Iniquity the Lord hath laid on Christ God himself cannot charge one Sin on that Man and he makes a difference between a strong Believer and a weak to consist in the degree of his Perswasion Dr. C. p. 158. Antinom This was a Use that I made upon that Point of laying Sin on Christ If God have laid our Iniquity upon Christ then whosoever thou art to whom the Lord will be pleased to give the believing of this Truth that the Lord hath laid thine Iniquity on Christ that laying thine Iniquity upon him is an absolute and full Discharge to thee that there neither is nor can be any Iniquity for the present nor for hereafter that can be laid to thy Charge and then follows what he hath rehearsed And if this be not true Doctrine that every Believer that by the Grace of God sees his Sins laid on Christ hath a full pardon of all Sins past present and to come so that Sin shall never be charged on him for Condemnation before God I am to seek for the Doctrine of the Gospel I quote that place Rom. 8.33 to me a very full Proof And I do affirm that the Degrees of our Faith doth stand in the Degrees of the sight of Christ's Glory and the Perswasion we have in our Hearts of our part in him And I do not say That he is no Believer that hath not this perfectly far be it from me to say so there are that are Believers that are weak in the Faith and there are Believers that are strong in the Faith the more the Light and Glory of the Gospel shines in the true Intention of God to his People the more shall they return to their rest the more shall they have Joy and Gladness Why may not a Believer then say as David did The Lord hath been very bountiful to me that I may return to my rest God hath done every thing in Christ and taken away all things that can disturb my Peace and Comfort Dr. C. p. 158. Calvin I pray Mr. Neonom let us have your Description of Saving Faith Neonom I shall express it in the Assemblies Words ch 14. A. 2. D. W. p. 72 73. By this Grace a Christian believeth to be true whatsoever is revealed in the Word from the Authority of God himself speaking therein and acteth differently upon that which each particular Passage thereof containeth yielding Obedience to the Commands trembling at the Threatnings and embracing the Promises of God for this Life and that which is to come But the principal Acts of Saving Faith are Accepting Receiving and resting upon Christ alone for Justification Sanctification and Eternal Life by vertue of the Covenant of Grace Gentlemen weigh this Account of Faith well which if it were regarded and no essential part excluded when Faith is considered as a Condition of any Gospel-benefit One would think no man need prove that it is not saving Faith when any Essential part of it is wanting and that it must be saving Faith when we mention Faith as a Condition Antinom That Reverend Assembly do here express the Essential Parts of Faith and something more as the Effects of it I take it not to be intended for a Definition wherein only Essentials are put but a Description that takes in Subjects Adjuncts Effects c. The Definition is first given A. 1. That the Grace of Faith is whereby the Elect are enabled to believe to the Saving of their Souls After they proceed to shew the Causes of it the Word and Spirit and after that its several ways of Acting and it's Effects They do in the shorter Catechism give a briefer Account of it which may be more properly called a Definition Quest 86. What is Faith in Jesus Christ Answ Faith in Jesus Christ is a Saving Grace whereby we receive and rest upon him alone for Salvation as he is offered to us in the Gospel And if you please to turn to Quest 31. you shall see what they mean by receiving and resting There they say Effectual Calling is the work of God's Spirit whereby convincing us of our Sin and Misery enlightning our Minds in the knowledge of Christ and renewing our Wills he doth perswade and enable us to embrace Jesus Christ freely offered to us in the Gospel And in the Larger Catechism you have a full Description of Faith as Justifying Quest 72. wherein there is the Genus of it a saving Grace the principal efficient Cause the Spirit the Causa ministrant the subservient efficient Cause the Word Both Causae procreantes The Subject in whom it is wrought a sinful miserable and lost Creature really so and in his own Eyes And then you have the Material Cause the truth of the Promise of the Gospel In the Confession wherein it's more largely express'd it's whatever is revealed in the Word this is the Objective part of it and Material The Form of Saving Faith is an Impression wrought upon the Soul from the proper Efficacy of the Spirit by the Word according to the acceptable Nature and Evidence thereof The Truth must have Goodness in it because we believe many things that we fear and are averse to The Word works objectively upon the Understanding perswading it to assent and set to it's Seal that the Word is Truth and from the Goodness in that Truth it perswades the Will to embrace because Voluntas sequitur ultimum dictamen intellectus and the consenting of the Will is an Effect of the assenting of the Understanding Hence then it 's not barely believing without Ground but upon some Authority In the Confession 't is said For the Authority of God himself speaking in the Word which is believing on Christ believing in God from whence follows an awful Reverence and Regard to his Word as also the resting and depending of the Soul thereon And when it 's determined to the Grace of Justification it 's as in the Larger and Shorter Catechism it receiveth Christ and his Righteousness in the Promise and resteth thereon for Pardon of Sin Justifying Grace through the Righteousness of Christ is the Object and that which it aims at is the accepting and accounting of a Mans Person Righteous in the sight of God for Salvation which is fuller express'd in the Confession shewing what saving Faith in the largest Sence designs viz. accepting receiving and resting upon Christ alone excluding all other Foederal Conditions for Justification Sanctification and Eternal Life by vertue of the Covenant of Grace Now you see how clearly they make Faith a Perswasion and that it doth all objectively by taking in the Truth and receiving it for the Understanding receiveth and embraceth by being perswaded it takes in the Light of Truth and the Will embraceth by being perswaded and the great procatarctick Cause is the Covenant of Grace Now I see you have a clean contrary Notion of making it a Condition and moral Instrument i. e. A moral Condition of the Covenant and so a Work and as such
by the several Fruits that it doth produce Neonom Because sometimes the worst of Sinners are made Subjects of Preparatory Work and of Effectual Calling as God's Act on them therefore he thinks that these Sinners are invited to conclude they have an Interest in Christ before they do at all answer that Call D. W. p. 90. Antinom You intimate as if you thought some Sinners were more capable Subjects of Effectual Calling as to God's Act than others and that there 's a Preparatory Work distinct from God's Act in Effectual Calling which I do not think Besides I think God's Act in Effectual Calling upon a Sinner is more than a bare Invitation And I do not think or say That any Man concludes their Personal Interest in Christ because they are invited but because being invited they did come therefore not before they answer the Call by coming Neonom But his greatest cause of mistake is that he thinks the worst of Sinners if Elect have as much Interest in Christ as the greatest Saint Antinom Est Argiva Calumnia when you make it appear that I think so by what I have spoken I will answer to it and your Sarcastick Inference therefrom Neonom You may see the large Catechise Q. What is Justifying Faith They tell us That a Sinner is convinced of Sin and Misery who receiveth Christ Antinom But they tell us that that Conviction which is Saving comes by Saving Faith their words are Justifying Faith is a Saving Grace wrought in the Heart of a Sinner by the Spirit and Word of God whereby he being convinced of his Sin and Misery and of disability in himself and other Creatures to recover him out of his lost Condition not only assenteth to the Truth of the Promise of the Gospel but receiveth and resteth upon Christ and his Righteousness c. And in the Shorter Catechism you may see a more particular account of Saving Convictions that they are wrought in Effectual Calling though they be not so properly of the Nature of Justifying Faith for they say Effectual Calling is the Work of God's Spirit whereby convincing us of our Sin and Misery enlightning our Minds c. He doth perswade and enable us to embrace Jesus Christ freely offered to us in the Gospel You see Conviction and Illumination are both the Saving Works of the Spirit And in the Confession they 'll tell you That Saving Faith is of a larger extent as to the Object it Acts upon than meerly Justifying Saving Faith it convinceth it enlightens it justifies it sanctifies and in this sence they tell you the Nature of Saving Faith Chap. 14. whereby they are enabled to believe to the saving of their Souls and by this Faith a Christian is enabled to believe to be true what-ever is revealed in the Word and from thence comes trembling at the Word and embracing the Promises of Life c. So that this contradicts not but confirms the Doctrine of the 39 Articles That all Works before Faith even Legal Convictions are no more than Sin it 's but the filthy Conscience-polluting Guilt of Sin which Thousands have and which do not dispose the Sinner to love God but to hate him nor to seek Pardon but to seek out a Righteousness of his own Neonom Dr. O. tells us p. 133. Of Justif There is nothing in the whole Doctrine that I will more firmly adhere to than the necessity of Convictions previous to true Believing D. W. p. 89. Antinom If he mean saving believing he must mean previous sine qua non not as a Preparatory Vertue but as Sin is previous to Pardon and thereby Guilt also whereby Sin pollutes the Conscience and is both sin and misery and this may arise from a meer natural stirring of the Law or by the preaching of it which is the Death of Sin the Wrath and Curse that attends it and this may and must arise from a common Faith for a Man is not convinced of any thing that he believes not But if he mean Saving Convictions they are good Fruits and wrought in Saving Faith This he intends here For he said just before Let no Man think to understand the Gospel who knows nothing of the Law God's Constitution and the Nature of things themselves have given the Law the precedency with respect unto Sinners for by the Law is the Knowledge of Sin and Gospel Faith is the Souls acting according to the Mind of God for deliverance from that State and Condition which it is cast under by the Law and he supposeth the State of a Man under meer Legal Conviction to be a State of Death and Condemnation Neonom He saith Displicency Sorrow Fear a desire of Deliverance with other necessary Effects of true Conviction P. 102. Antinom True Convictions i. e. Saving have such Effects but observe he is there distinguishing between common Convictions which before Faith are the common Condition of Sinners more or less which is the Death they lye under He saith Temporary Faith and Legal Conviction are the Principles of all Works or Duties in Religion Antecedent unto Justification observe now what he saith which therefore we must deny to have in them any Causality thereof and so he proceeds to shew what Affections and Duties in Religion may follow thence not that they are Gospel Vertues but rather solendida peccata and they I say are so far from disposing the Natural Man to Justification by Grace that they dispose him rather to seek Justification in himself by the Works of the Law till the Law comes to be Preached in true Spirituality in the Gospel and received by Faith And he saith P. 103. That Reformation of Life and these things are where real Convictions are but yet it must be said that they are neither severally nor jointly though in the highest degree either necessary Dispositions Preparations previous Congruities in a way of Merit or Conditions of our Justification Now is not this a Marvellous measure of Presumption and palpable Design upon your Reader to take the Imperfect Sence of a Man's Discourse to justifie your Errours when you must needs see the said Discourse is point blank against you I 'll hear no more therefore of your Allegations in this point out of Dr. O. Neonom Mr. Norton speaks of Preparatory Works between the Carnal Rest of the Soul in a State of Sin and Effectual Vocation Antinom I know of no such middle State for there is but two States that of Death and that of Life that of Light and that of Darkness but the Works done before Conversion he tells you are called Preparatory by way of meer Order which he saith all the Orthodox assert for that which is plainly first in Order and Nature must be said to be so all the Sin and Wickedness as well as the common Graces and Religion performed by an Unregenerate Man are all Antecedent to his Regenerate State But saith Mr. Norton It 's contrary to the Scriptures to say they are
not any just Exception you can have against this Divinity there being so clear Evidence for what is here delivered from the Word of God Neonom He saith Faith is the Eccho of the Heart to the Voice of the Spirit Calvin In the Continuation of Pool 's Annotations one of your Vouchers hath this on 1 John 5.10 He that truly believes hath the effectual Impress of this Testimony upon his Soul What is that but the Eccho of it speaking the same thing Neonom He means that Faith doth not evidence our Pardon as it is a Grace wrought in the Soul by the Spirit or a holy Qualification but only as it doth assent to and rest in this inward Voice D. W. p. 163. Antinom No he doth not place this Evidencing Nature of Faith which he speaks of in it as an Act or Qualification for as such it evidenceth no more than any other Grace but Faith hath a peculiar evidencing Nature in it because it is a receiving Grace he speaks not now of Assent it takes Possession of the Promise And would not you have Faith to be assenting to and resting on the Voice of the Spirit in the Word what would you have it be nothing at all Neonom He seems to own that Sanctification is some Evidence Antinom He doth so as was observed before Calvin I pray what is your Sence concerning the way of attaining Assurance Neonom Truth The ordinary way whereby a Man attaineth a well-grounded assurance is not by immediate objective Revelation or an inward Voice saying Thy Sins are forgiven D. W. p. 160. Antinom I judge by this Negation you set by these things from Assurance as having nothing to do ordinarily in it 1. That no Voice is heard any way by the Soul Thy Sins are forgiven that is not to be believed by a direct Act of Faith 2. That Forgiveness of Sin is not revealed to a Believer by the Word of Promise believed 3. That the Spirit of God hath nothing to do in bringing the Soul to appropriate and apply the general Promise particularly to his own Soul So that here as to our believing Forgiveness of Sin neither the Spirit nor the Objective Revelation of the Gospel nor indeed Faith it self in it's receiving Nature hath any thing to do but only as a Sign and Mark set upon the Soul Neonom But when a Believer is examining his Heaert and Life by the Word the Holy Spirit enlightens the mind there to discern Faith and Love and such other Qualifications which the Gospel declareth to be the infallible Signs of Regeneration And he adds such Power to the Testimony of Conscience for the Truth and In-being of these Graces as begets in a Soul a joyful sense of it's comfortable state and some comfortable Freedom from those Fears which accompany a doubting Christian And according to the Evidence of these Graces Assurance is ordinarily strong or weak Antinom I observe now though you would let the Spirit have no hand in the Evidence of Faith yet you need its help to enlighten about Signs and Qualifications I pray how doth the Spirit enlighten here Is it by any objective Revelation or by any inward Dictate or Intimation And cannot the Spirit as well enlighten the Mind to behold Christ in the Promise by an Act of Faith as to behold Faith and Love in our selves 2. You will not admit the Declaration of the Gospel received and embraced by Faith to evidence but that it seems the Heart and Life must be examined by the Word as a Rule So that Assurance must be wrought by the Word as a Law not as a Gospel so far as you are come up to a Conformity to the Rule not a Testimony of your Interest in the Grace of the Gospel 3. You had need have the Light of the Spirit to find an infallible Sign in you too though they be declared in the Gospel Hypocrites pretend to them and you cannot tell whether you are any better than a Hypocrite without an infallible Voice of the Spirit according to your Doctrine for you must know that you shall persevere in those Qualifications and it 's impossible for a Man to be assured till Death or can be assured of his Perseverance till then all other Signs will signifie nothing without an Infallible Witness 4. You must have a Power added by the Spirit to the Testimony of Conscience that it may witness the Truth and In-being of Graces What 's the Reason it cannot witness the Truth of our In-being in Christ and add a Power to our Faith to believe even unto Assurance 5. All this Examination Illumination of the Spirit Gospel-Declaration c. may at last beget a joyful Sense or a reconciled State you say but according to you it cannot be Assurance because you cannot yet try by Perseverance the Soul is in a little hopes it 's in a probable way to Salvation but cannot be assured he is in a sure state or shall certainly be saved because he must continue his Justified State by his Works and therefore it 's impossible for him to try and find so far as to Assurance because he hath not persevered you 'l say it may be He must believe his Perseverance and be assured of it by Faith then I say there 's as much ground to believe and be assured by Faith of all our Salvation 6. You speak not of an Assurance in all you have said but of some comfortable Freedom from Doubtings i. e. upon some probable Grounds This amounts to more than Opinion at last the only Judgment of a contingent Axiom and you tell us elsewhere our State here is but of Tryal not decided therefore there can be no Assurance at all in this Life 7. You do well to add at last that according to the Evidence of these Graces Assurance is ordinarily strong or weak And may not that Assurance be so which we call the Assurance of Faith May it not be strong or weak according to the Evidence that Faith gives in being strong or weak Faith But now go on to your Whethers and Neithers Neonom I will shew you wherein the difference is not D.W. p. 164. Antinom So you may and enumerate all things in the World by Sea and by Land besides It is not whether the Sun be the Element of Fire nor how many Regions in the Air nor whether Spirits are material nor whether Anima be ex traduce c. Neonom It is not whether the Spirit witnesseth by his Miraculous Operations to Christ and the Gospel which is a Truth and the meaning of many of the Texts which you quote Antinom I do not know that we were like to stumble there for we speak only of the Spirits witnessing in its ordinary way and so are all the Texts to be understood so far as they have been applyed to our purpose Neonom Nor whether the Spirit as a Worker of Grace in the Heart be an Earnest of Glory and Witness to our state
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
the Stomach and that the whole Mass of Blood is infected with ill Humours or the Morbid Constitution of some Parts Out of the abundance of the Heart the Mouth speaketh saith our Saviour our great Physician Is it not sad when there is a poysonsom Juyce under the Lips and a Mouth full of Bitterness Rom. 3. You first charge the Ministry of some and most hereabout know what sort of Men you mean with being the Cause of Men's Security in Sin And why Because they preach the Doctrine of the Gospel in a free Justification of a Sinner by Faith without the Works of a Law according to the Apostle Paul and preach down your Doctrine of Justification by Works But you express the Effects of this dangerous Doctrine to lie in these things 1. Security in Sin A Doctrine that quickens Men that are dead in Trespasses and Sins one part of which Death is Security in Sin doth not cause Security in Sin But the Doctrine of Free Grace in Justification of a Sinner without Works of any Law doth so Eph. 2. I shall not now enlarge upon you 2. Another ill Effect is you say That it causes the mistaking the Motions of sensible Passions for Conversion This is rather the Effect of your own Doctrine wherein you lay the whole Stress of Justifying and Saving Grace upon Sensible Passions and set Men wholly to judge of their State thereby It 's marvellously to be wondred at that any Man should have the Impudency to charge those Effects upon an opposite Doctrine to his which are the natural and palpable Effects of his own and he sees so to be 3. You charge upon it the general Abatement of an exact and humble walking This Charge is likewise of the same Nature Whereas the Spirit of God hath disclaimed any true Cause of exact walking beside the Grace of God that brings Salvation and then teacheth it as hath been proved As for Humble walking what is a greater Inducement thereto than the Doctrine of Faith which ascribes all to the Gift of Grace empties us of every high Imagination and Thought It exalts Christ and makes him all and in all Whereas yours is the contrary no Doctrine tends more to the lifting up of the Creature than that of Neonomianism next to that of the Papists And no wonder say you when so many affirm such and such things Where are the many or the any that you can charge with saying these things in the same Sence you put upon them Many Expressions that taken together with their Connexion in the explained Sence of him that speaks are not only true but safe and sound but abstracted and wrested may be made to look as black as Hell You may say David saith That there is not an honest Man upon the Face of the Earth Psal 12. That he saith There is no God Psal 14. That Moses affirms God to be a Man Exod. 15.3 And in a Thousand Places in your way and manner it 's easie to charge Blasphemy upon the very Scriptures And how often Lying if Hyperbole's be not allowed to be used without Wrong to the Truth As to the particular Charges I shall speak to each in it's proper place and lay open your Prevarications Errors and false Imputations to the World Neonom In this present Testimony to the Truth of the Gospel I have studyed Plainness Pref. D. W. p. 3. and to that end oft repeated the same things in my Concessions to prevent the Mistakes of the less Intelligent tho' I could not think it fit to insist anew upon all Antinom Your Testimony is against the Truth as shall be made appear and is not to be accounted a Testimony For a Testimony is a credible Witness or Evidence As the Apostle Paul saith Our Testimony among you was believed 2 Thes 1.10 And this Testimony is with a good Conscience 2 Cor. 1.12 And Paul testified the Gospel of the Grace of God Acts 2.24 1. Your Testimony is not to the Gospel of the Grace of God but against it and therefore not materially true 2. Your Testimony is formally naught it being not accompanied with a good Conscience but with a purpose and design to deceive You pretend to do Good but you manifestly design Evil to blast the Honour of God's Free Grace as if it were a Sin-teaching Doctrine and blacken a Holy Servant of Christ who is now in Glory for Preaching the Gospel your Testimony can't be believ'd because of your manifold Prevarications Equivocations and False Teachings in this Treatise of yours And whereas you say you have studied Plainness if you mean that in some places is no better than plain Falshood in others plain Error it 's true enough Or if you mean Plainness in respect of Style it 's homely enough and hardly plain Sence But if you mean Plainness of Simplicity without double-tonguedness I utterly deny it For when you speak of things that one would think at first Glance you intend Truth by it 's nothing so No Jesuite in the World can out-do you at Equivocation and there lies your Natural Excellency You have impertinent Repetition enough your Concessions every where fall about your own Ears in your glozing Oppositions to the Truth you deny You design the rectifying the Mistakes of the Non-intelligent This is false it 's manifest you design the blinding of them more else why do you quote Dr. Owen and the Assembly for countenancing those Errors which you know they directly oppose Let but the Mistakes of the less Intelligent be removed their Stomachs will rise sufficiently against you and your Book too Neonom I have in nothing misrepresented Dr. Crisp 's Opinion nor mistaken his Sence Antinom This must be true or false and here is the turning Point of the whole Book Either Dr. Crisp was or you must be If you have not misrepresented him then according to your Representation he was so If you have misrepresented him and unjustly blackened him what are you But that which we have in hand is Falshood and Lying As to this Assertion of yours we shall prove you guilty of Falshood throughout the Book that though you have repeated some of Dr. Crisp's Words from time to time yet you have only repeated such part of his Words as might render him odious not those that give a true and can did Sence of what he intended and herein you misrepresented him and that on purpose Now the Spirit of God lays the Formal Nature of a Lie upon an Intention to deceive or to deal injuriously with others as in the Case of Doeg Though I do not design now to come to Particulars I will give one Instance wherein you in your Book and your Party do frequently expose Dr. Crisp and his Abettors such as you call Divers as also Crispians and Antinomians that he and they do assert Sin can do no hurt and you would have Men understand that he means That no Person in Christ need fear to commit Sin and that Sin
