Covenant of Redemption Because our time now is up speak only what your Judgment is in this Point Antisozzo Mr. Neonomian I must tell you I have narrowly pryed into this Paradox That the Covenant of Grace is owing to procured by and
cannot Impute Sin to Christ and the Elect both yea he accepteth us in the Beloved Eph. 1.6 Loving the Persons of the Elect Rom 11.28 though hating their Sins and also their State under the Curse of the Law Rom. 6.14 Chap. 7.6 Eph. 2.3 The second is wrought at our Conversion when the Enmity of Nature is slain by the Infusion of Grace Neonom You ask But what doth Faith serve for D. W. p. 103. Dr. C. p. 85. You answer It serves for the manifestation of that Justification which Christ put upon a Person by himself alone Antinom Adding that he by believing on him may have a declaration and manifestation of his Justification Faith is the Evidence of things not seen Heb. 11.1 A Man is Justified and that by Christ alone but it is nâ—t known to him it is an unseen thing Well how shall he see this The Text saith Faith is the Evidence by Faith we apprehend it and rejoice in it as we apprehend it to be our own I tell you in another Discourse Whatever the Scripture speaks concerning Faith Justiâ—ying Dr. C. p. 596. it must of necessity be understood objectively or declaratively one of these two ways either Faith is said to be our Righteousness in respect of Christ only who is believed on and so it is not the Righteousness of its own Act of Believing Or else you must understand it declaratively i. e. Whereas all our Righteousness and all our Discharge from Sin flowing only from the Righteousness of Christ alone is an hidden thing that which in it self is hid to Men doth become evident by believing and as Faith doth make the Righteousness of Christ evident to a Believer so it 's said to justifie by it's own Act declaratively and no otherwise Neonom He saith We do not believe that we may be Justified but because we are Justified Antinom Yes we do believe that we may be justified declaratively I say there Tho' Faith it self cannot be called our Righteousness Dr. C. p. 86. yet in respect of the Glory that God ascribes to it that it seals to Men's Souls the fulness of Righteousness how can you consider a Person a believing Person and withall an ungodly Person When Persons are Believers they cease to be ungodly but if Men be not justified till they do believe Christ doth not justify the ungodly but rather we must believe on him that justifies the righteous But as I said we do not believe that we may be justifyed but we do believe and truly believe when we are and because we are Justified So that still it stands firm we are not justified we are not in Covenant we partake not in the Covenant by any Condition we perform till which Performance the Covenant cannot be made good unto us but we are in Covenant and Christ makes us to be in Covenant for his own sake without any Condition in the Creature God will have mercy on whom he will without any-thing in the Creature to partake first Neonom He saith God doth add never a tittle of Pardon it self more to him that is a Believer than to that Person not yet converted to the Faith c. D. W. p. 104. Antinom He still gives you but part of my Sence and Misrepresents it my words were these Beloved Dr. C. p. 578. for my own part I cannot conceive any other considerable difference between the plea of Christ for a Converted Person and the unconverted Elect but this Circumstantial difference namely that the value of his Blood is of equal force to Believers and Unbelievers being Elected saving that the Believers have this priviledge that the Lord Christ pleads for the Manifestation of this discharge unto this Converted Person but pleads not for the present Manifestation thereof unto the Unconverted Elect Person till such time as he shall be called to the Faith and by that Faith that thing be made evident which before was hid Now follows what he would blacken me with I say the Pardon of Sin by the Blood of Christ is as full for the Unconverted Elect Person as fully passed over in Grant to that Person as to the Believer himself God doth add never a Title of Pardon it self more to him that is a Believer than to that Person not yet Converted to the Faith in regard of the substance of the Pardon it self and this I clear as a great Truth if any will give themselves the trouble of reading it which I stand to Neonom He saith Faith as it takes hold on Christ's Righteousness it doth not bring this Righteousness of Christ to the Soul but doth only declare the presence of that Righteousness that was there even before Faith was and there denies Faith to be so much as an Instrumental cause of our Justification Dr. C. p. 597. Antinom I added That I did abhor to walk in the Clouds in a Truth of so high Concernment as you too much do Sir and that I knew I had many very catching Ears about me such as you are I said That Faith as it lays hold upon the Righteousness of Christ c. as he hath told you and the reason of that saying I gave in as plain words That there is no Person under Heaven Reconciled unto God Justified by God through the Righteousness of Christ but this Person is Justified and Rconciled unto God before he doth believe and therefore Faith is not the Instrument Radically to unite Christ and the Soul together but rather is the Fruit which follows and flows from Christ the Root being united before-hand to the Persons that do believe Shew me how any Person ununited to Christ can believe and how any one that is unjustified can be actually united to Christ as he must needs be before he can believe Neonom He tells you that Justification is from Eternity in several places Antinom You know that to be a false charge for I have told you a Man cannot be said to be Justified before he hath a Being I have often enough told you in what Sence I apprehend Justification to be before Faith but deny noâ— the Justification by Faith spoken of by the Apostles in the true Sence of it according to my best understanding I have told you that Justification is first in its provision is fully procured and provided and it 's first in Grant Gift and Application applyed unto us before we make Application of it by an Act of Faith whereby we do not bring it into the Heart but the Grace of God doth which we see behold and improve there by Faith manifesting and declaring our Justified Estate whereby our Consciences are freed from Guilt and Condemnation hence I call it Justification in Conscience in foro Conscientiae Mr. Rutherford Rutherford Exc. 1. c. 2. who wrote against the Antinomians saith There is a Justification in the Mind of God Eternal and a Justification in time terminated in the Conscience of a Believer Norton p. 315. That Justification
required to examine our selves but where lyes the Critical Point It 's in Christ being in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 try or see by tryal whether Christ be in you how look after the true Evidence of it by finding out the thing it self i. e. Christ received by Faith and witnessed by his Spirit for Christ is in us these ways 1. By his Spirit 2. By Faith 3. By our Mystical Union I in them John 17. Now this Tryal is by Faith for it is thus Do we see the things that are Invisible But suppose you say the Tryal is by the Fruits of Faith we deny it not but we say they are not only here but to be understood therefore the place concludes not against us nor that place 2 Pet. 1.10 The Apostle there tells us We have all things that pertain to Life and Godliness through the Knowledge of him that hath called us to Glory and Vertue and if all things then Assurance too for it 's through great and precious Promises that we are partakers of the Divine Nature and through them as the Spirit is bestowed so it Comforts and Ensures Life and Salvation to us And as it works many gracious Vertues and Fruits in us so it excites and stirs us up to Encrease and Growth in Grace ver 5 6 7. And where these things are not it is a sign that a Man hath no true savour of Pardoning Grace lying under senlesness of the great Reason of Christ's Death and Satisfaction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ purging away of Sin i. e. by Sacrifice of his bearing of Sin of old so long ago and it 's no doubt but the real total absence of the Fruits of Faith is a sign there is no Faith if these things be wanting such an one is Purblind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or false-sighted thinks he is something when there 's nothing but the difficulty is this a Man saith he hath upon tryal these Vertues but is short-sighted he looks close to himself and passeth a wrong Judgment how shall he be convinced that he hath them not or he saith he hath them not how shall he come to be satisfied that he hath them Who must resolve these difficulties Is it not the Word and Spirit that must resolve it in believing Therefore the rather give all diligence to make your Calling and Election sure and how is that done Why not in believing Doth not Faith make our Calling sure Is Election to be known any way but by believing And how is our Calling i. e. Invitation to believe How is that made good but by answering the Call For he saith doing these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. making Calling and Election sure by getting a sure footing and standing in Christ by Faith you shall not fall or stumble so as to fall and an entrance shall be abundantly ministred the words are so an entrance into his Eternal Kingdom shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministred to you Now Christ he is the Door and a Rich Entrance into his Kingdom ministred to every one that believeth so that the Crisis of our State that the Spirit of God puts us upon in both places is especially about our Faith in Christ which Faith is a Witness in our selves and the Spirit witnessing with it and all ways and means causing our Faith to witness and giving us Light and Evidence from the Word believed to see the Graces of God and Fruits of the Spirit in our Hearts Neonom This is the way whereby the Scripture Saints were assured They concluding their Justication by their Sanctification and a state of Peace by the Truth of Grace 1 John 3.14 ver 9. ver 18. Thus David Paul and other Saints concluded the safety of their state D. W. p. 165. Antinom This is one way but not the only or principal way The Apostle John tells often that Love if it be true and from a true Principle and Root is an Argument of our Regenerate state but that it may be known to be such it must be traced to the Head it being but a stream to see how it flows from the Love of Christ apprehended by Faith whereby we have our Radical hold and standing And as he saith ver 14. Hereby we know we are passed from Death to Life because we love the Brethren Yet lest he should leave us in the dark and we should take false Love for true he tells us there is another Judgment to pass upon our Love before we can argue from it we must find that it flows from our perception of the Love of God in laying down his Life for us and from thence should proceed our readiness to lay down our Life for the Brethren ver 16. In this we know or are assured of God's Love in that he laid down his Life for us The Love of God believed gives the Original Ground of Assurance and is the greatest and the Touchstone to an other A Witness from Men from what is found in us is something but the Witness of God is greater 1 John 5.9 And the witness that he hath given to us in the Gospel concerning his Son testified by the Spirit and applyed by Faith is that Evidence upon which all firm Assurance is Radically Built And you shall plainly see that John doth not found our Assurance Radically upon Love but in Justifying Faith he saith ver 18. Let us be sincere in Love and I will tell you whereby you shall attain to good Assurance ver 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this i. e. in what follows in this refers not to the foregoing Verse but to what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used as the Causal Particle for For in this we shall know or be assured that we are of the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall perswade our Hearts it 's rendred well assure our Hearts bring our Hearts to Assurance by believing that whereby Condemnation is removed for saith he if this be not whatever Judgment we have of what is in our selves it may deceive us and God knows enough in us to condemn us for if our Hearts labour under unbelief and condemn us whatever we find in our selves will not give us peace and God is greater than our Hearts therefore we must assure our Hearts that way which will hold good in the Eye of God's Justice i. e. by Faith in Jesus Christ ver 21. and saith he if our Heart condemn us not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have chearfulness and boldness towards God and how is it possible that the Condemnation of our Hearts should be taken off but by believing and thereby perswading our Hearts But you will say it may be that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used for to express our believing But I will shew you it is See Heb. 11.13 They all died in Faith having not received the Promises but saw them afar off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were perswaded of them
