Neonomianism Unmasked, Part 2 · Debate 12
DEBATE XII. Of Juſtification by Faith.
Neonom.
VVE having formerly diſcuſſed the Doctrine of Juſtifying Righteouſneſs, I deſire we may now enquire into the Nature of Juſtification by Faith; for Mr. Antinomian hath this Errour among the reſt.
That the whole uſe of Faith in Juſtification, is only to manifeſt that we were Juſtified before; and Faith is no way neceſſary to bring a Sinner into a Juſtified State, nor at all uſeful to that end. D. W. p. 103.
Antinom.
I muſt hear your proof, Sir, before I enter upon my defence.
Neonom.
You put this Objection, Is not believing required unto the Juſtification of the ungodly? Anſw. An ungodly Perſon after he is Juſtified doth believe; but you will ſay it is an Act of Chriſt by Faith. Anſw. Then Chriſt doth not Juſtifie alone, &c. Nay, I ſay more, Chriſt doth Juſtifie a Perſon before he doth believe, &c. He cannot believe that which is not, —but he is firſt Juſtified before he believes, then he believes he is Juſtified. Dr. C. p. 85.
Antinom.
My words were theſe, An ungodly Perſon after he is Juſtified doth believe: But you muſt underſtand it, it is not the Faith of the Perſon that doth ſimply and properly Juſtifie; but it is that Chriſt in whom he doth believe, he believeth on him that Juſtifieth the ungodly. It is he that Juſtifieth, that is Chriſt. It is not believing that juſtifieth; mark well that Phraſe, he that juſtifieth, Juſtification is an Act of Chriſt, not an Act of Faith.
How often is it ſaid, it's God that Juſtifieth? Juſtification is an Act of God, and not of ours, Faith is an Act of ours; it's God by his Grace efficiently Juſtifies, and imputeth the Righteouſneſs of Chriſt; we are materially and objectively Juſtified by the Righteouſneſs of Chriſt, and by that alone; and this I ſay is before a Sinner believes efficiently, becauſe the Object muſt be before the Act of the Recipient Organ. A Man ſees becauſe there is Light to ſee, which illuminates the Organ; eſpecially ſuch a Light as takes off a privation of ſight, and reſtores the Habit, ſo that Juſtification in regard of Application muſt be before believing; the firſt Application in ordine naturae ſaltem, is to an ungodly Man, eo nomine, that he may believe, who is thereby made to believe that he may be Juſtifyed, for in Juſtification we are both Paſſive and Active; as Maccovius ſaith.
Calvin.
Mr. Norton Norton, p. 214.hath this Objection. If we are Juſtified by Faith, then Faith is in order before Juſtification, and conſequently the Act is before the Object, whereas on the contrary the Act depends on the Object, and not the Object on the Act; to this Effect Bellarmine.
Anſw. 1. We diſtinguiſh between the Being of Juſtification, and our being Juſtified, i. e. between Juſtification as taken in an Abſtract Sence, viz. without the receiving Subject thereof, viz. a Believer, and a Juſtification taken in a Concrete Sence, i. e. together with the Believer.
Juſtification conſidered in the Actſtract Sence, taken ſimply and in it ſelf, which ſignifieth Remiſſion of Sins, and Righteouſneſs to Acceptation prepared for, though not yet conferred upon the Elect, hath before Faith a Being not only in the purpoſe of God, but alſo in the Covenant between the Father and Mediator, and in the purchaſe of Chriſt. This Truth held forth in the Goſpel makes the Object of Faith, and thus the Object is before the Act. The Grounds of this diſtinction or diſtinguiſhing between Juſtification actually procured, and actually applyed. — Juſtification was in God's Decree before Faith,P. 315, 316. before Sin, yea, from all Eternity, Gal. 3.8. Rom 3.25.
The Actual procuring of Juſtification as conſidered in it ſelf, gives a Being to Juſtifying Faith: Juſtification is compared to a Garment, our being Juſtified to a Garment put on.
Juſtification of the Elect is abſolutely and actually procured for them by Chriſt's Satisfaction before Faith, Col. 2.14. The Hand writing of Ordinances cannot be limited to the Ceremonial Law only, becauſe it had reſpect unto the Gentiles then Living, to whom the Ceremonial Law belonged not, God hath declared his Acceptation of Chriſt,So Calvin on the place. P. 216. whereby he hath actually procured Juſtification for the Elect before Faith. It is no ſmall part of the Miniſtry of Reconciliation, That God Imputed unto Chriſt the Sins of the World of the Elect before they did believe, and will not impute them unto the Elect, 2 Cor. 5.18, 19.
This great Goſpel Truth is of ſpecial uſe to beget Juſtifying Faith in the Heart of a Sinner. The ſame the Apoſtle confirms concerning their Reconciliation, Rom. 5.10. That it was wrought for them when they were Enemies, i. e. Unbelievers.
Here is a Twofold Reconciliation mentioned, one at the Death of Chriſt before Paul, or the Romans, ſome of them at leaſt, were Believers, the other at Converſion.
The firſt Reconciliation, though it was vertually wrought before by the Lamb ſlain (in God's Appointment and Acceptance, togethr with his own conſent) from the beginning of the World, Rev. 13.8. yet it was not Actually wrought until the Death of Chriſt; for this Satisfaction ſake God Imputes not Sin unto the Redeemed, (for he cannot Impute Sin to Chriſt and the Elect both) yea, he accepteth us in the Beloved, Eph. 1.6. Loving the Perſons of the Elect, Rom 11.28. though hating their Sins, and alſo their State under the Curſe of the Law, Rom. 6.14. Chap. 7.6. Eph. 2.3. The ſecond is wrought at our Converſion, when the Enmity of Nature is ſlain by the Infuſion of Grace.
Neonom.
You ask, But what doth Faith ſerve for? D. W. p. 103. Dr. C. p. 85.You anſwer, It ſerves for the manifeſtation of that Juſtification which Chriſt put upon a Perſon by himſelf alone.
Antinom.
Adding, that he by believing on him may have a declaration and manifeſtation of his Juſtification. —Faith is the Evidence of things not ſeen, Heb. 11.1. A Man is Juſtified, and that by Chriſt alone, but it is n…t known to him; it is an unſeen thing. Well how ſhall he ſee this? The Text ſaith, Faith is the Evidence; by Faith we apprehend it, and rejoice in it as we apprehend it to be our own.
