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
is a false Conclusion that Christ is mine before he is so and must the great Terms of Life be a Lie We are to examine our selves whether we are in the Faith or not 2 Cor. 13.5 Where hath God made this Proposition My sins are laid on Christ Vnless you are for general Redemption the Word of Grace promiseth Pardon to none but a Believer and the Spirit speaks to none but a Believer Antinom In all things we receive of Gift there must be a right of Donation first if we take before it 's given it 's Theft and unless I am perswaded that the giving Hand is reached out I can't receive We have our first Earnest for Blessedness in the Perswasion of Faith in the very Act of it and it 's Non sence to talk any way of partaking of Christ but by the Spirit and Faith And he that in an Act of believing at first finds Christ in the true Perswasion of Faith doth not nor cannot say of Christ he is his before he is so The Soul cannot be too nimble for Christ and if he that believeth not makes God a Liar what are those that perswade to Unbelief That Faith in it's very Act is an Evidence is no hinderance to the Trial and Examination of our selves by the Fruit of Faith besides And though the Proposition in the Gospel be an indefinite Proposition yet the Application by Faith in a Sinner ought to be particular and fiducial or else the Faith of Believers will be no more than that of others that believe only that Christ came to save Sinners and if the Promise of Pardon were not to Sinners as such it were not Pardon and if a Man upon Trial must first find by Signs that he doth believe before he lay claim to Pardon Sinners would be in a sad condition But this is the comfort that as the Promise of Pardon is the great Encouragement to believing so believing it self is the receiving and perceiving of it And the Soul saith or should by Faith He loved me and gave himself for me At the sight of Christ it saith My Lord and my God If the Lord speak to a Believer in believing by his Word and Spirit Thy Sins are forgiven it 's not said so to one that is a Believer first Relata are simul naturâ The Promise of Paternity is not a Promise or Gift to one that 's a Father first nor Sonship to one that is a Son first God promiseth himself to be a Father to them that are Loammi And how gross is that Assertion That the Spirit speaks it to none but to a Believer as a Believer Doth not the Spirit speak Peace before we receive it by an Act of Faith Doth not this cause us to believe it 's the Light causeth the Eye to see It 's the Light shining into the dark Unbelieving Heart that perswades the Heart it 's God that saith to the Soul I am thy Salvation before we can believe it Neonom The Second thing that I will prove is that Saving Faith hath the Essentials expressed in the above-mentioned Truth as Assent Trust Consenting Acceptance of Christ Reliance c. Antinom You said before that Inward Perswasion of the Pardon of Sin was no Part of Saving Faith And said in the next that it contained Assent to the Word Fiducial Consent and Acceptance of Christ A Man therefore may understand you that tho it contained it yet it was not of it's Essence Now you seem to say these are Essentials if you do not you hide your self again in the Word Include If you say These be Essentials which you name we say so too but allow not yours c. and all these Essentials are in the Word Perswasion Assent is the Perswasion of the Understanding Consent the Perswasion of the Will to the Truths and good things propounded the Promise whereby the Soul relies upon Christ therein for himself particularizeth Christ and all Blessings to himself as his and now go on and prove all that you said before to be false Neonom You are mistaken I will prove my Position true and then see where your Errour will be 1. Faith can be no less than the Souls Answer to the Call of God c. Antinom We say it is so and he bids us believe but it 's not Faith as such for all Obedience is an answer to the Call of God Neonom The Scripture describes Saving Faith by all these Acts it 's the evidence of things not seen Substance of things hoped for Heb. 11.1 Receiving of Christ John 1.12 Isa 55.4 Acts 13.26 Rom. 15.12 Isa 44.5 Antinom This we say it is Evidence and Substance of things at a distance is a full Perswasion of them according to the Nature of them such a Perswasion as carries the whole Soul forth to God to rest and rely upon him having Union with Christ thereby bringing him in all his Excellencies into our Souls and taking him for our own Doth a Man believe any good thing promised and doth not he catch at it for himself if he have any savour of it If the Promise of Pardon present it self to us doth a Man believe till he appropriate it to himself saying It is mine though an unworthy Sinner If a condemned Prisoner hears a Pardon is come out for some he may believe that but till he believes he is one it 's no Comfort to him tho there may be hopes at least he is in it Neonom Christ can't be received as a Saviour without these Antinom It 's very true he is never received as such till I receive him as my Saviour and believe him to be so in some measure and this I am bound to do to receive him by confident Perswasion and resting upon him Neonom A Faith without these Essentials could never produce those great Effects as are ascribed to Faith to purifie the Heart Acts 15.9 to be a shield against Temptations Eph. 6.16 works by Love Gal. 5.6 sanctifies us Acts 26.18 By Faith we are risen with Christ Col. 2.12 Antinom It 's certain that no Faith can do it but such as makes a particular Application by a perswasion of the Love of God or Interest in Christ Pardon of Sins and Reconciliation to God through him that can produce the Effects spoken of this will purifie the Heart from an evil guilty Conscience to serve the Living God this will be a Shield against the most Mortal Darts of Satan that he shoots at our state by bringing in Law Condemnations Hereby Love to God is produced in the Soul and we Act towards God and our Neighbours in Love hereby we are brought to true Obedience such as the Law required at first for the Principle to Love the Lord our God with all our Hearts Soul and Strength and therefore the Apostle saith Love is the Sum of all Obedience as our Saviour said It 's the fulfilling of the Law through this Grace of the Spirit for by receiving Forgiveness of Sin we
As the Israeiltes were healed by beholding the Brazen Serpent so are we saved by believing in Christ Fox p. 1659. but the Looking up of it self did not procure Health to the Israelites but the Promise made in the Object which was the Brasen Serpent therefore in the same manner are we saved by our Faith and Spiritual looking upon the Body of Christ Crucified not that the Action in it self of Believing as it is a quality in Man doth so deserve but because it taketh that Dignity and Vertue from the Object Jesus Christ Augustine compares our Souls to Lanthorns that hath no Light in them of themselves till Christ shines there The latter Helvetian Confess saith c. 11. Because Faith doth apprehend Christ our Righteousness and doth attribute all to the praise of God in Christ in this respect Justification is attributed to Faith chiefly because of Christ whom it receiveth and not because it is a work of ours Belgia Artic. 22. We do justly say with St. Paul We are Justified by Faith without the Works of the Law yet to speak properly we do not mean that Faith by it self and of it self doth justifie us which is but only as an Instrument whereby we apprehend Christ who is our Justice But if we say it justifies Conditionally we must say it justifies of it self What was accounted to Abraham for Righteousness Zanch. on Phil. 3. not the Action by which but that which he did believe or Faith not in respect of it self apprehending but in respect of the Object apprehended Faith taken as a Quality doth not Justifie us c. Rivet Cathol Orthod Bellarm. l. 1. de Justific c. 17. Rhem. in Annot. Rom. 3. The Papists tell us That Faith doth not justifie as an Instrument in apprehending the Righteousness of Christ but as a proper and true cause it actually justifieth by the Dignity Worthiness and Meritorious Work thereof and say these words in Scripture justificari ex fidem per fide do betoken an Actual force and power in Faith to Justification and then saith the Jesuite Faith is a Work we are justified by Faith Ergo by a Work To this he adds That Faith is our Justice it self Ergo not the Apprehension only of Righteousness This he Builds on Rom. 4.5 They tell us That Faith justifies us per modum causae efficientis Meritoriae as a Proper Efficient and Meritorious Cause And Bellarmine tells us That if we could be perswaded that Faith doth justifie Impetrando promerendo suo modo inchoando Justificationem then we would never deny that Love Fear Hope and other Vertues did justifie as well as Faith Now to avoid the Absurditities they are forced upon by the Protestant Arguments they have two shifts 1. That this Merit is not from us but from God because Faith is the Gift of God's Grace and therefore though we be justified by Merit we are justified by Grace too and that it is of Grace that our Faith Merits 2. They say That Faith Merits Justification non ex condigno of the worthiness of it but de congruo of the fitness of it and this is that which our Neonomians say That it qualifies and disposeth us to Justification so that the justifying a Believer is the doing a thing that is fit and meet to be done the Person being disposed and qualified thereunto It 's sad that Protestants should now come to lick up the Papists Vomit and re-assert those gross Errours in Fundamental Truths that all our Orthodox and Famous Opposers of the Popish Heresie have refuted and decryed by one Consent But that this Errour might the better be swallowed by Protestants the subtle Enemy of Truth and Mankind forgeth it again gives it a good heat and brings it upon his Anvil polisheth it and makes it much more plausible to look upon The Arminians say Faith justifies sensu proprio the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Credere the very Act of believing is imputed to us for Righteousness being accepted of God and accounted to us as the whole Righteousness of the Law So we are justified by Faith in the sight of God not by its Merit for they ascribe all the Merit of Justification to Christ but only they ascribe to it a conditional subordinate Righteousness by vertue of the Ordination of God For Arminius saith Armin. in declar sentent ad ordines Holland Westfris Ipsa fides tanquam Actus juxta Evangelii Mandatum prestitus Imputatus coram Deo in sive ad Justitiam idque in gratia cumque non sit ipsamet justitia legis i. e. Faith it self as an Act performed according to the command of the Gospel is Imputed before God in or unto Righteousness and that in Grace when it is not the very Righteousness of the Law * J. Goodw. Treatise of Justif p. 22. I shall give the refined and sublimed Notion of this Arminian Doctrine from a Man of no small dexterity in pleading for it He saith That that which God precisely requires of Men to their Justification instead of the Works of the Law is Faith or to believe in the proper and formal signification he doth not require of us the Righteousness of Christ for our Justification this he required of Christ himself for it that which he requires of us for this purpose is our Faith in Christ himself not in the Righteousness of Christ i. e. in the Active Obedience of Christ if Paul had certified and said to Men That the Righteousness of Christ should be Imputed to Men for their Righteousness it had been quite beside his Scope which was plainly to make known the Counsel and Pleasure of God concerning that which was to be performed by themselves though not by their own strength for their Justification which he affirms from place to place to be nothing else but Faith or Believing To have said thus unto them That they must be justified by Christ or by Christ's Righteousness and withal not to have plainly signified what it is that God requires of them to give them part in Christ's Righteousness without which they could not be justified had been to cast a Snare upon them rather than open a Door of Life and Peace and hence proceeds to prove that Abraham's Faith or Believing it self was Imputed unto him for Righteousness and he palliates it thus That he understands it but as a means of coming at the Righteousness but he defends this Proposition That we are justified by Faith sensu proprib non Metonymico Now see what the Neonomian says expresly of your indispensible Qualification though you Sir always will look one way while you row another The Question in one of you is plainly asked and answered by a great Leader and Guide among you Con. 13. When it is said that Faith is Imputed to us for Righteousness Is it Faith indeed that is meant or Christ's Righteousness believed on Mr. B. Scripture Gospel Defended p. 32. Contr. 13. Answ A strange and bold