Neonomianism Unmask'd OR THE Ancient Gospel PLEADED Against the OTHER CALLED A New LAW OR GOSPEL IN A Theological Debate occasioned by a Book lately Wrote by Mr. Dan. Williams Entituled Gospel-Truth Stated and Vindicated Unwarily Commended and Subscribed by some Divines Applauded and Defended by the late Athenian Clubb As many as are of the Works of the Law are under a Curse Gal. 3.10 And the Law is not of Faith Ver. 12. Christ is the End of the Law for Righteousness to every one that believeth Rom. 10.4 By ISAAC CHAVNCY M. A. LONDON Printed for J. Harris at the Harrow in the Poultry 1692. TO ALL True Lovers OF THE LORD JESUS BOTH Ministers Christians Of any Perswasions whatever THE Apostle Paul doth declaim against nothing more than Another Gospel which is not another Gospel as he saith because no Gospel Quod nusquam est cum unum fit Evangelium non plura saith Beza on the Gal. 1. It is no where seeing there is but one Gospel and not more This pretended other Gospel was a Doctrine that taught the Conjunction of the Works of a Law with the Grace of God and the Righteousness of Christ in the Juctification of a Sinner before God which some False Teachers did zealously press upon the Galatians in opposition to the Apostles Doctrine These he calls Troublers of the Churches and Perverters or Subverters of the Gospel of Christ viz. The Doctrine of Justification by Free Grace Such as teach Justification by a Law of Merits not of Christ but our own See Beza on the pl. Altho' we say they were wrought in us by Christ as if Christ could be said to Justifie by giving us a way or means to justifie our selves you may as well reconcile Light and Darkness as these two As to the Introducers and Teachers of such Doctrine the Apostle denounceth a bitter Curse against them whatever they were pretending to never so much Holiness Apostles or Angels Yea he puts himself under this Anathema if at any time he should be guilty in this kind And to shew that he speaks not rashly or passionately but by the Spirit of God and to awe Men's Minds the more and deterr them from such Attempts he redoubles the Imprecation But you 'll say May we not a little make bold with the Gospel of Christ How far may we venture to go and not fall under this Anathema The Apostle answers v. 9. If any Man preach any other Gospel unto you than that you have received let him be accursed And the Doctrines which they had received was Justification by Faith without the Works of a Law And that a Law is not of Faith in the Point of Justification ch 3.12 Mr. Beza justifies our Translation in rendring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 besides rather than against For saith he the Apostle said not If they preach contrary things and subvert the whole Gospel as Chrysostom hath it But If they pervert it a little if they preach any thing besides that Gospel which they had received c. If they as the Apostle saith many did 2 Cor. 2.17 * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caupanariam Exercentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caupones Infames semper sordidi sunt babiti quod merces corrumpunt adulterant Jun. Beza Corrupt the Word of God as fraudulent Vintners who dash their Wines with Water or any base Liquors But saith the Apostle We are of those who Preach the Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Sincerity in the Truth of our Hearts as we will answer unto God without any thing of Craft or Double Dealing or mixing our omn Schemes or Phantasies therewith that speak the very Truth as we have dealt plainly and truly not shunning to declare unto you all the Counsel of God Acts 20.27 not shuffling and hiding some great Truths that we think are not fit for the People to know and therefore saith he we have abdicated * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Abrenunciavimus pudendis latebris non calliditaté ambutantes neque falsantes sermonem Dei 2 Cor. 4.2 this shameful hiding the Word of God not demeaning our selves craftily nor handling it deceitfully And to such as receive this other Gospel who have professed to the receiving the True Gospel he saith I marvel you should be so soon removed from him that called you into the Grace of Christ unto another Gospel Calls them Fools Gal. 3.1 saith they were fascinated bewitched the Devil had got a great hand over them tells them they were Apostates had began in a Spiritual Gospel but ended in a Carnal Nay he testifies that whoever is Justified by a Law it's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are fallen from Grace and that all their former Sufferings how great soever they have been would prove in vain Oh! that Professors of our Days would seriously consider these things who are so ready to run after this other Gospel Lastly It is also needful to observe how the Apostle Paul complements Peter that Great Apostle and one of the Pillars in the Churches for his double dealing in these matters in so much as countenancing this False Gospel or the Imposing Teachers of it He withstood him to the Face and publickly he rebuked him sharply because he was exceedingly culpable and in that he not only committed a great Sin himself but carry'd away Barnabas and many professing Jews with his Dissimulation insomuch that they all plaid the Hypocrites * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with him to please the Neonomians He aggravates their Fault in telling them they countenanced a Doctrine which they were convinced was false ch 2.16 That they made Christ a Minister of Sin that they condemned themselves in their Practice by building the things which they had destroyed He takes off also all Apologies that they might make from the seeming Smallness of the Fault as to refuse to eat with the Gentiles Come come saith he the mischief lies in it's Tendency viz. To encourage the Preachers and Receivers of the Doctrine of Justification by the Works of the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For saith he we have believed on Christ that we might be justified by the Faith of Christ and not by the Works of a Law for by the Works of a Law no Flesh living shall be justified I hope they whom these things do nearly concern at this time will duly weigh and consider them Tho' I doubt not but they know them yet it may not be amiss to stir up knowing Men by putting them in remembrance 2 Pet. 1.12 13. Verbum sat sapientibus As to the present Grand Assertor of a New Law and of the Doctrine of Justification by the Works of the said Law I thought it due to the Grandeur of his Appearance in the Head of a New Sect to treat him by the Name thereof viz. A Neonomian * One that Asserts the Old Law is abolished and therein is a superlative Antinomian but pleads for a New Law and Justification by
should not be cut off any more by the Waters of the Flood nor shall there be a Flood to destroy the Earth any more God laid Man under the performance of no condition to Entitle him to this Promise yea though he lay under a Forfeiture of all good things promised in the first Covenant and a Desert of all Calamity and Destruction and neither able or willing to enter into Covenant with God by the performance of any Duties yet God tyes himself that for that this kind of Destruction should no more come upon the Earth there was also the Covenant concerning the continuance of Day and Night and that the Seasons of the Year should be opportune regular and constant Gen. 8.22 To both these Covenants is the Covenant of Grace compared in respect of its Absoluteness and Perpetuity Isa 54.9 Jer. 33.25 The Promulgation thereof under the Old and New Testament are thence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Covenants of Promise 3. Such a Covenant as this is a Testament which takes place among the most Entitling Covenants in the World The Apostle doth more than once speak of the Covenant of Grace by the Nature of a Testament which is the immutable purpose of God and suspendible upon no condition but as it were his last Will of bestowing Eternal Life upon the Elect which being built upon the unchangeable Counsel of God and hath its Sanction in the Death of Christ the Testator it can't be subverted by any Infidelity of the Elect neither it's firmness depend upon any Faith of man seeing in the said Covenant God hath provided unchangeably no less for their Faith than Salvation Wits de foed p. 195. whereby a Legacy is freely Bequeathed Entitling the Legatee to the Estate Bequeathed without any Duties or Conditions previous to the said Title by Bequeathment but the Estate Bequeathed by Will and Testament becomes due upon the Death of the Testator according to his free Constitution hence the Exhibition of the Covenant of Grace in the Old and New Dispensations are called Testaments because of their Absoluteness under whatever Vails of Conditions they seemed to be cloathed and because it was confirmed and become due by Death Typically under the Mosaical Dispensation by the Death of the Sacrifices but really by the Death of the Testator accomplished in the Gospel-Days And this was it's Sanction and the proper Sanction of a Testament 4. This Covenant is said to be absolute free and unconditional in respect of us that are saved by it because there was no Capacity Ability or Will in Man since the Fall to perform any Covenant-Conditions or Duties to God as such but he lay utterly condemned and dead in Sin All Salvation must come to him of Free Gift even Life whereby he might perform any vital Act for all Action is from Life and no Action can be before Life but must proceed from it Man in Innocency acted from Life in Innocency and that he should act before or without Life is most absurd to think or that in a state of Spiritual Death he should act for Life The natural Man can do neither before he can do any thing for God the Absolute Promise must be performed of giving him Resurrection from the Dead the new Birth the new Nature the new Heart So that the Covenant of Grace is considered as totally free and absolute as to the Tenure of and Performance relating unto Man in his lost and fallen estate and condition all the good contained in it relating to us by way of Promise and bestowed upon us by way of Free Gift even Faith and all Holiness Grace and Glory 5. But taking the Covenant of Grace or Promise in the full extent of it Foedus gratiae respectu Sponsoris magìs foederis notionem habet significationem pactum mutuae fidei 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respectu nostri magis Testamenti rationem habet quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 esse Witsas p. 597. de Foedere it is a mixt Covenant a conditional and absolute a Covenant of express Compact between two stipulating Parties upon propounded Terms and a Covenant of Promise wherein God hath freely given us his Son and in him Life eternal It is therefore to be considered as it respects Christ and as it respects the Elect in him 6. As it respects Christ it carries the Nature of an express compleat Covenant of Works Sponsor Testamenti Christus vocatur Heb. 7.11 non eo precipuè nomine qui pro Deo promissis illius nobis spondet aut quia pro nobis spondet nos obedituros quemadmodum Moses Exod. 19.3.3 Quanto Christus major Mose tanto prestantiori modo sponsor fuit sponsio illius in eo consistet quod in sese recepit prestare conditionem illam citra quam salvâ Justitiâ Dei gratia promissiones ipsius ad nos non poterat pervenire quâ prestirâ omninò illae ad filios foederis perventurae erant Nisi ergo Christi sponsionem evacuare velimus Socinianis pessimis Scripturae perver soribus gratificari velimus necesse est foedus aliquod concipiamus cujus conditiones Châ—istus in se recepit spondendo apud parrem se eas pro nobis prestiturum quibus prestitis spondere nobis pro parre possit de gratiâ gloriâ infallibiliter nobis donandâ Herm. Witsus de Oeconomia Foed p. 104. and that in respect of the Party 's covenanting and the tenure of the said Covenant The Party 's covenanting was the Father and the Son God the Father proposing and God the Son accepting the Terms Here the Parties Contrahentes or Confederantes were equal Phil. 2. and had equal freedom of accepting or refusing the Terms hence the Agreement was Mutual and Reciprocal The Tenure of the Covenant was Express Conditions and Promises upon the performance of them by Reward in a way of Remunerative Justice Isa 53. The Conditions were of the highest Nature 1. To satisfie offended Justice on the behalf of the Elect looked upon as fallen by the Transgression of the Law Covenant in the first Adam and to be the end of the Law for all Righteousness both Active and Passive to all them that should believe 2. That the Condition performed by Christ should not only be Meritorious Virtute compacti as therefore Adam's should have been but that they should be adequately so they bearing an equality to and with the Eternal Life promised by reason of the Transcendent Excellency of the Person and the performances And herein he became and stands the Middle Person or Mediator betwixt God and Man and hence as he was the Covenanting Head and Representative of the Elect so he undertook to be and was the Foederal Condition in what he was and what he did and to him as such was all the Promises primarily made and in him performed all being Yea and Amen in him and hence he became the Fundamental Promise the Father giving us his Son and Eternal Life