— I tell you in another Diſcourſe, Whatever the Scripture ſpeaks concerning Faith Juſti…ying, Dr. C. p. 596.it muſt of neceſſity be underſtood objectively or declaratively, one of theſe two ways; either Faith is ſaid to be our Righteouſneſs in reſpect of Chriſt only, who is believed on, and ſo it is not the Righteouſneſs of its own Act of Believing: Or elſe you muſt underſtand it declaratively, i. e. Whereas all our Righteouſneſs, and all our Diſcharge from Sin, flowing only from the Righteouſneſs of Chriſt alone, is an hidden thing; that which in it ſelf is hid to Men, doth become evident by believing; and as Faith doth make the Righteouſneſs of Chriſt evident to a Believer, ſo it's ſaid to juſtifie by it's own Act declaratively, and no otherwiſe.
Neonom.
He ſaith, We do not believe that we may be Juſtified, but becauſe we are Juſtified.
Antinom.
Yes, we do believe that we may be juſtified declaratively— I ſay there, Tho' Faith it ſelf cannot be called our Righteouſneſs,Dr. C. p. 86. yet in reſpect of the Glory that God aſcribes to it, that it ſeals to Men's Souls the fulneſs of Righteouſneſs; how can you conſider a Perſon, a believing Perſon, and withall an ungodly Perſon? When Perſons are Believers, they ceaſe to be ungodly; but if Men be not juſtified till they do believe, Chriſt doth not juſtify the ungodly, but rather we muſt believe on him that juſtifies the righteous. But as I ſaid, we do not believe that we may be juſtifyed; but we do believe, and truly believe when we are, and becauſe we are Juſtified. So that ſtill it ſtands firm, we are not juſtified, we are not in Covenant, we partake not in the Covenant by any Condition we perform, till which Performance the Covenant cannot be made good unto us; but we are in Covenant, and Chriſt makes us to be in Covenant for his own ſake, without any Condition in the Creature. God will have mercy on whom he will, without any-thing in the Creature to partake firſt.
Neonom.
He ſaith, God doth add never a tittle of Pardon it ſelf more to him that is a Believer, than to that Perſon not yet converted to the Faith, &c. D. W. p. 104.
Antinom.
He ſtill gives you but part of my Sence, and Miſrepreſents it, my words were theſe. Beloved,Dr. C. p. 578. for my own part, I cannot conceive any other conſiderable difference between the plea of Chriſt for a Converted Perſon, and the unconverted Elect, but this Circumſtantial difference, namely, that the value of his Blood is of equal force to Believers and Unbelievers being Elected, ſaving that the Believers have this priviledge, that the Lord Chriſt pleads for the Manifeſtation of this diſcharge unto this Converted Perſon, but pleads not for the preſent Manifeſtation thereof unto the Unconverted Elect Perſon, till ſuch time as he ſhall be called to the Faith, and by that Faith that thing be made evident which before was hid. Now follows what he would blacken me with.
I ſay the Pardon of Sin by the Blood of Chriſt, is as full for the Unconverted Elect Perſon, as fully paſſed over in Grant, to that Perſon as to the Believer himſelf; God doth add never a Title of Pardon it ſelf more to him that is a Believer, than to that Perſon not yet Converted to the Faith, in regard of the ſubſtance of the Pardon it ſelf, and this I clear as a great Truth, if any will give themſelves the trouble of reading it, which I ſtand to.
Neonom.
He ſaith, Faith as it takes hold on Chriſt's Righteouſneſs, it doth not bring this Righteouſneſs of Chriſt to the Soul, but doth only declare the preſence of that Righteouſneſs, that was there even before Faith was, and there denies Faith to be ſo much as an Inſtrumental cauſe of our Juſtification. Dr. C. p. 597.
Antinom.
I added, That I did abhor to walk in the Clouds in a Truth of ſo high Concernment, as you too much do Sir, and that I knew I had many very catching Ears about me, ſuch as you are: I ſaid, That Faith as it lays hold upon the Righteouſneſs of Chriſt, &c. as he hath told you; and the reaſon of that ſaying, I gave in as plain words, That there is no Perſon under Heaven, Reconciled unto God, Juſtified by God through the Righteouſneſs of Chriſt, but this Perſon is Juſtified and Rconciled unto God before he doth believe; and therefore Faith is not the Inſtrument Radically to unite Chriſt and the Soul together, but rather is the Fruit which follows and flows from Chriſt the Root, being united before-hand to the Perſons that do believe.
Shew me how any Perſon ununited to Chriſt can believe, and how any one that is unjuſtified can be actually united to Chriſt, as he muſt needs be before he can believe.
Neonom.
He tells you that Juſtification is from Eternity in ſeveral places.
Antinom.
You know that to be a falſe charge, for I have told you a Man cannot be ſaid to be Juſtified before he hath a Being. I have often enough told you in what Sence I apprehend Juſtification to be before Faith; but deny no… the Juſtification by Faith ſpoken of by the Apoſtles, in the true Sence of it according to my beſt underſtanding, I have told you that Juſtification is firſt in its proviſion, is fully procured and provided; and it's firſt in Grant, Gift and Application, applyed unto us before we make Application of it by an Act of Faith, whereby we do not bring it into the Heart, but the Grace of God doth, which we ſee, behold, and improve there by Faith manifeſting and declaring our Juſtified Eſtate, whereby our Conſciences are freed from Guilt and Condemnation; hence I call it Juſtification in Conſcience, in foro Conſcientiae. Mr. Rutherford Rutherford, Exc. 1. c. 2.who wrote againſt the Antinomians ſaith, There is a Juſtification in the Mind of God Eternal, and a Juſtification in time terminated in the Conſcience of a Believer.
Norton, p. 315.That Juſtification is Actually and Abſolutely procured for the Elect before Faith, and ſhall infallibly be applyed to them all in time, ſeemeth to reach the Scope intended by the Godly Learned, whoſe Spirits have more particularly laboured to hold forth the whole Truth in this precious part of Soul-Reconciling Doctrine, and Soul-Supporting Myſtery of the Goſpel. To ſay, That we are Juſtified by vertue of a ſingular Promiſe in the Court of Conſcience, and in our own Perſons, (in which ſence the Scripture conſtantly ſaith, We are Justified by Faith) is not (that I know of) affirmed by any.
And for this he quotes Chamier, Cham. Tom. 3. lib. 12, 13. Sect. 18.Nobis perſuaſiſſinum eſt remiſſa eſſe peccata antequam Credidimus. We are verily perſwaded that our Sins are forgiven before we believe, for we deny that Infants do believe. And Perkins, Perkins on Gal. 3.16.who ſaith, Chriſt is firſt Juſtified, i. e. Acquit of our Sins, and we Juſtified in him. And Dr. Ameſ. ſaith, The Tranſaction between God and Chriſt was a certain previous application of Redemption, and our diſcharge unto our Su…ety,Ameſ. Medul. lib. 1. c. 24. § 3. and unto us in him, which to that ſecondary Application to be performed in us hath the reſpect of a kind of Efficacious pattern; ſo that that [the Application to him] is the Repreſentation of this [Application to us] and this is produced by vertue of that.