Calvin So must you too if you understand Wrath in the same Sence that he doth For Christ cannot bear their Sins and the Wrath of God for their Sins and yet they bear it themselves too Shall not the Judge of all the World deal Righteously And you say They continue Objects of his gracious good Will and full Atonement made God cannot be wroth with a Person with whom full Attonement is made Neonom But what if they should die before they should believe Calvin He doth not say They shall be saved if they die before they believe or under the Dominion of Sin c. You fasten that Charge without Ground and never fear that for you say their Justification and Adoption is certain there 's no doubt then but they shall certainly believe Neonom But they are actually Vnpardoned and not Adopted to Life which the Dr. saith they are Calvin The Doctor speaks not here of the Elect's Actual Pardon or Adoption He saith indeed their Sins are laid on Christ and therefore God hath nothing to lay to their Charge And you say Christ hath made full Atonement for them I pray what difference is here He saith They have a secret hidden Right to Life You say by vertue of Election and Christ's Merits they shall certainly have Justification Adoption Glorification So that you own your Jus ad rem He doth not say an unregenerate Man is Adopted or hath received the Spirit of Adoption any where as I know Neonom But the Elect while dead in Sin and Vnbelief are Children of Wrath condemned by the Law not justified by the Promise This I affirm and the Doctor denies Calvin The Doctor in this point for ought I know affirms and denies but as you do He saith a Sinner in respect of his Visible Estate is under the Law-Sentence and dead in Sin and Unbelief He will not deny this but that an Elect Person as such hath a hidden Relation Standing and Right not only in respect of Election Satisfaction and Procurement but a secret passing over of Grace So that to be a Child of Wrath in regard of the Law-Sentence and a Child of Mercy are not contradicentia they may be predicated of the same Subject in divers respects A Man may be a Child of Wrath in one respect and of Mercy in another A Man may be poor in one respect and rich in another as the Church of Smyrna condemned in one respect and secured from it in another Wrath is understood two ways in Scripture 1. For the Sentence of the Law that all the World is under as having sinned and come short of the Righteousness of God 2. For the real Execution of the Sentence of the Law by Essential Vindicative Justice This the Elect are abundantly freed from and the Wrath of God shall never fall upon them as such Neonom But he saith the Elect have right to the Inheritance Calvin Yes a secret and hidden Right but true and certain though not Possession or Claim till Grace embraceth them and this Grace manifested to them A Child that hath a good Right to an Inheritance may be taken Captive in Infancy and remain in Algiers a Slave many Years and never know of any Estate belonging to him But upon his return to his Native Country finds by Writings and Court-Rolls that he hath had Right all this while though kept out of Possession and knew no Ground of a Claim A Man may be Heir to a Crown and yet during the King's Life be no King yea it may be out in Rebellion against his Father many Years and yet come to possess the Crown upon his previous Right A Man may have a good Right to an Estate in one Court where it is enrolled whenas another Court knows nothing of it Every Elect Person is enrolled by Name in God's Book of Election and the Lamb's Book of Redemption while there 's nothing of this to be sound in Foro Conscientiae nor in Foro Mundi And your own Assertion at first cuts you off from all Pleas to the contrary For you say ch 1. p. 1. It 's certain from God's Decree of Election that the Elect shall in time be Justified Adopted and Saved in the way God hath appointed then they are Heirs of Justification Adoption and Salvation upon some ground of right or other and the whole meritorious Cause and Price of Justification Adoption and Eternal Life were perfect when Christ finished the Work of Satisfaction So now it appears here is a compleat Right adjusted for them the Estate is bought and the Money all paid and the Title is enrolled in their Name what hinders them from being Heirs in Law and having a Right of Inheritance belonging to them Neonom I will prove the Elect before they are effectually called to be Children of Wrath Eph. 2.2 3. Col. 1.21 Calvin As Elect Persons the Scripture no where faith but as Sinners and as dead in Trespasses we acknowledge they are under the Law Sentence imprisoned in their naturall Estate in a State of Bondage and Darkness But this hinders not the Foundation of God in Election and Redemption they have a hidden Safety and Security from Wrath by your own Confession Neonom The Gospel barrs all Vnbelievers and dead Sinners from Pardon and Adoption and denounceth a continuance of Condemnation against them limiting it's Benefits to such as believe John 3.18 ver 36. 1 Cor. 16.22 1 Cor. 6.11 D. W. p. 4. Calvin If the Gospel barrs all Unbelievers and those that are dead in Sin from Gospel Benefits who shall be saved it must barr them from Life for Life is the first and greatest Benefit a Dead Man can receive nay you say it declares continuance of Condemnation against them It 's certainly therefore impossible they should ever be saved And are not Regeneration and Faith Gospel-Benefits And are Unbelievers for ever barred from them This puts a Barr upon their possibility of Salvation and keeps them from ever being Believers The places you quote are nothing to prove your Assertion for the most they say is That whilst a Person is in a state of Unbelief he is in a state of Condemnation under the Law but the Gospel doth not put a Barr to his Salvation but rather take off the Barrs opens the Prison-doors gives him Life gives him a Door of Hope brings him to Christ who is the Resurrection and Life Neonom If it were not so neither the Spirit nor the Word of God would have any Influence in the Saving of Sinners Calvin Non sequitur Can't the state of the Elect be secured by Election and yet Redemption have it's place Why notwithstanding both may not the Spirit have it's place and Influence Neonom Gospel-Benefits imply that there is a time when we are actually guilty and miserable Rom. 7.4 Col. 2.12 Calvin Grant it there is such a time when we are so in our selves but yet quoad Deum Election and Redemption is not in vain they have their Force
The Changes that pass upon us doth not make a Change as to Electing Love nor as to the Satisfaction and Merits of Christ Neonom The Dr. may well infer that we are sanctified and possessed of Heaven in the Womb for God hath elected us to those as well as to Pardon and Christ merited these also Calvin No but he might not One imports a Relation the other a real Subjective Change A Child may be a Son and yet a very wicked one There is also a great difference between a Right and a Possession Neonom Do you not find that God justifies none but what are called Rom. 8.30 Calvin 1. He Justifies Infants dying in Infancy that were never called by the Word 2. What you would prove by that place that effectual Calling is before Justification is not manifest for it's whom be called them he also justified It might be before Calling as well as after for any thing appears in that Text. 3. But you go from the Terms of the Question all along for that which the Doctor saith is That the Sins of the Elect being all laid upon Christ who shall lay any thing to the Charge of God's Elect It 's Christ hath dyed and rose again for them Now God hath no Charge against the Elect considered as such if Justice remain unsatisfied Christ dyed in vain Neonom There is Joy in Heaven for one Sinner that repents Luke 15.7 10. And would there be such if they were pardoned and safe before Calvin Yes Why not For I question whether the Angels be acquainted with the Secrets of Election and Redemption as to the Persons concerned till it be made manifest by their Actual Faith and Repentance And as for the safe Estate of the Elect before believing you have said enough i. e. As to their Security from Wrath and Certainty of Eternal Life Therefore it 's strange you should deny it now say and unsay the same thing Neonom How much is our Ministry and Concern for Souls debased if all we can prevail with are actually pardoned Calvin You should have said If all you prevail with have had their Sins laid on Christ whereby God was in Christ reconciling the World to himself Paul might have said How then is our Ministry debased to be only Embassadors for Christ to beseech Sinners to be reconciled to God when their Sins are already laid on Christ and to Preach That all things are of God who hath reconciled us to himself by Jesus Christ who hath slain the Enmity and made Peace on the Cross c. There 's great difference between God's being reconciled to us and our being reconciled to God Neonom Who can reconcile this Notion to the Pleadings of God with Sinners Ezek. 33.11 Calvin Every one The Pleadings of God in his Word with Sinners is in Order to change their Hearts by his Word and Spirit in the Embassie of Reconciliation which God hath sent unto Sinners Therefore the Apostle saith We beseech you for Christ's sake to be reconciled unto God and all Arguments used in the Word are to that end and purpose viz. To work Faith and Repentance and to bring them unto God One great End why Christ bore their Sins Neonom I have the Assembly and Dr. Owen on my side Antinom We deny not what the Assembly and Dr. Owen saith according to their true Meaning and Intention For they all say no otherwise than what I have shewed the Doctor sincerely means and your own Assertions will bear out as well as his as to his particular Opinion That the Grace of laying Sins on Christ is secretly applyed as soon as we have a Being as to some Effects wherein we are meerly passive and it 's unknown to us till effectual Calling you see he grounds it upon matter of Fact in the Instance of Jacob which undoubtedly deserves Consideration Though I say not that it 's so with every one but apprehend the Spirit of God hath these things to instruct us thereby that Justification of a Sinner before God is not for the Act of Faith or Gospel-Obedience because Jacob was justified before either 2. That the Children of Believing Parents dying in Infancy may be justified and saved 3. That a believing Parent hath Promise Ground to baptize his Child and exercise Faith that his Child is embraced in the Arms of Free Grace to work upon it how and when and in what manner he pleaseth and though he can't be active therein yet he may be passive This we pray for and in praying believe God saying I will be thy God and the God of thy Seed I am not for Baptismal Regeneration nor Baptismal Justification Though there is something Analogous to it and therefore a kind of Justification in Foro Ecclesiae it being a significant Seal of it as Circumcision was called the Covenant And therefore if there be any secret Application of the Grace of Election and Redemption accompanying that Institution of Christ or coming before or after neither we nor our Children shall be ever the worse for it And therefore let us not banter and condemn such as have higher Apprehensions of the Secret Workings of Grace before we are aware of of it I am sure many Divines that you would not call Antinomians have defended Infant Baptism upon this Notion That Infants are capable of the Habit of Saving Faith And if so I am sure according to your Notion they must be Justified because they have the qualifying Condition For a Habit is a Quality and a Conformity to the Rule of the Promise as you phrase it and therefore must Justifie as such Neonom The Dr. mistakes the Nature of God's Decree because a Decree ascertains a thing shall be in time therefore he thinks a Decree gives a thing a present subjective Being Antinom The Decree of God gives an Objective Being to the thing Decreed for the Will willing and the thing willed are relata all things in time are present with God looking upon them in one Eternal Act there 's neither Time past or to come or Succession that his Decrees are measured by his Decree is himself But if we consider the Objects of the Decree in Execution they are in time and measured by Succession but yet things thus standing are the Objects of the Decree they have their first Cause in his Divine Idea and have their unchangeable Fixation as to their Nature and Order in the present or future Being and Working either as necessary or contingent Agents Neonom Because Jacob was an Elect Person or the Object of Electing Love in the Womb therefore he was then actually a Pardoned and Adopted Person Antinom Nay there was more in it than that For mark the Text ver 11 12. r. It doth not only tell us Jacob was Elected but that it was published and declared unto Rebecka Jacob have I loved If God should tell my Wife when with Child I have Elected and do love this Child that is in thy Womb I should
look upon this as a Justification of this Child it being a declared Sentence of God concerning it's standing in his Favour and unchangeable Love 2. The Text is particular in the Reason of this Declaration to Rebecka ver 11. that we may see that God accomplish'd his purpose of Election in the applying of the Grace thereof without Works not so much as upon the Account of Faith as a Work because the Children were not capable of doing Good or Evil the Application of his distinguishing Love could not be upon that Account viz. Of any Condition found in them nor could the Foresight of any such thing in them be the Cause of God's Purpose in Election and shews it's one and the same Righteousness that an Infant and Adult Person is Justified by Neonom Because an Eldest Son is an Heir in the Womb therefore an Elect Person who is in time to he Adopted is an Heir in the Womb. Calvin There 's a Difference between an Heir and Adoption If you know there is an Elect Person in the Womb as Rebecka did he is a more sure Heir to Heaven than ever any great Man's Son was to an outward Estate And as to Adoption that may not be till some time after For that is the Grace of Sonship It 's one thing to be a Son and another to have the Grace of Sonship And is the calling them the Sons of God manifestly taking them into the number and endowing them with the Priviledges of the Sons of God The Relation of an Heir and the state of Adoption admit of different Considerations The State of Adoption is the grown state of an Elect Person he is put into Possession of the Estate and all Priviledges sit together with Christ in Heavenly Places as a Coheir And thus we are the Children of God by Faith Gal. 3.26 The Spirit bearing Witness with our Spirit that we are the Children of God and so Heirs ex abundanti Joynt-Heirs with Christ Rom. 8.17 Let us now hear what our approved Calvinists say in this Point that speak most particularly and distinctly to it Speak Dr. Amesius Dr. Ames The Transaction between God and Christ was a certain previous Application of our Redemption and Discharge to our Surety and to us in him which hath the Nature of a certain efficacious Pattern to that Secondary manner of Application which is compleated in us so that this is the representation of that this is produced by vertue of that Now it 's inferred hence That our Freedom from Sin and Death was not only determined in God's Decree but also granted and communicated to us in Christ before it is perceived by us Chap. 24. § 3. Mr. Rutherford pray speak you wrote against Antinomianism Sane priusque electus credit c. Certainly before an Elect Person doth believe the Wrath of God and all the Effects of his Wrath are removed from the Persons by vertue of Christ's Satisfaction Exercit. Apologet. per gratiâ p. 45. Mr. Pemble That God doth actually love the Elect before they are Regenerate or can actually believe may appear further by these Reasons 1. Where God is actually reconciled there he actually loveth for Love and Reconciliation are inseparable but with the Elect before they are converted and believe God is Actually Reconciled Ergo he loves them before Faith and Conversion The Minor is evident because before they are Born a full Atonement and Satisfaction is made for their Sins by Christ and accepted on God's part whereupon all Actual Reconciliation must needs follow 2. God did Actually Love the Elect before Christ's time when Actual Reconciliation was not yet made much more therefore after the Atonement made 3. Justification Effectual Vocation and Faith are Fruits of God's Actual Love c. De gratiâ fide p. 22. Chamier Persuasissimum est c. We are most fully perswaded that our Sins are forgiven before we believe for certainly we deny Infants to act Faith and yet their Sins are forgiven them And although it be true that our Sins be forgiven before we believe i. e. before we know it as Actual Believers we do believe the Remission of our Sins because this is proposed to us yea promised to us in the same words which we relye upon by Faith and it 's Sealed by the same Spirit whereby that word is Truth Panstr Tom. 3. lib. 13. c. 10. Antinom I think I see Mr. Baxter appear in this Cause though I suppose he is seldom in this Society Calvin I pray let us hear Sir what you say to this Point Mr. Baxter The Anabaptists bring Eph. 2.3 against Baptism of Infants and say Because they are by Nature Children of Wrath the Promise belongs not to them Ans What though we are by Nature Children of Wrath doth it follow that we may not be otherwise by Grace the state of Wrath goes first in order of Nature and whether in order of time also is not worth our disputing but may not a state of Grace immediately succeed Jeremy was Sanctified in the Womb and John Baptist and the Infants that Christ Blessed were all by Nature Children of Wrath and yet by Grace were in a better state As they come from old Adam they are Children of VVrath but as they receive of the Grace procured by the Second Adam so they are not Children of wrath If a Prince should Entail some Honours upon all your Children you might well say by Nature or as they were your Children they were not Honourable or Noble and yet by the Favour of the Prince they might be all Honourable from the VVomb The Godly at Age may say that they are still by Nature Children of wrath even when they are sure they are Children of God by Grace and they use in their Confessions to say That we by Nature are Enemies to God Fire-brands of Hell R. Baxter of Inf. Bapt. p. 110 111. Calvin I would willingly hear what the Learned and Judicious Mr. J. Cotton saith Mr. J. Cotton in Answer to that Objection made by the Anabaptist against Infant Baptism Faith comes by Hearing Ergo Infants have not Faith Ans It is no Extraordinary thing which Christ speaks concerning Infants when he saith Except you receive the Kingdom of God as little Children c. and they cannot receive it without Christ nor without Faith in Christ and yet received not Christ nor Faith by their own immediate Hearing of the Word and for the second thing which you make Essential to Union with Christ viz. a Heart fitly disposed to apprehend and receive Christ be not unwilling to understand that which is Truth The Heart is fitly disposed by Faith to apprehend or apply Christ when Faith is begotten in the Heart for by this Gift of Faith begotten in us Christ apprehends us and by the same Gift of Faith the Heart is fitly disposed to apprehend Christ even in Infants for when Faith is wrought in Infants the Heart is quickned with Spiritual Life and made a