the said Foederal Conditions But we affirm neither Faith it self no not the Gift of the Spirit that works Faith not our Union to Christ no Gifts that accompany Salvation are Foederal Conditions Christ in the Exercise of his Mediator's Office in his Humiliation and Exaltation is the only Foederal Condition wherein all entitling Conditions particularly mentioned in the Gospel are lodged and treasured up and are freely by Christ bestowed on us 12. There are also Conditions of Connexion by way of Order and Dependance of things one upon another Whereas the Scripture often inculcates such Expressions as these Without Faith none can please God Without Holiness none can see God as if they had called Faith and a new Life Conditions of the Covenant when in accurate speaking and according to the nature of this Covenant on God's part they are Executions of former Promises and an Earnest of future good But if we will call these Conditions they are not so much Conditions of the Covenant as of the certainty that we are in the Covenant Wits de Foed 196. which are rationes rerum inter se and belong to Logick and they arise from all Arguments Artificial or Inartificial Prime and Ort Simple or Comparate Consentany or Dissentany and they run in a Connex Axiom when the said Conditionality is express'd As thus Si Animal est homo est rationale si figura est trigularis est trilateralis If a Creature be a Man he is a Rational Creature If a Figure have 3 Corners it hath three sides all things in the World are capable of coming under this kind of Conditionality yea the most absolute Beings As if God be the first Cause he is the Creator of all things In this Sence Creation is a condition of Salvation If a Man be saved he must be created So Election a condition if a Man be saved he must be elected but Election is not a Foederal Condition So if a Man believe he shall be saved Believing is a condition of connexion to Salvation If a Man have the Spirit of Christ he shall believe unto Salvation but neither Faith nor Union are Foederal Conditions A state in Grace is a condition to a state in Glory by way of connexion in the Promise But one is not a Foederal Condition of another but both come in in the Gift of Grace In this Sence the Covenant of Promise contains all the Conditions of Order and Dependance in the Exhibition and Performance The Hearing the Word is the Condition of Faith but hearing the Word is not a Foederal Condition So the giving the Spirit is the condition of Union to Christ and Faith Faith the condition of receiving Pardon and living in Holiness And the giving of Pardon the condition of receiving it Holiness the condition of seeing God and eternal Happiness But these kind of Conditions are not Foeâ—eral entitling to the Promise but are contained in the Promise and denote only the connexion and dependance of one promised Benefit upon another 13. Hence the Ministry of Reconciliation runs conditionally because in it the absolute Covenant is preached 1. Indefinitely to Elect and Non-elect 2. The Covenant is declared in all the Promissary and Duty-Dependances contained in it and Duty required because promised 3. We must distinguish of the Ministry of Reconciliation in respect of the Letter of it Insertae sunt novisaederis conditiones novae obedientiae legali quidam Schaemate ad normam probationis nostrae ipsius gratitudinis debitae Sic tamen alio quoque Schemate ipsa resipiscentia in peccati mortificatione bonorum operum studio promittitur tanque Dei donum quod ipse operaturus sit in nobis ut isthoc signo argumento fas sit ex quo verè resipuimus credimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sperate in eam quae ad nos defertur gratiam in patefactione Jesu Christi 1 Pet. 1.13 Promissionis formulae expressissimae novum foedus sancientes donatione rescipiscentiae novae obedientiae extant Jer. 32.40 Isa 52.2 1 Pet. 1.4 2 Pet. 1.3 1 Joh. 3.9 and ver 18. Clopeub dâ— foâ—d p. 516. Quicquid conditionis locum obtinere concipitur id omne vniversalitare promissionum includitur si vitam aeternam solum polliceretur Deus non deâ—sset specie aliqua dicendi rescipiscentiam fidem c. Conditiones hujus foederis esse Verum cum initium progression non intercisam continuationem consummationem denique novae vitae odem quasi â—â—lur addicat Deus in universalitte hâc promissorum nihil remanet quod totius foederis conditio censeri queat Nos hic de conditione foederis sic agimus non de aliquâ re in homine quae actuaalem fruitionem consummatae felicitatis precedere debet Witf p. 195 196. de Foeâ—ere and the Spirit of it 1 Cor. 3.6 In the Letter of it the meer external Dispensation that kills because a Sinner looks upon all these conditions of Dependance to be Foederal Conditions but the ministration of the Covenant by the Spirit in that Ministry is absolute according to the Original Contract and the fullest Discovery in its highest Freedom And therefore the Apostie tells us this Spirit giveth Life And the believing Corinthians are said to be the Epistle of Christ written and transcribed from the Original Covenant-Contract not with Ink but with the Spirit of the Living God not in Tables of Stone but in the fleshly Tables of the Heart according to that Promise of a new Heart Hence therefore we must distinguish between the Covenant of Grace it 's absolute Tenure and the Ministry of the Grace of the Coventnt which Ministry is conditionally dispensed according to the connexion and dependance of good things contained in the Promise to a mixed People Elect and Non-elect The effect of this Ministry is either to work effectually by the Spirit according to the nature of an absolute Promise and then becomes a Savour of Life or else it works only in the Letter in the conditional Nature as a Covenant of Works and then it killeth eventually and is a Savour of Death and Condemnation 14. The Covenant of Grace is to be distinguished according to its different Revelation and Dispensation under the Names of the Old and New Testament which is no Specifick Difference but only secundum adjunctae Revelationis The Absoluteness of this Covenant was abundantly revealed under the Old Testament Dispensation unto the Patriarchs and Prophets but not so clearly by the Ministry of the Worldly Sanctuary but vailed on which vailedness the faultiness of that Dispensation was charged and did consist in comparison of what was to ensue 1. It stood vailed under a Figurative Carnal Ministry and Ordinances 2. Such as were weak and insufficient as to reaching those Ends that were designed by the Grace of the Covenant Heb. 10.1 and that in respect of the main Gospel Grace in pardon of Sin and purifying the Conscience 3. In that it
this vailed Ministration but look'd thorough the Vail by Faith for the Law-deliverance at Mount Sinai did not or could not disannull it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Covenant or Testament fore-ratifyed by God unto Christ Thus far we do in some measure agree Neonom But the Point before us is to know who this Israel and Judah be 1. They are either the Natural Jews to be alive in those days which this Promise refers to 2. Or to true Believers who are inwardly Israel Rom. 9.6 If it terminate in the Natural Jews it 's a strong Text for the Conversion of the Jews for the most part by an immediate Influence Antinom Those days are the days of the Gospel-ministration and it 's plain the Spirit of God referrs to the Jews that then lived The Apostle wrote to the Hebrews and his Design was to take them from the Mount Sinai Ministration which they were most fond of He tells them That now the days were come which the Prophet spake of and therefore this is but shuffling with the Texts as if the time of fulfilling this Promise was not yet come when the Spirit of God gives us so clearly to understand when this Prophecy was accomplished ver 6. having given us an Account of the Ministry of the Old Sanctuary that then the Priests did serve the Example and Shadow of Heavenly Things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They do service or minister by way of Similitude and Shadow whereby they understood that they were not to last but till a better Ministry ensued And ver 6. he saith But now hath he obtained a more excellent Ministry by how much also as he is the Mediator of a better Covenant And this is the time at the Appearance of this Mediator and his fulfilling all Righteousness that there should be this clear unvailed Dispensation of the Promise Not but God did thus unconditionally save them before but now they should understand the true Ground Principle and Use of Gospel-Services and Duties And here 's all absolute God forgives their Iniquity and writes his Law in their Hearts where all is absolute and free without mentioning any condition though you would fain hook them in any way by Head and Shoulders but you labour in vain Neonom If they be true Believers inward Israel Rom. 2.9 then there is Faith in such who are the Parties with whom God makes this Covenant c. D. W. p. 68. Antinom We shewed you it 's meant first of the professed Jews in those days out of which God would take a true Israel by vertue of this Promise And when-ever they that were blinded should be converted and turn to the Lord it should be so and this way they should come to be Believers for giving the New Heart and writing the Law there is making them Believers How absurdly do you talk of making Believers first and then taking them into Covenant As if making Men Believers and giving them new Hearts were not taking them into Covenant This is from your Principle That there 's no Promise of giving Pardon or Salvation to meer Sinners and Unbelievers which is contrary to the whole Gospel I will shew you a Promise that declares this absolute Covenant expresly to the Sinners of the Gentiles though the same Promise belongs to both expressed in either of the places Rom. 9.23 That God might make known the Riches of his Glory on the Vessels of mercy which he had afore prepared to Glory 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This fore-preparation was in the Covenant of Grace even us whom he hath called not of the Jews only but of the Gentiles ver 25. As he saith in Osce I will call them my people which were not my people and her beloved which was not beloved c. See the place And that this Calling referrs to more than an outward Profession appears by 1 Pet. 2.9 10. You will make the writing of God's Law in the Heart to be the Condition when it 's the very Promise made Give me the Condition of this Promise to be found in us before God's Law is written or else you do nothing Neonom It cannot be inferred from this Scheme of the New Covenant that the Dr. would have it God doth not require any Duty as the condition of the Benefits which he promised to give D. W. p. 68. Antinom You say the first Grace is freely given which in the Promise is a New Heart Now what is a greater Benefit than Life from the dead And what Duty can be required as a Condition to this Benefit Here you must fall in with the Papists and directly contrary to Article 13. of the Church of England Neonom I talk not of a Condition before a new Heart but that the New Heart is the Condition For God's Law is written in the Heart before our relation to him as his People or the Pardon of Sin Antinom Here you plainly say there 's a real state in Grace without a relative Sanctification without Justification or Adoption the Law written in the Heart and therefore Good Works While we are unreconciled to God it 's before we are his People Now this Law must be written 1. In the Heart of the ungodly Man and Unbeliever contrary to what you say That there 's no promise made to such because Unbelievers Or it must be in the Heart of him who at once is made a Believer in the working of a New Heart in which instant he is related to God and hath the pardon of Sin But it 's unaccountable Divinity That the Law of God is writ in the Heart before our Relation to God as his People or the Pardon of Sins Neonom But God requires us to make us new Hearts as a condition of Life Ezek. 18.31 Jer. 7.23 2 Cor. 3.6 Antinom I suppose Sir you your self cannot say that the first quoted places are wrote in the New Covenant Dialect but in that of the Vailed Covenant especially that of Ezek. 18. the place quoted by you I suppose you will not say it 's quite contrary to Jer. 31.31 for if so we may throw away our Bibles but that this place is to be taken in some Sence that is not contrary to the very nature and design of that of Jeremy The drift of this Chapter Ezek. 18. is to vindicate the just and righteous Proceedings of God For they had charged God with