And he ſaith, § 3. Hence our diſcharge [liberatio noſtra] from Sin and Death, was not only eſtabliſhed in God's Decree, but alſo in Chriſt, and granted and communicated to us in him before it could be perceived by us, Rom. 5.10, 11.
Hence the Father and the Son are ſaid to ſend the Spirit to the performing of this Application, John 14.16. and 16.7. And in the Chapter of Juſtification,Am. Med. c. 27. §. 9. He tells us what the ſentence of Juſtification is, 1. It was in the Mind of God, as it were conceived by him by his Decree of Juſtifying, Gal. 3.8.
2. It was in the Chriſt our Head, pronounced when he roſe from the Dead, 2 Cor. 5.19.
3. Virtually pronounced in that firſt relation which ariſeth from Faith ingenerated in the Heart, Rom. 8.1.
4. Expreſly pronounced by the Spirit witneſſing with our Spirits our Reconciliation with God, Rom. 5.5.
Hence it appears that the Doctrine of our Juſtification before Faith is not an Errour, but a Great and Glorious Truth, and it is no prejudice to the Doctrine of Juſtification by Faith, but the Foundation, Ground and Reaſon of it; neither is it any Door opened to Licentiouſneſs, an unbeliever having no more Confirmation or Encouragement to perſiſt in Sin thereby, than by the Doctrine of Election, which gives none; but as Mr. Norton ſaith, It's no ſmall part of the Miniſtry of Reconciliation, that God Imputed to Chriſt the Sins of the Elect before they did believe, and will never Impute them unto the Elect.
Neither is my ſpeaking of Faith's taking hold of Chriſt's Righteouſneſs, and ſaying, That it brings not Chriſt's Righteouſneſs to us, but preſuppoſeth it given and granted, ſuch an abſurdity as you would make it. For Dr. Ameſ. ſaith very diſtinctly, Juſtifying Faith precedes Juſtification it ſelf as a cauſe of its Effect, but Faith apprehending Juſtification, neceſſarily preſuppoſeth and follows Juſtification, as the A… doth the Object about which it is Converſant, and this I take to be the true Notion of Juſtification.
That Great Man for Holineſs and Learning, Chamier, ſaith, I deny that Faith is the cauſe of our Juſtification, for then our Juſtification would not be of Grace,Cham. Parſtrat. Tom. 3. l. 13. c. 10. Sect. 18. but of our ſelves, but Faith is ſaid to juſtifie, not becauſe it effecteth Juſtification, but becauſe it is effected in the Juſtified Perſon; and in another place he ſaith, Faith doth neither merit, obtain or begin our Juſtification;Lib. 22. c. 12. Sect. 5. and Sect. 9. for if it did, then Faith ſhould go before Juſtification, both in nature and time, which may in no wiſe be granted; for Faith it ſelf is a part of Sanctification; now there is no Sanctification but after Juſtification, which really, and in its own nature is before it.
I think, Sir, I have cleared my ſelf ſufficiently from the Charge of Errour in this Point, viz. That our Juſtification is in being before Faith. And now, Sir, before we proceed to the other part of your Charge concerning the manner of Faith's Juſtifying, let us hear your Arguments againſt Juſtification in any ſenſe going before Faith.
Neonom.
One Real Difference between us is, Whether we are Juſtified before we believe? Which I deny; for, 1. We are Juſtified by Faith, is the common Language of the Holy Ghoſt, Rom. 5.1. Gal. 2.16. D. W. p. 105.
Antinom.
We own it, and ſay too that we are Juſtified by Faith, and this doth not prejudice, but confirm what we aſſert.
Neon.
Faith is enjoyned as an effectual means of Juſtification by Chriſt.
Antinom.
We deny not that Faith required in the Goſpel, and wrought by the Spirit, is as an effectual means of Application of Juſtification; but therefore it follows not that it's in being before: That which is not in being cannot be applyed.
Neonom.
The Goſpel denounceth and declareth all condemned till they do believe.
Antinom.
The Goſpel declares only their ſtate of Condemnation under the Law, the Goſpel properly condemns not; and we own that every one by nature is a Child of Wrath, and in the ſenſe of the Law is a condemned Perſon; and every one is ſhut up under the Law, as the Apoſtle ſaith, till Faith comes, his New-Covenant Bleſſedneſs belonging to him, is not yet made manifeſt, nor is his Nature and State changed.
Neonom.
Ʋnbelief is the Cauſe why men are barred from Juſtification, and remain obnoxious to Miſery.
Antinom.
It is God that juſtifies, and no Sin can barr God's Act of free Mercy in pardon of a Sinner, in the Pardon of Unbelief as well as of other Sins, when God will juſtifie. It's very abſurd to ſay, Sin barrs God's Act of Pardon. It's true, Unbelief influenceth a Sinner as to his own Acts, and will be charged upon him as his Fault, and will aggravate that Condemnation which he hath under the Law, becauſe from his own corrupt Will and Affection he will not receive Pardon and Life that is offered in the General and Indefinite Tender thereof made in the Goſpel: And therefore Chriſt ſaith, John 5.40. Ye will not come to me that you may have Life. Heb. 3.18, 19. They could not enter by reaſon of unbelief. Unbelief on our part doth keep us from Chriſt, but hinders not on God's part, that effectually draws all the Elect, juſtifying of them, and working Faith in them, Rom. 8.29, 30. Eph. 1. The whole Unregenerate ſtate is a Barr, till God break it by Regeneration, which is a free Work of Grace, as Juſtification is an Act of Grace, and muſt be found where-ever a Sinner is Juſtifyed by Faith, and that in order thereunto.
Neonom.
The other Queſtion in difference between us is, Whether the Ʋſe of Faith in Juſtification be only to manifeſt our Juſtification, which we perſonally had before: This you affirm, and I deny. And add, That Faith juſtifies by receiving Chriſt, and therein anſwers the Ordination of God, who hath promiſed to juſtifie the Believer by application of Chriſt's Righteouſneſs in this gracious effect of it upon a guilty Soul. D. W. p. 105.
Antinom.
You alter the Terms of my Expreſſion, to make for your own turn. My Words were theſe,
Queſt. What doth Faith ſerve for? Dr. C. p. 85.