D. C. p. 268. by Imputation and so cease to be thine for he was numbred with Transgressors God himself did account him among the number of Transgressors for he himself made him a Transgressor at that time bear with the Expression for the Apostle hath a higher than this though it may seem harsh to you 2 Cor. 5. c. He was made Sin for us there 's a great deal of difference between being made Sin and a Sinner the Expression in the Abstract going beyond the Concrete I know the word may be spoke Hyperbolically not that Christ simply could be made Sin not that his Essence could be turned into Sin but the Apostles meaning was that no Transgressor in the World was such a Transgressor as Christ was But still he was a Transgressor as our Transgressions were laid upon him not that he was the Actor of any Transgressions Now Sir you hearing me say this that Christ was a Transgressor by way of Suretiship only not as the Actor of any Sin in his own Person do not you traduce me slanderously charge me with saying that Christ was really the Blasphemer and Murderer and Idolater And that because I say If thou be a Thief Murderer or Drunkard if thou hast part in the Lord all these Transgressions of thine become Actually the Transgressions of Christ i. e. by Actual Imputation as the Debts of a Bankrupt becomes a Surety that undertakes them Was not Noah's Drunkenness David's Murder and Adultery Rachel's Theft and Idolatry Imputed to Christ How would you have these great foul Sins forgiven I suppose you are not for the taking away so great Sins by the Blood of Christ with you it would redound to the disparagement of Christ Neonom Yes if he should bear the filthiness and loathsomeness of Sin as you say D. C. p. 436. he bears the loathsomness abominableness and hatefulness of Rebellion which is laid on Christs Back he bears the Sin as well as the Shame and Blame Antinom I was opening Psal 68.18 Thou hast received Gifts from Men yea for the Rebellious also an Eminent Prophesie of Christ The Text saith also that thou mightest dwell among them who is that them The Rebellious Beloved you must know that no Evil dwells with God the Lord stands fully off and separated from all Iniquity Therefore seeing God can't dwell with Iniquity there must be a taking away of Iniquity before there be a receiving graciously Hos 14.2 3. As long as there is Iniquity to be charged upon any Person there 's no receiving graciously therefore seeing God cannot dwell with Men where Iniquity is Christ he received Gifts for Men that the Lord might dwell among the Rebellious and inlarging here I spake what he rehearseth by way of Reproach unto me It is easie to misrepresent any Mans words and make them look very odiously if you hang draw and quarter them pluck a Sentence limb from limb But the thing in Dispute betwen us is Whether Christ did not bear the very Sins of the Elect in some sence or other Neonom Yes it is so for you say it's Sin opposed to Guilt and to say that God laid the Guilt of Sin D. W. p. 9. and not Sin it self upon Christ is contrary to Scripture Antinom For the Objection about Guilt that the Lord lays the Guilt and Punishment D. Cr. p. 271. but not simply the Sin it self for ought that I see it is a simple Objection For first you shall never find there is distinction in all the Scriptures That God laid the Guilt of Sin upon Christ and not Sin it self Dr. C. 272. nay to affirm that God laid the Guilt of Sin upon Christ and not Sin it self is contrary to Scripture i. e. to deny that God laid Sin it self by saying he laid Guilt and not Sin must needs be so because the Scriptures affirm positively God laid Sin yea Iniquity upon him and that he bore our Sins c. What presumption then is it for Man to say God laid the Guilt and not the Sin i. e. to assert the laying of Guilt on Christ with a denial of laying Sin 2. That you may have a little Light concerning the Word Guilt for I know many Spirits are troubled at it for my part I do not think as some do that Guilt differs from Sin as that which is an Obligation or Binding over to the Punishment of Sin rather than Sin it self being past and gone for when Sin is committed it leaves behind the Conscience of Sin committed which is the Sin lying upon us But that you may have the true Nature of Guilt Gen. 42.21 When Joseph's Brethren were accused for Spies there it is said they spake one to another We are guilty concerning our Brother 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Buxtorf renders it Delinquentes and it 's applyed to being under Levitical Vncleanness actually Levit. 5.2 the Chald. renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Debitores we are Debtors to the Law in breaking of it We have contracted the Debt of Sin an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it s not a little remarkable how the LXXII LXX Isa 53.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Interpret the forementioned word Gen. 42.21 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are in our Sins or the Sins are upon us which we committed about our Brother What is the meaning of Guilty here D. C. ibid. Reuben Expounds that Ver. 22. Did not I say to you Sin not against the Lad but you would not hearken unto me and therefore behold we are guilty What is that We did Sin against the Child to be guilty then and to commit Sin is all one they are but two words expressing the same thing for further understanding A Malefactor is asked Guilty or Not Guilty He answers Not Guilty he means he hath not done that Fact which was laid to his Chage when the Jury say Guilty what do they mean Do they mean any thing of the Punishment no they enquire only of the Justness of the Charge concerning matter of Fact the Jury have nothing to do with the Punishment but only matter of Fact whether done or not done so that Guilt and Sin are all one And to say Guilt is laid upon Christ but Sin is not laid upon Christ is a contradiction and whereas some say the Punishment of Sin and not the Sin I say that Scripture that warrants the laying Punishment on Christ he was wounded for our Transgressions warrants the laying Sin upon Christ in speaking it thrice plainly in the same Chapter P. 383. 281 288 290. I say here is a real Act and not supposed only God doth really pass over Sin upon him still keeping this fast That Christ Acted no Sin so that in respect of the Act not one Sin of the Believers is Christs But in respect of Transgression i. e. the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the relation that Sin hath to the Law as a fault in respect of conveyance as to passing Accounts from one
would have it to be such as may lead to discover the Errours of the Antinomians and if it be possible to convince this Gentleman whom I take to be so deeply immers'd in them Calvin I remember you have Charged him with some already how far he is guilty we leave every Man to his own Judgment to think as matters of proof doth evince It 's not a practice to subscribe our Names to commend Truth or condemn Errour Have you any more Errours to Charge him with Neonom Yes Sir very foul ones I will Name you one and it is this he holds That the very Act of God's laying Sin on Christ upon the Cross is the very Actual Discharge of all the Elect from all their Sins Mr. Antinom Are you sure 1. That this is my Opinion And 2. That if it be it is an Errour It may be there may be such an ambiguity in the terms of the Question that you may understand them in one sence and I in another the greatest I judge lyeth in Actual Discharge But I pray make proof of your Charge first and then we will endeavour to find out the true matter in Debate and discuss the things in difference it may be you mistake me Neonom This is your declared Opinion that runs as a Line thorow all your Discourses and is the Foundation you Build most upon I say all the weight and all the Burthen and all that very sin it self is long ago laid upon Christ and that laying of it upon him is a full Discharge and a general Release and Acquittance unto thee that there is not any one sin now to be charged on thee Did not you speak these words in a Sermon you Preached you know where upon Isa 53.6 D. C. p. 298. Antinom Yes I did speak these words but you deal with me as you always have been wont to do you rehearse only part of my words and conceal or take no notice of such Expressions as may make my true meaning manifest I was speaking to that place Rom. 8. It is God that justifies who is he that condemns I said the same God that justifies will not eat his own words and pass Sentence of Condemnation upon a Person that hath received the Sentence of Absolution already No you will say God doth not Condemn but he will let Sin be charged upon the Spirit of a Man doth not he then Sentence him to be unjust Answ There be divers Condemnations Condemnation in Sentence and Condemnation in Execution Condemnation in Sentence is the pronouncing such a Person guilty The other is the Execution of Punishment deserved for this guilt and it 's but an effect of Condemnation rather than Condemnation it self so far as God charges fault upon a Person so far he condemns that Person so that if God should charge a Person as faulty how can you believe still that this Person is manifested and pronounced just by God I beseech you stop your Ears against the Quirks of Satan and of your Hearts deceived by him clamouring still to you that Sin lyes upon your own Spirits It is but the Voice of a Lying Spirit in your own Hearts that saith That you that are Believers have yet Sin wasting your Consciences and lying as a Burden too heavy for you to bear now comes in the words which you rehearsed I say all the weight and all the burden and all the very sin it self c. Dr. Cr. p. 292. Now I pray judge whether this Gentleman hath dealt fairly with me Calvin No indeed I must needs say he hath not for you see he speaks not of the Elect indefinitely but of Believers and is it not of the Devil that any true Believer lyes under Conscience-wasting sins And was not all the sins of the Elect laid long ago upon Christ in full Discharge of every Believer And is not every Believer bound in Duty to believe it so Mr. Neonom You teach that the Elect are Justified before they do believe otherwise till such Believing the Person of the Elect doth bear his own Transgression and is Chargeable for them D. Cr. p. 616 617. Antinom Sir I was preaching from 1 John 2.1 2. and was shewing Faith is the Fruit of our Union with Christ and prov'd it from John 15. I am the Vine and ye are the Branches and I shewed that there must be a Union to Christ before the Branch could bring forth Fruit and that Fruit is Faith and proceeds from our Radical Union with Christ I also alledged Col. 3. Your Life is hid with Christ in God c. And inferred that the Life of every Elect Person hath a Being in Christ before he doth believe believing therefore doth not produce a new Life that was not before i. e. Fundamentally and Efficaciously to the producing of Faith but it makes that Life that was before an Active Life or is an Instrument by which that Life which was hid in Christ doth now after believing become an Active and Appearing Life in this Person So that all that can be made of this is that till believing there is no Life and Activity in the Person that is Elected his Life is in Christ and was in Christ and reserved in Christ for him till the time of Believing and then doth he the Elect Person become Active in Life when Christ doth give him to believe actually D. C. 615. Calvin And do you Mr. Neonom reckon this false Doctrine I wonder what kind of Gospel you Preach I am much deceived if this be not true Gospel Doctrine and so strongly Built that no Sophistry or all the Gates of Hell will never shake I see every thing is not false Doctrine which you are pleased to call so Neonom Truely now it plainly appears that I am not mistaken in Charging Calvinists with Antinomianism if all be of this Gentleman's Opinion Antinom But Sir if you be pleased to give me leave I will proceed in the further account of my Discourse I shew'd the dangerous Consequences that must follow this Principle that there is no Justification i. e. Fundamentally and Union at all belonging unto Elect Persons till they do Actually believe in Christ I say if Persons are not United unto Christ and do not partake of Justification before they do believe but that believing is the Instrument by which they are first United 1. That this in some respect would be bringing to Life a Covenant of Works Do this and Live whereas the Covenant of Grace runs upon contrary terms Live and do this God in the Covenant of Grace gives Life first and doing comes from Life 2. If there must be our Act of Believing before our participating of Christ then those Sins that were laid upon Christ and taken away from the Elect i. e. in foro Dei are returned back again I say if there must be believing before there be Union with or Interest in Christ it must necessarily follow the Person doth bear his own Transgression is
united unto Christ 2. By the word Spirit we understand the Spirit of God the Original from whence it flows the Activity and Intention of it This Life for Spirit is a Word of Emphasis 3. The Law is the Prevalency and Force of this Spirit of Life All Holiness wherewith the living and quickning Spirit of God hath filled the Humane Nature of Christ and it hath freed thee and me and all others that are in Christ from the Power of the sinful and deadly Corruption of our Nature and there is a Fulness and Sufficiency of all Grace and Holiness in Christ considered as Man Col. 1.19.2.3 9. John 1.14 Psal 45.7 John 3.34 DEBATE VIII Concerning the Conditionality of the Covenant of Grace Calvin BEcause the Question about the Conditionality of the Covenant of Grace hath been greatly Controverted and is one of the most considerable Points on which matters in difference doth depend I am desirous some one or other of us first may truely describe and impartially unfold the Nature and Difference of Covenants Mr. Philalethes I take you to be an unbyassed Man and I think I have heard you offer some things of this kind which may tend much to the clearing up of many Points before us of this nature Philal. Sir I shall readily contribute my Mite and submit it to the consideration of your better Judgments 1. The word Covenant comes a Conveniendo because when two Parties agree in some one thing or more on mutual terms it 's usually called a Covenant and it comprehends and takes in the Nature of a Contract or Bargain The Latin have divers words to express a Covenant by Pactum compactum conventum foedus Cicero gives a very plausible account of the Etymology of foedus that is quasi fidus quod in foedere interponatur fides that in a Covenant there is a plighting of troth but it seems the word is most probably derived from an old Heathenish Custom of ratifying a Covenant by the Sacrificing of a Sow great with Pigs quod in foedere foeta porca feriretur I take pactum therefore or compactum to be the better word and expressing enough of the thing meant coming from paciscor quasi pacis Actum and if it carry the significancy of any Ceremony in Covenanting it 's that of striking of Hands percussio manuum thence Covenanting is called striking a Covenant The Greek words some of them vary not from the Import of the Latin such as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but these are hardly used by the N. Te. or the LXXII Interpreters for a Covenant and therefore we need not stay upon them The word in most use is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Testament such a Covenant as is like a Last Will and Testament for this seems to be the true original meaning of this word Isocrates using it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fortunas populo ex Testamento reliquit and yet many instances may be given wherein it appears that all sorts of Covenants are exprest by it but it 's observable the Spirit of God pitcheth upon this word as most expressive of Sacred Covenants because the promulgation of the Covenant of Grace was always managed in a way of Testament Typically with the Patriarchs and under the Mosaical Dispensation and really by the Offering up of Christ and the Apostle gives us this account of it Heb. 9.15 16. Hence the Promise of Life confirmed by the Death of Christ declared and promulgated in the Gospel of the Old and New Testament is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Hebrew word for it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elegit because the Persons Covenanting do it on free choice and so the Conditions or Terms are mutually agreed on or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 precidit succidit quia Victimae cedi in foederibus pangendis solebant in making the Covenant the Sacrifice was cut in pieces and laid so that the Covenanters passed between them Gen. 15 10. And by a Metonimy the Sacrifice or Ceremony used in Ratification was called by the Name of the Covenant it self and after this manner is Circumcision called a Covenant Acts 7. 2. A Covenant then is a mutual Obligation upon certain terms between two Parties Poedus non est pactum tantum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unius lateris quale illud cum creaturis irrationalibus Hos 11.18 Clopenb de Foed Vet. A Covenant differs from a Vow because in a Vow there need be but one part a Man may promise to and resolve with himself to do this or that thing there need not be two parties in making a Vow though most times it is making a promise to God and then it carries the Nature of a Covenant and to this may belong a Sanction by way of Imprecation upon non-performance 3. As there are two parties in a Covenant so in a Covenant properly so there are two parts a Condition and a Promise The Condition is the Terms offered by the Covenanter to the Covenantee Foedus ē pactum mutuae fidei upon the performance of which the Promise becomes due unto him and this supposeth these two things necessarily 1. The Covenantees ability to perform the said tendred Condition 2. His Consent and Acceptance of the Terms and here there is no other Sanction usually than the Promise and Forfeiture expressed in the Obligation upon non-performance confederatorum mutuòse obligantium 4. A Covenant is either express and compleat in parts There 's a Covenant express and a Covenant in Law a Covenant express when all Terms are expressed a Covenant in Law is that which the Law intendeth to be made in such a case though it s not expressed the first is called also a Covenant in fact there is also a Covenant Personal and Real Olden Dorpius Cook i. e. a Covenant perfectè or modo quodam A perfect Covenant is when two Parties of equal Liberty and Rank do freely voluntarily and upon deliberation enter into mutual Obligations with express Conditions and Promises and here it 's always requisite that there be as it were an equality i. e. at least a due proportion between the Persons Covenanting that each may be capable of standing upon his own Terms as well as the other and not one bound to Terms at the meer good will and pleasure of another as a Child cannot in Nonage stand upon Terms with a Parent but must be concluded in his or her will and pleasure or a single Subject with a Soveraign Prince c. and therefore the condition to be performed ought to be such which is not precedently due by any former Relation or Duty here must be a power in each party as sui juris to take or refuse without breach of any former Obligation In this Covenant the Sanction is agreed upon by way of stipulation and restipulation exchange of conditions with forfeiture mutually 5. There are Covenants which are not Express Explicite or Compleat in the
the said Foederal Conditions But we affirm neither Faith it self no not the Gift of the Spirit that works Faith not our Union to Christ no Gifts that accompany Salvation are Foederal Conditions Christ in the Exercise of his Mediator's Office in his Humiliation and Exaltation is the only Foederal Condition wherein all entitling Conditions particularly mentioned in the Gospel are lodged and treasured up and are freely by Christ bestowed on us 12. There are also Conditions of Connexion by way of Order and Dependance of things one upon another Whereas the Scripture often inculcates such Expressions as these Without Faith none can please God Without Holiness none can see God as if they had called Faith and a new Life Conditions of the Covenant when in accurate speaking and according to the nature of this Covenant on God's part they are Executions of former Promises and an Earnest of future good But if we will call these Conditions they are not so much Conditions of the Covenant as of the certainty that we are in the Covenant Wits de Foed 196. which are rationes rerum inter se and belong to Logick and they arise from all Arguments Artificial or Inartificial Prime and Ort Simple or Comparate Consentany or Dissentany and they run in a Connex Axiom when the said Conditionality is express'd As thus Si Animal est homo est rationale si figura est trigularis est trilateralis If a Creature be a Man he is a Rational Creature If a Figure have 3 Corners it hath three sides all things in the World are capable of coming under this kind of Conditionality yea the most absolute Beings As if God be the first Cause he is the Creator of all things In this Sence Creation is a condition of Salvation If a Man be saved he must be created So Election a condition if a Man be saved he must be elected but Election is not a Foederal Condition So if a Man believe he shall be saved Believing is a condition of connexion to Salvation If a Man have the Spirit of Christ he shall believe unto Salvation but neither Faith nor Union are Foederal Conditions A state in Grace is a condition to a state in Glory by way of connexion in the Promise But one is not a Foederal Condition of another but both come in in the Gift of Grace In this Sence the Covenant of Promise contains all the Conditions of Order and Dependance in the Exhibition and Performance The Hearing the Word is the Condition of Faith but hearing the Word is not a Foederal Condition So the giving the Spirit is the condition of Union to Christ and Faith Faith the condition of receiving Pardon and living in Holiness And the giving of Pardon the condition of receiving it Holiness the condition of seeing God and eternal Happiness But these kind of Conditions are not Foeâ—eral entitling to the Promise but are contained in the Promise and denote only the connexion and dependance of one promised Benefit upon another 13. Hence the Ministry of Reconciliation runs conditionally because in it the absolute Covenant is preached 1. Indefinitely to Elect and Non-elect 2. The Covenant is declared in all the Promissary and Duty-Dependances contained in it and Duty required because promised 3. We must distinguish of the Ministry of Reconciliation in respect of the Letter of it Insertae sunt novisaederis conditiones novae obedientiae legali quidam Schaemate ad normam probationis nostrae ipsius gratitudinis debitae Sic tamen alio quoque Schemate ipsa resipiscentia in peccati mortificatione bonorum operum studio promittitur tanque Dei donum quod ipse operaturus sit in nobis ut isthoc signo argumento fas sit ex quo verè resipuimus credimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sperate in eam quae ad nos defertur gratiam in patefactione Jesu Christi 1 Pet. 1.13 Promissionis formulae expressissimae novum foedus sancientes donatione rescipiscentiae novae obedientiae extant Jer. 32.40 Isa 52.2 1 Pet. 1.4 2 Pet. 1.3 1 Joh. 3.9 and ver 18. Clopeub dâ— foâ—d p. 516. Quicquid conditionis locum obtinere concipitur id omne vniversalitare promissionum includitur si vitam aeternam solum polliceretur Deus non deâ—sset specie aliqua dicendi rescipiscentiam fidem c. Conditiones hujus foederis esse Verum cum initium progression non intercisam continuationem consummationem denique novae vitae odem quasi â—â—lur addicat Deus in universalitte hâc promissorum nihil remanet quod totius foederis conditio censeri queat Nos hic de conditione foederis sic agimus non de aliquâ re in homine quae actuaalem fruitionem consummatae felicitatis precedere debet Witf p. 195 196. de Foeâ—ere and the Spirit of it 1 Cor. 3.6 In the Letter of it the meer external Dispensation that kills because a Sinner looks upon all these conditions of Dependance to be Foederal Conditions but the ministration of the Covenant by the Spirit in that Ministry is absolute according to the Original Contract and the fullest Discovery in its highest Freedom And therefore the Apostie tells us this Spirit giveth Life And the believing Corinthians are said to be the Epistle of Christ written and transcribed from the Original Covenant-Contract not with Ink but with the Spirit of the Living God not in Tables of Stone but in the fleshly Tables of the Heart according to that Promise of a new Heart Hence therefore we must distinguish between the Covenant of Grace it 's absolute Tenure and the Ministry of the Grace of the Coventnt which Ministry is conditionally dispensed according to the connexion and dependance of good things contained in the Promise to a mixed People Elect and Non-elect The effect of this Ministry is either to work effectually by the Spirit according to the nature of an absolute Promise and then becomes a Savour of Life or else it works only in the Letter in the conditional Nature as a Covenant of Works and then it killeth eventually and is a Savour of Death and Condemnation 14. The Covenant of Grace is to be distinguished according to its different Revelation and Dispensation under the Names of the Old and New Testament which is no Specifick Difference but only secundum adjunctae Revelationis The Absoluteness of this Covenant was abundantly revealed under the Old Testament Dispensation unto the Patriarchs and Prophets but not so clearly by the Ministry of the Worldly Sanctuary but vailed on which vailedness the faultiness of that Dispensation was charged and did consist in comparison of what was to ensue 1. It stood vailed under a Figurative Carnal Ministry and Ordinances 2. Such as were weak and insufficient as to reaching those Ends that were designed by the Grace of the Covenant Heb. 10.1 and that in respect of the main Gospel Grace in pardon of Sin and purifying the Conscience 3. In that it