Injustice and Unrighteousness of his Dealings towards them That the Son suffered for the Father's Sins The Father eat sowre Grapes c. God Visiting the Iniquities of the Fathers upon the Children The Lord tells them there 's no Child suffers for his Fathers Sins any farther than he entails the Curse and as he walketh in his Fathers Sins and that by personal Repentance of the vilest Person a Man should be saved and not suffer for his Parents Sins And ver 29. the Prophet saith notwithstanding you have heard the Justice of God thus vindicated you will persist in it and say 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 The way of God is not just or right O house of Israel saith the Lord are not my ways just Are not yours unjust For thus saith the Lord I will judge you seeing that you stand so upon your own Justification and censure my Justice see now that you repent and turn you from your Iniquities and so Iniquity shall not be your ruine And if they plead this We cannot do it without the Gift of Grace and thou change our Hearts No faith God seeing you stand upon such Terms with me you must do as you have pretended you could Ver. 31. Cast away from you all your Transgressions and make you a new Heart Get up your selves such Faith as those have who receive my Grace freely and I give new Hearts to and it shall be well with you For saith the Lord my Nature is not to delight in the Misery of the Creature as no just Judge that passeth Sentence delights to afflict or kill the Prisoner at the Barr I had according to my nature rather he should repent and live but if he doth not Justice requireth that he should die Now that which seems here to be chiefly aimed at is to convince them of their sinful undone state that they were never able to perform so much as the external Commands of the Law of Moses or any Commands to Repentance or Obedience in their own strength and power And seeing you charge me with this That I accept not your pretended Repentance but have carried you away into Captivity it 's for the Iniquity of our Fathers they have sinned and we must suffer No saith God do but repent Sin shall not be your ruine make you new Hearts your selves Seeing you pretend you deserve so much and have done so and so let me now see what you can do without me as to Help and Grace you shall see I shall deal with you according to your Good as well as according to your Wickedness The Current of the Old Tkstament is to convince them of the Faultiness of this Conditional Covenant and to confirm what the Apostle saith Heb. 8. Rom. 10.31 32. which is the Sence of that place Jer. 7.23 4. This thing I commanded them but they hearkened not c. That they continued not in that conditional way of Salvation nor obtained the Law of Righteousness neglecting the true Spiritual meaning of the Sacrifices but they that were saved were saved as we by Faith in a free and an unconditional Covenant of Grace Calvin saith on the place Non frustra hoc dicit Deus facite vobis c. God doth not speak this in vain Facite vobis though they had no Power to do it but for this end that men being convinced of their sins should blame none but themselves and acknowledging their Impotency should betake themselves to the help of the holy Spirit as David Psal 51.22 So as also this external Exhortation is as it were the Instrument God useth to conferr Grace upon them And the Apostle acquaints us 1 Cor. 10. and shews us how the Israelites failed and rebelled against this conditional Covenant and so brought themselves under the Calamities threatned to their Disobedience and tells us that all these things happened unto them in a Type 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as another Reading hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 11. They were Types and were written for our Instruction Wherein was that viz. That we should not think as they to be saved upon the condition of our Performances which they did notwithstanding they had Christ and the free Promise of Life given to them in the Types of the Cloud and the Rock which they made not Improvement of or regarded but stood mostly on their own strength and righteousness Therefore saith he ver 12. the Instruction lies here which we are taught He that thinks that he stands let him take heed lest he falls i. e. let him depend upon the Free Grace of the Covenant and not upon his Conditional Performances I see not to what purpose you quote 2 Cor. 3.6 and ch 10.11 12 21. Neonom I will tell you your Mistakes you think every thing is a price to buy a Benefit which is a compliance with the way God hath ordained to be a way to bestow a Gift D. W. p. 71. Antinom I think God hath a way to bestow Grace upon us by Price and Gift too the Price is paid by Christ i. e. the conditional part of the Covenant performed and Christ is freely given to us and this is all the Covenant-way of Salvation in him Now if you bring in any other Foederal Condition between Christ and us you destroy it as a Gift of Righteousness and Life and make it Debt because that which makes the Benefits promised due by remunerative Justice makes them a Debitum but a previous foederal Condition performed makes the Benefits promised due by Remunerative Justice Ergo. Make them a Debt and the Condition a Price therefore all such Conditions are rejected as Money and Price Isa 55.1 Neonom You think because God hath promised to Christ that the Elect shall believe therefore God cannot make Faith a Condition of any other Blessing Antinom I think Faith being promised to Christ for us and to all his Seed in him it can never lose the Nature of a Promise to us and can't return into the Nature of a Foederal Condition That the Promises are bestowed Ordine relativâ connexione I deny not nor no body of Sence but no Gifts of the Promise are Foederal Conditions but Christ himself Neonom He thinks because Christ is given to be a Covenant i. e. is appointâ—d to be a Surety to serve the great ends of the Covenant accomplished and secured therefore there is nothing required from men as the way of their Interest in the Benefits of the Covenant though under the Influence of Christ Antinom It seems you give two things to Christ as Surety only 1. That he is the Executor 2. That he hath given Bond and Security that we shall perform the Conditions of the Covenant But we say he was so a Surety as not only to undertake but actually to fulfill all Righteousness for us and was our Federal Condition and was the Testator of the Promise and it being made unto him and us in him all Power was put into his Hand he gave it us by Will sealed it with his Blood and now is exalted and in full Power to give out the wâ—ole Covenant-grant himself and eternal Life in him to Sinners freely that have no Qualification for it neither are capable of making or performing any Foederal Conditions Neonom You think because Christ is appointed to work Faith in Order to Vnion and other Benefits therefore we must have an actual Interest in Christ and his Benefits before this Faith is wrought Antinom Faith is the Fruit that grows upon a Branch of the Vine Christ Jesus Now tell me
founded on the Obedience of Christs Life and the Sacrifice of his Death and yet so unhappy I have been in my search that I cannot find any proof or any attempt to prove it and therefore till I see evidence to the contrary I shall take for granted that the Covenant of Grace is owing to and founded on and given forth by that Free Grace of God from whence it s justly denominated a Covenant of Grace though the Intervention of a Mediator such a Mediator was absolutely necessary to put us into Actual Possession of those Rich Mercies designed to us by God in that Covenant which Mediator himself is owing to and founded on that Covenant of Grace and therefore the Covenant of Grace is not founded upon him but indeed for that Covenant which Mr. Neonomian is pleased to call a Covenant of Grace it 's no great matter where it is founded and therefore let him dispose of his own Creature as he pleaseth c. See p. 581 586. c. Neonom There are Precepts and Threatnings in the Covenant of Grace and therefore those Duties required are Foederal Conditions For to the performance of them are annexed Promises and to the breach of them Threats Calvin I pray Dr. Witsius do you speak in Answer to this Argument Dr. Witsius The Covenant of Grace or Gospel strictly so called as a Platform of that Covenant seeing it consists in meer Promises properly prescribes nothing as Duty it requires or commands nothing not so much as Believe Trust and Hope in the Lord c. but it reports declares and signifies to us what God in Christ hath promised what he will and is about to do All Prescription of Duty belongs to the Law even as after others venerable Voetius hath pressed again and again Voet. Disput Tom. 4. p. 24. seq And this we must firmly hold if we will constantly defend with all the Reformed the perfection of the Law containing in it's compass all Vertues all Duties of Holiness But the Law fitted to the Covenant of Grace and according there to written in the Heart of the Elect commands all these things which are propounded in the Gospel to embrace it with Faith unfeigned and to live a Life of Grace and Glory agreeable thereto De Fâ—â—der p. 197. As to Comminations it cannot be denyed but in the Doctrine of Christ and his Apostles there are many Comminations which have a peculiar respect unto the Covenant of Grace as He that believes not shall be condemned c. which Comminations do seem to be distinguished from those that are plainly Legal Such as this Cursed be he that continues not in all things c. Yet if we exactly consider them the Covenant of Grace hath no peculiar Threats for all the Threats are from the Law which Law as to all its parts doth accommodate and suit it self to the Covenant of Grace and there are none which cannot be referred to or deduced from that meer Legal Commination Cursed is every one that continueth not in all things c. De Foed p. 199. DEBATE IX Of the Nature of Saving Faith Calvin AT our last Meeting we finished our Debate about the Covenant of Grace and the Conditions of it What have you further Mr. Neonomian to discourse Mr. Antinomian about Neonom Divers Points besides that he is erroneous in The next I would challenge him upon is Saving Faith and the Nature of it For his Errour is this That Saving Faith is nothing but a Perswasion or absolute concluding within our selves That our Sins are pardoned and that Christ is ours D. W. p. 73. Calvin But you do not deny Faith to be a Perswasion do you If you do deny that Perswasion is the Genus of Faith every common Porter or Youth in the Sreet will contradict you for they will tell you that they do believe this or that to be true Ask them what they mean by Believing they will tell you They are perswaded of it They take Faith and Perswasion to be equivalent Terms and indeed reciprocal for that which I am perswaded of I do believe and that which I believe I am perswaded of But go on let us hear what Mr. Antinomian saith in this Point Neonom Sir he tells us that the whole Essence of Faith is nothing else but the Eccho of the Heart answering the foregoing Voice of the Spirit and Word of Grace My Sins are forgiven me saith Faith And the Soul that can assume thus from the Spirit and Word of Grace hath the whole Essence of believing D. C. p. 493. Antinom I doubt not Sir but to prove that this is a good Account of Saving Faith I said That which hath the Whole Essence of Faith is not a Dead but Living Faith i. e. which bringeth forth Fruits D. C. p. 493. But the Question was Whether Faith gives Evidence by it self or no by it's own direct Act. Now I said The whole Essence of Faith is nothing else but the Eccho of the Heart answering the Voice of the Spirit and Word of Grace c. Now I thought I could not give a more lively Account of it for the Eccho is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Daughter of the Voice it 's begotten by the Voice So saith the Scripture Rom. 10.16 17. He quotes Isa 53.1 Who hath believed our Report 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Word signifies the Voice heard or that comes to the hearing And so doth the Hebrew Word import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who hath believed or heard our Voice i. e. Who hath so heard it as to make an Impression thereof upon their Hearts believingly And the Apostle saith When this heard Voice takes in a due Impression upon the Heart through the Spirit it begets Faith and that Impress is Faith Rom. 10.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Faith verily is from hearing and this hearing by the Word of God Hearing or the Voice that is heard is by the Word of God Hence that Expression of the Apostle James 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of his own Free-will working effectually by his Spirit in opening and new framing the Heart as Lydia's he begets us by the Word of Truth The Truth of the Word is received into the Heart as it were with an Eccho and Formation of the Heart into it Progenuit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all udit ad nostram adoptionem cujus facti sumus per fidem participes John 1.12 13. Fides autem est ex auditu verbi Rom. 10.17 Ideo etiam dicuntur ministri filios gignere sed quatenus Dei instrumenta â— Cor. 4.15 Phil. 10. Beza by an Assent to it as true and Consent to it as a good Truth And this is indeed the Writing the Law of God in the Heart the Law being taken often for any Truth declared in the Word After this manner the Apostle speaks 1 Cor. 4.15 In Christ Jesus I have begotten you by the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that the Gospel