5. Therefore they set up the Name of Christ against his Government Is his Name Jehovah our Righteousness against his Government See whether Paul is one of those Ignorant Advancers of Christ Gal. 2.8 9. Neonom I believe many Abettors of these Mistakes are honestly zealous for the Honour of Free Grace but have not sufficient Light to see how God hath provided for this in his Rectoral Distribution of Benefits by a Gospel Rule Antinom We are beholding to you Sir for a Drop of Charity mingled with your supercilious Contempt of Holy Protestant Reformers who in my poor Judgment were knowing and learned Men that asserted both the Grace and Government of Christ against your new Law you esteem them but ignorant honest Men that meant well but ignorantly zealous for the Grace of God carried on only by a blind Devotion and did not understand the Mystery of God's Rectoral Distribution The Apostle tells us who are ignorant Rom. 10.3 They that are ignorant of God's Righteousness and go about to establish their own What do you think of the Mythologists of the Late Athenian Society I hope you esteem them Learned and Knowing as well as Honest Neonom Indeed I am bound to give them a high Character because they have given so ample a Testimony to my Scheme After their Learned Defence that somebody took Care of that it should be well done they give me and my Book this Character The Book is worth Perusal of all sorts of Persons for the Antidote which is annexed to each Argument and we must deliver our Opinions that Mr. Williams hath without Passion plainly learnedly and solidly established the Truth with incomparable Brevity and Criticism upon many Texts Antinom But I suppose they have wronged you in one thing viz. Branding you for a Critick upon Texts of Scripture I would do you right I believe you were never guilty of that As to what they say besides of you and your Book I leave others to judge when the matters are impartially tryed Neonom You may say what you please you see it passed the Judgement of those Wise Learned and Judicious Men Divines and others that were Eyes to the Nation in all Points of Difficulty both in Policy Law Divinity Matrimony and something else Antinom As to the Politicks or the Oeconomicks or what else you will call it their Skill failed tho to their Fatal Ruine But I meddle not with those Points I am most concerned at the Inscription upon their Altar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the unknown God which they ignorantly worship Neonom What do you mean by that Antinom I mean they are ignorant of God according to the Articles of the Church of England Neonom It 's Impossible I am sure they give no such ground of suspition by the Credit they have given my Scheme Antinom That may be Bona Ingenia jumpunt I doubt not but they are of your Opinion in Doctrinals Neonom But you say they know not God according to the Church of England Prove that Charge we will both fall together sure if you make not that good I can't but take you for a wicked Slanderer and Backbiter of a worthy solid learned Society of men Antinom If I do not prove my Charge let me be accounted so Sc. As to the Doctrine of Election in answer to this Q. Does the Scripture any where affirm an Election of a determinate Number of men to Eternal Life and Happiness Vol. 7. Athen. Merc. Num. 26. July 26. 1692. They make this Answer I must confess as Men to be pitied for their Ignorance It 's an easie thing to be mistaken in matters of this nature howsoever if we are so we 'll profess our selves ready to change our Opinion this is modest and Ingenuous on the producing better Reason and in the mean time not to have angry and uncharitable thoughts of those who are of a different Judgment Now thus far they set you a Pattern for you forsooth must Dogmatize and Anathematize all men that are not of your Opinion But to the Question We cannot be satisfied by any of those Scriptures which are brought for that purpose that there is any such an Election of a determinate number as either puts a Force to their Natures and Irresistibly saves them or absolutely excludes all the rest of Mankind from Salvation Not to stand upon the fotching in some words improperly brought as forcing Mens Natures which is so much like your way of Canons and Articles that I have a great suspicion that they drew up this Answer by your Direction I shall for all your shifting and shuffling that I see you are prepared for and I am as ready to answer for brevity sake say thus much That these Gentlemen do in this Opinion of theirs deny Absolute Election which you will also be found to do at the long run and that this assertion in denyal of Absolute Election is contrary to the Doctrine of the Church of England Art 17. Predestination to Life is the Everlasting Purpose of God whereby before the Foundations of the World were laid he hath constantly decreed by his Counsel secret to us to deliver from Curse and Damnation those whom he hath chosen in Christ out of Mankind and to bring them to Everlasting Salvation as Vessels made to Honour Now your Servant Sir I think I have proved what I promised I am sure this Article intends an absolute and unconditional Election of some and such an Election as excludes all others Eventually which I am ready to make good But this is not all yet there is another Question concerning the Salvation of the Heathens you advance in order to that Text There is a Qu. Vol. 7. No. 29. There 's no other Name under Heaven given That if we believe in God we believe vertually in Christ I desire to know what 's meant by a Vertual Belief A. The Jews were under the Dispensation of believing Our Father having Faith in the Messiah and whereas the Heathens were under the Dispensation of the Law of Nature the Divine Light written in Man which is the ordinary Voice of the Spirit in every man to restrain him from Murder Idolatry c. if they kept to that Law they should receive the Vertue of the Lamb of God slain before the Foundation of the World by the Fathers Decree for the sins of all men contrary to the Article 18. of the C. of E. They also are to be had accursed that presume to say that every man shall be saved by the Law or Sect which he professeth so that he be diligent to frame his Life according to that Law and the Light of Nature For Holy Scripture hath set out to us only the Name of Jesus Christ whereby men may be saved Neonom You are under many mistakes you neither understand those learned Mythologists nor the Articles for the Articles speak Old English and the Mythologist the New Divinity but they both mean the same thing
Scent of so many Morbid Theological Bodies which we make our great business to dissect though this hot Weather we are fain to clear them off-hand as fast as we can Calvin Never trouble your self with such weak Objections as these You know strong Smells are good to repell Fumes arising from the Spleen by I know not what kind of occult Quality of Antipathy Antiperistasis or Militation of Abstruse Particles one with another Neonom Well I agree I pray how shall I find the place Calvin I will give you such Directions that you cannot miss The Calvinian Society is in Gracious Street at the Sign of the Geneva Arms just opposite to the Sign of Cardinal Bellarmine 's Head at the Foot of the Bridge that crosseth Reformation-River that divides between the Protestant and Popish Cantons Gentlemen Now fare you well till to morrow five a Clock where I expect to meet you according to our Agreement and I pray have a care you mistake not the Sign FINIS Neonomianism Unmask'd OR THE Ancient Gospel PLEADED Against the OTHER CALLED The New LAW The SECOND PART of the Theological Debate occasioned by Mr. Dan. William's BOOK wherein the following Points are Discussed I. What the State of the Elect is before Effectual Calling II. Whether God laid our Sins on Christ III. Whether the Elect were Discharged from Sin upon Christ's bearing them IV. Whether the Elect cease to be Sinners from the time their Sins were laid on Christ V. What was the time when our Sins were laid on Christ VI. Whether God was separated from Christ while our Sins lay upon him By ISAAC CHAVNCY M. A. LONDON Printed for H. Barnard at the Bible in the Poultry 1693. An Animadvertisement READER OBserve the following Debate is by may of Dialogue the Rule of which is that each Interlocutor is to be allowed to speak his own Sentiments and of such as he represents and therewith to produce what Light and Evidence may be had to evince the Truth of what is offered and defend it from the Charge of Error under whatever Denomination he stands thereby truly or falsly called Here is no attempt to pole or vouch for Truth or against Error to impose upon the Faith of the Reader but he is left to take or leave as he finds sufficient ground to be perswaded in his own mind from what is offered by either of the Dialogists If any one would know among any Variety of Apprehensions that he may sometimes find concerning matters in Debate what the Author's Opinion is he would not have it weigh with any one so as to carry a Bias in his Judgment and therefore doth rather choose modestly and impartially to Argue than to Determine allowing each Dialogist his full Scope But for Satisfaction to the more earnest Enquirer he doth declare that he doth acknowledge the Scriptures to be the Word of God the perfect and only Rule of Faith and Practice and acceunts him sound who owns the Doctrinal part of those commonly called The Articles of the Church of England the Confessions and Catechisms Shorter and larger compiled by the Assembly at Westminister and the Confession agreed on in the Savoy to be agreenble to the said Rule according to their Genuine Sence and Meaning