Anſw. It ſerves for the manifeſtation of that Juſtification which Chriſt puts upon a Perſon by himſelf alone, that you by believing on him may have the Declaration and Manifeſtation of your Juſtification.
And I ſay, That it is not the Condition without which we receive no benefit from Chriſt, but rather a manifeſtation thereof. My Words are not, That the uſe of Faith is only a manifeſtation, but I ſay, Rather a manifeſtation of Benefits received, than a condition of receiving benefits. And I ſay, it is a Declaration and Manifeſtation. And what is the Promiſe in the hand of Faith, but a Declaration of the Grace of God in Juſtification of a Sinner, and thereby a manifeſtation of it unto the Conſcience? Whereby Juſtification comes to be in foro Conſcientiae: For I ſay, Where the Condemnation of a Sinner is by the Law, there the Abſolution of the Sinner is by the Goſpel, but Condemnation of a Sinner is in Conſcience by the Law; therefore there his Abſolution is by the Goſpel, and that's by a Goſpel-Sentence pronounced and believed, which Sentence is God's Declaration, and Faith ſealing to the Truth of it, applies it, and is the Eccho of the ſaid Declaration in the Soul. And you ſay Faith juſtifies as receiving Chriſt, and you ſay well, Chriſt is received in the believing of the Goſpel-Declaration. The Declaration in the Goſpel is, Life by Chriſt. See 1 John 2.25. This is the Promiſe that he hath promiſed us, evrn eternal Life. 1 John 5.11. And this is the record, that God hath given to us eternal life, and this life is in his Son; and this is the witneſs of God which he hath testifi'd of his Son. Ver. 10. He that believeth on the Son of God hath the witneſs in himſelf: It ſhould be Teſtimony, foreign: This very believing is a Teſtimony of the Truth of the Promiſe, and his part in it, as by the latter part of the 10th Verſe appears, He that believeth not makes God a Liar; and as the truth of the Promiſe concerns himſelf, ver. 12. He that hath the Son hath Life; this believing he ſaith is having the Son as declared in the Promiſe and Record, that takes in the Declaration believingly. And this is apprehending, and applying, and relying on the Promiſe, and Chriſt in it, both as Truth and Goodneſs. Believing is our modus recipiendi, or manner of receiving, and we do believe that we may receive and apprehend him unto Juſtification.
You add, and ſay firſt, Faith juſtifies by receiving of Chriſt; but you ſay, it's Application of Chriſt's Righteouſneſs as to gracious Effects you mean only: You do not deal above-board, you are not for the application of Chriſt's Righteouſneſs it ſelf imputed to us, and put on by us in believing: We have noted your Error in this kind already; you'll not have Chriſt's Righteouſneſs imputed to us for our Righteouſneſs, according to all the Language of the Scripture, but only the Effects given us, as effectual Calling, Sanctification and Glorification: So that the Righteouſneſs of Chriſt juſtifies no otherwiſe than it ſanctifies and glorifies; for it doth theſe as Effects. But I pray expreſs your ſelf more clearly how Faith Juſtifies, or what part Faith hath in Juſtification according to your Senſe, without ſo much ambiguity.
Neonom.
The difference is not, Whether Faith or any other Grace be a Jot of the meriting Righteouſneſs for which we are juſtified. D.W. p. 104.
Antinom.
But it is, whether Faith, or any other Grace be a qualifying Condition for Juſtification; if it be ſo let me alone to prove it a meriting Righteouſneſs, whether you call it ſo or no.
Neonom.
Nor whether Faith, or any Grace, add any thing to the vaine of Chriſt's Merits. Theſe I deny. D. W. p. 104.
Antinom.
No wonder; for you have rated Chriſt's Merits,S. Clara dicit, omnes convenire ſcientium, de cauſa efficicate & meritorià Juſtificationis efficiens eſt Deus, meritoria Chriſtus ſolum ergo controverſitur de formuli. De Juſtif. Peccatoris. how much their Value ſhall be; Valeant quantum valere poſſunt: But there are other things quaſi merita at leaſt, that muſt give right to the Benefits procured by Chriſt's Merits, which you call your ſubordinate Righteouſneſs.
Neonom.
Yea, I add, that if Chriſt's Righteouſneſs could be applyed for Pardon to the vileſt Sinner before he believes, it would juſtifie him; but God hath declared that it ſhall not be applied to Ʋnbelievers.
Antinom.
That's not, for God hath declared the contrary, that he juſtifies the ungodly; and if Juſtification as God's Act be not applied to us firſt, before we are Believers, there would never be any Believers; for Juſtification is the cauſe of Sanctification, and not Vice verſa: But Juſtification by Faith, i. e. Juſtification as applied by a ſenſible gracious Act of ours, is after Sanctification, and we muſt diſtinguiſh in Application of Righteouſneſs between Gods Acts and ours, for God muſt apply Grace before we can partake of it.
Neonom.
Nor whether we are Juſtified the ſame Moment as we truely believe in Chriſt, and the Bleſſing is not ſuſpended for any time longer. This I affirm, becauſe God juſtifies us by the Promiſe as his Inſtrument; and this Promiſe declares that he will juſtifie him that believes.
Antinom.
You'll own then that we ſhall not ſtay for the Benefit; if we perform the Condition, God will pay ready Mony; but the Qualification muſt be firſt in us by Nature. But why I pray? Is it not manners at leaſt to give God the Honour of being firſt in this Work, and ſay, We believe in that moment we are juſtified?
2. I find now you will not have Faith to be the Inſtrument of Juſtification, but have found out another; whereas you find fault with me, that I will not have Faith the Inſtrumental Cauſe of Juſtification, in its being no more than a paſſive receiving Inſtrument; and you'll have the Promiſe to be the Inſtrument declaring Juſtification; and what can Faith do, but receive this Declaration, and thereby declare to the Conſcience of the Sinner what the Goſpel-Inſtrument declares.
Neonom.
Nor whether an Elect Perſon once juſtified by Chriſt, ſhall be kept by Christ's Care in a juſtified ſtate.
Antinom.
You do not ſuppoſe then that Juſtification is certainly durable in it's one Nature, that it is an everlaſting Righteouſneſs, but that it is looſable in it's own Nature, and needs a continued flux of Supply as our Graces in Sanctification. As thus, a Traytor pardoned by the King is not unalterably pardoned, but ſhall be kept by the King's Care in a pardoned ſtate.
Neonom.
Or whether God hath decreed, that the Elect ſhall certainly believe, and ſo be justified?
Antinom.
But hath he decreed that the Elect ſhall never be juſtified in any Sence before they believe? or that Faith ſhould be wrought as a qualifyſng Condition for Juſtification?