Saved Do we not obtain all Salvation in Christ We are Created in Christ Jesus unto good Works but I find you 'll have nothing to be Salvation but Glorification and that must be Earn'd at our Fingers ends and we may lose all at last for all Christ if we do not look the better to it to perform sincere persevering Works till the last Breath the first Justification though by Works gives no Evidence for Heaven you 'll be sure to be far enough from the Errour as you call it of Faith Justifying Evidentially We say Christ is the Way John 14 6. and Holiness our business in that way Neonom Or whether Heaven is promised to them if they persevere in Holiness and sincere Obedience and the Loss of Heaven threatned in case they continue Wicked and Disobedient or after Grace turn Apostates Antinom Observe what Doctrine here is 1. Here his Discourse is limited to the Elect. 2. He supposes the Elect may lose Heaven 3. That their Obedience and Perseverance are the Conditions of their obtaining Salvation you take him for any Salvation for that of the first Justification which he makes to be by Works and Perseverance the obtaining condition of his Second Justification But I pray what 's the Condition of Persevering Sanctification which is Salvation too 4. He doth not only suggest but express falling away from Grace for what is that when he suggests an Elect Person may fall away from Grace turn Apostate and lose Heaven 5. He suggests that the Elect Person before Faith must perform these Works before he can be saved by Justification but this Doctrine is nothing with him this Doctrine I deny from the bottom of my Heart notwithstanding his affirming of it Is this right stating of Truth and Errour Neonom The Question is Whether the good Works of a Believer are Rewardable of Grace for Christ's sake Antinom The Question hath been clearer stated to your purpose long ago between the Papists and we Whether Christ hath Merited that we may Merit Whether you 'll call your Doctrine the Doctrine of Merit or not We 'll call a Spade a Spade and Antichrist must not creep in amongst us again with his Serpentine Tricks to beguile us as the Devil did into Paradise to Rob us of our first Righteousness Neonom Whether by the Gospel as a Rule of Judâ—ment whoever is unholy utterly disobedient altogether wilfully neglectful of good Works shall be condemned this I affirm and you deny Antinom 1. The Gospel is no Law as it hath to do with the Unbelieving Wicked World 2. It is no Rule of Judgment that 's the Law only 3. The Gospel did never condemn any Elect Person to Eternal Death neither is any Elect Person as such under a contingency of Salvation whether he be holy or unholy though as Sinners unholy and wicked Persons they are for as such they may be saved and they may not but it 's not so with the Elect as such Neonom Whether God hath promised several Blessings distinct from Eternal Life to the Exercise of several Graces and Performances of several Duties as to the Improvement of Grace c. This you deny and I affirm Antinom We ask all outward Mercies for the sake of Christ with submission to his Will we reckon them not due to us because of our Duties performed and the Connexion of Blessing as you say and Duty is but the Connexing two Blessings in the Promise upon the same Condition for Duty is a Blessing to the Saints and part of that Salvation purchased by Christ and promised in the Covenant I divide not what God hath joined together and call Duty not a Condition and Outward or Spiritual Good Things the Salvation for I look upon the Service of God to be the great Thing we are Redeemed to the Salvation bestowed on us and not the Condition of it Neonom Whether upon the acting such Graces and upright performing such Duties a Christian may not in the vertue of such Promises expect such Blessings and fear the neglect thereof as a Bar thereto This you deny and I affirm Antinom And you affirm and teach a low servile Spirit and too bold to set aside Christ out of the Promise and challenge any Mercy at the Hands of God upon the account of Duty I think the best of the Saints have always thought themselves less than the least of God's Mercies and all their Righteousness i. e. their sincere Obedience and Perseverance to be but filthy Rags but that 's false Doctrine with you as I suppose we shall hear of e're long Neonom Yet allowing that God may sometime exert his Sovereignty in giving some Blessings to a Believer not answering these Rules and he may exchange a Blessing of a lower Nature Antinom i. e. Rules of distributive Justice in rewarding him according to his Works and if God must do it he must fly to his Sovereignty for Permission to go beside this Rule and no more than in exchanging one good thing for another there 's no such Dispensation in the Covenant of Grace What if God should deny to give the Blessing workt for and give no Succedaneum Neonom Whether God is not more pleased with a Man in the Exercise of Grace and Holiness than when he neglects them and doth the contrary This I affirm Antinom Let me ask you Do you mean in a way of Benevolence or Complacency in respect of his Person or his Services And do you mean He is pleased for the Duties sake or for Christ's sake Neonom Now I shall proceed to confirm the Truth and the Points are too many to admit Enlargement and many carry that Evidence that the whole Scope of the Bible must be forgone when they are denyed Can two or three wrested Texts over-turn the constant Language of the Scriptures Antinom You should have first stated the Question in clear Terms and let it have been but one and not reserve to your self your principal Intention and give us out 20 Whethers and Neithers delivered forth in a Heap of Amphibologies which having been sufficiently demonstrated to you it signifies little for the Discovery of Truth to joyn issue with you upon such rambling Discourses as you make and it 's easier to call Scriptures brought against you wrested Texts than to prove them so Neonom And it is strange that all Religion and Humane Nature it self in a state of Tryal should be so fully struck at from a gross Conceipt that the Infinite God cannot foresee and purpose Events unless it must null his Government over reasonable Subjects and prevent his Distribution of Rewards and Punishments by a stated Rule D. W. p. 128. Antinom Here is nothing but Huff and Bounce to talk at this rate of wrested Texts overturning the Language of Scripture and Humane Nature gross Concelâ—s of God c. Now let me tell you one of the wrested Texts which in it's plain Literal Sence must overthrow your whole Scheme of Distribution of Rewards
Adultery or the grossest Wickedness D. W. p. 170. Antinom Here 's many things put together in this Charge and by an undue mixture and wresting my sense and meaning he hath made it look as he pleaseth but we must hear his Proof and then I shall be the better able to make my defence Neonom Note that he speaks most of this concerning a Person as Elect tho' he uses the word Believer sometimes because he alone knows he is elect by believing D. W. p. 171. Antinom Do not you then in alledging my words make a confusion in my sense for your way is to pick up my Expressions here and there and put them together to make up that sense which you would put upon them Neonom You say tho' such persons do act Rebellion yet the loathsomness and abominableness and hatefulness of this Rebellion is laid on the back of Christ he bears the sin as well as the blame and shame c. and that 's the only reason why God can dwell with those persons that do act the thing because all the filthiness of it is transacted from them to the back of Christ. Obj. How should God know every sin the believer hath committed and yet God not remember them Ans Tho' he remember the things thou hast done yet he doth not remember them as thine for he remembers perfectly they are none of thine when he passed them over to Christ they ceased to be thine any longer D. W. p. 436 and Dr. C. p. 436. Antinom I have vindicated my self already as to those Expressions in our Debate concerning God's laying Sin on Christ but lest you should have forgot what was said I shall speak a little to it My design hath been in several Discourses and in that mentioned by you that we must have Christ before we can be holy as the Root of all gracious Qualifications and that Christ is bestowed in a way of efficacy before we have him in a way of evidence and God tells us whose Iniquities were laid on Christ even of them that were gone every one away as lost Sheep and turned to their own ways the same thing that the Apostle speaks Rom. 5.8 God recommended his love towards us in that while we were yet sinners it must be meant unbeiieving and impenitent sinners Christ died for us and he saith Ver. 10. If when we were enemies we were reconciled to God by the death of his Son that must be understood of our being in a state of enmity before we come to a state of Grace this reconciliation is wrought by Jesus Christ I shall give you my Discourse as briefly as I may that you may see my meaning Faith you know is the first of all Gifts God bestows upon a Soul Dr. C. p. 334. and all other Graces they follow that Faith that Christ doth give to Men. So that if there be not a Believing there can be no Grace of Sanctification at all but while persons are departing from the living God there remains in them an evil Heart of unbelieving and yet this is true that while they are departing from the living God and straying as lost Sheep their Iniquities are laid on Christ and the true meaning of the word turn to our own ways is that Men do what they list and what is good in their own eyes and yet it is the Iniquity of these Men that have thus turned to their own ways which the Lord hath laid upon Christ From whence I lay down this Conclusion That this Grace of the Lords laying Iniquity on Christ is certainly applied unto persons even while they are departing from the living God while they are lost Sheep while they are turned every one to their own way before they have amended their ways And because this Truth is so hardly received seeming to give so much way to loosness as some calumniate I endeavour to clear it Dr. C. p. 435. and that it is a most fearful Injury unto a Man's self and a forsaking a Man's own Mercy directly for a Man to conclude that there is no Grace for me because I cannot find such and such things in me as Universal Obedience Sanctification c. and you shall plainly see where Grace is applied unto Persons and to what Condition of Men Psal 68.18 And then I open that where God is said to give his Gifts to the Rebellious and use the said Expressions which he rehearseth which amounts only to thus much in my sense that when the Grace of Redemption and the application thereof is first applied it finds us lost Creatures lost Sheep rebellious ones turning every one to his own ways which I also illustrate from Ezek. 16.7 8 9. What Qualifications can you find in blind-eyed and shackled Persons that are bound up under the Bondage of Satan Dr. C. p. 439. even dead in Trespasses What renewed Qualifications in Sanctification can you find in such Persons seeing the first Work that God works upon any Person is to open the eyes to see him and to see themselves Now Christ must be present because he is given to do this thing before it can be done If it be the Eye of Faith Christ is said to be the Author and Finisher of it if it be the the Eye of God we must all be taught of God our Saviour speaks plainly when he pointed out directly to the Jews for whom he died and became sin I came to save that which was lost it 's by the Eye of Knowledge we must be taught all of God And this is one part of God's Covenant I will remember their Sins no more What is that Covenant I will be their God and thy shall be my People and your Sins and Iniquities will I remember no more Dr. C. p. 438. This is the substance of the Covenant And Christ himself is given over to Men as much as to say In Christ I will become thy God In Christ I will remember thy Sins and Iniquities no more This is the substance of the Covenant Christ is this Covenant and Christ himself is given over to Men quasi dicat In Christ I will become thy God In Christ I will remember thy Sins and Iniquities no more this have I given in him to you But when doth the Lord pass over this to persons When they are first renewed Have persons the knowledge of God and of themselves before the Lord makes this Deed of Gift over to them Mark what follows You shall see all the Qualifications of Sanctification must not only follow Christ given but they are the very work of Christ himself after he is given I will give thee for a Covenant to open blind eyes Now altho' the end of things be first in the Intention yet it is the last in Execution If a Workman be to build an House the Work must be prepared before the House can be builded by him Calv. I think Mr. Antinomian you have said enough to vindicate yourself