And as to his Design it was not what the Comeedian saith his was Quum primum animum ad scribendum appulit id sibi negotii credidit solum dari Populo ut placerent quas fecisset fabulas Which he saith fell out much otherwise than he expected Verum alitèr evinire multò intelligit How little Cause hath he then to be surprized whom the Doctrine of Christianity hath taught better things viz. That if he please Men or seek so to do he should not be the Servant of Christ and that he is not Judged at Man's Day but He that Judgeth him is the Lord His Comfort is that the Cause is good whatever Infirmity may accompany the Management Progreditur incepta quam fecisset Fabulâ THE Calvinian Society being sate there came in an old fashion'd black Gentleman with short hair Mustachoes a Beard brought to a Point Pallidus mortis imago whom Mr. Calvinist being in the Chair remembring since he found him discoursing with Mr. Neonomian in the Eutopian Fields saluted and welcom'd in the Name of the Society and caused to sit down by him saying My Brethren this is that Gentleman that Mr. Neonomian hath so egregiously exposed in his Book as fundamentally Erroneous in the Doctrine of the Gospel and called Antinomian I found them both together lately in the Fields earnestly debating the Principles maintained in the said Book and the Circumstances that attended the publishing of the same which I thought not to be a convenient place for such Discourse because of so many that passed and repassed and therefore invited them to this our Calvinian Society which they very readily and thankfully embraced Whereupon there was much Whispering in the Company upon the appearance of this new old Face one saying one thing of him and another another but in the mean time Mr. Neonomian being not yet come Mr. Calvinist takes Mr. Antinomian into a Withdrawing Room and thus he begins with him Calvin I pray how was your Discourse with your Antagonist modify'd t'other Day before I came to you He saith Quaedam dicta in se inclemetiùs existimavit You were too sharp upon him Antinom I remember a little School-boy's Lattin too Ne sis tam cessator ut calcaribus indigeas What a Drone then and Dull Animal should I be if I were not sensible of the severest Stimulations Quaeso quis lasit priùs quantùm You declared enough of your Reasons why you had so ill a Resentment of this his so pernicious an Undertaking so grosly circumstantiated and I think I have reason to be much more concerned than you for he makes me to have laid the Seed-plot of the worst of Heresies denying a possibility of Union with me as a Christian rendring me no better than a Mahometan He saith I set up the Grace of Christ against his Government and so he makes me a Traytor to him He renders me very lewd in charging me for making Sin innocent and Holiness Sin He makes me a Monstrum Horrendum without Principles Learning or common Sence in the Representation he gives of me to the World Moreover How many nauseous Circumstances have attended these abusive Projects and Practice o◠especially that of obtaining Hands that are prefixed to his Book which he did subdolously clandestinely and precariously because it could not nare sine cortice And this Aggregation of Hands must go throughout the Nation for an Act of the United Brethren and some ancient Brethren must be by some Art drawn in under specious Pretences who have in Print refuted his whole Scheme keenly and strenuously and their Labours are extant to witness against their own Hands Others also who have preached contrary Doctrine several Years both which must come under
chargeable for them and Imputed to him Hence 3. If they bear their own Sins till they Actually Believe there must be an Hatred of God to such Persons till they Believe Actually which is Death and a Person may perform a Vital Act in a state wherein he is Actually Dead and at the same time 4. This must follow that there 's Believing before Union with Christ and then there must be some other Root from which this Fruit of Faith doth spring and it 's said Heb. 12. expresly Christ is the Author of our Faith I have received this Principle meerly for the vindication of the Glorious Priviledges which are proper and peculiar to Christ alone and therefore refer the being of Faith it self to Christ to this end I deliver that Elect Persons have a participation and share in Christ himself even before they do believe neither would I thereby diminish the Prerogative of Believing for there are glorious things done by Faith in Believers God hath honoured it above all meer Creatures in the World he hath made it the Conduit-pipe for the conveyance of all Peace and Comfort nay of all that strength which believers have all their Lives no Faith no Comfort no Faith no Peace of Conscience no Faith no Pleasure to walk with God The Soul lyes in Darkness while in Unbelief But still that which is proper and peculiar to Christ alone is not to be ascribed to Believing D. Cr. p. 616 617 618. Calvin Mr. Neonom We shall be the better able to take our measures if you will be pleased to state this Point aright and tell us what we may receive for undoubted Truth and what is to be Anathematized for Errour in your Judgment Neonom I 'le tell you then first what is Truth Truth The Atonement made by Christ by the Appointment of God is that for which alone the Elect are pardoned when it is applyed to them D. W. c. 3. p. 15. Antinom Pray Sir give me leave to make my Remarks as you dictate because my Memory is but short 1. You grant then that there is a compleat Atonement wrought finished and accepted by God if so there is a Fundamental Life of Justification laid up and reserved for them in Christ 2. That this precedes their Actual Justification by Faith 3. That this influenceth to Justification by Faith and is objective to Faith and Meritorious of Faith and of the Work of the Spirit working Faith Neonom But the Elect are not immediately pardoned upon Christ's being appointed to suffer for them nor as soon as the Atonement was made Antinom The Question is Whether there is not upon Christ's Atonement Pardon with God that he may be feared Or whether there be not a Life laid up for them in Christ which needs no addition to it There is a difference between Pardon and Pardoned one is the Abstract and the other the Concrete We say where there is Atonement for any there is Pardon but it follows not that because there is Pardon for any that therefore they are pardoned there may be a Pardon Sealed for a Traytor by the King and yet he not pardoned but the Law proceeds against him till the Pardon is sent down and read in Court So the Pardon is certain and finished for all the Elect but they have not the particular Pardons taken out nor pardoned till they believe Neonom Nor is that Act of laying Sins on Christ God's forgiving Act by which we are personally discharged Antinom I doubt you are too presumptuous to prescribe to God which shall be his forgiving Acts and which not if God's laying Sin on Christ be not of a pardoning and forgiving Nature to us I know not what it was did he not do it as a God pardoning Iniquity Transgression and Sin was it not his casting our Iniquities behind his Back And is it not this Act of God which reacheth every Elect Person unto Actual Pardon and Forgiveness Yea are we not Justified by this Act of God apprehended and applyed by Faith For is not an Act of God removing Sin from us and laying them on a Surety a Pardoning Act. Calvin I pray Sir deliver your self more distinctly for you do darken and confound things extreamly Neonom I will tell you what is not in Dispute between us in diverse particulars that you may not take up a wrong sense 1. The Question is not Whether Christ made a full Atonement for Sin Antinom Give me but the right scent of you which is hard to keep you make so many banks and turns and I will follow you as close at the Heels as I can You grant Christ made full Atonement for Sin there 's Pardon in that Atonement without Question for all God's Elect. Atonement always carries Pardon in it as its formal Nature or else it 's no Atonement Neonom 2. Nor whether that shall in time be applyed to the Elect for their Actual Remission as the Effect of it D. W. p. 16. Antinom Then there is Atonement wherein is Pardon eventually certain i. e. shall certainly be applyed and being applyed is actual Remission as the Effect therefore this Atonement is the Remission as the Cause and as the Object to be applyed Neonom 3. Nor whether we be so far Released thereupon as that God can demand no Atonement from any who shall submit to the Gospel way of Application of it Antinom It seems then if they will not submit to the Gospel way of Application God can demand some other Atonement from them I never understood before that the Suffering of the Damned was Atonement for where there 's Atonement God is at last appeased but he will never be appeased toward the Damned 2. You said but now that the application of the Atonement to the Elect in time should be I understood you certain but now you make it only conditional in case of their submission to the Gospel way of Application Neonom Nor 4thly Whether the Law be answered and God's Honour so vindicated thereby that the Sins of Men cannot hinder an Offer and Promise of Forgiveness and Life Antinom There 's a great Theological Intriegue here we must endeavour to unravel it What do you mean by answering the Law is it by Active or Passive Obedience or both and for whom for some absolutely or conditionally you tell us of a conditional Atonement and such an Atonement the Scripture is a stranger to 2. You would have us to understand the end and use of Atonement is to fence and secure God against his Law that so he might be at liberty to save Men this is to make an Atonement to Sin and not for Sin your suggestion is that God cannot in Honour offer Life and Salvation till his Law be vindicated i. e. I suppose he took out of the way and abolished that Law so another Law more practicable might be set up in the room of it this is a fine way of vindicating a Law to Abrogate it Neonom Nor whether