Neonom.
Nor whether true Faith be an infallible ſign of Juſtification.
Antinom.
But you make it nothing elſe to us, if it juſtifies as a Condition, if your Condition doth not foederally merit the Promiſe, it's nothing to God, but an infallible Sign whereby he ſees when to juſtifie us, and to us that we are juſtify'd by him. And what is this better than a manifeſtation, you making it only a manifeſting Condition? You're excellent good to multiply Whethers to no purpoſe: You might bring in a 1000 Whethers more, and ſay, it's not the Queſtion, Whether it be further to the Eaſt or Weſt Indies, nor whether Brittain be an Iſland or Continent.
Neonom.
I'll come to the Point, and tell you the Truth Tho' Faith be no way a meritorious Cauſe of a Sinners Juſtification, yet God hath promiſed to juſtifie all ſuch as truly believe.
Antinom.
That's true; ſo he hath promiſed to Sanctifie and glorifie them.
Neonom.
And requires Faith as an Indiſpenſible Qualification in all whom he will juſtifie for Chriſt's merits.
Antinom.
This now is to the purpoſe; now we ſee how Faith juſtifies as an indiſpenſible Qualification; a greater Condition than was laid upon Adam a thouſand-fold.
For a clearer underſtanding the Juſtification of a Sinner by Faith,Norton. Evang. p. 110. let theſe Three Acts be conſidered, (the one looked at to ſucceed the other in Order, not in Time.) Firſt, God actually imputes the Active and Paſſive Mediatory Obedience of Chriſt unto a Believer, Rom. 4.6. therein God is freely given. Secondly, The Soul having before in order of Nature, not in Time, received Chriſt as its Head and Saviour, by the ſame Faith receiveth his Obedience as the matter of it's Righteouſneſs; herein the Soul is taking, Rom. 1.17. Ch. 6.11. Gal. 3 13. Thirdly, God hereupon (in the Court of Conſcience) Judicially declares and pronounceth the Sinner to be righteous, and to have right unto Eternal Life by vertue of the Promiſe, John 5.4. Rom. 3.22, 30. By this Act of Grace the Perſon of a Sinner is Juſtified in himſelf really, yet not inherently, but imputatively, &c.
Faith acknowledges, 1. That we are Juſtified for the Righteouſneſs ſake of another, viz. Chriſt God Man. 2. Acknowledgeth our Juſtification is free. 3. Renounceth our own Righteouſneſs.
You ſee the Juſtifying Nature of Faith is Metonimically aſcribed to it; as the Eye is ſaid to be the Light of the Body, becauſe it lets in the Light; ſo Faith as the Spiritual Eye ſees the glory of Chriſt, as the Ear lets in the Juſtifying Promiſe declaratory. Hence it's ſaid, this is Life Eternal, to know thee the only true God, and Jeſus Chriſt whom thou haſt ſent, which is to acknowledge him by Faith as he is revealed.
Mr. Norton tells you, We are juſtify'd by Faith alone, i. e. Faith as it is juſtifying is not a work, Rom: 4.5.Nort. Evang. p. p. 208. 2 Becauſe we are not juſtified by our own Righteouſneſs, i. e. The Righteouſneſs whereof we are the Subjects. 3. Becauſe we are juſtified by the Righteouſneſs of another, ſometimes called God's Righteouſneſs, whereof God is the Ordainer, and whereof he who is God-Man is both the Worker and Subject. 4. Becauſe we are juſtified by a Righteouſneſs that's made ours by Imputation, not by Infuſion, but as Abraham was juſtified. 5. Becauſe we are juſtifyed by a Righteouſneſs that is actually procured before we believe; our Righteouſneſs is compared to a Garment which we put on by believing, Rev. 19.8. Rom. 13.14. Gal. 3.27. yet Faith never took ſtitch in it.
Calvin.
That Faith juſtifies not as a Qualifying Condition is manifeſt.
1. Faith as a Quality is a Work of the Law. The Law commanded Faith a leading Duty in it: But no Man is justified by the works of the Law, Rom. 3.28. So Wolleb. Willet. This Propoſition [we are justified by Faith] underſtood legally with the Papiſts, is not true, but blaſphemous; but underſtood correlatively, is true. Voſin. Cat. p. 2. Q. 63.
2. That which cannot ſtand with Grace in Juſtification, cannot have any Influence on Juſtification as ſuch; but for Faith to have any cauſal Influence as a Work on Juſtification, is inconſiſtent with Grace. The Minor is prov'd, Eph. 2.8. Ergo.
3. That which gives no more to Faith in the buſineſs of our Juſtification, than to other Works of Sanctification, cannot be true; but to make Faith to Juſtifie as a Qualification, gives no more to Faith than to other Works of Sanctification, Ergo. The reaſon is, becauſe the Scripture doth peculiarly attribute our Juſtification unto Faith, and in a way of Oppoſition to all Works of Sanctification, Rom. 3.28. Gal. 2.16. Chap. 3.11.
4. If you ſay, That Faith juſtifies only as an antecedent Condition, not at all meritorious, Virtute eompacti, then it's no more a Condition than our coming into the World, or Acts performed by us before Faith; and it gives no more to Faith than to the Works of Nature, as Worldly carnal Sorrow, Legal Repentance, and ſuch moral Acts as carnal and unregenerate Men daily perform; ſuch as you call your Preparatory diſpoſing Conditions, and they are the cauſe of Faith, as much as Faith of Juſtification, and conſequently the cauſes of Juſtification, Cauſa cauſae eſt etiam cauſa cauſati, and are in in eodem genere cauſarum.
5. Whatever juſtifies as a Foederal Condition is meritorious, but Faith juſtifying as a qualifying Condition, upon which Life is promiſed, juſtifies as a Foederal Condition. The Major is true, in the account of all; for the Condition need not to be adequate to the Reward in Intrinſick Value; tho' it be never ſo ſmall, yet upon Performance of the Condition the Reward is due Debt. And indeed all Conditions in Contracts and Covenants are proper meritorious Cauſes, by vertue of the Compact and Agreement made between the Covenanters. For the Minor, If it juſtifies as a qualifying Condition, it muſt juſtifie as a Foederal Condition, or meer Antecedent Condition: And if you ſay as an antecedent Condition, it's at beſt but Cauſa ſine qua non, which we call No Cauſe.