insisted so much upon the Conditionality of Works and wherein it 's said they continued not viz. In the Mount Sinai Covenant which God gave them when he brought them out of Egypt Heb. 8.9 4. In regard of that sort of Promises which they stood encouraged by to the performance of this External Obedience they were usually Temporal Blessings only and the Threats and Curses denounced against Disobedience was usually in rsepect of outward things though under all this Cloudiness and Conditionality the Covenant of Promise was applied in its Absolute Nature as at first revealed to Adam and Abraham which was to all the Elect living before Christ the Ministry of the quickning Spirit and a Savour of Life 15. The Original Contract of this Covenant before the World was is by some called the Covenant of Redemption and distinguisht from the Covenant of Grace but such do greatly mistake for both the Original Contract and the Manifestation thereof are one and the same Covenant there 's no Specifick Difference that which is is but secundum adjuncta Ordinis Manifestationis Neonom Next to the Doctrine of Imputation which I think I have sufficiently cleared up according to my Scheme and fully and rightly stated Truths and Errours in those Points Let us now Debate the Conditionality of the Covenant of Grace This being a Point of Great Concern I shall premise an Enquiry nto some particulars for the explaining this Subject Q. 1. What is the Covenant of Grace D. W. C. 8. p. 53. A. 1. It is not the Covenant of Redemption between the Father and Spirit as one Party and the Eternal Word the Lord Jesus as the other Party Antinom Who ever put the Father and Spirit on one Party in the Covenant of Grace it's New Divinity and secondly you are very Magisterial in this Negative Position Quadam confidentia non est Virtus ut audacia Methinks the Judgment of the Reverend Divines should have weighed so much with you as not to have blowed it off at one Puff In the Larger Catechism Q. 30. Doth God leave Mankind to perish in a state of Sin and Misery A. God doth not leave all Mankind to perish in the Estate of Sin and Misery into which they fell by the Breach of the first Covenant commonly called the Covenant of Works but of his meer Love and Mercy delivereth his Elect out of it and bringeth them into a state of Salvation by the second Covenant commonly called a Covenant of Grace Q. 31. VVith whom was the Covenant of Grace made A. The Covenant of Grace was made with Christ as the second Adam and in him with all the Elect as his Seed You say That the Covenant Agreement made with Christ was not the Covenant of Grace You call it a Covenant of Redemption as another thing from the Covenant of Grace I acknowledge the Covenant of Grace is a Covenant of Redemption and the Covenant you call the Covenant of Redemption is the Covenant of Grace and therefore shall not incumber our Discourse with a Debate about Names but shall affirm that there is no such thing as an Essential Difference between the Covenant of Grace and Redemption the distinction made between them is but Novel at least that it was but lately so generally received for it appears by what is here spoken in this Answer of the Assembly so plainly and positively that they owned but two Covenants that of Works and that of Grace They are only distinguished between the making and manifesting this Covenant of Grace A Covenant hidden or secret and manifest is but distributio ex adjunctis therefore after they had told us that this Covenant of Grace was made with Christ the second Adam and with all the Elect as his Seed They enquire next Q. 32. How is the Grace of God manifest in the second Covenant A. The Grace of God is manifested in the second Covenant in that he freely provideth and offereth to Sinners a Mediator and Life and Salvation by him c. So that the Covenant of Grace contains all Grace and Mercy Redemption and the offer and application thereof Neonom Were this Covenant understood I think many well meaning People would be undeceived In that Covenant i. e. of Redemption all the Causes of Man's Salvation are adjusted and secured all Satisfaction and Merit are on Christ as his undertaking c. Antinom It seems then this well-meaning Assembly was deceived and many Able Divines besides who have not admitted of this Novel Distinction between the Covenant of Redemption and that of Grace 2. You talk at least very improperly that the causes of Man's Salvation are adjusted and secured in the Covenant of Redemption which placeth it before Election for I take the Grace of Election to be the first adjusting and securing cause of Mens Salvation and not so only but of the Covenant it self made with Christ I thought all the causes were sufficiently adjusted in the Councel of God's Will and that by the purpose of Grace they were secured to us and Redemption too Christ's Undertaking the charge of Satisfaction and Merit is a cause of our Salvation not adjusting and securing it they were adjusted and secured before Neonom Yea it 's provided there that the Elect shall obey the terms of Life and certainly possess Salvation Antinom 1. It 's manifest that you esteem not Redemption one of the Terms of Life but some other Terms distinct from it I had thought that Christ's Righteousness had been the great condition of our Life and Salvation but it seems it 's but provision for the performing the Terms of Life 2. I thought it had been provided in Election that all the Elect should certainly believe and obey the Gospel but it seems by what you say here they were only conditionally Elected and provision made in the Covenant of Redemption that they should perform the Condition and obey the Term very improper it's to perform the Terms Now what is in such a Covenant of Grace more than Adam's would have had if he had stood for God must have provided that he should obey or perform the Terms of Life which were to him very small and easie no more than giving a Pepper-corn or not so much only to forbear plucking and eating an Apple when he had enough besides There 's no Essential Difference in your Opinion for where-ever the Creature performs a Condition of a Covenant of God's making God must provide for that performance by Grace given and confirmed Neonom Yea as that Covenant was not made with the Elect though for the Elect so they have nothing to do as a Condition of this Covenant Antinom Rare Divinity Mens tua sublimis supra genus eminet ipsum 1. You say that Covenant was not made with the Elect. The Assembly say it was made with the second Adam and his Seed but you I suppose deny Christ to be a second Adam a publick Person and a Spiritual or Mystical Root 2. I would fain
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
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 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
have an Inheritance among them that are Sanctified Pardon believed is the Root of Sanctification and this cannot be without it for by Faith we are risen with Christ we are planted in the likeness of his Death and Resurrection and Faith in this Point of Christ's Resurrection is that which sets us above the Charge of Sin and Condemnation By the Resurrection of Christ Preached we are begotten to this lively believing hope and we are risen with him through this Faith of the Operation of God hence the Body of Sin is destroyed Death abolished Life and Immortality brought to light Christ by his Resurrection being discharged and justified from the Iniquities of us all which were laid upon him and which he bore in his Body upon the Tree Neonom An Inlightned Regenerate Soul cannot Act towards Christ when he is first presented to its view below these Instances Antinom No it 's the sight of Christ and taste of Christ that carries him forth to all Duties of Sanctification he having Christ in all his fulness he hath done with all his Conditions all his Righteousness is filthy Rags A Soul truely instated by a lively Faith is far above padling with his own little poor sinful Duties as conditions between him and Christ he can serve Christ obey him and his Commandments are not grievous to him neither will he think they have any such Vertue in them as to give him Right to Christ in any way of Foederal Conditionality Neonom His mistakes are because Faith is the Evidence of things unseen i. e. it assents unto unseen realities therefore he thinks that our Faith is nothing but our assent Antinom I think I understand the Import of those words as I have told you but I shewed you it 's such a work of the Spirit and Word whereby the Heart Ecchoes to the Word by such perswasion of the Truth whereby Christ and the Truth is as it were formed in us and your selves can give no account of Faith that reacheth the Essentials thereof but what we have done from the Word of God Neonom Because the Word of Grace promiseth Justification unto all true Believers therefore an assurance of my being Justified is believing whereas I must first be a Believer in order to Pardon before I justly can or ought to believe that I am pardoned Antinom The word Assurance is a word you Impose it was not in the words you alledge against me what is it the Gospel would have us believe if it be not Forgiveness of Sins Acts 13.38 Be it known unto you that through this Man is preached unto you forgiveness of Sins and by him all that believe are justified c. What do they believe It 's Forgiveness of Sins and in this Act of Faith is the Justification by Faith in that they believe forgiveness of Sins and as they are weakly or strongly perswaded through the Spirit of Grace working the Promise upon their Souls In Justification by Faith Faith is not nor cannot be before it but they are Relata quae mutua alterius constant affectione Popish School Divines do dream that Faith is a Quality cleaving in the Heart Luth. on Gal. c. 3. v. 8. without Christ This is a Devilish Errour But Christ should be so set forth that thou shouldest see nothing besides him and shouldest think that nothing can be more near unto thee or more present within thy Heart than he is for he sitteth not Idly in Heaven but is present in us C. 2. I live yet not I but Christ liveth in me And here likewise you have put on Christ Faith therefore is a certain stedfast beholding which looketh upon nothing else but Christ the Conqueror of Sin and Death and the Giver of Righteousness Salvation and Eternal Life this is the cause that Paul nameth Jesus Christ so often in his Epistles almost in every Verse but he setteth him forth by the Word For otherwise he cannot be comprehended but by the Word This was lively and notably set sorth by the Brazen Serpent for Moses commanded them that were stung to do nothing else but stedfastly behold the Brazen Serpent they that did so were healed Read with great vehemency this word me and for me and so inwardly practise with thy self Id. on Gal. 2.20 that thou with a sure Faith maist conceive and print this me in thy Heart and apply it unto thy self not doubting but thou art of the number of those to whom this 〈◊〉 belongeth Also that Christ hath not only loved Peter and Paul and given himselfe for them but that the same Grace also which is comprehended in this me as well appertaineth and cometh unto us as unto them When I feel and confess my self a Sinner through Adam's Transgression why should I not say that I am made Righteous through the Righteousness of Christ especially when I hear that he loved me and gave himself for me This did Paul most stedfastly believe and therefore he speaketh these words with so great vehemency and full assurance which God grant unto us in some part at the least who hath loved us and given himself for us What is Faith The first part of Religion whereby from Knowledge I believe in God Yates Divin The first Act of Faith is passive in receiving what God gives Here may we justly say it is a poorer and meaner Act to believe than to love nay rather Passion than Action for we are first apprehended of God before we apprehend him again Phil. 3.12 This Grace is most freely Graced that it might the more frankly reflect all on God again No doubt Faith receives a full discharge makes it not we rather by Faith receive an Acquittance Sealed in the Blood of Christ than the Blood of Christ to make our own Works Meritorious which we may offer to God in payment for our selves Here lyes the Errour of Papists even in Faith iâ— self and other Graces If God will â—â—t bear half the Charges by his Co-operation Man shall undertake to Merit his own Glory and fulfill the Royal Law so abundantly that he shall have something over and above Works are the Effects of Sanctification Sanctification is the Effect of Justification P. 23. The Object of the Understanding is Truth of the Will Goodness Temble of Grace and Faith P. 111. Faith is an Assent to the Truth and Goodness of Divine Revelation wherefore we affirm that this Faith is an Act of the Understanding and of the Will both together approving and allowing the Truth and Goodness of Divine Things In which Asserâ—ion you are to note that we do not make the habit of Faith to be inherent in two Faculties but we affirm the subject is but one and the same viz the Intellectual Nature for I take it with divers of the Lerrned that these Speculations about the real distinction of Faculties in Spiritual Substances of Angels and Souls of Men are but meer subtilties in the Schools without any true ground in
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
in him and the Covenant Promise gives a part before that receiving him in giving Christ for the Gift of Christ must be by nature before we can receive him Neonom 3. Whether the Soul of a Sinner as to its habitual disposition and purpose is under the Reigning Power of Enmity Rebellion and Filthiness till after he hath a Saving Interest in Christ. This you affirm and I deny Antinom I do affirm that a Sinner hath no habitual disposition or true purpose of Heart for God and is under the power of Enmity c. till he hath a Saving Faith Here you will have a Sinner free from dominion of Sin before he is under the dominion of Grace the Heart changed and Sin mortify'd without saving Interest in Christ he must be sanctified before Christ is Justification or Sanctification to him This is strange Doctrine Neonom Whether some degrees of Conviction and Humiliation of Soul be necessary Prerequisites to the Souls true Acceptance of Christ for Pardon I affirm this and you deny it Antinom We have told you what Protestants long since say That no Antecedent Qualities before the Grace of Christ and the Inspiration of his Spirit are pleasing to God or make Men meet to receive Grace but all such are Sins the rather because they are not done as God wills for Effectual Vocation is by an Interest in Christ therefore it 's vain and frivolous to talk that those things are Prerequisites that are the thing it self Neonom I shall only prove the Truth as contained in the third and fourth Question 1. That the Soul of a Sinner as to its habitual disposition and power is not under the Reigning Power of Enmity Rebellion and Filthiness till after it hath a Saving Interest in Christ 2. Effectual Vocation makes this change in the habitual disposition of the Heart and this Vocation is necessary to our Interest in Christ Antinom What is it that you would prove That which you are to prove is this That the habitual disposition of the Soul is changed as to the dominion of Sin and as to the filthiness thereof before a Saving Interest in Christ and now you shift the Terms and after you have been speaking all this while of Preparatory Works how we must be humbled have self-denial and cast off all our Idols before we have an Interest in Christ now you shuffle your Cards and say The Soul is not continued under the Reigning Power of Enmity c. till after his Interest in Christ Doth not any Man that hath half an Eye see this Juggle and forsooth you 'l prove that this disposition of habitual and reigning Enmity doth not remain till after our Interest in Christ why Because it 's taken away in our Saving Interest in Christ Is not this shifting and shuffling That all this while you make such a noise and vapour of what we have before we come to Christ It 's nothing else but what we have by Vertue of an Interest in Christ And your Argument should run thus If Effectual Calling makes this change in the habitual disposition of the Heart and is necessary antecedaneously to our Interest in Christ then this Enmity Rebellion and Filthiness is taken away before our Interest in Christ Ergo We deny the consequence for this reason Because the reigning power of Sin hath it's first blow in our Effectual Calling and then and not before we are beginning to be made holy and this Effectual Calling is our Interest in Christ Sin shall not have dominion over us because we are under Grace Christ is made to us Sanctification and we are Sanctified in Christ c. And now you shift your Hands and fay We do not lye under this Enmity till after our Saving Interest and good Reason because Christ hath slain the Enmity upon the Cross and the Doctrine of Reconciliation being received by Faith in our Effectual Calling the Enmity is slain there also the New Man put on we are Created in Christ Jesus to good Works and the depraved disposition and habit changed and now what you go about to conclude is so far from the Question that it is against you but you say P. 85. That this disposition is altered in Effectual Vocation and there can be no true coming to Christ for Pardon and especially for Sanctification without that purpose whence it appears that Effectual Vocation must be before Saving Faith in Christ and that therein the Reigning Power of Sin must be slain before Justifying Faith or any Sanctifying Grace that is the Fruit of it Neonom The Confessions are for me for they both say That this Call lyes in Enlightning the Minds Spiritually taking away the Heart of Stone giving a Heart of Flesh c. Antinom I pray take their words together they say Confes ch 10. All those whom God hath predestinated unto Life and those only mark the words I know you cannot swallow all this Article without kecking he is pleased in his Appointed and Accepted Time effectually to call by his Word and Spirit Is not this to give them Saving Interest in Christ out of that state of Sin and Death Is not this the habitual purpose and disposition of the Heart under the Reigning Power of Enmity Rebellion and Filthiness in which they are by Nature to Grace and Salvation by Jesus Christ enlightning their Minds savingly taking away the Heart of Stone giving a Heart of Flesh c. Here is terminus à quo and ad quem And now you would argue because this habitual Disposition Enmity and Reigning Power of Sin is taken away in and by our Saving Interest in Christ therefore it 's done before our Saving Interest and because that would look so grosly absurd you say therefore It doth not remain till after our Interest in Christ I pray Gentlemen judge whether this be not either very foul play or from gross Ignorance of the Rules of Right Reasoning Neonom 2. How Inconsistent with Vocation Regeneration and Conversion are Hearts of such vile disposition Antinom Death and Life Darkness and Light are inconsistent they are Privantia a natural Estate and Effectual Calling are such because this takes that out of one state into another in an instant by uniting them to Christ they thereby pass from Darkness to Light from Death to Life and the Passage from Death is the Passage into Life it 's our Death unto Sin and Life unto God through Jesus Christ Rom. 6.11 And being made free from sin you became Servants of Righteousness Ver. 18 22. Neonom That cannot he a true Faith and Acceptance that consists with such vile Dispositions c. Antinom True but are not such vile Dispositions changed in the New Creation The taking away the Heart of Stone and giving a Heart of Flesh is at once and generatio unius is corruptio alterius and Faith is now in the New Heart yea the very Essence of it Neonom Can he be said to accept of Christ who as you say