Payment So that you will have Payment made when nothing is due upon any account D. W. p. 28. Neonom But you say look upon the Execution or rather the serving the Execution i. e. the actual laying of Iniquity on Christ This Iniquity was laid upon him at that instant when he was upon the Cross and God nailed the Sins of Men to the Cross of Christ and from that time there was not one Sin to be reckoned c. Dr. Cr. p. 357. Antinom You should have rehearsed a little more You are only for exposing me as much as may be and therefore will not rehearse my whole Sence I said From that time there was not one Sin to be reckoned to Believers who are the Members of Christ or to Christ himself he having then made Satisfaction and upon it given out to the World It is finished What was finished It was the Payment of the Price so long looked for the utmost Farthing laid down It is proper to say Payment is made when it is finished Dr. Cr. p. 357. Calvin Pray Sir from what Time do you date the laying of Sins on Christ Neonom The Obligation of Sufferings for our Sins was upon Christ upon his Vndertaking the Office of a Mediator to the Moment wherein he finished his Satisfactory Atonement the Punishment of our Sins lay upon Christ from the first moment to the last of his Humiliation D. W. c. V. p. 28. Antinom First then you grant his bearing Sin by way of Obligation from Eternity D. W. p. 3. It was a little while ago you charged this for an Error upon me that our Iniquities were laid upon Christ by way of Obligation from all Eternity tho' you call it suffering for our Sins but we say Sin charged upon him unto Suffering And you own Obligation from the first Undertaking his Mediator's Office and I take that was from Eternity and that he was indebted from thence to the Moment when he finished his Satisfactory Atonement I think there 's no great Difference between us in these things provided you do but grant this Obligation was from the Demerit of our Sins which necessarily inferrs the charging our Sins upon him as a Fidejussor or Sponsor that takes upon him another's Debt and you say also Satisfactory Atonement wherefore God was satisfyed with the Payment made Now why must I be dealt so hardly with as to be censured for Erroneous for saying He was under Obligation to pay our Debt from Eternity and stood obliged till he made full Payment by way of Execution upon the Cross Calvin As to the last part of your Assertion that the Punishment of our sin lay upon Christ from the first moment to the last of his Humiliation it is false for tho he was the Lamb of God in our Nature yet he bore not sin actually till he was offered up in Sacrifice then he was made Sin as a Sacrifice and not before DEBATE VI. Of God's Separation and Abhorrence of Christ while our Sins lay upon him Neonom I Shall acquaint you with an Errour of a gross nature that Mr. Antinomian is guilty of and it is this Errour Christ was on the Account of the filthiness of Sin while they lay upon him separate from God odious to him and even the object of God's Abhorrence and this to the Time of his Resurrection D. W. p. 31. Antinom I pray Sir let us see how far this great Errour of your own forging is Chargeable upon me Neonom I will acquaint these Gentlemen with what you delivered you said Nay for this I affirm as Christ did bear our Iniquities so Christ for that Iniquity was separated from God and God was here separated from Christ or else Christ spake Vntruth Dr. C. p. 294. Antinom Take my words as they were Object Iniquity cannot be laid on Christ because it separateth from God but Christ could not be separated from God A. This Objection makes it most manifest that Christ did bear Iniquity because in that bearing of Sins there was a separation from God or else Christ's Words were not true My God my God why hast thou forsaken me for where Iniquity is there will be a separation from God And my Argument stands thus Where there is a forsaking of God there is a separation from God in the sense of sins separation from God but in Christ's bearing Sin there was a forsaking of God Ergo. Object It may be this forsaking was but for a little moment A. It was as long as Sin was upon him had not Christ breathed out the Sins of Men that were upon him he had never seen God again he having taken Sin upon him he must first unload himself of Sin before he could be brought near to God therefore you find that passage in the Psalm 2. Thou art my Son this day have I begotten thee Expounded by the Apostle of the Resurrection of Christ Acts 13.33 As if the Lord at the Resurrection of Christ did beget his Son a new as it were there was a separation and forsaking when Christ dyed but at the Resurrection there was a meeting again a kind of renewing of Sonship with God therefore Rom. 8. the Apostle saith It is Christ that dyed yea rather that is risen again from the Dead and sits at God's Right Hand and what doth he inferr from thence Who shall lay any thing to the Charge of God's Elect i. e. till Christ himself came off from Mens Sins Men were in danger of being Charged with Sin but Christ hath dyed and made satisfaction nay rather is risen again and hath his Discharge c. p. 295. And I pray Gentlemen wherein is this Doctrine contrary to the Scriptures or Reason guided by the Word of God Neonom You say It it a higher Expression of Love that Christ should bear the Sins of Men than that he should be given to die for Men c. D. C. p. 408. Antinom My reason of that Assertion was added for Christ to be given to die comes short of the Love he expresseth in bearing Sin Affliction is not contrary to the Nature of God c. but Sin is where God doth Charge any Sinner he hath an Abhorrence there i. e. so far as God chargeth and seeth Sin I said God never did do such a wonderful thing to the Astonishment of the Creature as laying Sin on Christ Iniquity is the hatefullest thing in the World to God therefore the Sin charged is abhorred by God where Iniquity is found a Toad is not so ugly unto Man as that Person is in the sight of God where Iniquity is found Sin is the most horrible and abominable nay the most abhorred thing in the World to God That this is so the whole Scripture bear me witness but observe what follows That God should make Christ to be Sin is out of the reach of all the Creatures in the World to apprehend how God should do it and yet that he should retain his own Power by Love and
of Grace a Covenant of Legislation and so a new Law directly opposed to the Covenant of Promise as we do make appear Was not the condition appointed to Adam by God's Command and had antecedent Power given him to perform Is it not unreasonable to command the performance of a condition where the Commander knows there is no Power to perform Is it consistent with the Wisdom of God to command an Impossibility to his Creature as a Covenant-condition And is it just to deal with him upon his Non-performance according to the Sanction of a Law And you say His Duty no less by being made Terms c. You should have said Legally much more In stead of Terms of the Benefit you should have said Terms of the Covenant if you had spoken properly And as for the Grant you speak of it 's but conditional and there 's no Grant at all pleadable till the Condition be performed Neonom The Covenant tho conditional is a Disposition of Grace There 's Grace in giving Ability to perform the Condition as well as bestowing the Benefits God's enjoyning one in order to the other makes not the Benefit to be the less given D. W. p. 55. Antâ—nom In a conditional Covenant that is a Covenant of Works in the highest Sence there is always a Disposition of Grace to the Creature even in that by which the very good Angels stand and was in that made with Adam It 's Grace that God offers Happiness to his Creature upon any Terms when he is in a capacity to perform them It 's Grace to take his Creature into Covenant The Angels are saved by Grace and so would Man have been if he had stood and though he fell there was that Grace you speak of in giving Ability to perform the condition and giving it before he put the condition upon him which is not here for you 'll have the condition put upon a Sinner before the Disposition of Grace to give him Ability which makes it a harsh dealing and unreasonable and hence far from Grace and therefore this enjoyning makes not only less Grace but no Grace Neonom It 's a Display of God's Wisdom in conferring the Benefit suitably to the Nature and State of Man in this Life whose Eternal Condition is not Eternally decided but are in a state of Trial yea the Conditions are but a meetness to receive the Blessings Antinom Gross Divinity I had thought Christ in the Covenant had been the great display of God's Wisdom 1 Cor. 1. But you must have a pitiful condition an imperfect sinful Righteousness instead of him and a Covenant agreeable to the corrupt Nature and State of Men and indeed so is yours for there 's nothing suits more with our carnal corrupt Hearts than to seek Salvation in such a way as you pretend to And is not the State of Believers decided in this Life But is it still a contingent Axiom that John a true Believer shall be saved What miserable consequences will hence be inferr'd the conditions are still performing these Federal Conditions and Subjective Qualifications it may be the Man may not perform them all and then he perisheth Eternally there 's no certainty of Salvation here no Man can have any more than an Opinion of it shake hands with the Papists and Arminians Nay hence it seems that all the Grace given here is no part of Eternal Life but qualifying conditions to make them meet for it Federally and that in true English is to make them merit it Lastly All the Doctrine of Election is hereby overthrown you may tear out Eph. 1. and Rom. 9. and several other places of Scripture out of your Bible No Man's Eternal Condition is by the Eternal God decided The best Man is but upon his Tryal as Adam was whether he will stand or fall Neonom I will shew you the Reason why we use the word Condition 1. Because it best suits with Man's Relation to God in his presents Dealings with us as Subjects in Tryal for Eternity D.W. p. 55. Antinom I know not why you should make any Apology for using the word for undoubtedly it best suits with your System of Divinity though it would not have suited with Paul's conditions it will suit our Nature that are Dead in Trespasses without strength in the Flesh and cannot please God in the performance of any conditions and it suits his present Dealings you say in way of tryal for our Eternal Estate upon our good Behaviour in performance of after conditions as well as first conditions our Calling Election Justification Union with Christ the Promises of Perseverance all doth not decide our eternal Estate nothing but our final Performance of conditions Lord have Mercy upon us and our Ministers Where 's our Gospel Neonom Christ as Priest hath merited all Antinom He ought then to be content and not except against your Scheme you allow him enough Neonom But as King or Priest upon his Throne he dispenseth all he enjoyns the Conditions in order to the Benefits and makes the Benefits Motives to our Complivnce with the Conditions He treats with Men as his Subjects whom he will now Rule and hereafter Judge Antinom Now he comes to his Rectoral Rule of Government and gives forth his new Law I had thought Christ had been a King and exerted his Kingly Office upon the Cross as well as upon the Throne but now you say he acts as a King or Priest upon the Throne and as such either King or Priest you know not which he enjoyns Conditions in order to Benefits You should speak plainly you mean He sets up a new Law justifies or condemns Men by the Works of this Law and treats all the World as redeemed Subjects deals with them according to this new Law bringing them upon their Tryal for Eternity Your meaning is that Christ hath merited a Power to himself to exercise Dominion in the Earth and bring Men under his Tryal and Judicature in performance of Conditions and they that are saved shall be saved by his Regal Power It 's enough for his Priestly Office that it merited what he was to do as King But not all for the first Grace must not come from his Merits and now there 's but a little Use for his Priesthood all the rest depend upon our Conditions Neonom Now what word is so proper to express the Duty as enjoyned means of Benefits like this Word Conditions Antinom It seems you hug this Word Condition extreamly Neonom Yes I do There 's few Author's of Note even of any Perswasion but make use of this Word in my Sence viz. Twiss Rutherford c. Antinom Few of them understood the Word as you do or at least made use of it in your Sence But whether they understood it so or not it 's no great matter I would wish you to build a Condition-School where all Persons might resort to the hearing Condition-Lectures to sit them to understand your Terms of Art in