6. The Scripture doth ſufficiently explain it ſelf in what it ſays of Juſtification by Faith, when it ſays we are redeemed, ſaved, juſtified by Chriſt, by his Blood, by his Death, &c. That the Spirit of God, when it ſays we are juſtified by Faith, intends not any Moral or Phyſical Cauſality in Faith as a Qualification, but only by vertue of it's Object. Mr. Bradford the Holy Martyr reaſoneth thus—
As the Iſraeiltes were healed by beholding the Brazen Serpent, ſo are we ſaved by believing in Chriſt,Fox, p. 1659. but the Looking up, of it ſelf did not procure Health to the Iſraelites, but the Promiſe made in the Object, which was the Braſen Serpent, therefore in the ſame manner are we ſaved by our Faith and Spiritual looking upon the Body of Chriſt Crucified, not that the Action in it ſelf of Believing, as it is a quality in Man doth ſo deſerve, but becauſe it taketh that Dignity and Vertue from the Object Jeſus Chriſt.
Auguſtine compares our Souls to Lanthorns, that hath no Light in them of themſelves till Chriſt ſhines there.
The latter Helvetian Confeſſ. ſaith, c. 11. Becauſe Faith doth apprehend Chriſt our Righteouſneſs, and doth attribute all to the praiſe of God in Chriſt, in this reſpect Juſtification is attributed to Faith chiefly, becauſe of Chriſt whom it receiveth, and not becauſe it is a work of ours. Belgia, Artic. 22. We do juſtly ſay with St. Paul, We are Juſtified by Faith without the Works of the Law, yet to ſpeak properly, we do not mean that Faith by it ſelf, and of it ſelf doth juſtifie us, which is but only as an Inſtrument whereby we apprehend Chriſt who is our Juſtice. [But if we ſay it juſtifies Conditionally, we muſt ſay it juſtifies of it ſelf.]
What was accounted to Abraham for Righteouſneſs?Zanch. on Phil. 3. not the Action by which, but that which he did believe; or Faith, not in reſpect of it ſelf apprehending, but in reſpect of the Object apprehended.
Faith taken as a Quality doth not Juſtifie us, &c. Rivet. Cathol. Orthod.
Bellarm. l. 1. de Juſtific. c. 17. Rhem. in Annot. Rom. 3.The Papiſts tell us, That Faith doth not juſtifie as an Inſtrument in apprehending the Righteouſneſs of Chriſt, but as a proper and true cauſe it actually juſtifieth, by the Dignity, Worthineſs, and Meritorious Work thereof, and ſay theſe words in Scripture, juſtificari ex fidem, per fide, do betoken an Actual force and power in Faith to Juſtification; and then ſaith the Jeſuite, Faith is a Work; we are juſtified by Faith, Ergo, by a Work.
To this he adds, That Faith is our Juſtice it ſelf, Ergo, not the Apprehenſion only of Righteouſneſs: This he Builds on, Rom. 4.5.
They tell us, That Faith juſtifies us per modum cauſae efficientis & Meritoriae, as a Proper, Efficient and Meritorious Cauſe. And Bellarmine tells us, That if we could be perſwaded that Faith doth juſtifie, Impetrando, promerendo, & ſuo modo inchoando Juſtificationem, then we would never deny that Love, Fear, Hope, and other Vertues did juſtifie as well as Faith.
Now to avoid the Abſurditities, they are forced upon by the Proteſtant Arguments; they have two ſhifts.
1. That this Merit is not from us but from God, becauſe Faith is the Gift of God's Grace, and therefore though we be juſtified by Merit, we are juſtified by Grace too, and that it is of Grace that our Faith Merits.
2. They ſay, That Faith Merits Juſtification, non ex condigno, of the worthineſs of it, but de congruo, of the fitneſs of it; and this is that which our Neonomians ſay, That it qualifies and diſpoſeth us to Juſtification, ſo that the juſtifying a Believer is the doing a thing that is fit and meet to be done, the Perſon being diſpoſed and qualified thereunto. It's ſad that Proteſtants ſhould now come to lick up the Papiſts Vomit, and re-aſſert thoſe groſs Errours in Fundamental Truths, that all our Orthodox and Famous Oppoſers of the Popiſh Hereſie have refuted and decryed by one Conſent.
But that this Errour might the better be ſwallowed by Proteſtants, the ſubtle Enemy of Truth and Mankind forgeth it again, gives it a good heat, and brings it upon his Anvil, poliſheth it, and makes it much more plauſible to look upon.
The Arminians ſay, Faith juſtifies ſenſu proprio; the foreign Credere, the very Act of believing is imputed to us for Righteouſneſs, being accepted of God, and accounted to us as the whole Righteouſneſs of the Law. So we are juſtified by Faith in the ſight of God, not by its Merit, for they aſcribe all the Merit of Juſtification to Chriſt, but only they aſcribe to it a conditional, ſubordinate Righteouſneſs by vertue of the Ordination of God. For Arminius ſaith,Armin. in declar. ſentent. ad ordines Holland. & Weſtfriſ. Ipſa fides tanquam Actus juxta Evangelii Mandatum preſtitus Imputatus coram Deo, in, ſive ad Juſtitiam, idque in gratia, cumque non ſit ipſamet juſtitia legis. i. e. Faith it ſelf as an Act performed according to the command of the Goſpel is Imputed before God, in or unto Righteouſneſs, and that in Grace, when it is not the very Righteouſneſs of the Law.*J. Goodw. Treatiſe of Juſtif. p. 22. I ſhall give the refined and ſublimed Notion of this Arminian Doctrine from a Man of no ſmall dexterity in pleading for it.
He ſaith, That, that which God preciſely requires of Men to their Juſtification, inſtead of the Works of the Law, is Faith; or to believe (in the proper and formal ſignification) he doth not require of us the Righteouſneſs of Chriſt, for our Juſtification; this he required of Chriſt himſelf for it, that which he requires of us for this purpoſe, is our Faith in Chriſt himſelf, not in the Righteouſneſs of Chriſt, i. e. in the Active Obedience of Chriſt; if Paul had certified and ſaid to Men, That the Righteouſneſs of Chriſt ſhould be Imputed to Men for their Righteouſneſs, it had been quite beſide his Scope, which was plainly to make known the Counſel and Pleaſure of God concerning that which was to be performed by themſelves (though not by their own ſtrength) for their Juſtification, which he affirms from place to place to be nothing elſe but Faith, or Believing. To have ſaid thus unto them, That they muſt be juſtified by Chriſt, or by Chriſt's Righteouſneſs, and withal not to have plainly ſignified, what it is that God requires of them to give them part in Chriſt's Righteouſneſs, without which they could not be juſtified, had been to caſt a Snare upon them, rather than open a Door of Life and Peace; and hence proceeds to prove, that Abraham's Faith, or Believing it ſelf, was Imputed unto him for Righteouſneſs, and he palliates it thus, That he underſtands it but as a means of coming at the Righteouſneſs, but he defends this Propoſition, That we are juſtified by Faith, ſenſu proprib non Metonymico.