That we may learn Patience that excellent Grace Rom. 5. Tribulation worketh Patience 7. That Faith may be tryed the tryal whereof is better than Gold Jam. 1. 8. That we may be weaned from the World prize and long for Heaven more therefore through many Tribulations we must enter into Heaven Acts 14.22 These and many more great Reasons may be assigned for the Afflictions of God's Children and not to be reckoned to be for Sin in your sense Mr. Calvin in his institutions is very large on these things and saith l. 3. c. 8. s 6. In ipsa tribulationum acerbitate Patris nostri Clementiam erga nos benignitatem recognoscere convenit quando ne tum quidem desinit salutem nostram promovere affligit nos non ut perdat aut perimat sed potius ut a mundi damnatione liberet In the very bitterness of Affliction it is our Duty to own and recognize the tenderness and bounty of our Father because then he ceaseth not to promote our Salvation for he afflicts not that he may kill or destroy us but rather to deliver us from the condemnation of the World From the Doctrin of Justification by Christ's Righteousness we gather 1. To condemn the proud Papists Dr. Vsher Theol. p. 195. that seek Justification by their own Works and Righteousness inherent in themselves 2. There 's no comfort to a Christian's Soul like this 1. The Assurance of the Sufficiency of our Redemption Rom. 8.33 God having accepted his Son's Righteousness for us will not hold us any longer trespassers but he disables his own Justice from making any further demand 2. Hence there is nothing comes upon the Saints from God's Revenging Justice but all our Corrections are Medicinal from God's fatherly love to purge out that Sin out of our Nature which he hath already pardoned to our Person DEBATE XIX Of the Beauty of Sincere Holiness Neonom I Am now come with a Charge of a Monstrous Error upon Mr. Antimonian I believe it will stink in your Nostrils as soon as I name it it is this That the greatest Holiness in Believers tho' wrought in them by the Holy Ghost is meer dung rottenness and filthiness as in them D. W. p. 196. Calv. I pray let us hear his own words for the Apostle Paul speaks to that purpose Phil. 3.9 Neonom Aye but the Apostle Paul doth not mean as he doth he hath perverted the Apostle's words to a wrong sense He saith Know that the Motions and Assistance of the Spirit be Pure Holy and without Scum in the Spring to wit itself yet by that time these Motions and Assistances have passed the Channels of our Hearts and been mixed with manifold Corruptions even the whole Work becomes polluted and filthy and filthiness alters the property of the pure Motions of Christ's Spirit c. Dr. C. p. 232. Calv. Do you charge this for Error Antinom If you please Sir you shall have my whole sense the sum briefly of what I spake I was preaching from Phil. 3.8 9. I opened that Text according to the sense of the best Interpreters and I shewed that the Apostle 1. demolisheth all glittering and rotten Materials wherewith he had and others still do erect a fortress of security and a place of delight Dr. C. p. 226. 2. He declares his end in so doing that he might lay a sure Foundation and build upon it with other Materials than Hay and Stubble p. 227. Now I shewed that which he cast away was all things not only what he was or could do before he received Christ but even all things whatever also he hath been able to do since he received Christ tho' assisted thereto by the Spirit of Christ as Beza well observes As concerning the Apostle's end for stripping himself naked of his most specious Works in general it is to be cloathed with white Robes even the Garment of Salvation but more especially he declares his end 1. It 's for the Excellency of the Knowledge of Christ i. e. of Christ's Excellencies known to the knowledge of which I could never come till all I was and am plainly appeared loss and dung my own Righteousness was a thick Film over my Eyes that I could not see Christ's Worth 2. A gaining and winning Christ is a second end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as long as his own Obedience was in request with him and seemed any thing better than dung in his eye he could never get Christ 3. That he might be found in him i. e. at the great day of appearance That this is the meaning is plain by the Apostle's own expounding himself not having mine own Righteousness and my Doctrin That things even the most blameless walking according to God's Law not only before but after conversion or receiving Christ is truly counted loss and dung by a Paul's Eye and such an one will be willing to suffer the loss thereof as dung Those places were brought in proof Isai 64.6 Luke 17.10 And I shew'd this determination was not to be of some things only but of all not only things directly against the Precept but all Civility Morality the exactest obedience with the highest assistance of the Spirit and straightest aim at a right end c. must be counted and sentenced but as loss and dung But let me not he mistaken here I do not say that the Motions themselves of the Spirit as his nor the Ends and Enlargements of the Heart as his or the Ends aimed at as prescribed must be thus accounted or sentenced but the whole Work as done and when done by a sanctified person thus assisted and qualified when such a person looks at the Work so done by him he must see nothing but meer loss and dung 1. Loss because that he forfeits Life and Bliss on Earth and Heaven there is sin enough in it if God had nothing else but what he could pick out of the best Work to lay to his charge I mean in regard of the desert of such a Work in itself considered under the notion of such loss must it be lookt on And as Dung also which comprehends the causality of such loss in these Works All things of ours even the best are of this nature I say therefore all our Righteousness at best is such a menstruous Cloath in Goâ—'s eye and so certainly in it self Let us consider what it is to suffer the loss of all things 1. There is a Passive Suffering the loss of all things when a person is violently bereft of all 2. There is an Active or Voluntary Suffering the loss of all i. e. he was contented to take shame to himself for his best Actions and account himself worthy to be cast out and destroyed and to be his own Judge to pass not only the Sentence of Confiscation of all but of Condemnation on his Person saying O wretched Man that I am c. and so to stand stripp'd stark naked of all things and all Pleas they can afford
is not only the favour of God and by the Merit of Christ but that our Works prevail in some degree Neonom I will tell you wherein the difference lies 1. It is not whether Holiness or the best Acts of a Saint be such or so perfect as to Attone for his Sin or procure a State of Pardon Antinom This is a strange kind of talking about a Saint's good Works Attoning or Procuring a State of Pardon as if there could be a Saint before he is in a State of Pardon And as for those Works that need Attonement and cannot make Attonement for themselves they are in themselves but pitiful Menstruous Rags Dross and Dung for Non Acceptation with God makes all Works such tho' seemingly never so good Neonom Nor whether our Holiness can make us Accepted with God without Christ Antinom Then it is not worth a Pin in it self without Christ Neonom Nor whether the Holiest Action of the Holiest Saint is such as not to need Forgiveness Antinom That which needs Forgiveness is Sin and therefore Filth but according to you The Holiest Action of a Holiest Saint is such according to your self Ergo. Neonom Nor whether by the Sanction of the Law of Innocency Sincere Holiness could be accounted Holiness All this I deny Antinom There could be no other Holiness counted Holiness by the old Law but Sincere Holiness but imperfect Sincere Holiness was not accepted there nor in and by it self in any other Law or Gospel as such Neonom Nothing under that Law but perfect Conformity to the Precept was Holiness whereas Gospel Grace makes a great difference between true Holiness tho' imperfect and wha't formally Wickedness between Sincere Love and Enmity Sincere Faith and Vtter Vnbelief Antinom If perfect Conformity was the Holiness of the old Law required it 's an Argument that nothing will serve the grace of the Gospel but a Holiness answerable to it in perfection and whatever difference you make to be between imperfect true Holiness and formal Wickedness I tell you the formal difference between perfect Holiness and imperfect is Sin for this Imperfection lieth in Sin a coming short of Moral Perfection can lie in nothing but in some degree or other of Sin But is it the Gospel makes the difference between Virtue and Vice Sure it s the Law doth that Neonom The real difference lieth here whether the sincere Holiness of a Believer's Heart and Actions be really Dung and Rotteness This the Doctor affirms and I deny D. W. p. 198. Antinom The Doctor affirms That the Works Services or Performances of a Believer being full of Imperfection and mingled with Sin are not acceptable to God but thro' Faith in Jesus Christ and compared with the pure Holiness and Justice of God and the Righteousness of Christ and his Holiness in which he stands are and ought to be accounted by him as Loss and Dung. Neonom Whether sincere Holiness so far as it prevails in our Hearts and Actings be truly lovely in it self and pleasing to God according to the grace of the Gospel and is not Dung. This I affirm and the Doctor denies Antinom The Question is Whether Holy Works performed by the best Men be not Polluted with Sin and whether they can be truly lovely and pleasing to God in themselves out of Christ according to any grace of the Gospel and therefore are not as Dung This I deny tho' you affirm and a Thousand more Neonom What is spoken of Holiness of any meer Man on Earth since the fall is spoken of sincere Holiness for perfect Holiness none had Antinom What hath been spoken of Holiness that God hath accepted is of true Holiness i. e. Sanctification in Christ Jesus Sincerity may be where there 's no true Holiness Paul had Sincerity in his supposed Holiness he verily thought he did God good Service in persecuting the Churches good ends and meanings which a Carnal Man may have in his Mind are not enough to make an Action good Neonom I have room but to Expostulate Antinom Because you cannot find a good Argument to bring in you might have had more room if you would and it would have been more for your Honour so as you had served Truth in it but go on with your Expostulation Neonom Is that Dung which is the effect of Regeneration in the Soul and Actings Antinom You should have said the Effect of the Spirit for Regeneration it self is not an Efficient but an Effect and that which is the Efficient of Regeneration is so also of all the Vital Acts in a Regenerate Person now we have told you before that the pure graces of the Spirit passing thro' the Corrupt Channel of Man's Heart becomes in a Duty like defiled Pudled Water and such Duty in it self only considered is as Dung in the sight of God and ought to be accounted so by us Neonom Is that Dung which is so often honoured with the Name of the Spirit it self and called the Spirit of Love Prayer c. Antinom You should have named the places where our Works are called by the Name of the Holy Spirit of God as for the Spirit of Love that is the disposition of Love and as to the Spirit of Prayer where it 's taken for the Spirit 's helping our Infirmities it is spoken of as distinct from our Prayers themselves Neonom Is not that more Lovely which is called the Divine Nature 2 Pet. 1.4 Antinom The Divine Nature there is the Spirit of Christ received by Faith for it 's given in many great and precious Promises and whatever of Divine Nature we receive it is of God and in conformity to and participation of Christ all which is pure as flowing from the Spring but when it comes to be Exerted and put forth by us in our Duties becomes impure and mixed with the Corruptions so the whole Duty in it self is but an Unclean thing Neonom How Amiable must that be which is the New Man after God's Image Eph. 4.24 Antinom Take the New Man Created after God distinctly considered as it comes from God it 's a pure Creature but this hinders not but the Regenerat Man is made up of the Old and New Man and all his Actions and Duties partake of both and therefore polluted for Paul said the Old Man hindred him from doing good when he would for then Evil was present with him the same may be said of the New Heart Ezek. 18.31 The Law in the Members is warring against the Law of the Mind in every part and faculty of Soul and Body Neonom Are those Works Dung to which we are Created in Christ Jesus Eph. 2.10 Antinom We are created in Christ Jesus unto good Works to be performed in Christ Jesus so far as we are in Christ Jesus and our Works in Christ Jesus they are not Dung neither doth the Doctor say they be but when performed out of Christ in ourselves and in themselves they are but as Dung