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
is the chiefest thing to which Faith is directed which is the Promise of God whereto by believing we assent and this Promise is chiefly that wherein he Promiseth that he will through Christ be favourable and merciful to us and although there be many Promises in Scripture are offered unto us yet this one is the chiefest for whose sake the rest are performed unto us unto which all other Promises are to be referred The common Object of Faith is the Word of God but the chiefest Object is as is rehearsed p. 58. He proves it to be a firm Assent from Acts 10.20 and Rom. 4.10 And yet he saith it Conflicts with many Doubtings DEBATE X. Of the Free Offer of Christ to Sinners and of Preparatory Qualifications Calvin WE have discoursed several Points in our late Meetings I suppose you have had pretty good satisfaction in all material things you have charged Mr. Antinomian with for Errour I hope you cannot charge him with more Errour Neonom But I can I have a whole Cargo yet behind and this is one among the rest that he saith That Christ is offered to Blasphemers Murderers and the worst of Sinners that they remaining ignorant unconvinced unhumbled and resolved in their purpose to continue such they may be assured they have a full Interest in Christ and this by only concluding in their minds upon this Offer that Christ is theirs D. W. p. 81. Calvin I hope he offers Christ to them then in all his Salvation as he is revealed in the Gospel that he gave himself for us to Redeem us from all Iniquity and purifie to himself a peculiar People zealous of good Works Tit. 2.14 And if he doth so I know not why he may not offer Christ as such to the worst of Men I know no other way to make them better But what were his words Neonom I need give no Proof of it it is a declared Point which he oft strives to prove that all the Elect are actually united to Christ before they believe But of this in our next Discourse D. W. p. 81. He saith Is not Vnbelief a barr to have a part in Christ A. It is a Barr to hinder the manifestation of Christ in the Spirit but it 's not a Barr to hinder one from having a part in Christ D. C. p. 110. Antinom He leaves out part of the very Sentence I spake I said It is not a Bar to hinder the manifestation of Christ in the Spirit on whom God doth bestow A Sinner being passive in the Work of Grace God breaketh all those Bars of Brass when Christ manifests himself in the Spirit by Converting Grace mark how my words refer plainly to Gods Act and not to ours I proceeded thus It is true that you nor I can say by Experience that Christ is our Christ untill we believe as long as we continue in total unbelief we cannot conclude to our own Spirits that Christ is ours But unbelief mark my very words is not simply a Bar to the bestowing of Christ to such a Person he bestows him without any regard to belief or unbelief i. e. as a reason of bestowing him if unbelief should be a Bar to hinder Christ from being bestowed upon Persons where is the Person upon whom Christ should be bestowed There 's no Person under Heaven considered simply as ungodly under the Notion of ungodlidess but he is considered as an unbeliever Calvin You must needs grant this to be true that a sinful state is not a Bar to the power of God in working Grace upon the Heart he speaks altogether in respect of the Act of God upon the Soul where he works and nothing can lett or hinder Neonom But he seems to insist on Mens coming to Christ and closing with him D. W. p. 82. He saith No consideration in the World can so aggravate a Mans condition would he make his condition as bad as the Devils themselves yet if there be but a coming there can be no consideration in the highest pitch of sinfulness for Christ to reject him D. C. p. 206. D. C. 206. Antinom I said Suppose a Person be dead in Trespasses and Sins Eph. 2.2 c. The Lewdest Person that can be imagined and continuing so to this very instant now before the Lord without any change and alteration until now by this Text John 6.37 It appears so manifest that if the Lord do but grant and if the Lord hath put a willingness and readiness of Spirit into this Mâ—n that Christ he would have if it might appear he might have him If his Heart do but say I would have him all that sinfulness though to this instant continued in is no Bar in the World and after follows the words mentioned by him after which I added For you must know Christ is well acquainted with all the Objections the Heart of Man nay the Devils can make against the freeness of his Grace and Life by him to save a labour therefore in this one passage I will in no wise cast him out Christ at once answers all the Objections that could be made and I dare be bold to maintain in the Name and Stead of Christ let a Person but say and lay down this for granted Come he would Cheist he would have rather than his Life let this be granted for a Truth mark well these words I speak not of a Luâ—â—icrous Hypocritical say so I will be bold with Christ out of this passage to Answer a Thousand Objections I will in no wise cast him out i. e. I will upon no consideration that can be imagined or conceived D. C. p. 207. I know the Objections are very many and strong in respect of such a Person to whom the Lord hath given a willingness and desire of Spirit to close with Christ yet dare not do the thing but let them be what they will let me tell you the Lord hath sent me at this time to proclaim Liberty to the Captives that are in this sad bitter and to your own thinking desperate condition liberty God hath given thee and if thou wilt come freely nothing in the World shall hinder thee Calvin I profess Mr. Neonomian I wonder what kind of Gospel you would have that you call this Errour Neonom He saith Whatever thou art suppose a Drunkard a Whore-master a Swearer a Blasphemer a Mad-man in Iniquity couldst thou but come to Christ I say come only come it is no matter if there be no alteration in thee when thou dost come to Christ D. C. p. 202. Antinom These words were in the same Sermon and before I spake the words above rehearsed I only in all supposed that a Sinner saw no alteration in himself till the time of the Call to come to Christ the drift of this Discourse was principally to take off Objections from such as willingly would come to Christ and dare not D. C. 203. I shew'd there are two sorts of People that are given
with them he is Bone of their Bone and is not ashamed to call them Brethren Heb. 2.11 12. Psal 22.22 2. It presuppones a Legal Union between Christ and them that God made the Debtor and Surety one in Law and the Sum one so far as he laid our Debts on Christ Isa 53.6 2 Cor. 6.21 3. It presuppones an Union Federal God making Christ our Surety and to Assume not only our Nature in a Personal Union but also our State Condition and made our Cause his Cause our Sins his Sins not to defend them but to suffer Punishment for them and our Faith makes the fourth Union betwixt Christ and us whether Natural as betwixt Head and Members the Branches and Vine-tree or Mystical as that of the Spouse and Beloved Wife or Artificial as the Foundation and Building or mixed as that of the Imp and Tree or Legal between the Surety and Debtor Advocate and Client or rather a Union above all hard to determine for these are but Comparisons and this Christ prays for John 2.23 I in them and thou in me that they may be made perfect in one And something to this purpose Mr. Norton Norton p. 292. speaks The Efficacy of this Relation springs from its Foundation which is first by the Absolute Grace of God in Election and thence flowing down in the Promise according to the Merit of Christ by the Effectual Operation of the Spirit Needs must the River of Life be full ever overflowing and quickning that ariseth from and is maintained by such Fountains Norton p. 287. And he shews the form of this Union 1. In the Tertium wherein it is 2. The Bands on Christ's part and the Believers 3. The manner as to the Tertium's 1. Sameness of Spirit He that 's joined to the Lord is one Spirit 1 John 4.13 Rom. 8.9 2 Pet. 1.4 2. One Mystical Body 1 Cor. 12.12 13. The third A Spiritual Marryed Estate Eph. 5.32 Isa 54.5 Ch 62.4 4th A State of Glory John 17.22 23. See more But you will see all along how he makes Christ first in this Personal Union to Christ by the Spirit and Faith Dr. Ames Ames Med. lib. 1. c. 26. Receptio respectu hominuÌ„ est vel Passiva vel Activa Phil. 3.11 The Passive is the Reception of Christ whereby the Spiritual Principle of Grace is Ingenerate in the Will of Man Ephes 2.5 This Grace is the Foundation of that Relation whereby a Man is united unto Christ John 3.5 Neonom I 'll tell you what I take to be Truth in these Points Every Man is without Christ or not united to Christ until he be Effectually called but when by this call the Spirit of God enclineth and enableth him willingly to accept of Christ as a Head and Saviour a Man becomes united to him and partaker of those Influences and Priviledges which are peculiar to the Members of Jesus Christ D. W. p. 90. Antinom I except against what you have asserted in these Particulars 1. You say a Man is not united to Christ before Effectual Calling thereby I understand you that he is not united to Christ in any sence whereas I affirm he is united to Christ before Effectual Calling in the Senses which Mâ—â— Râ—therford doth assert before mentioned 2. I understand you mean that in Effectual Calling a Man is not united to Christ till he doth Actually accept of Christ the Head by an Act of Faith whereas the Head unites the Members to it self before they can reach up to the Head 3. You make Union to be the same with Communion and to consist in a participation of Priviledges Now as to the second thing That in Effectual Calling there is a compleat Union with Christ before the Act of Faith I do affirm upon these Reasons 1. From the utter Impotency of the Soul without and before Union with Christ to any good Act for Union standeth in indivisibili it 's a conjunction of two in one an half one is none if we put forth an Act of Faith to lay hold on Christ before we be compleatly united to him we put forth a good Act and bring forth good Fruit before we be in him and before we be good Trees but we cannot bring forth good Fruit before we be good Trees and we cannot be good Trees before we be in Christ Mat. 7.18 John 15.4 5. Therefore we do not put forth an Act of Faith before we be so compleatly united to Christ so united to Christ as to live by him John 11.26 Whosoever liveth and believeth in me shall never dye c. Arg. 2. In our Regeneration we are meerly Passive our Faith is not then Active but in our Regeneration we are compleatly united to Christ Ergo we are compleatly united to Christ before the Act of Faith The major is proved from Eph. 2.1 2 3. Dead Men are Passive to Regeneration and Dead Men we are till we are Regenerated The Minor is proved from the joint concurrence of Regeneration Conversion and Union with Christ which are all wrought together simul semel Arg. 3. If we be united first to Christ by an Active Faith then an Active Faith is the cause of our Union with Christ but an Active Faith is not the cause of our Union with Christ therefore by an Active Faith we are not first united to Christ Min. If Active Faith were not the cause of the Union of the Humane Nature of Christ with the Divine then it is not the cause of our Union with Christ but Active Faith is not the cause of the Union of the Humane Nature of Christ with the Divine Ergo Maj. No other cause can be assigned of our true Union with Christ than of the Union of our Nature with the Second Person viz. Divine Assumption Isa 42.1 6. As the Divine Nature assumed ours John 1. so the Person of Christ takes us to Mystical Union with him Arg. 4. If our Union with Christ be first by an Act of Faith then it is by a Work of ours though a Work of Grace but it is not by a Work of ours Ergo Min. If it be by a Work of ours it is not of Grace but it 's of Grace Ergo Maj. Rom. 11.6 These are Mr. Cotton's Arguments Neonom I 'll answer your Arguments another time pray hear mine now to confirm the Truth 1. The Scriptures expresly affirm Vncalled Vnconverted ones to be ununited to Christ Eph. 2.12 Rom. 16.7 Rom. 11.17 Antinom It 's true in respect of the Union in Effectual Calling but yet not in respect of their Hidden Federal and Relative Union which Mr. Rutherford speaks of Neonom 2. The Spirit of Christ and Faith in him are the things whereby God hath ordained us to be Vnited with Christ 1 Cor. 12.12 13. Ephes 3.17 Antinom We grant it in respect of our Union to Christ in Effectual Calling Neonom I see you will throw off all my Arguments by Mr. Rutherford 's unhappy distinction of Vnions therefore