Now ſee what the Neonomian ſays expreſly of your indiſpenſible Qualification; though you, Sir, always will look one way while you row another. The Queſtion in one of you is plainly asked and anſwered by a great Leader and Guide among you.
Con. 13. When it is ſaid that Faith is Imputed to us for Righteouſneſs, Is it Faith indeed that is meant, or Chriſt's Righteouſneſs believed on? Mr. B. Scripture Goſpel Defended, p. 32. Contr. 13.
Anſw. A ſtrange and bold Queſtion, if it be not Faith it ſelf that is meant. The Context is ſo far from relieving our Underſtandings, that it contributeth to our unavoidable Deceit and Ignorance. Read over the Texts, and put but [Chriſt's Righteouſneſs every where inſtead of the word [Faith] and ſee what a Scandalous Paraphraſe you will make, the Scripture is not ſo audaciouſly to be corrected.
Calvin.
Now I ſhall ſhew you how by the Orthodox Proteſtants, this Doctrine of Neonomaniſm hath been oppoſed as Antichriſtian and Deſtructive to the Grace of God.
Pemble's Treat. of Juſtif. c. 2. p. 164. fol.The Learned Mr. Pemble gives the Anatomy of this Doctrine, after that he had ſhewed that Fauſtus Socinus, Michael Servetus, Chriſtophorus Oſtodorus, and Arminius, were the Forgers, next to the Jeſuits, and Propagators of this Doctrine.
Armin.
ſaith he branches out his Opinion in three diſtinct Propoſitions.
1. Juſtitia Chriſti Imputata nobis; Chriſt's Righteouſneſs is Imputed to us.
2. Juſtitia Chriſti non Imputata in Juſtitiam; the Righteouſneſs of Chriſt is not Imputed for Righteouſneſs.
3. foreign Credere Imputatur in Juſtitiam; Believing it ſelf is Imputed for Righteouſneſs.
We now meddle with the laſt more roundly expreſſed, Ipſum fidei Actum foreign Credere Dito Imputari in Juſtitiam, Armin. Epiſt. ad Hippolitum.id que ſenſu proprio non Metonymecè. The ſame is the Opinion of his Fellows the Remonſtrants, of Voetius, Peter Bertius, Epiſcopius, &c. with whom Bellarmine agrees in the Interp. of Rom. 4. de Juſtific. c. 17. lib. 1. In ſumm, their Opinion runs thus.
God in the Legal Covenant required exact Gbedience of his Commandment; but now in the Covenant of Grace he requires Faith, which in his gracious eſtimations ſtands inſtead of that Obedience to the Moral Law, which we ought to perform: Which comes to paſs by the Merit of Chriſt, for whoſe ſake God accounts our imperfect Faith to be perfect Obedience. This Aſſertion [exactly Neonomianiſm] and in place thereof we defend this Propoſition.
God doth not Juſtifie a Man by Faith properly, imputing unto him Faith in Chriſt for his perfect Obedience to the Law, and therefore accounting him Juſt and Innocent in his ſight, which we prove by theſe Reaſons; I'll but name them.
1. We are not Juſtified by any Work of our own, [though given by Grace] but believing is an act of our own, Ergo, not by believing.
The Major is manifeſt by Scripture, which teach we are ſaved by Grace, Eph. 2.5. Tit. 3.6. Rom. 11.6.
The Minor is evident, that Faith is a Work of ours; for though John 6.29. Chriſt ſaith this is the Work of God, &c. yet our Adverſaries will not conclude thence that Faith is God's Work within us, and not our Work by his help; for they'l ſay, It's not God believes, and Chriſt repents, &c.
They have two ſhifts.
1. We are not Juſtified by any Work of our own, done by our own ſtrength, but by the Aid of Grace. A. This diſtinction of Works done without Grace, and Works done by Grace was deviſed by one that had neither Wit nor Grace, being a trick to elude the force of ſuch Scriptures as exclude them indefinitely to our Juſtification, &c. Wherefore, its without all ground in Scripture thus to Interpret theſe Propoſitions: A Man is not Juſtified by Works, i. e. by Works done by the Power of Nature before and without Grace.
A Man is Juſtified by Grace, i. e. by Works done by Aid of Grace.
2. They ſay, We are not Juſtified by any Works of our own, i. e. by any Works of the Law, but by a Work of the Goſpel ſuch as Faith is, we may be Juſtified by, there's no ground in Scripture for this diſtinction; nor in reaſon, for both tell us that Works commanded in the Law and in the Goſpel are one and the ſame for the ſubſtance of them, Luke 10.27. Deut. 6.5. What Sin againſt the Goſpel that is not a Tranſgreſſion of the Law? Is Charity one, doth not the Law command it? Is Faith one, doth not the Law enjoyn the ſame.
Obj. But it commands not Faith in Chriſt.
A. It doth, for that which commands us in general to believe, commands us to believe whatever God ſhall make known to us.
Arg. 2. God only accounts that perfect Righteouſneſs of the Law, which is ſo in deed and in truth; but Faith is not the perfect fulfilling of the Law, Ergo,
Here our Neonomians will except and ſay, They differ from the Arminians in ſaying, That Chriſt only hath merited that our Imperfect Righteouſneſs ſhall be accepted inſtead of perfect, which hath worſer abſurdity in it, as ſhall appear.
Arg. 3. We are not Juſtified by two Righteouſneſſes, exiſting in two divers Subjects; but if we are Juſtified by Chriſt's Righteouſneſs, and the VVork of Faith, we are Juſtified by two Righteouſneſſes, exiſting in two Subjects, Ergo.
I ſhall only leave with you the Opinion of the Orthodox Proteſtants concerning Juſtification by Faith, who have ſtrenuoſly oppoſed the Papiſts, Socinians, Arminians and Neonomians in this Point.
He is Juſtified by Faith who excludes the Righteouſneſs of VVorks,Calv. Inſtit. lib. 3. c. 111 de Juſtific. fidei. and apprehends the Righteouſneſs of Chriſt, wherewith being cloathed in the ſight of God, he appears not as a Sinner but Juſtified, So that we Interpret Juſtification ſimply an Acceptance whereby God doth account us for Righteous Ones who are received into his Favour; and we ſay, That it [i. e. Acceptio, Acceptance] is placed in the Remiſſion of Sins, and Imputation of the Righteouſneſs of Chriſt.