if we have Faith to see it and yet I still shew how great a thing Salvation is and good Works in a due manner of Performance from true Principles and a right End I shewed that our Perseverance depends not on our Works and that I am ready to maintain I say God hath settled all things that appertain to Life and Godliness in his Son Jesus Christ and upon you for his own sake and setled Everlastingly and Vnchangeably upon you so that there can be nothing to make them more secure than the Grant of God himself hath made them I shew'd that a good Child knowing he is Heir and hath the Estate setled on him doth not obey his Parents in order to a better Security for the Estate than he hath he serves not now to get his Fathers Land but to Honour and Glorifie his Father that hath so freely setled the Estate upon him VVithout respect to good or evil the Lord hath Everlastingly established all that ever he meant to do i. e. good or evil of ours and in us The Lord doth nothing upon Conditions in his People D. Cr. p. 652. as if he did refer himself still to these Conditions and did suspend what he did intend to do to his People till he did perceive how they carry themselves to him All that I aim at is this that it is not a vain thing to yield due Obedience to any thing that God requires though the Lord intend not ye shall by your Obedience gain Life Neonom He saith When you Fast Pray Mourn keep the Sabbath c. your Eye should be simply to the Glory of God and not to gain that which is already ours in Christ c. Antinom All this I say still If in these Duties we think and propose to our selves to obtain Life we are acted by the Righteousness of the Law which is opposed to the Righteousness of Faith c. D. Cr. 134. Neonom He saith let subduing of Sin alone for Peace D. Cr. p. 13. Antinom It is an easie thing to expose Sermons and any continued Discourses to Contempt if Men will pick out here and there an Expression and not shew the reason and dependance thereof My words are How much filthiness is there in all your wrâ—stlings I say how many defects and infirmities might you see Could you chuse but fall foul upon your own Spirits for these infirmities and defects of your best performances seeing the wages of Sin is Death what can you run to then none but Christ none but Christ whilst your acts in respect of filthiness proclaims nothing but VVar Christ alone and his Blood proclaims nothing but Peace Therefore I will give you this hint by the way when I speak of the power of Christ subduing Sin because from the power of it in Man they are apt to think their peace depends upon their subduing of their Sin If their Sins be subdued then they have peace let subduing of Sin alone for Peace let Christ have that which is his due it is he alone that speaks peace he is our Peace I mean not that subduing of Sin should be let alone but doing it for such an end that belongs to Christ alone If you fetch your peace from any thing in the VVorld but Christ you will fetch it from where it is not Dr. C. p. 13. Neonom He saith I must tell you there is not any thing you perform when you have attained the highest pitch that hath any prevalency or availableness to produce or bring forth the least good unto your selves D. Cr. p. 150. Antinom I say there is nothing you can do by which you ought to expect any Grace to your selves in doing it My meaning was that our bare Duties are not available to good in themselves Paul may Plant c. but God must give the Encrease we may Eat Drink and Sleep but not expect good from the things themselves as in Efficacy so in respect of purchase and procurement what doth our Righteousness profit God therefore I add the words of the Apostle you are not your own you are bought with a price Christ hath redeemed us that we should not henceforth live to our selves but unto Christ that died for us Though some look at this as a discouragement yet there is a Spirit of Ingenuity in a Believer that he will be as Industrious to glorifie God and to do good to Men as if he did it for himself Neonom He saith If a Soul get under full-sail filled with a stiff gale of the Spirit when Floods of meltings flow from it if they can cry mightily c. hereby they think they shall get pardon settle Spiritual Civil and Spiritual Healings c. D. W. from D. Cr. p. 235 236. Antinom I was shewing how Man's Righteousness is exalted above what is meet sometimes when Duties are accompanied with Christ's Assistances by his Spirit and said to clear it up That it 's true indeed whilst a Believers Heart is over-cast with gross Vapours and is more than ordinary dull in Hearing flyes low and slow in Praying and is somewhat stiff and untoward in Fasting without measure such Righteousness goes usually for Loss and Dung But if a Soul get under full-sail fill'd with a stiff gale of the Spirit c. Then follows what he rehearseth and then it follows such courses some think will turn away and reconcile God to a Person of People But under favour the attributing of such Efficacy to this Righteousness though thus assisted by Christ's Spirit is more than is meer though Christ be Explicitly owned as the Author of such Assistances And this is a failing very ordinary among Believers to ascribe an Atoning Efficacy to their Duties especially when performed in the best manner when it is hard to keep their Hearts in the right frame not so duely considered that their Persons and Services when seemingly best performed have all their Acceptation in Christ and they are apt to think that they procure more at the Hands of God when they seem to be carried forth more than when they see as it were a withdrawment of those Assistances and so spoil their best Duties for want of due thorow Renunciation of their own Righteousness and that of their best Duties whereas God never intended that any of our best Graces or Duties should be of an Atoning Nature to Rob Christ of the Glory of his Atonement It may be Mr. Neonomian you never had any such Experience of the working of Corruption in your best Duties for the low esteem you have of Christ's Righteousness and the high valuation you have of your own as appears by these Discourses But know that the more we are carried forth in Duty the greater is our Temptation to Spiritual Pride and Selfulness Neonom His common phrase is We must not work for Life but from Life D. W. p. 124. Antinom Yes and it 's a great Gospel Principle being rightly understood we must not work for
Life as a Reward of work for this was the Tenour of the Covenant of Works but from Life received being dead in our selves by Nature and in respect of the Law Condemned Persons we must work not to obtain Eternal Life by working but having received Life from it to work Christ saith He is the Life the Resurrection and the Life Where 's the Man that can work without Life to work from Neonom But he understands this you 'l say only of External Duties but not of the Actings of Grace no I could shew you how he saith the same of all Graces Antinom You need not have troubled your selves with that Objection for I do intend all Graces and Duties for they must all be performed from a Principle of Life received and not for Mercenary Designs and Ends thinking that thereby we deserve any thing of the Lord for when we have done all we are unprofitable Servants Neonom He saith That is the proper Work that God hath given to Belleving D. W. p. 124. D. Cr. p. 326. not to effect any thing to the good of Man but only to be the witness of that good to the Spirit of Man and so give light to that which was hidden before Antinom You know my Opinion and it 's with other Divines That there is Justification in Heaven and Justification in a Man's Conscience and Spirit D. G. â— 3â—â— Justification in Consciences and Spirits of Men is the manifestation of that Act of God to a Man 's own Spirit by which a Man comes to know and consequently to rejoice in the Justification of God and so you may read the words Rom 5.1 Bring Justified by Faith i. e. through Faith having the Justification of God evidenced and manifested to our Spirits we have peace with God I contend not with them that say It Justifies Virtute objecti or Instrumentaliter So that I ascribeâ— all the Efficacy to Christ's Righteousness and not to the Act of Faith as a Quolifying Condition to Justifie sensu proprio as you and the Arminian's do and in that sence I spake against its doing us good that is in your sence of Justification Neonom He saith If you have more Ability than others in doing let it not come into your Thoughts D. W. p. 125. D. C. p. 429. as an Inducement to think better of your self as if you were more accepted of God or pleasing in his sight Antinom I believe it is or should be the Spirit of the best of God's Children that they prefer others above themselves Phil. 3. viz. That fear the Lord and think not that there 's any thing in them that makes them more accepted than others but that all that have true Faith are equally accepted in the Beloved and that Paul's Usefulness and Apostleship rendred him no more Justified than the meanest of the Disciples of Christ Calvin You see Mr. Antinom as he is for the exalting Christ so he speaks highly in the Commendation yea and usefulness of Holiness and good Works those diminutive Terms that he useth is in respect of Purchase obtaining Pardon or being qualifying Conditions for the bestowing of Benefits He holds Christ is the great Condition both of Grace here and glory hereafter tho' I confess I wish Mr. Antinom you had spared many Expressions for which I fear the Truth suffers from the ignorant and more learned of perverse Minds that make it their business to load the Doctrine of Free-Grace with all Scorn and Contempt and take all occasions to wound the Truth because of some rash or over-zealous Expressions used by you and others which it may be had you foreseen you would have prevented by not using them or had you printed your own Sermons you would not have sent to the Press Mr. Neonom I pray let us have this Doctrine delivered in your own Words and Expressions Neonom The Truth is this That though neither Holiness sincere Obedience or good Works do make any Atonement for sin or are in the least meritorious Righteousness whereby Salvation is caused or for which this or any Blessing becomes due to us by Debt yet as the Spirit of God freely worketh all Holiness and enableth to sincere Obedience and good Works so the Lord Jesus hath of his own Grace and for his own Merits promised to bring to Heaven such as are Partakers of true Holiness perform his sincere Obedience and do those good Works perseveringly Antinom You allow Christ the Honour of Atonement for Sin but how far I know not by what follows his Atonement reacheth not the Breach of the new Law Conditions but only so far as refers to Sins against the Old Law of which you will not allow Impenitency and Unbelief be a breach so that there must be some way in the new Law found out to expiate and appease God for them without Christ's Atonement Beside the Conditions of it it being only imperfect Obedience there will need nothing but the Performance of the constituted Condition which whether perfect or imperfect being performed as well as is required tho' sinfully imperfect leaves no place for Sacrifice or Atonement hence you allow Christ's Righteousness to have merited Blessings with the same Reserve which you are not willing to speak out viz. That Christ hath purchased and merited that we shall come under new and milder Terms with God or God rather with us We thank you no more than we do the Papists for saying Christ hath merited all and is a cause even as the Creation was of the Covenant of Works God's the Cause of all for he made all so Christ hath merited all that follows whatever new Laws and Conditions follow and upon which Terms Benefits become due to us you should have said to Mankind by Debt We may challenge the Priviledges of compounding with God upon such Terms as we like better than the former but our Failure in performing those Terms that Christ agreed for will bring us under new Arrearages to God And for your saying the holy Spirit worketh freely the said conditional Holiness it helps not which notwithstanding your setting aside the Word Merit is truly fo virtute compacti tho' not valoris intrinseci as much as Adam's would have been And as to the Spirit you ascribe the free giving and working of it you give no more to it than Adam had in the state of Innocency and not so much for God had given and wrought in Adam that Perfection and Strength of Grace whereby he might have stood if he would You say There is a Promise made by Christ of Glory upon Condition of their good Works and Perseverance Your Suggestion to us is of two Covenants of Grace procured by Christ for us One the Promise of the state of Grace and Justification provided we fulfil the Conditions of Faith and Repentance whereby we have the first Justification The Second Covenant is of a state of Glory upon condition of Perseverance in good Works which condition if we
Antinom What kind of Supposition Supposition of Duty Antecedaneous to it This is false Faith is a Saving Benefit and it 's not bestowed with a Supposition that any saving Duty is precedent to it So our Union to Christ Gift of the Spirit Justification yea the Grace of Sanctification it self are all Saving Benefits of the highest Nature Neonom 3. The Influences of the Spirit and God's Institutions have no Causality in our Salvation if men have nothing to do in order to be saved Antinom That is as much as to say If we save not our selves the Spirit cannot save us We must be our own Saviours first or the Spirit must make us our own Saviours that we may be saved I told you Adam had been saved by the Influences of the Spirit if he had been saved in his innocent state and it had never the less been a Covenant of Works Neonom On what account is it said That we believe to the saving of our Souls Heb. 10.39 And Repentance to Salvation 2 Cor. 7.10 1 Tim. 4.16 Antinom Those Expressions are Descriptions of true Faith and Repenrance given as to that 1 Tim. 4.16 We deny not that the Covenant of Grace hath many Exhortations Directions Encouragements to Duty but not antecedent to the Promise The General Promise is first participated of before any Duty is or can be performed and after participation of the Promise Consequent to it and Effects of it particular Duties and Promises do follow Neonom The Destruction of Sinners under the Gospel is still laid to not Doing John 5.40 Their not coming not turning and repenting Antinom Yea their blameable moral Inability and Perverseness is that which they are under the Condemnation for Falling upon them in their Apostacy and so their refusing a Remedy is part of their Condemnation under the Law And therefore our Saviour saith such Unbelievers are condemned already they remain under the Power and Sentence of the first Condemnation Neither is the Destruction of Sinners laid to their not doing but not believing in Christ Believing is opposed to Doing because God will not have us to be saved by Doing And when a Sinner comes he is not saved by his Act in Coming but by Christ to whom he is come Neither doth he come till he is saved by the Father's drawing him and Christ finding every Sinner before he comes shews that he is a lost Sinner and never comes to Salvation till Salvation comes to him Neonom If men have nothing to do for Salvation then Christ hath no Rule to judge them that live under the Gospel Christ proceeds on the difference of Men's Carriage and Tempers at the last Day Consider any Description of the last Day you 'll find God saves and damns with respect to men's Neglect and Compliance with the Gospel Antinom Your Argument seems to run thus Upon the same Terms that Man shall be judged at the last Day upon the same shall they be saved now But Men shall be judged by their Works at the last Day Ergo saved by Works now I deny your Major If that were true you might have some Pretence that the Covenant of Grace was a Covenant of Works There 's a great deal of difference between Christ's proceedings in the Covenant of Grace and the Judgment of the Last Day 1. Christ in Covenant of Grace comes not as a Judge to condemn the World but to save it 2. Christ first saves his Church and exerts his Offices in that Salvation first as Priest to make Atonement as Prophet to teach by his Word and Spirit as King to conquer and subdue their Hearts unto himself and all this is done before he rules and governs them 3. Christ in the Covenant of Grace acts not in his Regal Power as King of the World but as King to his Church his Mediatorial Offices are all exerted towards his Redeemed ones in order to the saving of them All final Unbelievers are judged as such as are under the Condemnation of the Law and their Sins only judged the more aggravated because of their refusal of a Remedy The Lord Jesus Christ shall be revealed from Heaven in Plaming Fire taking Vengeance upon them that know not God and those that obey not the Gospel of our Lord Jesus Christ The slighting and rejecting a Remedy offer'd is a ground of more severe proceeding in the way of Execution of the Sentence which the condemned Person lay under before How shall ye escape that neglect so great Salvation The Talents mentioned Matth. 25.21 24 28. refer only to the distinction that appears between Professors Some act from common Grace only some by special Grace Some are carried no further than common Grace will carry them and therefore bring not forth real Fruit unto God and are not in Christ Jesus have only common Graces and Gifts Neonom I could easily demostrate that if men have nothing to do in order to Salvation the Ministry of Christ and his Apostles is all Vanity and Falshood c. They are cold Pleadings with Sinners that are not backed with Life and Death Antinom It 's easie to demostrate that an unsaved Person can do nothing in order to Salvation and if they can the Doctrine of Christ and his Apostles is false For Christ himself saith Without me ye can do nothing and we are sanctified in Christ Jesus and created in him to good Works and Christ worketh in us to will and to do All this is Salvation The first true Motive to a Sinner is the Salvation wrought by Christ already for Sinners in his Death and Satisfaction The Promise of Heaven is a Secondary Motive but is not to be brought as a Primary Motive The rendring Life and Death to working or not working is the preaching of the Law and of the Letter and makes the Gospel such a Law as is the Ministration of Condemnation And to conclude my Answer to the Proof of that Position That Sinners have much to do in order to Salvation And to prove it in the Negative I offer this Argument They that can do nothing in order to Salvation till they are saved have not much to do in order to Salvation But Sinners can do nothing in order to Salvation till they are saved Ergo a Sinner hath not much to do in order to Salvation in your Sence I leave you to consider of it and the Evidence of it for you cannot but apprehend the Demonstration that is therein for doing must be here understood effective Such Works you speak of as appears by what follows Neonom True Holiness sincere Obedience or good Works and Perseverance are the way to Heaven and so necessary to the Salvation of a Believer that without them he cannot be saved and continuing in them he shall be saved Antinom I find you make Holiness or Sanctification and Salvation two things whereas Sanctification is a part of Salvation True Holiness is the way to Heaven but it 's Salvation as well as the Perfection
them to such an end as you ascribe to them 4. Lastly You despise therein the Lord Jesus in giving that which is his place alone to your Graces and Duties Neonom All Promises and Threats in the Word directed as Motives to Obedience are foolish if we must not intend obtaining our own good by our Obedience Antinom Are they so You are not the first that hath reckoned the Gospel Foolishness and reproached the Grace of God God hath chosen these foolish things to confound such Wise Men as you are that can undertake to teach Christ a better Gospel c. Neonom How are they Arguments with the Will if we must not aim at Advantage in doing Duty Antinom It is one thing to have advantage by Gift and another thing to have such an Eye to it as to look upon our selves as Earners of it by our Work A Child that knows his Father hath settled an Inheritance upon him and will provide for him till he is of Age to take Possession is there no Motive to him to be dutiful to his Father but an intending more gain and advantage to himself Must his Father pay him for every Errand he runs and Job of Service he doth Must he look upon himself as Earning and Deserving his Dinner every day and for every Duty and Service his Father must say Oh! thank thee my Son I will remember this Service to give thee advantage for it Or else this Child will be sullen and dogged and say What pâ—ofit is there in serving my Father Such Christians as these you would make Neonom Christ calls with such Motives Mat. 11.28 Ezek. 18.32 1 Pet. 5.2 4. Antinom Mat. 11. He Invites Sinners to come to him for rest he would give it them he says not Go to your Works and Duties for Rest I am not against your taking all Motives from Christ and the Riches of his Grace but I am against Burning Incense to our own Drags as you would have us Thaâ— place of Ezekiel you mention is nothing to your purpose for turning and living there is the same thing And whereas you say What influence hath such pleas As 1 Pet. 5.2 4. 1 Tim. 2.12 Colos 3.34 Peter calls himself a Partaker i. e. by Faith of the Glory to be revealed and he chargeth other Elders to feed the Flock and take the Charge not by constraint but freely and willingly and not mercenarily but as he himself was taught by Christ Lovest thou me feed my Sheep and he saith When the chief Shepherd shall appear you shall receive a Crown of Glory which he hath purchased and promised not which they earned and gained by their working So Paul fought and ran 2 Tim. 4.7 8. not expecting to receive a Crown as due to him for Fighting and Running but as by Faith beholding it purchased for him and ensured to him in the Promise therefore he says It 's a depositum laid up for him even before his running and so for all other Believers as well as he he expected not to make an additional advantage to what he saw laid up for him already or thereby to make it surer than the Promise had already made it and as for other places where Duties are called for and ensuing Benefits promised it 's but a Connexion of the Promised Grace in the Covenant under something different Notions of particular Commands and Promises whereas Duties there are Promises and Gifts of Grace and both together Grace upon Grace from the fulness of Christ not that one hath in it a vertue to gain the other which the Spiritual Man understands and Christ dispenseth Grace in the Word of his Grace in this manner more humano which is of use to the weak many times when he teacheth them to walk as Ephraim by the Conduct of a Spirit of Bondage whilst they labour under weak and staggering Faith but such a frame and weak Understanding of the Truth ought not to be commended as a Vertue and such Weaklings are to be brought as soon as may be to more solid Understanding and higher Principles to act from and more Noble Aims and Designs to the Glory of God in Christ Neonom The Spirit of God approveth of Holy Mens regard to their own advantage Antinom Yes for the whole Gospel is a Sinners advantage or else it were sad and they must see it or else they will never embrace it but they are to see all this advantage is founded in Christ and conveyed by Promise and Free Gift to the Praise and Glory of God Eph. 1.6 7 8 12 19 20. Neonom Moses Heb. 11.26 had respect to the recompence of reward and this is given as the very cause why he esteemed the Reproach of Christ above the Treasures of Egypt Antinom I have given an account of that place already it 's said by Faith Moses did what he did by Faith refusing the World chusing and esteeming Christ his great Treasure and greater than all Riches and Honours even the Reproach and Cross of Christ for in believing he Eyed Christ himself who was his to be the great recompence of Reward he had enough to carry him through all difficulties having Christ and God in Christ and this was the reason of his Perseverance for he endured as seeing him that is Invisible he did not see him that is Invisible as a Reward of his Perseverance but he endured because he saw him Neonom Paul governed himself by these regards 1 Cor. 9.17 24. 2 Cor. 4.16 17. Antinom Paul made it his business in preaching the Gospel to obtain the Ends of the Gospel but he doth anticipate all that you would gather from his Discourse 1 Cor. 9.17 for ver 16. he saith For though I preach the Gospel I have nothing to glory of and when he speaks of his Reward ver 18. truely it is as much as to say I look for none for my Work sake not so much as from Men my Reward is that I make it without Charge that as it comes freely from Christ so also from me he much less had any Mercenary Expectations of Reward from God c. And ver 23. and all he doth for the Gospel sake that he might be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his participation of the Grace of the Gospel was as much as he looked for therefore he would not run at uncertrinty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by Faith in the Promise as looking unto Jesus the Author and Finisher of his Faith Heb. 12.2 As to that place 2 Cor. 4.16 For which cause we faint not what is the cause It 's in the verse preceding 14 15. The Spirit of Faith was the cause Whereby knowing that he that raised up the Lord Jesus shall raise us also by Jesus for all things are for your selves that the abundant Grace might through the Thanksgiving of many redound to the Glory of God for which cause we faint not viz. from the abundant Grace apprehended by the Spirit of Faith and looking at things