i. e. believed them so as to be assured of them As for the rest of the Saints you shall find all along that their Triumphant Assurances was by Faith Abraham Rom. 4.20 21. See the various phrases to express his full Assurance of Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he made no dispute or doubt about the Promise the English well express He staggered not at the Promise or through unbelief ver 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 19. He was not weak in Faith but was strong in Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and consulted not with himself secondary Causes or Carnal Reason but was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried forth with a full gale of Assurance Job 19.25 Job's Assurance was the Assurance of Faith I know my Redeemer liveth c. David under his greatest Tryal of Banishment by his own Son from the House of God Psal 42.10 when Challenged by his Enemies at the highest rate at which he was so disquieted he calls up his Soul to take up Comfort in believing ver 11. and 45.5 Paul Rom. 7. where he tells how low he was brought upon Self-examination as to what he could find in himself ver 18. I know that in me that is in my Flesh there dwells no good thing See how he complains ver 24. O wretched Man that I am c. as much as to say I am wretched in regard of the Evil Sin and Corruption that I find abounding in me but ver 25. I thank God through Jesus Christ our Lord there is the Root of his Comfort in the Faith that he had in Jesus Christ tho there was this little small spark of Holiness in him a mind at least to serve the Law of God yet he trusted not to that And you see 2 Cor. 12.7 8 9. when he fell into Temptation and Buffeting was it his Duties and Services to Christ and his Churches that supported him No it was an objective manifestation to him received by Faith My Grace is sufficient for thee but you will say his rejoicing was in the Testimony of his Conscience 2 Cor. 1.12 It 's true it was and the Testimony of a good Conscience as to our Hearts and Ways is matter of Rejoicing but this was in Paul without confidence in the Flesh or ascribing any thing to it but by seeing all in Christ and that all flowed down from the Free Grace and Love of God all his Simplicity and Sincerity of Heart was seen by Faith to be Gifts of Grace therefore you see whensoever the Children of God took any Comforts and Rejoicings from the Fruits of the Spirit they made not these as the Fundamental ground of their Assurance but a confirming and additional ground and such as was very uncertain insomuch that at some times they were at a perfect loss for them yet was not without their rooted and grounded Assurances in the darkest Times and under the obscurest Providences Neonom The Conscience is bound to condemn every Man in whom the contrary to these Graces do appear yea where it 's evident they are wholly wanting It 's otherwise a seared Conscience 1 Tim. 4.2 It 's the Candle of the Lord now there can be no Assurance where the Conscience condemns 1 John 3.19 20 21. D. W. p. 166. Antinom There is nothing but the sprinkling of the Blood of Christ applyed by Faith that can take off the Conscience from Condemning and without this all the Works and Duties in the World cannot do it it 's the Law that obligeth the Conscience to condemn and the sence of our Imperfections and Weaknesses and remainder of Corruption may be where there is no condemning Conscience but wherefore is it Not because of what they find in themselves but from what they find in Christ and it 's a harsh Doctrine that you teach from 1 Tim. 4.2 that all that cannot find Works enough in themselves to conclude their state in Christ from and hold it meerly by Faith in Christ and thereby freed from Condemning Consciences have Seared Cauterized Consciences such as the Apostle Prophesies of that should abound in the Antichristian Apostacy and Seduction and you subvert the Doctrine of the Gospel thereby helping to fulfill that Prophecy by what Doctrine the Text will tell you Neonom The Spirit witnesseth with our Spirits 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8.16 It doth not witness before our Spirits doth witness It is not a separate Testimony from our Spirits but it concurrs with our Spirit as its Instrument our Spirit witnesseth in the Light of the Spirit 1 Cor. 9.1 my Conscience bearing me witness in the Holy Ghost Antinom What is this Argument brought for is this to prove that there 's no Assurance by the Voice of the Spirit And that the only way of Assurance is by Signs and Marks But you have brought in this place of Scripture as many Men retain Councel in their Case they Fee some Councel only that they may not be against them but the Word of God will not be Bribed this place is directly against you The Apostle here tells us the very Comforting Office of the Holy Ghost that it becomes a Spirit of Adoption this is the Spirit of Christ Gal. 4.6 And what is it that it doth it teacheth us to call God Father and how doth it do this A. It 's by witnessing to us our Relation viz. that we are the Sons of God this is that which doth assure us of our Inheritance if Children then Heirs Now I argue that which witnesseth in the Children of God that they are the Children of God insomuch that from thence they can conclude themselves Heirs doth pronounce the Actual Forgiveness of their Siâ—s and is the usual way of Assurance but the Spirit witnesseth in the Children of God that they are the Children of God Ergo there is a pronunciation of Actual Forgiveness by the Voice of the Spirit c. For the Major it 's proved from Gal. 3.26 The Spirit bestows Adoption by Faith in Christ Jesus Ye are all the Children of Gâ—d by Faith in Christ Jesus and ver 29. If ye be Christ's then are you of Abraham's Seed and Heirs according to the Promise you 'll allow the Spirit to witness but not before our Spirit so that you 'll have our Spirits to be before the Spirit the Senior Evidence I deny it for that which causeth our Spirits to give Evidence is not the younger Evidence but the Spirit causeth our Hearts to give Evidence Ergo Now for the Minor that the Spirit causeth our Hearts to give Evidence I prove from your self you say the Spirit concurrs with our Spirit as its Instrument now the Efficient is before the Instrument by which it works and Instrumentum is but Causa Ministrans at most and is res motu facta in that respect is effectum efficientis Now the way of the Spirits witnessing is by bringing to our Spirit an objective Manifestation of Grace in the Promise and causing us by Faith to make
away the Sin but not the Wrath of God due to Sin but that he hath forgiven our Sins but not the Punishment of Sin but consider that as our Sins were then upon Christ he was so Bruised for our Iniquities as that by his Stripes we are healed and the Chastisement of our Peace was so upon him that he being Chastised for our Sins there is nothing but Peace belongs to us And can you deny the Truth of a plain place of Scripture The Chastisement of our Peace was upon him Doth it plainly appear that this is true meaning that our Peace was fully made by Christ and accordingly he is called our Peace Christ saith in the World we shall have Trouble yet this full and compleat Peace of Reconciliation is made and Christ promiseth the Comforts of it in Believing Peace I give unto you c. Neonom He saith If we tell Believers c. Except they perform such and such Duties D. W. p. 191. except they walk thus and thus Holily and do these and these good Works they shall come under Wrath at least God will be Angry with them What do we in this but Abuse the Scriptures we undo all that Christ hath done we injure Believers we tell God Lies to his Face Dr. C. p. 170. Antinom It is not for you to Expose a Man's Words when they are proved from Scripture and sound Reason why had you not taken his Argument he brings to prove that God will not be Angry and be Wroth with his People that are true Believers Isa 54. God saith he hath made such an Oath that the Earth shall be drowned with Water before it be broken Dr. C. p. 160. that he will not be Wroth with his People nor Rebuke them any more and upon this account it is he saith that such as tell Believers Except they do this or that c. they will come under Wrath and Condemnation do abuse the Scriptures and give God the Lie nay he saith we do not only so much as lies in us to make God a Liar the Scripture saith Unbelief doth so 1 John 5. but we offer an insufferable Affront unto Jesus Christ and strike at the very heart of the Office of Christ's Mediatorship If we say God is Wroth with Believers for whom Christ died for what end did Christ suffer Death I say that if this Principle be truth that God will be Wroth with his People then Christ died in vain for God could have been but Wroth and Angry with his People if Christ had not died to bring the People of God under Wrath and Vengeance again is to take away all the Vertue of the Death of Christ and to make it of none effect Now why do you not Answer this Argument this is the Childishest thing in the World to say he saith so and he saith so why do you not tell People why he saith so and Confute his Reasons but you think you have done enough if you have Exposed a Doctrin by saying this or that Man that professeth to hold it saith so and so therefore what if a Man speak truth never so weakly and absurdly must the truth be reckoned errour therefore Calv. Mr. Neonom you have sixt your Anathema upon Mr. Antinomian's Opinion in this Point viz. For holding that the Afflictions of Believers do not proceed from the judicial or vindictive Displeasure of God against their Persons for their sins You hear