Soul out of Hell So you see the difference that still we have it and yet we have it not But why is our own Righteousness that is inherent in us to be disclaimed 1. Because it is a way impossible for a Sinner to go to Heaven by or to be Righteous by that Ladder is too short tho' it seem long enough to you that have some Fragments of the Law 2. Not having it why Because there is another Righteousness and not this which is called the Righteousness of God There is another Adam and that Adam hath another Righteousness for all to believe in a Gospel Righteousness which is not of the Law There is another Covenant God hath appointed whereby a Sinner must be just now because there is another not this 3. Because one of these voids the other if I have the Righteousness of God then mine own is void if mine own then the Righteousness of God is void As the Apostle saith of Grace if Works not Grace and if Grace not Works p. 192 193 194 195. Calvin Reverend Sir we must from the bottom of Hearts most sincerely acknowledge That it is a great piece of Service that you have done to Christ his Gospel Church and poor lost Sinners in this ample and distinct Testimony which you have born to the Truth not only in plainly discovering Mr. Neonomian's corrupt and illiterate Interpretation of this great Portion of Scripture and vindicating of it but also in that you have subverted his whole Scheme laid open the rottenness of the Principles he hath so boldly asserted in his Book and shew'd the dangerous tendency of them Neonom This Gentleman is much mistaken and I could shew where his Mistakes lies Antinom You shew his Mistakes Quid Rectum dignoscere curbo Neonom I believe him an able Man and that sometimes he was of my Judgment because Mr. B. dedicated his Aphorisms to him and acknowledged that he was a fit Censor of his Doctrin Antinom It 's true one would think that piece of Flattery and many others had been enough to engage Mr. R. Vines to subscribe to Mr. B.'s Opinion but it was sufficiently known that instead of so doing Mr. Vines seldom preached a Sermon wherein he did not make a strict Inquisition after the Neonomianism that lay in his way and crackt it as a Man will crack a Louse DEBATE XX. Of Gospel and Legal Preaching Neonom I Have this Error further to charge upon Mr. Antinom viz. Gospel Preaching he saith Is to teach Men that they were as much pardoned and as acceptable to God always as when they were Regenerate and while they are Vngodly they had the same Interest in God and Christ as when they believe neither can Sin any way hinder their Salvation or their Peacc nor have they any thing to do further either of them Christ having done all for them before any holy qualification or endeavour D. W. p. 208. Antinom Here is a long Charge whether it be true or no in part or whole it will appear by the Proof Neonom Page 159. he saith The more Light and Glory of the Gospel shineth in the true Intention of God to his People the more should they have Joy and Gladness why may not then a Believer say The Lord hath been bountiful to me God hath done every thing in Christ and taken away all things that can disturb my Peace and Comfort Antinom What is this to prove your Charge What is this to prove that I say a Man is as much pardoned and as acceptable to God always as when Regenerate while he is Ungodly c There 's not any part of your Charge here proved for I speak of a Believer and that God hath done all for him in Christ and dare you say otherwise But hear what I said which you hide lest your Charge should appear false at the first sight you take only the concluding Words of my Sermon on Rom. x. 2 3 4. just before that p. 158. Object You will say you know many of the People of the Lord Jesus that walk sadly and disconsolately not having this joy and gladness I answer There is nothing hinders the Joy of God's People but their Sins those as they conceive stand as a separation betwixt God and them Oh they stand as a cooling Card in all their Joys and Mirth But when they return to Zion they shall rejoice in that they see that the Blood of Jesus Christ the Son of God hath taken away all their Sins the Scape-goat having carried them away into the Land of Forgetfulness in that they see that all their Transgressions are blotted out as a Cloud c. When they shall come by the sight of the Glory of the Gospel and the Light thereof to behold this state that Christ hath brought them into then all matter of Sorrow and Sighing shall fly away and the bitterness of it shall be taken away and then that which was the occasion of that bitterness shall vanish too I do not say that he is no Believer that hath not this perfectly far be it from me so to say there are that are Believers that are weak in Faith and there are Believers strong in Faith the more the Light of the glorious Gospel shines c. Calvin Mr. Neonomian I wonder what a Gospel you Preach or would have others Preach Is not Sin the Hindering-Cause of Spiritual Joy Is it not God that blots out our Sins and remembers them no more Is not the Faith of this the Ground-work of all true Joy Have not some Believers less and some more according as their Faith is and the Light of the Gospel shines into their Hearts And do they not by virtue of this Joy and Peace in believing return to their rest And may they not say The Lord hath dealt bountifully with me as David did May they not return to their rest and sit down in the Comforts of the Holy Ghost The Lord hath done all for me in Christ who hath made him Wisdom Righteousness Sanctification and Redemption Is there any thing you can rejoice in but what is done for us or wrought in us by Christ That Sin is taken away in the attonement and satisfaction of Christ the great cause of my disturbance Neonom He saith p. 186. Here is first Deliverance and then Service is the Fruit of this Deliverance not Deliverance the Fruit of Service The Tenor of the Law runs thus First do and then live The Gospel saith First live and then do do not think God gives Christ upon condition Antinom What 's all this to the proving of your Charge of Error 1. It reacheth not the Terms of your Charge if it were Error But 2dly Where is the Error Doth he not clear it from plain Scripture which you take no notice of viz. Zacharias's Song Luke 1.74 75 Do we serve God acceptably before we are delivered from Sin and Satan through Redemption and Application Can we serve God in Holiness and
other Places contrary to Artic. 7. of the Church of England Assemb Confes c. 19. Larg Catech. Q. 97. 3. That to supply the room of the moral Law vacated by him he turns the Gospel into a new Law in keeping of which we shall be justified for the sake of Christ's Righteousness whereby he boldly strikes both at Law and Gospel p. 44 126 139 210. making Qualifications and Acts of ours a disposing subordinate Righteousness whereby we become capable of being justified by Christ's Righteousness p. 54 55 62 68 98 103 113 114 130 143 146. Pref. p. 5 6 7. Contrary to Artic. of the Church of England 11 12 13. To the Assemb Confes c. 11. c. 16. Large Catech. Q. 70 71. Short Catech. Q. 33. 4. He denies the Covenant of Grace to be made with Christ as the second Adam and in him with all the Elect as his Seed p. 53. Contrary to the Assemb large Catech. Q. 31. Short Chatech Q. 29. and that the Covenant is pleadable by us as it s made with Christ Pref. p. 6. 5. He teacheth That the Righteousness of Christ is imputed only as to Effects with a Purchase of a conditional Grant viz. this Proposition He that believeth shall be saved p. 39. 51. Contrary to the Doctrin of Imputation and Redemption Artic. 11 17. Confes 11. Large Catech. Q. 68 70 72. 73. Short Catech. Q. 29. 6. He asserts That forgiving adopting glorifying and conveyance of every promised Benefit on God's Terms are judicial Acts as a Rector in a way of distribution of Rewards Pref. p. 8 9. Lib. p. 130 136. Contrary to Artic. 11 12. to Assemb large Catech. Q. 70 72 73. Short Catech. Q. 29. 7. He perverts and wrests many eminent Portions of Scripture from their plain and received Sense which hath been given by the best Protestant Interpreters in particular those that follow Phil. 3.8 9. Jer. 31.31 32 33. Heb. 8.10 11. Isa 64.6 with divers others And they further add These are a few Exceptions against the abovesaid Book of Mr. Williams's among many more of the like nature which may be made appear In this Undertaking Mr. Williams doth as a seeming Antagonist to the Antinomians and the many that he doth call so broach his Anti-vangelical Principles endeavouring to hide them as much as may be under ambiguous Terms perverting and undermining the whole Protestant Doctrin in the main fundamental Points of it as they have been truly stated and hitherto maintained in the 39 Articles Westminster and Savoy Confessions the Assemblies larger and shorter Catechism and by our best Divines ancient and modern since the Reformation hitherto As if his own Name and the Names of some others obtained by his Art and Industry were enough to weigh down all other Authorities whatsoever and to set up his new Scheme as the Standard and true Measure of all Protestant Doctrin Therefore we thought ourselves bound in Conscience to declare our Judgment herein as a timely Caution to all that shall read the aforesaid Book of Mr. Williams's c. This Paper of Exceptions drawn up and subscribed by several Divines was delivered in to a full Assembly of Ministers by the Hand of Doctor Isaac Chauncy Octob. 17. 1692. A POSTSCRIPT READER having finished my Dialogue I am necessitated to add a word or two by way of Apology 1. To clear my self of an Imputation of concurring with certain Ministers in exerting a Synodical Jurisdiction c. I must acquaint thee that I have never been accessary to any such Proceedings they being utterly contrary to my Judgment what they have done since Octob. 17. I am a Stranger to and know not but by hear-say 2. Whereas it hath been reported that Matters were so adjusted as that an end was to be put to all Writing in this Controversie I must say I know of no such Agreement something there was which might give some ground to such a Report the History whereof I shall for some Reasons forbear now to relate 3. Whereas some have been offended that I have continued to write Book after Book c. all is no more than the Answer of one Book sent forth and recommended to the World and therein I challenge the common Priviledge of all Men to reply to any published Book that I think meet and it s not in the due power of any Men or Society of Men to abridge me of it how much soever they disapprove thereof and I am so far from loving Contention that if Mr. Williams hath done I have done opposing him but notwithstanding all Subscriptions to Orthodox Articles formerly or lately if he continue to maintain his Doctrin as agreeable to Scripture and the Articles of the Church of England and the Confessions and Catechisms he must expect to meet with Opposition maugre all the premeditated fury and rage that hath been from time to time expressed by the Assertors and Defenders of the said Doctrins both in Pulpit and Press with all the ignominious marks of Reproach and Contempt which they have branded their Opposers with 4. I cannot but in honour to a Reverend Brother make a particular remark upon the great Pains he hath taken in his Sermons to expose one upon this account in the height of Bitterness and to print them for his cognizance Not to say any thing now of his Invective Reflections on the congregational Practice or the wrong representation which he hath given of the Matters at present in Debate as another reverend Divine hath also lately but only to admire that a Minister of Christ can appear solemnly in the Presence of God to vent so much of his own Spirit I understand one Sermon to be wholly taken up in setting all the black Characters upon one Man as he could gather together who he means all the Town that hath heard or read the Sermon hath judged portraiting a Person to be an airy imagined Piece of Spirituality drawn over corrupt rotten putrid Flesh an angry tumified Piece of proud Flesh with many such Characters which they that are desirous to know more of may see in the Original This ignominious Usage I shall say no more to but only That tho' I have a sinful deceitful Heart and know my self to be worse than any Man knows me to be and shall always I trust abhor my self before the Lord yet if this be to be vile in the Eyes of Men bad or good to defend the Truth according to my Conscience and the Talent God hath or shall give me as he calls me to it I shall be yet more Vile but still looking upon what I do to be mixed with so much of human Frailty Hypocrisie and all Corruption lurking in my naughty Heart mingling itself with the best of my Duties and Services That I count them all but Loss and Dung for Christ as the Apostle Phil. 3. I could give many convincing Reasons why among many others it did least become this Reverend Person to launch forth into these Waters of Marah