to the Hallow I will tell you yea the Spirit tells you the rest the Non-elect Jews were blinded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those that were saved the Grace of Election obtained for them But as for the rest they who were not elected they were hardned And when you have done and said all about your Serious Offers unless you hold conditional Election you must still continue to lay these foul Charges and Consequences upon God For whatever Offers are made the Non-elect will neither believe or be saved and in respect of Non-election are in the same Condition with the Devils Now say you then their Case is worse than Devils these Offers are made to them for no other design but to increase their Condemnation But I will tell you it becomes so to them per accidens the design of offering Salvation to the World is that Sinners may believe and be saved not that Elect Sinners should be secure or Non-elect Despair But what is in God's Mind as his Reason in making so indefinite an offer and tender of Grace whose is Election It is for the calling and gathering in of the Elect though an indefinite Invitation or Command of God makes the answer of it equally the Duty of all that hear it by the Law and I will tell you Ex Hebreae veritatis collatione appareat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 respondere vocabulo Hâ—braeo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nemo mirabitur quod maluerim soporem aut etiam stuporem convertere Ita n. Hebraei vocant altissimum veternum quod omnem sensum adimat idque optimè convenit ei quod precessit de Callo sive Obduratione quod subjicitur oculis de oculis ad videndam auribus ad audiâ—ndum ineptis Beza Chrâ—sost Theophyl Oecum Inteâ—â—râ—t Spiritum staporis pertiâ—â—â—iâ—â— i. e. animum in malo obstinatum ut neque aut moveri quasi clavo affixum Lee's Crit. the Truth of God's Word will stand against your Carnal Weapons and Banter Rom. 11.8 9. The rest besides the Remnant that were saved were not only blinded but hardned Judicially according to the Word of the Lord by Isaiah chap. 29.10 God hath given them the Spirit of Slumber 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eyes that they should not see The Hebrew word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deep Sleep but the Apostle takes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the LXII which primarily signifies compunction derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compungo and used Acts 2.37 It signifies a Mind fixed and pertinacious in evil God hath sent or given them saith Paul the Hebrew hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he hath given them to drink down a Spirit of Stupidity and see what follows ver 9.10 Notwithstanding the offer made the Non-elect fall under this Judicial proceeding of God viz. a Spirit of Slumber given them Eyes given them that they should not see Ears that they should not hear their Table becomes a Snare the offer of Grace a stumbling to them Nay you say then every Sin of theirs is against the Holy Ghost i. e. every Sin alike the unpardonable Sin There is no Sin unpardonable in respect of God i. e. such that God cannot pardon but there are Sins of the same Nature and Kind with them that are pardoned in some that will not be pardoned in others God 's not pardoning a Sin or Person makes not it or him unpardonable ab actu ad potentiam non valet consequentiam The Sin against the Holy Ghost is not therefore unpardonable because it cannot be pardoned but from the positive and declared will of Christ concerning it that it shall not be forgiven in this World nor in the World to come he hath made an exception upon this Species of Sin or Individual Sin Matth. 12.31 32. but for this reason no other sort or kind of Sin is unpardonable Christ that spake the one spake the other All manner of Sin and Blasphemy shall be forgiven unto Men ver 32. Is it not a marvellous piece of Impudence in you to draw this Inference upon Christ because Sins in the Non-elect are not forgiven eventually therefore now all manner of Sins in them are as unpardonable as Sins against the Holy Ghost Neonom To say no more it will follow Christ hath no Rule of distributive Justice but his own eternal purpose and Men's Regards to his promised Benefits are all forbidden even when our respect to them is that which subserves his Government and is supposed in all the Methods of it Antinom You need say no more unless it be to express your Repentance for what you have spoken What mean you by Christ's Rule of Distributive Justice Doth Christ offer Salvation unto Sinners or dispence Grace to Believers in a way of Distributive Justice Is not this to make the Covenant of Grace a Law of Works with a witness It 's true Christ governs the World as King of Kings and Lord of Lords and this Rule of distributive Justice on the Providential Throne and at his Second coming is and shall be the Moral Law But is this his Rule of saving Sinners Doth he administer the Covenant of Grace in a way of Distributive Justice according to Men's Obedience to Commands and regard to Promises made upon such Conditions If it were so Sinners uncalled and called were all in a miserable Condition Neonom And why should we intend the Glory of God the Service of Christ or the good of others Are not these as determined as our own good Hath not God fixed and secured his own Glory Antinom He hath so he hath fixed it and all our Duties and Blessings therein and because Christ provided for his own Glory and the Glory of God's Free-Grace in all that he hath done or is doing for us Therefore we are in a special manner to beware lest we rob him of his Glory by giving that which belongs to him to our own Works even the best we can do Neonom I could shew that we cant't sincerely aim at our own good but we therein aim at the Glory of God nor doth God ever require us to intend his Glory but in a Concurrence with an Eye to our own Salvation Antinom You should have said we cannot truly aim at God's Glory but therein we aim at our own Good Men must first aim at God's Glory But 1. Men may sincerely aim at God's Glory and yet come short of God's Glory and their own good For so Paul did in his unregenerate Estate and so will every unregenerate Man Rom. 3.22 2. How many Men sincerely aim at their own Good in many things and yet have not a true Aim at the Glory of God Do not all Men say Who will shew us any good Psal 4. and seek it in Corn Wine and Oyl And did not the Jews aim at their own Good in following after the Law of Righteousness Rom. 9.31 Neonom I will tell you your mistakes Antinom I pray mend and recant your own gross Errors
become most abominable as if God stood in need of something that we have To depart from Iniquity or to labour in Holiness in order to express our Thankfulness unto God for his Mercies in Jesus Christ is most grateful and most forcible Again Love unto God for all his Glorious Excellencies especially for his Mercy in Christ Jesus is the best Principle of Holiness and our departing from Iniquity and this Love is begun and flows from God's Love first He that Acts according to any of God's Commandments out of hope to Merit by them may Act out of Love indeed but it must be then Self-love to obtain as he vainly thinks by his Obedience Eternal Happiness Our Love of God should exceed Self-love as far as God himself exceeds which is Infinitely Our Love of God is a Vertue and the Foundation of the rest Our Love of our selves thus taken is a Sin a Mother Sin the cause of all the rest of our Sins c. I am mistaken if I find not this Doctrine of working for Life according to your sence exactly in the Council of Trent Decree XVI Grace proposeth to the Just the Exercise of Good Works by which Eternal Life is gained as Grace promised by the Mercy of God and a Reward due to Good Works by the Divine Promise And it concludeth This Doctrine doth not establish any Righteousness of our own refusing the Righteousness of God but the same is said to be in us and of God being infused by him for the Merit of Christ Calvin But Mr. Neonomian saith in his Reply It 's vain and false Mr. Antinomian that you say that you are only against setting Graces and Holiness in the place of Christ Antinom He that reads my Sermons must needs see the Truth of that Assertion I have nothing to say to such as only depend upon Mr. Neonomian's report Neonom He reckons they are put in Christ's place though they be affirmed but as Means and Conditions antecedently necessary by Divine Appointment to obtain any Blessing for the sake of Christ's Merits Antinom And well I may if Men must be gracious and holy antecedently to any Blessing for the sake of Christ's Merits and by vertue of that Antecedent Grace and Holiness do obtain Blessings for the sake of Christ's Merits I think you outstrip the Papists here in the Doctrine of Merit Neonom His Principles are That Faith is not so much as an Instrument whereby we are united to Christ or Justified P. 616. Antinom He speaks not there of Faith as an Instrument but he doth speak of it as such P. 597. where he saith Faith is not the Instrument Radically to unite Christ and the Soul together but rather is the Fruit that flows from Christ the Root being united before-hand by the Spirit to the Persons that do believe Neonom 2. That Christ brings us all good things when we are ungodly so it 's in vain to do any thing to obtain these P. 41. Antinom He speaks there of Justification by Faith alone without Works And we are delivered from Wrath before we step a step into Duties and we do not the Duty to be delivered but we do the Duty because we are delivered and seeing all these are settled by Christ for us of Free Gift all we do is for Christ himself I say that we do we do for Christ and not for our selves Neonom He saith Obedience is not the way to Heaven and Sanctification is not the way to a Justified Person Antinom No Sanctification is not the way of Justification he speaks of the way of Justification we are not according to his Divinity Justified by Inherent Holiness or Righteousness though we are according to yours And he tells you Sanctification is our business in Christ the Way for whatever Duty is performed acceptably must be wrought by Faith in Christ Jesus we are Sanctified in Christ Christ is the true way of Sanctification Neonom He saith He should not have the least Thought in his Heart of promoting or advancing himself or any end of his own by doing what he doth Antinom You know this thing is no new Doctrine It use to be one of the signs and marks of Truth of Grace when we Act in Duty singly for the Glory of God and not for selfish and sinister ends and designs but this is spoken to sufficiently before DEBATE XV. Of the Way to attain Assurance Neonom THE next Errour that I have to charge Mr. Antinomian with is his Doctrine of Assurance Errour Assurance is not attained by the Evidence of Scripture marks or signs of Grace or by the Spirits discovering to us that he hath wrought in our Hearts any Holy Qualifications But Assurance comes only by an Inward Voice of the Spirit saying Thy Sins are Forgiven thee and our Believing thereupon that our Sins are forgiven D. W. p. 161. Antinom What evidence do you bring of your Charge Neonom You say if you would know that the Lord hath laid your Iniquities on Christ you must know it thus 1. Is there a Voice behind thee in thy self Thy Sins are forgiven thee Dost thou see this Voice agree with the Word of Grace i. e. Dost thou see it held out to most vile and wretched Creatures as thou canst be And upon this Revelation of the Mind of the Lord by his Spirit according to that Word doth the Lord give to thee to receive that Testimony of the Spirit to sit down with it as satisfied that upon this thou makest full reckoning thou hast propriety in this particularly to thy self If thou dost receive that Testimony according to that Word here is thy Evidence thou hast thy Propriety and Portion in this Dr. Cr. p. 491. Calvin And do you Banter this Doctrine as Erroneous Stuff I would wish you to have a care it 's a tender Point Antinom I will acquaint you with a little of my foregoing Discourse Let us see what kind of evidencing believing gives it is not a Revealing Evidence Dr. Cr. p. 491. nor an Effecting Evidence these the Word and Spirit are but it is a Receiving Evidence or it is an Evidence as it doth receive that Testimony which the Spirit holds out applying it to the Heart as the Eyes receive the light and the Ears the sound and if we ask a Man how do you know such a thing he will say I saw it with my Eyes and heard it with mine Ears It is an evidence as an Officer in Court that speaks nothing of his own knowledge but produceth Records and testifieth the Authentickness of the Records The Life of Evidence is materially in the Records themselves but the Officer is an Evidence as he doth assert the Truth of such Records It is even so with Faith The Spirit of the Lord makes the Records and speaks the Records to the Heart Now Faith comes in and receives what the Spirit of the Lord hath written In brief Faith is an Evidence as it doth take Possession of
that which the Spirit of the Lord reveals and manifests and gives to a Person or as it doth enter upon the Deed of Gift that the Spirit of the Lord doth bring to the Heart Possession is a good Evidence in Law they say it 's an eleven Points let a Man prove he hath Lawful Possession and he proves his Title good The Spirit indeed makes the Title good but Faith makes good the Entry and Possession so clears the Title to us though good in it self before Faith is nothing else but the receiving of Christ and that enters upon the Possession of him and thus I proceeded to apply this to our purpose as he hath mentioned Calvin I suppose you refer to what is spoken by the Apostle John Ep. 1. c. 5. where he tells of God's Records ver 11. This is the Record that God hath given us Eternal Life and this Life is in his Son Now our Assurance that this Life is mine or thine in particular is the Spirits working by Faith whereby the Soul of a particular Sinner doth appropriate this Record or Deed of Gift to himself Faith doth two things whereby it arrives at Assurance 1. It is a Witness of the Truth of God ver 10. It Attests the Truth of this Record and Deed of Gift 1 John 5.9 10. 2. It receives and takes Possession of it and saith I have received the Son and I have Life Faith being a Receiving Act of the Soul as you your self acknowledge Mr. Neonomian Ver. 12. He that hath the Son hath Life c. This is so clear and plain from the Word that he who will deny it must deny the Scriptures John 1.12 Neonom Your Sermon p. 15. is to prove that Love to the Brethren Vniversal Obedience Sincerity c. are not signs by which we should judge our State Antinom I say they are signs that are not sufficiently satisfactory in themselves to full Assurance without this that proceeds from Faith for if you have never so many Signs 1. They may be true or they may not without a Witness of the Spirit to it though you declaim so much against it you cannot come to an Assurance but only to a probability and you have not a certitude of Judgment only an Opinion 2. If they be true you must believe them to be true or else you have no Assurance A Man hath no Assurance of the Truth if he believe it not and then how should you believe the Truth of your Signs but by the Truth of the Word revealed and believed The Word tells you your Obedience Love Sincerity must be so and so you believe the Word but in comparing your Qualifications with the Word and the descriptions given of them there you will find them fall so short that unless the Spirit assure you there is the Truth of Grace in your Hearts you will be as much at a loss as to Assurance as ever I propounded this Question How a Person may know in particular his own Interest in Christ Dr. Cr. p. 478 479. First I discovered the litigiousness and dubiousness of the way that many Persons go for the satisfying and resolving of this case I Instanced in three marks Universal Obedience Sincerity of Heart and Love of the Brethren and some have conceived that in the Discourse I have directly struck at the Heart of these particulars as if I did attempt the overthrow of them But mistake not I spake only of their Insufficiency that they are weak through the Flesh to give a Satisfactory Resolution of the great case depending they are of excellent use in their own kind Sphere and Orb but when they are set on work to do those things that are beyond their power Men do but entangle themselves instead of getting themselves loose I shewed as to Universal Obedience Dr. Cr. p. 480 481. according to propriety of Speech there is none of it in the World and as it is practised to this end it leaves the case very doubtful in respect of many Imperfections that attend and in respect of the purposes of the Heart which are many times extreamly corrupt and that there is so much in our Obedience common to Unbelievers and Hypocrites As for Sincerity which as the Apostle describes is Simplicity and Singleness of Heart towards God that we find the Jews that were Enemies to Christ's Righteousness had a Zeal for God and you know what Paul saith of himself what designs he had undoubtedly in singleness of Heart to do God Service And besides I shew how false and deceitful we find our Hearts upon Self-examination I spoke also as to Love of the Brethren which the Apostle John speaks so much of if we understand how the Apostle describes it 1 Cor. 13. And if a Man examine his Heart by these particulars I know his Heart cannot but tell him he is exceeding faulty in all these But I do not determine peremptorily that a man cannot by way of Evidence receive any comfort from his Sanctification and I will give you somewhat further for clearing my Judgment to you which I know is according to Truth viz. That the Spirit of the Lord must first reveal the gracious Mind of God to our Spirits and give us Faith to receive that Testimony of the Spirit and to sit down as satisfied with his Testimony before ever any Work of Sanctification can possibly give any Evidence But when the Testimony of the Spirit of the Lord is received by Faith and the Soul sits down satisfied with that Testimony of the Lord then also all the Gifts of God's Spirit do bear witness together with the Spirit of the Lord and the Faith of a Believer So that I do not deny the use of signs and marks in Sanctification you see as you suggest Neonom Sermon 16. He calls it the revealing Evidence of the Spirit and endeavours to prove this immediate Revelation Antinom That the Spirit is a Revealing Evidence and works immediately as it is the Spirit or Grace in all God's Children is not to be denied and yet works immediately by the Word and Means of Grace too and it works immediately so ordinarily I do not mean that it works immediately by way of extraordinary Revelation and Inspiration when it works in this kind But its way of ordinary working is mediately by the Word and immediately in the Word I put this Question Is there any Evidences in the World by which Persons may comfortably claim their Interest in the Priviledges of Christ Dr. Cr. p. 465. A. Yes there are two 1. The Revealing Evidence 2. The Receiving Evidence The Revealing Evidence is the Voice of the Spirit to a Man 's own Spirit saying Son be of good chear thy sins are forgiven thee And this will overcome all Objections and till the Spirit of the Lord come immediately himself and speak this to the Soul all the World shall never be able to satisfie and resolve that Soul and till then all signs and marks
are meer Darkness and Riddles To clear up this I say the Spirit of the Lord is mainly sent into the World by Christ for this very purpose to speak personally and particularly to the Hearts of Men to satisfie them of their Interest in Christ That this was the main business of the Spirit the Scripture shews and holds out nothing more 1. It maybe cleared from the very Attribute or Title which our Saviour gives to the Spirit of the Lord John 14.16 c. 16.7 8 9 14. The Comforter this is he by way of Eminency and the Title imports That the Satisfaction and Resolution concerning Interest in Christ is the Work of the Spirit What is the occasion of all the Trouble of Spirit in tender Hearts P. 467. God hath forsaken me saith one My Sins are gone over my Head saith another c. What will now chear up the Heart of such a Person It is that God will not lay thy Sins to thy Charge c. If the Comfort of a Person consists in the Assurance of Pardon then the Spirit cannot be a Comforter except it satisfie as to clearing up this Truth Thy Sins are forgiven 2. Besides this bare Title you shall see the Spirit hath this particular Office as that wherefore Christ doth testifie the Spirit doth come John 14 26. The Comforter which is the Holy Ghost whom the Father will send in my Name and he shall teach you these things Chap. 16.13 When the Spirit of truth is come he shall guide you into all Truth Ver. 14. He shall glorifie me he shall receive of mine and shew it unto you Mark those words you see then wherein the comforting Faculty of the Holy Ghost lyeth in receiving of Christ's and shewing those things to Persons which things are the Glorious Excellency of Christ in Justification and Forgiveness Acts 13.38 39. And more fully of his Office to convince the World of Sin and Righteousness John 16.8 9. And a Person is convinced of Righteousness when Christ's Righteousness in Justification is cleared up unto a Person And whereas the Spirit may be conceived to Comfort only in general Dr. Cr. p. 469. There is a difference between the Administration of Christ and that of the Spirit of Christ Christ came into the World to Merit Salvation and Comfort Men in general for though he merited Comfort in particular to be applyed by the Spirit yet still in his Ministration he did run upon general terms for the most part But the Spirit is sent in Christ's room to come to every Man's Spirit particularly by himself and speak that within a Man's self that Christ by the Ministry of the Gospel speaks but in general to Men therefore he saith If I go not away the Comforter cannot come And now I shall shew that the evidencing particularly unto a Man's Spirit concerning his Interest in Christ is the proper Work of the Spirit of God Rom. 8.14 15. and 1 Cor. 2.9 10 11 12 13. Ephes 1.13 14. These places I opened and applyed to the matter in hand clearly proving the Evidencing Office of the Spirit Obj. But suppose I hear such a Voice here is the Doubt How shall I know it 's the Voice of the Spirit Dr. Cr. p. 473. If the Word did bear witness to this particular Voice of the Spirit then I should be satisfied c. Sol. Let me not be mistaken That it is true the Spirit of the Lord never speaks to the Heart of any Believer but he always applies according to the Word of Grace Revealed and the Voice of the Spirit and if the Word of Grace be in the Soul as they go always together in the Faithful they will agree as Face answers Face in a Glass but yet beware that you make not the Credit of the Voice of the Spirit depend upon the Word barely considered In brief therefore as it is the Testimony of God's Spirit speaking indeed according to the Word Dr. Cr. p. 475. that must satisfie us that we are the Children of God so it must be the same Spirit must assure us that he is the true Spirit of God and not of Delusion But still I say this Spirit of the Lord speaks always to Persons concerning their Interest in Christ according to the Word of Grace and it is most certainly true that every Voice in Man speaking peace being contrary to the Word of Grace that Voice is not the Voice of the Spirit of the Lord yet it is only the Spirit of the Lord can satisfie the Spirit of a Man in this thing that it is his own Testimony and not a Spirit of Delusion You may understand the Word in a double sence either for the Word of the Law or else for the Word of Grace in the Gospel Now mark when we say it is the Spirit of God bearing witness with our Spirits according to the Word that we are the Sons of God it 's not the Word of the Law that agrees in this with the Voice of the Spirit the Word of the Law speaks nothing but Curses The Word in which the Spirit of the Lord speaks to his People is the Word of Grace and the Word of Grace is no more but this as to the Sum and Substance of it in this or such like Expression thereof God was in Christ Reconciling the World unto himself not Imputing their Trespasses Neonom You see the Spirits Voice according to the Word is no more than according to the general account that Christ came to save Sinners And also if any Sinner have this inward Voice that Voice is according to the Word whether he be a Regenerate Person or no. D. W. p. 162. Antinom The Gospel Declaration is indefinite we say it 's the peculiar Work and Office of the Spirit to bring home the Promise in particular it 's not any thing but the Spirit can appropriate the general Promise particularly to any one I said also that the Spirit of the Lord doth both speak and likewise give to Men to Credit and Receive what he speaks Dr. Cr. p. 477. All the Righteousness that ever man did meer man since the Fall Dr. Cr. p. 482. was never able to say upon good grounds such a Person is a Child of God Nay to go higher the very Word of Grace is not able to speak peace to a Soul till the Spirit of the Lord will speak When the Spirit of God will be silent the Word of Grace shall not speak any thing if the Spirit blow the Trumpet makes a found but if it blow not the Trumpet makes no sound at all As the Spirit of the Lord will speak in the Word of Grace so the Melody of the Word will Ravish the Ears and Hearts of Believers but if the Spirit himself will be silent there is no Musick in the Word of Grace it self No man under Heaven can say God is my Father with Propriety but by the Spirit of Adoption Calvin Mr. Neonom I know