he saith God is displeased with their sins and doth afflict them to purge out sin from them that they may be Partakers of his Holiness c. which seems to me to be very sound and orthodox Doctrin agreeable to the Scripture and the Analogy of Faith Neonom Truth Tho' God is not so angry with his People for their sins as to cast them out of his Covenant-favour yet by their sins he is so displeased as for them to correct his Children tho' he speak Instructions by his Rebukes D. W. 190. Antinom You say Tho' he be not so angry you make degrees of Anger in God thereby as if God were partly pleased and partly displeased with his Children and if so at one time then at another we speak of the Persons of Believers there being always sin in them for a reason here and if so Christ was not our full Peace he did not reconcile God fully to us therefore made imperfect satisfaction for if there remains some part of the Debt yet unpaid Christ did not pay all Again to be under the Penalty of the Law for sin and the execution thereof tho' but in part is so far to be under the Curse but there 's no Believers in whole or in part under the Curse Again God you say is not so displeased with them as to cast them out of Covenant if not then they continue in Covenant with God if in Covenant then he hath always a Covenant-love towards them then he always acts in a way of Covenant-love towards them even for their amendment and not destruction when he afflicts them not in a way of wrathful displeasure for their sins But if you say against their sins we allow it and God is always angry with sin sin itself was never pleasing to God and therefore he purgeth it out in Sanctification every day and hence spends many a Rod upon them for their Profit as a good Father upon a Child that he dearly loves Some earthly Fathers may correct for their pleasure that is to vent their Anger and Passion but God the Apostle saith Corrects for our Profit Heb. 12.10 And he saith Whom he loveth he chastneth v. 6. i. e. loveth at the very same time God's divine love to the Persons of Believers cannot be abated in the least It 's true God may alter his Carriage towards them and deal so with them as to make them consider their ways and to humble them or to point out some Corruption God will have mortifyed this is all love in God and not displeasure God's seeming displeasure is a fruit of his unchangeable loving kindness towards them and whatever you say if I stand secured of God's Covenant favour I am sure God cannot be angry with me whatever his sensible Carriages are God's People whatever God's dealings are with them they do not take any thing to be done in displeasure till through Temptation they begin to suspect their Covenant-state Do but clear up to an afflicted Person God's Covenant-favour and I 'll warrant you he will not say God hath afflicted him in his displeasure and therefore you will say God is displeased with their Persons for their sins i. e. punisheth them for their sins to satisfie his displeasure thereby i. e. his Justice if so it 's clear the consequence is unavoidable as to so much of my punishment for sin that I bear Christ did not bear besides it must be in its degree expiatory and satisfactory to God Neonom You mistake my meaning still I will tell you where
to your Intention and therefore now you will accuse him for his meaning that all that he speaks of Believers refers as well to the unconverted as the Elect. Now to shew the World how little like a Gentleman Scholar or Christian you carry your self see D. Crisp pag. 15. out of which you take your Charge against him in the very entrance of his Discourse what is said He shews from John 14.6 That Christ is the way from all the Wrath of God to all that do receive him 1. From the Affection itself of Wrath let me tell you God doth no longer stand offended or displeased tho' a Believer after he be a Believer do Sin oft yet I say God no longer stands offended or displeased with them when he hath once received Christ and unto them God saith Anger is not in me Isa 27.4 And doth he not expresly mention Believers in these very places you quote out of him Now I see it 's impossible to escape your Accusations for you have so addicted yourself to say one thing and mean another that whatever any saith tho' never so plainly whom you are minded to accuse you 'l say he meant another and so you run on with your Cuckow 's Note He says that Sin will do them no hurt and God is not angry with them c. Neonom I affirm God is displeased with Believers for their Abominations Antinom Some abominable Believers out of doubt some that you will have called Believers when as they themselves know in their Consciences that you slander them Neonom If he be displeased it must be for their Sins he oft affirms it and he forceth his People to own it Psal 60.1 3. Isa 5.25 Antinom There is nothing to be concluded that God is angry with the Persons of true Believers from those Expressions that refer to a National Church when there is a mixture of Believers and Unbelievers God always when he speaks to such in a way of Anger hath respect to the generality or prevailing Party according to which he doth in external ways of his Providence carry himself towards the whole Neonom God was angry with Moses Exod. 4.14 Deut. 4.21 Chap. 9.21 Antinom No Man of sense would bring that of Exod. 4.14 to prove God was angry with Moses in your sense for Moses was then in Converse with God who was calling him to a great Undertaking whereat Moses was surprized and pleaded his own Insufficiency which Plea of his when it savoured of Unbelief God rebuked not that there was in God penal Anger against his Person but he rebukes his Sin that he might not go on in the same Sin and Unbelief and it s spoken after the manner of Men and so often in Scripture God's Rebukes of Sin in his Children by Word or Providence is termed his Anger because it s so against Sin and seems to be so with their Persons by God's carriage to them many times in their Apprehensions and yet for all that whom he loves he loves to the end And so God loved the Persons of Moses and David even when they sinned as you say yourself that God ceaseth not to love a Believer when he sinneth if not then he is reconciled to their persons however his sensible dealing may be with them and all proceeds from that love And therefore why do you blame Dr. Cr. for saying that at that Instant when God brings Afflictions on Believers he doth not remember any one of their sins It must be understood thus as he explains it that God remembers not their sins in a way of judicial proceeding marking Iniquity it is called therefore God's dealings in this kind with his Children and are called in the Gospel-language Corrections and Chastisements not for Destruction or Hurt as all Penal Evils be but for Reformation and Amendments c. Doth he not speak as plainly and distinctly as may be that he doth not say God is not angry with the sins of a Believer but that he is not wroth with their Persons Neonom That place Psal 81.30 31 c. proves what I say Antinom That place is on the Doctor 's side and against you for it only holds forth thus much that God corrects his People from Sin not for Sin in a way of vindicative Wrath for its a Promise to Christ and the Seed there spoken of who are redeemed ones and believers God saith in case of Sin he will visit their Iniquities with a Rod to kill and destroy Sin in them but as for his loving-kindness it shall never depart from them You could not have mentioned a place of Scripture more directly against you Neonom There is that place 1 Cor. 11.30 and Rev. 3.19 Antinom The Church-members of the Corinthians might not be true Believers for ought you know for they were of those that eat and drunk unworthily and accordingly in the Apostle's phrase did eat and drink damnation But what hinders but a Child of God may die under an Affliction which is laid upon him to cure some Corruption or other it's not too late to partake of God's holiness upon a Death-bed in a higher measure than before And as for those that were sick and weak but recovered there 's no doubt if they were true Believers but it tended to the curing their spiritual sickness It is a strange thing that a Chirurgeon must act always as an Executioner have his Commission from Justice-Hall still when he comes to a Patient to open an Ulcer or to cut off a mortified Hand or Leg and he cannot do this in love and all tenderness and compassion to his Patient but in anger and wrath and to punish and torment the poor creature for his faults As to what is said by Christ to the Churches Rev. 2. 3. Christ speaks to Body-Politicks to mix Congregations that had many corrupt Professors among them and he speaks to them as such as were for the greatest part of many of them over-run with Hypocrisie and Formality And what is it he calls them to but Reformation So is that place Amos 3.2 it 's spoken to a professing apostatizing People Neonom The Assembly at the Savoy assert this and in the Assembly's large Catechism How doth Christ execute the Office of a King in rewarding their Obedience and correcting them for their Sins Antinom But what follows preserving and supporting them under all their Temptations and Sufferings is that in a way of Wrath and Indignation They say for their Sins so say we too in their sense if for denote the end of the chastisement causa medendi for healing but it 's not causa vindicandi for punishing in a way of vindictive Justice which is your sense or else you would never make this sputter whatever pretence to the contrary you make God's displeasure is with the Sins of Believers not with their Persons and this is Paternal Displeasure because there is love to their Persons as the cause of dealing with them in the way of any seeming