not any just Exception you can have against this Divinity there being so clear Evidence for what is here delivered from the Word of God Neonom He saith Faith is the Eccho of the Heart to the Voice of the Spirit Calvin In the Continuation of Pool 's Annotations one of your Vouchers hath this on 1 John 5.10 He that truly believes hath the effectual Impress of this Testimony upon his Soul What is that but the Eccho of it speaking the same thing Neonom He means that Faith doth not evidence our Pardon as it is a Grace wrought in the Soul by the Spirit or a holy Qualification but only as it doth assent to and rest in this inward Voice D. W. p. 163. Antinom No he doth not place this Evidencing Nature of Faith which he speaks of in it as an Act or Qualification for as such it evidenceth no more than any other Grace but Faith hath a peculiar evidencing Nature in it because it is a receiving Grace he speaks not now of Assent it takes Possession of the Promise And would not you have Faith to be assenting to and resting on the Voice of the Spirit in the Word what would you have it be nothing at all Neonom He seems to own that Sanctification is some Evidence Antinom He doth so as was observed before Calvin I pray what is your Sence concerning the way of attaining Assurance Neonom Truth The ordinary way whereby a Man attaineth a well-grounded assurance is not by immediate objective Revelation or an inward Voice saying Thy Sins are forgiven D. W. p. 160. Antinom I judge by this Negation you set by these things from Assurance as having nothing to do ordinarily in it 1. That no Voice is heard any way by the Soul Thy Sins are forgiven that is not to be believed by a direct Act of Faith 2. That Forgiveness of Sin is not revealed to a Believer by the Word of Promise believed 3. That the Spirit of God hath nothing to do in bringing the Soul to appropriate and apply the general Promise particularly to his own Soul So that here as to our believing Forgiveness of Sin neither the Spirit nor the Objective Revelation of the Gospel nor indeed Faith it self in it's receiving Nature hath any thing to do but only as a Sign and Mark set upon the Soul Neonom But when a Believer is examining his Heaert and Life by the Word the Holy Spirit enlightens the mind there to discern Faith and Love and such other Qualifications which the Gospel declareth to be the infallible Signs of Regeneration And he adds such Power to the Testimony of Conscience for the Truth and In-being of these Graces as begets in a Soul a joyful sense of it's comfortable state and some comfortable Freedom from those Fears which accompany a doubting Christian And according to the Evidence of these Graces Assurance is ordinarily strong or weak Antinom I observe now though you would let the Spirit have no hand in the Evidence of Faith yet you need its help to enlighten about Signs and Qualifications I pray how doth the Spirit enlighten here Is it by any objective Revelation or by any inward Dictate or Intimation And cannot the Spirit as well enlighten the Mind to behold Christ in the Promise by an Act of Faith as to behold Faith and Love in our selves 2. You will not admit the Declaration of the Gospel received and embraced by Faith to evidence but that it seems the Heart and Life must be examined by the Word as a Rule So that Assurance must be wrought by the Word as a Law not as a Gospel so far as you are come up to a Conformity to the Rule not a Testimony of your Interest in the Grace of the Gospel 3. You had need have the Light of the Spirit to find an infallible Sign in you too though they be declared in the Gospel Hypocrites pretend to them and you cannot tell whether you are any better than a Hypocrite without an infallible Voice of the Spirit according to your Doctrine for you must know that you shall persevere in those Qualifications and it 's impossible for a Man to be assured till Death or can be assured of his Perseverance till then all other Signs will signifie nothing without an Infallible Witness 4. You must have a Power added by the Spirit to the Testimony of Conscience that it may witness the Truth and In-being of Graces What 's the Reason it cannot witness the Truth of our In-being in Christ and add a Power to our Faith to believe even unto Assurance 5. All this Examination Illumination of the Spirit Gospel-Declaration c. may at last beget a joyful Sense or a reconciled State you say but according to you it cannot be Assurance because you cannot yet try by Perseverance the Soul is in a little hopes it 's in a probable way to Salvation but cannot be assured he is in a sure state or shall certainly be saved because he must continue his Justified State by his Works and therefore it 's impossible for him to try and find so far as to Assurance because he hath not persevered you 'l say it may be He must believe his Perseverance and be assured of it by Faith then I say there 's as much ground to believe and be assured by Faith of all our Salvation 6. You speak not of an Assurance in all you have said but of some comfortable Freedom from Doubtings i. e. upon some probable Grounds This amounts to more than Opinion at last the only Judgment of a contingent Axiom and you tell us elsewhere our State here is but of Tryal not decided therefore there can be no Assurance at all in this Life 7. You do well to add at last that according to the Evidence of these Graces Assurance is ordinarily strong or weak And may not that Assurance be so which we call the Assurance of Faith May it not be strong or weak according to the Evidence that Faith gives in being strong or weak Faith But now go on to your Whethers and Neithers Neonom I will shew you wherein the difference is not D.W. p. 164. Antinom So you may and enumerate all things in the World by Sea and by Land besides It is not whether the Sun be the Element of Fire nor how many Regions in the Air nor whether Spirits are material nor whether Anima be ex traduce c. Neonom It is not whether the Spirit witnesseth by his Miraculous Operations to Christ and the Gospel which is a Truth and the meaning of many of the Texts which you quote Antinom I do not know that we were like to stumble there for we speak only of the Spirits witnessing in its ordinary way and so are all the Texts to be understood so far as they have been applyed to our purpose Neonom Nor whether the Spirit as a Worker of Grace in the Heart be an Earnest of Glory and Witness to our state
Antinom Very good then sure if the Spirit be an Earnest of Glory it 's an Evidence of Glory for what is a greater Evidence of a state than an Earnest Yea you say it 's also a Witness of our state if it be a Witness it is by a Testimony and if it bear Testimony and such an one as we take to be a Witness to our state it is something to this purpose Christ is thine thy Sins are Forgiven it must witness something that may beget in the Soul a joyful sence of its reconciled state there contrary to you Assurance must come in the immediate objective Revelation of the Spirit by the Spirits speaking in the Promise believed God is thy God Christ is thine thy Sins are taken away or something to this purpose Neither is this absurd to say the Spirit speaks thus ordinarily by a Voice because it is so interpretatively the Lord speaks when he causeth his Word to speak effectually unto the Heart and whatever Truth of God is made efficacious by the Spirit the Spirit speaks by it If any word of Promise become a truely comforting Word the Spirit as Comforter speaks by it you have granted us here in a manner as much as we can desire in this Point excepting an Equivocating Expression viz. as a Worker of Grace and whatever Evasion you have there this I will say that you make the Spirit an Evidence in its Efficiency it self as an Efficient whereas Signs and Marks are but Evidences as Effects And is not the Spirit received in its first sensible Efficiency in and by the Promise a great Evidence Gal. 3.3 2 Pet. 1.3 Neonom Nor whether the Spirit witnesseth by and with the Conscience in the manifestation of our Graces for Assurance Calvin It is a strange thing that you should make such a loud Cry in the World against a Man for Errour when you in a manner say the same thing and the Word of God asserts it so positively that the Spirit is the Comforter and witnesseth with our Spirits that we are his Children and you say as the Worker of Grace i. e. of all Grace and therefore of this Grace and if it works it must be by some Word of Peace that it speaks and is believed and you say it witnesses by and with the Conscience the Conscience speaking in and by the Spirit and how is the Conscience made to speak Peace more than by the sprinkling of the Blood of Christ whereby an Evil Condemning Conscience is taken away what manifestation of Grace works Peace most the manifestation of the Grace of Christ or of our Graces And these must appear to be the Graces of Christ and slow from him or else they are no Graces the Witness of the Spirit and the Intelligible believed Voice of the Spirit particularly applying the Declaration of the Gospel of Peace must be in all and is the most settled ground of all comfortable Assurance Neonom Nor whether the Spirit of God may in some Extraordinary Cases give an immediate Testimony by a Voice or some Equivalent Impressions D. W. p. 164. Antinom 1. You grant that sometimes the Spirit may witness by Voice or Equivalent Impressions 2. The Extraordinary Cases you here speak of must be meant of some not so usual in an ordinary way 3. I would know whether then the Spirit is to be believed and how its Voice may be distinguished from the Voice of a False Spirit 4. Whether when you speak of a Voice you mean an Articulate sound or such a still Voice as the Spirit speaks by which is an Impression of Gospel Truth with a particular application to the Soul this as you say is Equivalent to a Voice and it is the Eccho of the Word of Promise in the Heart and this is not an Extraordinary nor unusual way bringing Souls to settled Peace and Comfort Neonom But then there was the Truth of Grace though it was doubted before and nothing utterly inconsistent with true Grace either in the Heart nor then appeareth to the Conscience Antinom So that there is first a Witness from our selves before there 's Witness from the Spirit but how comes it that this Witness from our selves hath not Credit enough with it to be believed For if it hath whence comes doubting Here 's truth of Grace and nothing appears to the contrary and yet the Person doubts Doth any Man doubt of any thing when he apprehends nothing to the contrary And you say there 's the Truth of Grace before the Spirit witnesseth who wrought this truth of Grace do you not say that it witnesseth to our state as a Worker of Grace Neonom I will tell you where the true difference lyes 1. Whether none attain Assurance but by the Inward Voice of the Spirit pronouncing the Actual Forgiveness of Sins without manifesting their true Grace and Sanctification This you affirm and I deny Antinom You should have made the first Question whether any Assurance is attainable till Death because Perseverance is one of your Infallible Marks and all others signifie nothing unless we can take up upon that and that must run out to the last moment before we can 2. We affirm that there can be no Assurance without knowledge that our Sins are Forgiven assign an Assurance without it if you can and your Assurance from marks must come to this if it be Assurance 3. This must be by the Spirits pronouncing of it or no way when you have found all that you can it 's God must speak peace or else it will never be and Peace of Reconciliation however you Banter God's Reconciling the World and the Spirits bringing home the Word of Reconciliation 4. Who ever spake of the Spirits manifesting Forgiveness without manifestation of the whole Grace of God that brings Salvation in Sanctification as well as Justification both comes under the Witness of the Spirit and therefore you are besides the Question and state it not right Neonom The next Question is Whether the usual way of attaining Assurance is by the Conscience upon Tryal discerning and concluding through the help of the Spirit that a Man hath those Graces or Signs which describe a Man Blessed and Pardoned according to the Gospel This I affirm and you deny Antinom 1. That I deny Sanctification to be a sign of Justification is false for that which is an undoubted Effect is a sign of the Cause and an Argument of it to conclude it by 2. It 's not the Question whether it be not the usual way of attaining Assurance de facto such Gospel Preachers as you are still putting them upon this way and telling them there 's no other safe way 3. The Question is whether this be the only way Whether another way ought not to go first Neonom I will now confirm the Truth by some Arguments 1. This is the way that God appoints to attain Assurance 2 Cor. 13.5 2 Pet. 1.10 Antinom This is one way who denies it and a Duty