Antinom Very good then sure if the Spirit be an Earnest of Glory it 's an Evidence of Glory for what is a greater Evidence of a state than an Earnest Yea you say it 's also a Witness of our state if it be a Witness it is by a Testimony and if it bear Testimony and such an one as we take to be a Witness to our state it is something to this purpose Christ is thine thy Sins are Forgiven it must witness something that may beget in the Soul a joyful sence of its reconciled state there contrary to you Assurance must come in the immediate objective Revelation of the Spirit by the Spirits speaking in the Promise believed God is thy God Christ is thine thy Sins are taken away or something to this purpose Neither is this absurd to say the Spirit speaks thus ordinarily by a Voice because it is so interpretatively the Lord speaks when he causeth his Word to speak effectually unto the Heart and whatever Truth of God is made efficacious by the Spirit the Spirit speaks by it If any word of Promise become a truely comforting Word the Spirit as Comforter speaks by it you have granted us here in a manner as much as we can desire in this Point excepting an Equivocating Expression viz. as a Worker of Grace and whatever Evasion you have there this I will say that you make the Spirit an Evidence in its Efficiency it self as an Efficient whereas Signs and Marks are but Evidences as Effects And is not the Spirit received in its first sensible Efficiency in and by the Promise a great Evidence Gal. 3.3 2 Pet. 1.3 Neonom Nor whether the Spirit witnesseth by and with the Conscience in the manifestation of our Graces for Assurance Calvin It is a strange thing that you should make such a loud Cry in the World against a Man for Errour when you in a manner say the same thing and the Word of God asserts it so positively that the Spirit is the Comforter and witnesseth with our Spirits that we are his Children and you say as the Worker of Grace i. e. of all Grace and therefore of this Grace and if it works it must be by some Word of Peace that it speaks and is believed and you say it witnesses by and with the Conscience the Conscience speaking in and by the Spirit and how is the Conscience made to speak Peace more than by the sprinkling of the Blood of Christ whereby an Evil Condemning Conscience is taken away what manifestation of Grace works Peace most the manifestation of the Grace of Christ or of our Graces And these must appear to be the Graces of Christ and slow from him or else they are no Graces the Witness of the Spirit and the Intelligible believed Voice of the Spirit particularly applying the Declaration of the Gospel of Peace must be in all and is the most settled ground of all comfortable Assurance Neonom Nor whether the Spirit of God may in some Extraordinary Cases give an immediate Testimony by a Voice or some Equivalent Impressions D. W. p. 164. Antinom 1. You grant that sometimes the Spirit may witness by Voice or Equivalent Impressions 2. The Extraordinary Cases you here speak of must be meant of some not so usual in an ordinary way 3. I would know whether then the Spirit is to be believed and how its Voice may be distinguished from the Voice of a False Spirit 4. Whether when you speak of a Voice you mean an Articulate sound or such a still Voice as the Spirit speaks by which is an Impression of Gospel Truth with a particular application to the Soul this as you say is Equivalent to a Voice and it is the Eccho of the Word of Promise in the Heart and this is not an Extraordinary nor unusual way bringing Souls to settled Peace and Comfort Neonom But then there was the Truth of Grace though it was doubted before and nothing utterly inconsistent with true Grace either in the Heart nor then appeareth to the Conscience Antinom So that there is first a Witness from our selves before there 's Witness from the Spirit but how comes it that this Witness from our selves hath not Credit enough with it to be believed For if it hath whence comes doubting Here 's truth of Grace and nothing appears to the contrary and yet the Person doubts Doth any Man doubt of any thing when he apprehends nothing to the contrary And you say there 's the Truth of Grace before the Spirit witnesseth who wrought this truth of Grace do you not say that it witnesseth to our state as a Worker of Grace Neonom I will tell you where the true difference lyes 1. Whether none attain Assurance but by the Inward Voice of the Spirit pronouncing the Actual Forgiveness of Sins without manifesting their true Grace and Sanctification This you affirm and I deny Antinom You should have made the first Question whether any Assurance is attainable till Death because Perseverance is one of your Infallible Marks and all others signifie nothing unless we can take up upon that and that must run out to the last moment before we can 2. We affirm that there can be no Assurance without knowledge that our Sins are Forgiven assign an Assurance without it if you can and your Assurance from marks must come to this if it be Assurance 3. This must be by the Spirits pronouncing of it or no way when you have found all that you can it 's God must speak peace or else it will never be and Peace of Reconciliation however you Banter God's Reconciling the World and the Spirits bringing home the Word of Reconciliation 4. Who ever spake of the Spirits manifesting Forgiveness without manifestation of the whole Grace of God that brings Salvation in Sanctification as well as Justification both comes under the Witness of the Spirit and therefore you are besides the Question and state it not right Neonom The next Question is Whether the usual way of attaining Assurance is by the Conscience upon Tryal discerning and concluding through the help of the Spirit that a Man hath those Graces or Signs which describe a Man Blessed and Pardoned according to the Gospel This I affirm and you deny Antinom 1. That I deny Sanctification to be a sign of Justification is false for that which is an undoubted Effect is a sign of the Cause and an Argument of it to conclude it by 2. It 's not the Question whether it be not the usual way of attaining Assurance de facto such Gospel Preachers as you are still putting them upon this way and telling them there 's no other safe way 3. The Question is whether this be the only way Whether another way ought not to go first Neonom I will now confirm the Truth by some Arguments 1. This is the way that God appoints to attain Assurance 2 Cor. 13.5 2 Pet. 1.10 Antinom This is one way who denies it and a Duty
required to examine our selves but where lyes the Critical Point It 's in Christ being in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 try or see by tryal whether Christ be in you how look after the true Evidence of it by finding out the thing it self i. e. Christ received by Faith and witnessed by his Spirit for Christ is in us these ways 1. By his Spirit 2. By Faith 3. By our Mystical Union I in them John 17. Now this Tryal is by Faith for it is thus Do we see the things that are Invisible But suppose you say the Tryal is by the Fruits of Faith we deny it not but we say they are not only here but to be understood therefore the place concludes not against us nor that place 2 Pet. 1.10 The Apostle there tells us We have all things that pertain to Life and Godliness through the Knowledge of him that hath called us to Glory and Vertue and if all things then Assurance too for it 's through great and precious Promises that we are partakers of the Divine Nature and through them as the Spirit is bestowed so it Comforts and Ensures Life and Salvation to us And as it works many gracious Vertues and Fruits in us so it excites and stirs us up to Encrease and Growth in Grace ver 5 6 7. And where these things are not it is a sign that a Man hath no true savour of Pardoning Grace lying under senlesness of the great Reason of Christ's Death and Satisfaction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Christ purging away of Sin i. e. by Sacrifice of his bearing of Sin of old so long ago and it 's no doubt but the real total absence of the Fruits of Faith is a sign there is no Faith if these things be wanting such an one is Purblind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or false-sighted thinks he is something when there 's nothing but the difficulty is this a Man saith he hath upon tryal these Vertues but is short-sighted he looks close to himself and passeth a wrong Judgment how shall he be convinced that he hath them not or he saith he hath them not how shall he come to be satisfied that he hath them Who must resolve these difficulties Is it not the Word and Spirit that must resolve it in believing Therefore the rather give all diligence to make your Calling and Election sure and how is that done Why not in believing Doth not Faith make our Calling sure Is Election to be known any way but by believing And how is our Calling i. e. Invitation to believe How is that made good but by answering the Call For he saith doing these things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. making Calling and Election sure by getting a sure footing and standing in Christ by Faith you shall not fall or stumble so as to fall and an entrance shall be abundantly ministred the words are so an entrance into his Eternal Kingdom shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ministred to you Now Christ he is the Door and a Rich Entrance into his Kingdom ministred to every one that believeth so that the Crisis of our State that the Spirit of God puts us upon in both places is especially about our Faith in Christ which Faith is a Witness in our selves and the Spirit witnessing with it and all ways and means causing our Faith to witness and giving us Light and Evidence from the Word believed to see the Graces of God and Fruits of the Spirit in our Hearts Neonom This is the way whereby the Scripture Saints were assured They concluding their Justication by their Sanctification and a state of Peace by the Truth of Grace 1 John 3.14 ver 9. ver 18. Thus David Paul and other Saints concluded the safety of their state D. W. p. 165. Antinom This is one way but not the only or principal way The Apostle John tells often that Love if it be true and from a true Principle and Root is an Argument of our Regenerate state but that it may be known to be such it must be traced to the Head it being but a stream to see how it flows from the Love of Christ apprehended by Faith whereby we have our Radical hold and standing And as he saith ver 14. Hereby we know we are passed from Death to Life because we love the Brethren Yet lest he should leave us in the dark and we should take false Love for true he tells us there is another Judgment to pass upon our Love before we can argue from it we must find that it flows from our perception of the Love of God in laying down his Life for us and from thence should proceed our readiness to lay down our Life for the Brethren ver 16. In this we know or are assured of God's Love in that he laid down his Life for us The Love of God believed gives the Original Ground of Assurance and is the greatest and the Touchstone to an other A Witness from Men from what is found in us is something but the Witness of God is greater 1 John 5.9 And the witness that he hath given to us in the Gospel concerning his Son testified by the Spirit and applyed by Faith is that Evidence upon which all firm Assurance is Radically Built And you shall plainly see that John doth not found our Assurance Radically upon Love but in Justifying Faith he saith ver 18. Let us be sincere in Love and I will tell you whereby you shall attain to good Assurance ver 19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this i. e. in what follows in this refers not to the foregoing Verse but to what follows 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used as the Causal Particle for For in this we shall know or be assured that we are of the Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we shall perswade our Hearts it 's rendred well assure our Hearts bring our Hearts to Assurance by believing that whereby Condemnation is removed for saith he if this be not whatever Judgment we have of what is in our selves it may deceive us and God knows enough in us to condemn us for if our Hearts labour under unbelief and condemn us whatever we find in our selves will not give us peace and God is greater than our Hearts therefore we must assure our Hearts that way which will hold good in the Eye of God's Justice i. e. by Faith in Jesus Christ ver 21. and saith he if our Heart condemn us not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have chearfulness and boldness towards God and how is it possible that the Condemnation of our Hearts should be taken off but by believing and thereby perswading our Hearts But you will say it may be that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not used for to express our believing But I will shew you it is See Heb. 11.13 They all died in Faith having not received the Promises but saw them afar off 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were perswaded of them
a particular application thereof to our selves and so we become by the Witness of the Spirit to be the Children of God by Faith in the same sence we are Heirs according to the Promise Gal. 3.29 Now therefore the Spirit must witness first as the Worker of this Assurance by the Promise that Faith may witness and you your self said but now that the Spirit witnesseth as a Worker of Grace therefore as the Worker of the Grace of Assurance You say it is not a separate Testimony from our Spirits I suppose you mean from our Spirits Testimony your meaning I take to be that they both witness one and the same thing but that they are two distinct Witnesses is evident from the Text that which witnesseth with another is distinct from that other and you say it concurrs with our Spirit i. e. Conveniunt in uno tertio Testimonio ergo inter se And you say our Spirits witness in the Light of the Spirit i. e. in the Light of its Manifestation and Evidence and therefore the Spirit must witness first or else our Spirits must witness without Evidence which is impossible So that all you have been saying in this Argument is against your self and for us Neonom A Testimony of the Spirit giving an Evidence of Pardon without any evidence of Grace is not according to the Word of Grace for the Word of Grace never declareth any Sinners are pardoned but believing penitent Sinners it is not as meer Sinners the Word pardoneth but it flatly condemneth and leaves guilt on all Impenitent Vnbelievers as I have proved Antinom I marvel a Divine should speak at such a rate as if an Evidence of Pardon were not an Evidence of Grace Is not Pardon the highest degree of Grace is not the Word of Grace therefore so because it is a Word of Pardon to Sinners And if you mean Inherent Grace why may not the Spirit give evidence of Pardon to a Sinners evidence of it in an act of Believing before there can be any Fruits of Faith Was it not so with the Thief upon the Cross and many that God pardons just upon the last moment of their Lives And is it not so with many of Gods Children that can see no Evidences in themselves the Spirit strips them of all grounds in themselves and that gives a full satisfaction in objective Grace with the full Assurance of Faith that the Creature may be laid low and Christ may be glorified I must tell you that a meer Sinner is the Object of Pardon and not a Sinner considered under any holy Qualifications The whole need not the Physician Christ finds and pardons lost Sinners and there 's no Sinner applies pardon aright but as a meer Sinner tho he hath Faith But of this I have spoken before in our Eighth Conference and Twelfth Neonom Therefore if there be a Voice a true Voice of God carrying its own evidence saying Thy sins are forgiven it doth at the same time and by the same voice witness to the truth of our Grace because he forgives no other according to the Word of the Gospel Antinom A true Voice witnessing the Forgiveness of sins doth consequently witness to the truth of Grace in our Hearrs for the closing with the Evidence in a way of Comfort witnessed by the Spirit doth de facto witness to the truth of our Faith there 's Lord I believe Likewise it witnesseth that Christ is ours and we Christs and if so we are New Creatures and this we may be and must be before we can bring forth any Fruits besides Faith it self But it 's not for the reason you alledge which is as much as to say Christ saves none but them that are saved already Neonom If the Spirit should say to an Impenitent Soul Thou art pardoned while such it is no Promise in the Gospel c. Antinom Is there no promise in the Gospel to take away the heart of stone to give repentance and neither of these is found till pardoning mercy make the way and are never savingly found till Forgiveness is given and in some measure of Believing closed with but you rove from the Point of Assurance that we are upon go on to your next Argument Neonom To have the Ordinary way of Assurance as it 's stated by the opposite Errour is of dangerous Consequence D. W. p. 167. Antinom i. e. By the Witness of the Spirit and by the Evidence of Faith I pray let us hear those dangerous Consequences what they be Neonom 1. Most Saints must quit their Hopes and Assurances for they never had this Voice tho they have greater stamps of the Spirit than any I ever knew pretend to this Antinom If any Saints have Hopes and Assurance that is good in some degree they need not quit them in betaking themselves to better firmer and more lasting grounds of Hope and Assurance the Assurance may be the same tho better grounded and built But they never had this Voice what mean you by this Is there any true Believer that never heard what the Spirit saith to Sinners is there any that hears not what God saith in his Word Do they not hear that are in their spiritual Graves the Voice of Christ and live Do you so impose as to stretch our meaning to an extraordinary Audible Voice Then you do but like your self But yet you say they have stamps of the Spirit I pray how doth the Spirit make a Stamp and Impression upon a Sinners Heart but by the Application of the Grace of the Gospel in Believing Is it not as many as received Christ to them is the Priviledge of being the Sons of God And you say greater Stamps than any you know pretend to this you speak you know not what in a scornfull manner as if you knew little your self what belongs to a rrue Gospel Spirit I am sure if you did you would not run out in this loose manner as you do in a way of Contempt of others See Phil. 2.3 4. Neonom It makes all Examination useless and vain Antinom It makes Examination most usefull and necessary yea hereby becomes more profitable advantageous and comfortable when by sounding we find good bottom we find we have not only Life but have it more abundantly Neonom It overturneth one of the great 〈◊〉 God hath assigned to the work of all Grace on the Heart Antinom What shall I call this Assertion Mr. Calvin Calvin For shame Mr. Neonom leave off what will you say Gods own Spirit witnessing in our Hearts to the full Assurance of Faith overturns his work of Grace in our Hearts I am sorry to hear this evil Communication come out of your Mouth Neonom It makes Assurance impossible without this Miraculous Voice Antinom Are you again upon the High Ropes and Tenter-hooks Is this intended to be any way a miraculous Voice only the Voice of the Spirit as Comforter in the Heart according to the Word Is it a miraculous Voice