to his praise and not our doing the cause of God's Grace and Love to us Where Grace first prevails it finds a Man a dead sinner and raiseth him to newness of life and such an one will not nor shall abuse the Grace of God to licentiousness Now let all Men judge how you have proved your Charge by what you have alledged from my Sermons Where is it that I say Christ believes for us or repents for us All that I say is the words of the Prophet He works all our Works for us in respect of Mediation and all our Works in us in respect of Application he works us to believe and repent c. Neonom Pag. 223. He talks of Justification and Vnion to Christ before Faith pag. 616. Antinom You fetch the same things over and over these Doctrins have been spoken to already under the Heads of Justification by Faith and Union Neonom But he tells us Ministers ought not to preach Damnation p. 56 562. He saith this likewise batters to the ground that way of urging Men to Holiness which some hold forth that if Men do not these and these good Works and leave these and these Sins then they must come under the Wrath of God c. The Love of God constrains the Faithful and not the Fear of Wrath. Antinom And is not that good Doctrin that the Grace of God only teacheth Holiness and that a Believer is not under the Law or the Terrors thereof for the learning of Holiness but under Grace and are not they the words of the Apostle 1 Cor. 5.14 And doth he not lay the constraining force of the love of God on our delivery from Wrath and tells us that this is one great end of Christ's dying for us that Men henceforce should not live unto themselves but unto him that died for them It 's a most grievous thing to see how you fly in the face of plain places of Scripture with no small scorn and contempt And these are my words concerning such Preachers They ought rather after the Example of the Apostle to excite them to these good Works because they are already freed from Wrath. Certainly this that I have delivered proves this sufficiently that the appearing of the Grace of God doth teach Men to do the Will of God effectually the Love of God constrains the Faithful and not the Fear of Wrath. But to conclude Do not mistake me in the mean while I have no thoughts as if Wrath and Vengeance were not to be preached and made known even to Believers yea Beloved Wrath and Vengeance is to be made known to them and that as the deserts of Sin and as the means to keep Men from Sin but not in that way Men do ordinarily think I mean thus Wrath and Vengeance are not to be revealed as if Believers were to fear them or as if Believers should come under them But as Believers are secured and freed from them that so they should fear to commit and fall into Sin and not for fear of coming under Wrath but out of Love because God hath been so gracious to them as to deliver them from the weight of so heavy Wrath and Displeasure c. Calv. Have you no greater Error remaining to charge Mr. Antinomian with Methinks it seems as if you had pretty well spent your Powder and Ball and we have spent a great deal of time in these Debates which you have caused and it will be time now as most of the Society have told me to put an end to them Antinom With all my Heart Sir and I reckon my self obliged to render my thankful Acknowledgments that you have heard us with so much Candor and Patience Neonom I can't be Vngentele neither Mr. Calvin you know me better than to think so but I have one only humble Request to make to you and this Society that before we finally part you will hear me instruct Mr. Antinomian in the right way of Preaching and shew him the true difference between Gospel and Legal Preaching Antinom Sir I doubt not but we shall differ as much about Gospel and Legal Preaching as we have done about the Doctrin to be preached for if we cannot agree about the Doctrin that is to be preached and that which is most for the exaltation of Christ and good of Souls it is not likely we should agree about Preaching therefore for that as I conceive it 's a needless Point Mr. Calvin for us to enter upon because we must be necessitated to speak over the same things again in handling of it however if Mr. Neonomian be fond of such a Discourse I shall take the pains to give him my Sentiments and shew how greatly he is mistaken but for the present I think we have proceeded as far as is needful in the foregoing Debates in which Truth and Error is so fully argued and cleared that any unprejudiced Person that hath a competent measure of Understanding in the things of God may easily thereby judge and conclude what is Gospel and what is legal Preaching and what exalts Christ most and what least Calvin Sir I think you have spoken much Reason in what you have said and I am of your mind that it would be impertinent and but Actum Agere to enter upon a Debate about Preaching and I shall add that it s not so proper for this Society as for t'other yonder and besides our Amanuenses complain of the dearness of Paper I must tell you the Calvinian Society is reduced to a small number and are at a low Ebb in the World at this day But I hope the time is at hand when the Smoak that now fills the Temple will be scattered and the Temple of God opened again and the Ark of his Testament shall be seen As for you Mr. Antinomian you may now depart in Peace and rest in your Grave till the Resurrection Antinom Yes Sir with all my Heart if Mr. Neonomian gives me no further disturbance if he doth I shall soon be raised without conjuring for I shall not lie very deep in the Earth However if I do not Christ lives and shall triumph in his glorious Gospel over all Opposers and I find that there are not a few that will appear faithful Assertors and Defenders of these Truths against the most vigorous Adversaries through the assistance of God's grace which are awakened thereto by this Attempt that hath been made to set up another Gospel and to feed us with the Leeks and Onions of spiritual Egypt But before I depart I would do one thing i. e. I would make my Will if you think I am capable of it and it is this That a great Grave be dug and that Antinomianism Neonomianism Pelagianism Popery Socianism and Arminianism be buried therein 50 Cubits deep Calvin Who would make you Executor Antinom I have such a respect for Mr. Neonomian notwithstanding the Pick he hath had at me that I would constitute him my Executor and
this Society the Overseers of my Will with this Proviso That if Mr. Neonomian do refuse or do not well and truly execute this my last Will and Testament in the agreed Judgment of this Society that then the whole Trust shall devolve upon the said Society which I doubt not but they will endeavour faithfully to perform Calv. Mr. Neonom Will you accept of this Executorship Neonom I do not know what Power he hath to dispose of the Goods of other Men I take it to be great presumption in him if not dishonesty to dispose of other Mens Proprieties seeing he renounceth them all Antinom Sir I crave your Pardon I must confess Mr. Calvin he hath given me a just Rebuke for when we met in the Eutopian Fields finding me Anonymus he was so courteous as to lend me or rather impose upon me the Name of Mr. Antinomian during my short Converse here he having two Names himself he could lend me one for a little while which as you see for Conversation sake I have made use of with an Intention to return it yea in the mean time did declare and did plead it against all Men that it was Mr. Neonomian's Propriety and therefore I now return it to him accordingly Neonom No no Sir I gave you that Name as your Propriety it best expressing your Opinions Antinom Then Sir you 'l grant I have Power to bequeath it in my last Will and I bequeath it to you Calv. But by your favour Sir it 's a judged Case and therefore you have not Power to bequeath it if you borrowed it it 's Honesty to return it before you depart Neonom What do you mean by a judged Case Calv. I mean that Mr. Neonomian hath before this Society sufficiently given us to understand that his Opinion is that the moral Law is vacated and a new Law brought into the room of it Antinom And more than that there are certain Divines in this City great Friends to this Society that have excepted against his Principles as highly Antinomian Therefore take it as your own by Law Vale. Antinomus Exit Anonymus Calv. Now Sir your great Antagonist is withdrawn I shall deal plainly with you and briefly sum up the Heads of these things wherein it hath manifestly appeared by the foregoing Debates that you have given abundant cause of just offence by your late Writings 1. That you have unjustly charged and misrepresented Dr. Crisp by your self owned to have been a holy Man 2. That you have falsly stated those things which you call Truths and Errors 3. That you have vented your own erroneous Tenents and endeavoured to prove them agreeable to the Articles Confessions and our Orthodox Protestant Writers by perverting their Sense or misapplying what they say when as they are most repugnant to you 1. As to the said Doctor you charge him unjustly with those things which are directly false I shall give an Instance or two of it You say this is one of his Errors chap. 1. that he saith That if the Elect should die before they believe yea when they are under the Dominion of Sin and in the Practice of the grossest Villanies they are as much the Sons of God and justified as the Saints in Glory Whereas he expresly denies the truth of this Charge in his Vindication he makes of himself against some who in his Life-time had reproached his Doctrin and Ministry as you do now p. 637. They say that I should affirm that if an elect Person should die a Whoremonger and Adulterer c. in all kind of Prophaneness he shall be saved He appeals to his Hearers whether ever they heard him Preach any such Doctrin and declares it a gross notorious and groundless Slander And his following words are I said before and say again That there is no elect Person suppose him to be capable and come to years shall die before he is called i. e. before the Lord give Faith to this Person to believe and in some measure frame him to walk by the Spirit according to the Rule of the Gospel The second false Charge is Chap. 2. Err. 2. That he should make Christ the real Blasphemer Murderer c. and that he was so accounted of the Father Whereas he asserts and vindicates the Innocency of Christ's Person he saith only that Christ was accounted a Transgressor from a real Transaction or Imputation of our Sins to him in which Doctrin the Scriptures are most full and express 3. You charge this Error upon him Chap. 10. That Christ is offered to Blasphemers Murderers and the worst of Sinners that they remaining ignorant unconvinced and resolved in their purpose to continue such they may be assured they have a full Interest in Christ and this only by concluding in their own minds upon this offer that Christ is theirs That Christ ought to be offered to the vilest of Sinners and they invited to come unto him is sound Gospel-truth tho' you condemn it for an Error And is it possible a Man of Conscience can slander a Man whom he owneth to be holy with such a notorious Falshood That he should assert that Christ is offered to Men that they remaining ignorant unconvinced and resolved in their purpose to continue such might be assured of their Interest in Christ concluding only in their minds that Christ is theirs this we have proved to be a notorious Slander Many other Falshoods have been proved 2. As for Misrepresentations they run thorow the whole Book 1. Of Dr. C. that you may abuse and expose him 2. Of other noted Writers and Confessions you have horridly misrepresented them to serve your turn in asserting Error and condemning of Truth In misrepresenting Dr. Crisp you have either perverted his meaning and partially rehearsed his Expressions or else condemned what Truth he asserts and defends as great Errors As to the first we have sufficiently made it manifest in some Instances in the first part and it hath abundantly been proved in the whole progress of our Debates And here it is not amiss to add a word or two to what is said to your Error in the sixth Debate that you make a great Cry and Noise about viz. That Dr. C. should say That Christ while he bore Sin and was under the Punishment thereof was the Object of God's abhorrence The Doctor 's words are p. 180. All that hatefulness and loathsomness of Sin is put upon Christ that he stands as it were the abhorred of the Father for a time 1. You leave out as it were 2. You improve this to a hatred of the Person of Christ and a separation of his Natures upon his using the word Separation as Exegetick of forsaking both Scripture Expressions concerning Sin and Christ 3. You hereby manage your design of beating down the Doctrin of Christ's bearing God's Wrath and Curse for us as you do the Doctrin of his bearing Sin 4. As to the word abhorred upon a diligent Enquiry we find it to