for God to say unto the Soul I am thy Salvaiion Is it not the ordinary Gospel Voice under the Old Testament and New Neonom It hardly carries its Evidence to a Soul that hath no Grace at all Antinom You say a miraculous Voice can hardly carry its Evidence to a Soul that hath no Grace at all It is well you put in hardly for you know it was carryed to Paul in a miraculous Voice and it 's a marvellous audacious Expression to say God can hardly carry Grace and Evidence of Grace to a graceless Soul no not so much as miraculously and cannot God give Grace and evidence in the same moment of time as to the Thief on the Cross and thousands more in the Word Neonom It 's a way too far Enthusiastick to be allowed in so stated a Case Antinom You had best say the Apostle Paul in the whole 8th Chapter to the Romans and 1 Cor. 2. and Eph. 1. and in divers other places was too Enthusiastick and therefore those portions of Scripture that speak of the Revelation and Witness of the Spirit and the Assurances of Faith not to be allowed I 'll assure you you are mighty Magisterial to take upon you the decrying the Witness of the Spirit at this presumptuous rate openly and before the World What account can you give of this another day Neonom It gives the Devil a great advantage against Sinners to live in Sin and against honest People if once they find cause to question this Voice Yea it sets up the Spirit against it self if any can boast of Assurance by this Voice when their state is justly challengeable by the Gospel as wanting all Sight of Gospel Marks Antinom If the Grace of God that brings Salvation unto Sinners is the casting out of the Devil out of the Heart and the witnessing Spirit a mortifying Spirit Teacher of Holiness and the greatest Enlarger of the Heart therein as Rom. 8.15 by how much the more it works as a Comsorter as the Spirit of Adoption bringing us into the Liberty of Sons of God and shewing to us that Christ is ours and we are his yea by how much the more he makes us to see by Faith in Christ and how much the less he makes us to see in our selves but still shews us our own Vileness and Ugliness Corruptions poorness of Duties even to the loathing and abhorring of our selves if then I say God is most glorified and his Free Grace Christ is most advanced and his precious Blood and his glorious Spirit to be loved and admired and we in the best and most Gospel-frame Then all that you have here spoken is Burlesque mingled with the Enmity of your Heart vented against the Grace of the Gospel and the Spirit of God Calvin I must confess I can't tell what to say of that saying The Witness of the Spirit by the Voice of the Gospel is giving advantage to the Devil I am sure it hath a dangerous Aspect But I pray Mr. Antinomian do you condemn Signs and Marks as altogether useless towards the gaining of Assurance that he inveighs at so heavy a rate Antinom No by no means I allow the Fruits of the Spirit to be of a marvellous use as to Confirming and Comforting of our selves and very satisfactory to others that our Saviour saith hereby shall all men know that we are his Disciples and as James saith we must be convinced of mens Faith by their Work or else we can't take them to be Believers Yea we expect of every one that we admit Church-members that they should give a Reason of the Hope that is in them according to the Rule of the Gospel This Mr. Neonomian is against he will Burlesque upon it as much as he doth now at the Witness of the Spirit Calvin Why it is not possible Mr. Neonomian Sure when you admit Members into your Congregation you are very strict in Examining of them upon the Fruits of Faith that you and all your Congregation may know so far as the Judgment of a rational Charity will go that they are Disciples of Christ tho' as those Signs may deceive a mans own self so others may be deceived in those that make Profession of them Neonom I know no ground to stand so strictly upon my Admission I think if men be not grossly Ignorant or openly Scandalous they may be admitted to all Ordinances I can't try them for their Perseverance which is the greatest Mark. Calvin But I read that the Churches in the Primitive Times were made up of those that were at least to Visible appearance sanctified in Christ Jesus Neonom But the times are altered now they were Converted out of Heathenism we are all Christians Calvin Aye such as they be such as your honest People which the Devil gets a great advantage against to perswade to live in sin because of the pardoning Grace of the Gospel for whose sake you would have the Doctrine renounced and another Gospel preached I see you do not set so much by Signs and Marks but only to set them up in opposition to the Witness of the Spirit Antinom I will give you my full sence of the Doctrine of Assurance The certainty of a Thing or Proposition can be founded but upon one of these two Bottoms either upon an Artificial or Inartificial Argument so called in Logick An Argument artificial gives me sensible or rational ground for what I am assured of and it argues Things from Causes Effects Subjects Adjuncts Dissentaneities wherein are diversa opposita c. But an inartificial Argument is founded on Testimony and according to the faithfulness of him that brings it it gives more or less ground of belief This is reckoned in Logick the weakest ground of Knowledge especially being Testimonium humanum that is brought it may be a probable ground of believing but is not an Infallible one and therefore the Judgment upon it usually goes no further than Opinion that which is of a Contingency But in Theology Testimonium Divinum Divine Testimony is the greatest ground of Certainty and Assurance in the World because he that speaks is unchangeably true faithful just and holy he cannot ly Now hence it is that what Testimony comes from God himself it is to be believed because it is so without reasoning any further and is the greatest ground of Assurance in the World therefore I affirm that the Witness of God in his Word and the Spirit in the Heart firmly believed is and produceth the greatest Assurance for firmness and durability in the World This is that which ought to ly in the bottom of all our Assurance this will hold above all in the hour of Temptation when all Signs and Marks sail tho our Faith may be sometimes shaken and our Comforts and Assurances eclips'd so that our Faith may hold but as far as a Hoping or Perswasion of a Probability of our State and Condition yet as Mr. Neonomian saith as the Evidence is
it self beareth witness with our Spirits that we are the Sons of God Dr. Owen of the Spirit p. 168. Sect. 9. The witness which our own Spirits do give unto our Adoption is the work and Effect of the Holy Spirit in us if it were not it would be false and not confirmed by the Testimony of the Spirit himself who is the Spirit of Truth and none knoweth the things of God but the Spirit of God 1 Cor. 2.11 If he declare not our Sonship in us and to us we cannot know it How doth he then bear witness to our Spirits What is the distinct Testimony It must be some such Act of his as evidenceth it self to be from him Immediately unto them that are concerned in it i. e. those unto whom it is given He that Expounds Rom. 8.16 In Pool's Annotations see the Expos on Rom. 8.16 I think one of your Vouchers speaks admirably well to this matter The Spirit of Adoption saith he doth not only excite us to call upon God as our Father but it doth ascertain and assure us as before that we are his Children And this it doth not by an outward Voice as God the Father to Jesus Christ nor by an Angel as to Daniel and the Virgin Mary but by an inward and secret suggestion whereby he raiseth our Hearts to this perswasion That God is our Father and we are his Children This is not the Testimony of the Graces and Operations of the Spirit but of the Spirit it self A mans own Spirit doth witness to his Adoption he finds in himself upon diligent search and Examination some of the manifest Signs and Tokens thereof But this Testimony of it self is weak and Satan hath many wayes and wiles to invalidate it wherefore for more assurance it 's confirmed by a greater Testimony i. e. the Spirit it self which first works Grace and then witnesseth it he witnesseth with our spirits and seals it up to us This Testimony is not in all Believers alike nor in any one at all times it 's better felt than expressed He witnesseth to our Spirits so some read it by a distinct and immediate Testimony and he witnesseth with our Spirits so the word properly signifies by a conjunctive and concurrent Testimony Intelligit Paulus c. Paul means that the Spirit of God bears such a Testimony to us Mr. Calvin on Rom. 8.16 that he being our Guide and Master our spirit doth conclude Gods adoption of us is sure For our Spirits would not dictate this Faith to us of our own accord unless the Testimony of the Spirit go before and he shews us how for whilest the Spirit doth witness to us that we are the Children of God he doth also put this believing Confidence into our Souls that we have the boldness to call God Father And this is to be held alwayes as a Principle That we never pray to God in a right manner unless as we call him Father with our Lips so we are certainly perswaded in our Minds that he is such Paraeus also speaks the same and quotes the words of Chrysostom Si Homo Angelus Archangelus c. If a Man an Angel an Archangel promise any thing happily a man may doubt but if the Spirit of God the Supream Being which causeth us to pray and makes a Promise to them that pray and gives us a Promise bearing Testimony to us within our selves what room is there for doubting Faith is called an Evidence hence we learn that the nature of Faith stands not in doubting Mr. Perkins on Heb. 11.1 but in a Certainty and Assurance The Romish Doubting of the Essence of Faith is as contrary to true Faith as Darkness to Light Obj. But it seems Doubting is a part or Companion of Faith and who doubteth not Ans We do say so but what then we should not God commands us to Believe and not Doubt Again If Faith be the Substance of things hoped for much more is it a Substance to a Believer if it give those things a Being which are out of him much more doth it give a permanent Being to the Believer himself strengthning him to stand and continue in all Assaults Heb. 3.14 ERRATA's of the Second Part continued from pag. 83. PAg. 90. l. 6. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 93. l. 1. r. nakedly p. 94. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 95. l. 10. r. Imputata ibid. l. 31. r. it is of Infinite p. 98. l. 3. r. our Confession ibid. 29. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 100. l. 24. r. we can never p. 104. l. 4. r. Person p. 107. l. penult r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 109. l. 12. r. one as well as the other p. 110. l. 28. del only p. 111. l. 23. r. It s the Law p. 112. l. 14. dele that for Ibid. l. 38. r. became p. 113. l. 15. r. tenure of it ibid. l. 17. r. is relating ibid. Marg. r. Pacti p. 117. l. 33. del in ib. l. 38. r. to Christ by Faith p. 118. l. 6. r. dependences p. 124. l. 22. r. parts p. 125. l. 9. r. Restipulating p. 130. l. 6. r. given it to me p. 135. l. 8. r. prusquà m p. 162. l. 11. for second r. the first Covenant p. 168. l. 2. r. promised mercy p. 169. l. 26. r. on the Serpent p. 173. l. 16. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ib. l. 26. r. get up your selves to such p. 190. l. 1. r. sincerity p. 222. l. ult r. were some of p. 223. l. 41. r. the same one p. 231. l. 6. r. Denyed p. 232. l. 27. r. it s not in being p. 234. Marg. l. 5. r. formâ p. 235. l. 7. r. that 's not so p. 237. l. 19. r. Vrsin Catech. p. 239 l. 1. r. ex fide per fidem p. 249. l. 5. r. Causa efficiens materialis p. 257. l. 8. r. tell you p. 259. l. 37. r. considering p. 275. l. 37. r. tendring p. 281. l. 16. r. Integrality ib. l. 32. r. but we must not p. 268. l. 22. r. as he is p. 293. l. 9. dele was by p. 296. l. 2. r. Retain p. 303. l. 38. del as ib. l. ult then to the. p. 218. l. 9. r. persevered You 'l say it may be he must believe his perseverance ibid. l. 14. r. to no more p. 329. l. 23. r. World p. 330. l. 21. r. inveighs against you at NEONOMIANISM VNMASK'D PART III. CHAP. XVI Of God's seeing Sin in Believers Neonom THere is a Grand Error Mr. Calvin which we would now deal with Mr. Antinomian about every one talks of it as very Gross and Notorious and that is this That God seeth no sin in believers tho' he see the fact neither doth he charge them with sin nor ought they to charge themselves with any sin nor be at all sad for it nor confess repent nor do any thing as a means of pardon no nor in order to assuring themselves of pardon even when they commit Murder
from his first Charge I doubt not but that our Sins were all at once laid on Christ Paul's Sins were on Christ in the heighth of his Rebellion and Persecution and Christ came upon him effectually to convert him as the Fruit thereof even in the midst of his Rebellion He saith the grace of laying sin on Christ is applied to sinners while they are departed from God and is the cause of the gift of Converting-grace plain Instances whereof were Saul and the Jaylor whom the Covenant-grace took hold on in the heighth of their Rebellion But all this reacheth not the Proof of your Charge which you call Error here Neonom But he saith God hath not one Sin to charge upon an Elect Person from the first moment of Conception to the last moment of Life no nor Original Sin is not to be laid upon him the Lord hath laid it on Christ already D. W. p. 171. from D. Cr. p. 364. Antinom You have been harping on this string already I shall only repeat my words as spoken D. Cr. p. 364. I said it is true an elect person not called is never able to know individually of himself that he is such an one that God hath nothing to charge upon him because till calling God gives not unto persons to believe and it 's only believing which evidences to men of things not seen Things that are not seen they are hidden and secret and shall not be known I mean the things of God's love to men shall not be known to particular men till they do believe But considering their real condition in foro Dei the Lord hath not one sin to charge an elect person with from the first moment of his life till the last minute of it there is not so much as original sin the ground is the Lord hath said it on Christ already See Rom. 8 1 Joh. 1.7 Heb. 16.14 Was there by one act the expiation of sin and all at once that were committed from the beginning of the World to the end thereof how comes it to pass that this or that sin should be laid upon elect persons when they were laid upon Christ long before I deny not but according to the sense of the Law and in foro conscientiae they are charged and sin is laid to their charge but I speak of their real standing in the Eye of God's Justice their sins were laid on Christ and carried away by him Neonom He saith It 's a Voice of a lying Spirit in your Hearts that saith that you that are believers have yet Sin wasting your Consciences and lying as a Burden too heavy for you to bear c. D. W. p. 171. from Dr. C. p. 298. Antinom The Voice is not of the true Spirit and therefore must be of the lying Spirit 1. If he lye under Conscience walâ—ing Sin it seems to be a lying Spirit that tells him he is a believer 2. If he be a real believer and sin lye so heavily upon his Conscience it 's a sign that his Faith is very weak that it hath not reached the Blood of Christ to the purifying of his Conscience and that he lyes under the Spirit of Bondage quite contrary to the Spirit of Adoption Neonom He saith Was not David a justified Person and did not he bear his own Sin After several things he answers I must tell you all that David speaks here he speaks from himself and all that David speaks from himself was not truth Antinom Why do you not tell those several things My Answer to the Objection as to the sum of it was this I know this Objection seems unanswerable as in several passages Asaph speaks to that purpose and in that particularly where he saith Hath God forgottâ—n to be gracious Hath he shut up his loving-kindness And will he be gracious no more First I would fain know whether now under the times of the Gospel there be not many tender-hearted religious People that cry out of their own Sins and the weight and burden of their own Sins upon their own Spirits as well as David I must tell you all that David said from himself was not truth And is it truth when a sincere-hearted believer through the power of temptation and infidelity â—alls into despairing Expressions Did Asaph speak well in these Passages to charge God that he had forsaken him for ever David might mistake then that God should charge sin upon him and it may be he might charge sin upon himself without any Warrant or Commission from God to do it And doth not Asaph upon recollecting himself in that Psal 77.10 acknowledge that to be his Infirmity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 my Sickness or Spiritual Disease that I should think or speak at this rate of God And are you so offended that I say it was Asaph's mistake It was by some mistake that those words were said to be David's when Asaph's Doth not the Spirit of God in Asaph say that it was not only his mistake but sin of infirmity Calv. I think you have given a sufficient Answer to that Allegation of his I pray let 's hasten as much as may be Neonom I must confess I have not much to say against the Answer But he saith Before a believer doth confess his sin he may be as certain of the pardon of it as after confession D. W. p. 172. from Dr. C. p. 213. Antinom Speaking of Christ's free welcom to all comers this Objection among others was spoke to But must not he confess first Dr. C. p 213. and be afflicted in his Soul before he can think he shall be received if he come For answer I said 1. I deny not but acknowledge when a believer sins he must confess his sins and the greatest end and ground of this confession is that which Joshua speaks concerning Achan Josh 7.19 My Son confess thy faults and give glory to God A believer in the confession of sin gives glory to the great God of Heaven and Earth and that must be the glorious end of confession of his sin that God may be owned as the sole and only Saviour Except we do acknowledge Sin we cannot acknowledge Salvation we cannot acknowledge any Vertue in the Works and Sufferings of Christ Christ might have saved his labour and never come into the World all that Christ did couâ—d not be acknowledged to be of worth to us if there had not been sin from which Christ should save us He that doth indeed confess his sin doth indeed confess he had perished if Christ had not died for him nay he confesseth that nothing in the World but Christ could save him 2. I grant that a believer should be sensible of sin i e of the nature of sin But my main design is to shew you that Confession of Sin is not the procuring Cause of the Pardon of Sin A believer i. e. a true believer may certainly conclude even before confession of sin that reconciliation is made
That we may learn Patience that excellent Grace Rom. 5. Tribulation worketh Patience 7. That Faith may be tryed the tryal whereof is better than Gold Jam. 1. 8. That we may be weaned from the World prize and long for Heaven more therefore through many Tribulations we must enter into Heaven Acts 14.22 These and many more great Reasons may be assigned for the Afflictions of God's Children and not to be reckoned to be for Sin in your sense Mr. Calvin in his institutions is very large on these things and saith l. 3. c. 8. s 6. In ipsa tribulationum acerbitate Patris nostri Clementiam erga nos benignitatem recognoscere convenit quando ne tum quidem desinit salutem nostram promovere affligit nos non ut perdat aut perimat sed potius ut a mundi damnatione liberet In the very bitterness of Affliction it is our Duty to own and recognize the tenderness and bounty of our Father because then he ceaseth not to promote our Salvation for he afflicts not that he may kill or destroy us but rather to deliver us from the condemnation of the World From the Doctrin of Justification by Christ's Righteousness we gather 1. To condemn the proud Papists Dr. Vsher Theol. p. 195. that seek Justification by their own Works and Righteousness inherent in themselves 2. There 's no comfort to a Christian's Soul like this 1. The Assurance of the Sufficiency of our Redemption Rom. 8.33 God having accepted his Son's Righteousness for us will not hold us any longer trespassers but he disables his own Justice from making any further demand 2. Hence there is nothing comes upon the Saints from God's Revenging Justice but all our Corrections are Medicinal from God's fatherly love to purge out that Sin out of our Nature which he hath already pardoned to our Person DEBATE XIX Of the Beauty of Sincere Holiness Neonom I Am now come with a Charge of a Monstrous Error upon Mr. Antimonian I believe it will stink in your Nostrils as soon as I name it it is this That the greatest Holiness in Believers tho' wrought in them by the Holy Ghost is meer dung rottenness and filthiness as in them D. W. p. 196. Calv. I pray let us hear his own words for the Apostle Paul speaks to that purpose Phil. 3.9 Neonom Aye but the Apostle Paul doth not mean as he doth he hath perverted the Apostle's words to a wrong sense He saith Know that the Motions and Assistance of the Spirit be Pure Holy and without Scum in the Spring to wit itself yet by that time these Motions and Assistances have passed the Channels of our Hearts and been mixed with manifold Corruptions even the whole Work becomes polluted and filthy and filthiness alters the property of the pure Motions of Christ's Spirit c. Dr. C. p. 232. Calv. Do you charge this for Error Antinom If you please Sir you shall have my whole sense the sum briefly of what I spake I was preaching from Phil. 3.8 9. I opened that Text according to the sense of the best Interpreters and I shewed that the Apostle 1. demolisheth all glittering and rotten Materials wherewith he had and others still do erect a fortress of security and a place of delight Dr. C. p. 226. 2. He declares his end in so doing that he might lay a sure Foundation and build upon it with other Materials than Hay and Stubble p. 227. Now I shewed that which he cast away was all things not only what he was or could do before he received Christ but even all things whatever also he hath been able to do since he received Christ tho' assisted thereto by the Spirit of Christ as Beza well observes As concerning the Apostle's end for stripping himself naked of his most specious Works in general it is to be cloathed with white Robes even the Garment of Salvation but more especially he declares his end 1. It 's for the Excellency of the Knowledge of Christ i. e. of Christ's Excellencies known to the knowledge of which I could never come till all I was and am plainly appeared loss and dung my own Righteousness was a thick Film over my Eyes that I could not see Christ's Worth 2. A gaining and winning Christ is a second end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as long as his own Obedience was in request with him and seemed any thing better than dung in his eye he could never get Christ 3. That he might be found in him i. e. at the great day of appearance That this is the meaning is plain by the Apostle's own expounding himself not having mine own Righteousness and my Doctrin That things even the most blameless walking according to God's Law not only before but after conversion or receiving Christ is truly counted loss and dung by a Paul's Eye and such an one will be willing to suffer the loss thereof as dung Those places were brought in proof Isai 64.6 Luke 17.10 And I shew'd this determination was not to be of some things only but of all not only things directly against the Precept but all Civility Morality the exactest obedience with the highest assistance of the Spirit and straightest aim at a right end c. must be counted and sentenced but as loss and dung But let me not he mistaken here I do not say that the Motions themselves of the Spirit as his nor the Ends and Enlargements of the Heart as his or the Ends aimed at as prescribed must be thus accounted or sentenced but the whole Work as done and when done by a sanctified person thus assisted and qualified when such a person looks at the Work so done by him he must see nothing but meer loss and dung 1. Loss because that he forfeits Life and Bliss on Earth and Heaven there is sin enough in it if God had nothing else but what he could pick out of the best Work to lay to his charge I mean in regard of the desert of such a Work in itself considered under the notion of such loss must it be lookt on And as Dung also which comprehends the causality of such loss in these Works All things of ours even the best are of this nature I say therefore all our Righteousness at best is such a menstruous Cloath in Goâ—'s eye and so certainly in it self Let us consider what it is to suffer the loss of all things 1. There is a Passive Suffering the loss of all things when a person is violently bereft of all 2. There is an Active or Voluntary Suffering the loss of all i. e. he was contented to take shame to himself for his best Actions and account himself worthy to be cast out and destroyed and to be his own Judge to pass not only the Sentence of Confiscation of all but of Condemnation on his Person saying O wretched Man that I am c. and so to stand stripp'd stark naked of all things and all Pleas they can afford