Juſtification hath two parts, Remiſſion of Sins, and Imputation of Chriſt's Righteouſneſs.Mr. Perkins in the Order and Cauſes of Salv. c. 37. p. 81. Remiſſion of Sins is that part of Juſtification, whereby he that believes is freed from the Guilt and Puniſhment by the Paſſion of Chriſt, Coloſ. 1.21, 22. 1 Pet. 2.24. Imputation of Righteouſneſs is the other part of Juſtification, whereby ſuch as believe, having the Guilt of their Sins covered, are accounted Juſt in the fight of God through the Righteouſneſs of Chriſt, 2 Cor. 5.21. Pſal. 32.1. Rom. 4. tot. cap. Phil. 3.8, 9. The form of Juſtification is as it were a kind of Tranſlation of the Believers Sins unto Chriſt; and again, Chriſt's Righteouſneſs unto the Believer, by a Reciprocal and Mutual Imputation.
Juſtification is the Gracious Sentence of God, whereby for the ſake of Chriſt apprehended by Faith,Ameſ. Medul. c. 27. he abſolves a Believer from Sin and Death, and counts him Righteous, Rom. 3.22, 24.
§ 17, 18.Chriſt is the adequate Object of Faith as it juſtifies. Faith alſo upon no other account juſtifies, but as it apprehends that Righteouſneſs for which we are juſtified; and that Righteouſneſs is not in the Truth of any Axiom to which we give Aſſent, but in Chriſt alone who was made Sin for us, that we may be the Righteouſneſs of God in him, 2 Cor. 5.21. Hence thoſe Sermons in the New Teſtament are ſo often repeated, which ſhew Juſtification to be ſought only in the Perſon of Chriſt, John 1.12. and 3.15, 16. and 6.40, 47. and 14.1, 54. Rom. 4.5. and 3.26. Acts 10.43. and 25.18. Rom. 3.26.
A Sinner is juſtified by Faith, not properly as it is a Quality or Action,Pemble of Juſtific. ch. 11. § 2. which by its own Dignity and Merit deſerves at God's Hands Remiſſion of Sins, or is by God's favourable Acceptance taken for the whole and perfect Righteouſneſs of the Law, which is otherwiſe required of a Sinner, but only in Relation unto the Object of it, the Righteouſneſs of Chriſt which it embraceth and reſteth upon.
Juſtification is a Gracious Act of God upon a Believer, whereby for the Righteouſneſs ſake of Chriſt Imputed by God,Nortons Eang. p. 300. and applyed by Faith, he doth freely diſcharge him from Sin and Curſe, and accept him as Righteous in the Righteouſneſs of Chriſt, and acknowledge him to have a Right unto Eternal Life.
Q. 73. How doth Faith juſtifie a Sinner in the ſight of God?
A. Faith juſtifies a Sinner in the ſight of God, not becauſe of thoſe other Graces that do always accompany it,Aſſemb. Large Catech. or of good Works, which are the Fruits thereof; nor as if the Grace of Faith, or any Act thereof were Imputed to him for Juſtification, only as it is an Inſtrument by which he receiveth and applyeth Chriſt and his Righteouſneſs.
Q. 32. What is Juſtification?
A. Juſtification is an Act of God's Free Grace, whereby he pardoneth all our Sins,Shorter Catech. and accepteth us as Righteous in his ſight, only for the Righteouſneſs of Chriſt received by Faith alone.
Whom God effectually calleth he freely juſtifieth, not by Infuſing Righteouſneſs into them, but by pardoning their Sins,Confeſſ. c. 11. and by accounting and accepting their Perſons as Righteous; not for any thing wrought in them, or done by them, but for Chriſt's ſake alone; not by Imputing Faith it ſelf the Act of Believing, nor any other Evangelical Obedience as their Righteouſneſs, but by Imputing the Obedience and Satisfaction of Chriſt unto them, they receiving and reſting on him and his Righteouſneſs by Faith, which Faith they have not of themſelves, it is the Gift of God.
We are accounted Righteous before God only for the Merit of our Lord and Saviour Jeſus Chriſt by Faith,Artic. 11. of the Church of Engl. and not for our own Merits and Deſervings, wherefore that we are Juſtified by Faith only, is a moſt wholeſom Doctrine, and very full of Comfort, &c.
The Righteouſneſs of Chriſt, as it's Chriſt's, and performed by him, ſo it is ours, as it's Meritorious of Grace Efficacious of Faith it ſelf that is to be wrought in us; it's ours therefore, I ſay by way of Right, becauſe by the Decree of the Father, and Purpoſe of the Son it's wrought for us, tho' not in our Poſſeſſion, as to Senſe and Acknowledgment of ſo great a Benefit beſtowed. Haec enim agnitio, this Acknowledgment ariſeth from Faith. —The Righteouſneſs of Chriſt is ſaid to be Imputed to us, and his Merits to be applyed by Faith, not before God, but in our Conſciences; as there is a Senſe of it begotten in our Hearts by Faith, and an Acknowledgment of the Saving Application from the Love of God which we taſte by Faith, and Spiritually perceive Juſtifying of us, and Adopting us to be his Sons; from whence ariſeth Peace of Conſcience. — Whence the Righteouſneſs of Chriſt is ſaid to be Imputed to us by Faith, becauſe it is not known but by Faith that it is Imputed to us by God; and then at length we are ſaid to be Juſtified by that kind of Juſtification and Abſolution from our Sins, which begets or produceth peace of Conſcience. Dr. Twiſs. C. 1. p. 2. de Elect.
He ſpeaks of Juſtification in a double Acceptation—
1. As the Righteouſneſs of Chriſt is applyed to us before Faith and Repentance, by reaſon of which Righteouſneſs we obtain Efficacious Grace to believe in Chriſt and Repent. 2. He underſtands Juſtification to be that Notification that is by Faith made to our Conſciences, or in the Court of Conſcience; and this is (ſaith he) that Imputation of Chriſt's Righteouſneſs, Remiſſion of Sin, Juſtification and Abſolution, which follows Faith.
There's none of us (ſaith he) ſay that wicked vitious Perſon, allowing themſelves to live in their Sins, are bound to believe Chriſt dyed for them: for my part I think otherwiſe, that whilſt all are commanded to believe in Chriſt, they are not bid preſently to believe that Chriſt dyed for them, but rather to reſt themſelves upon Chriſt by Faith, to renounce themſelves and their own Works, and caſt themſelves down at the Feet of Mercy; this is only properly called Faith on Chriſt, fides in Chriſtum, the other is only Faith concerning Chriſt.
Hence Mr. Norton hath theſe words. Orthod. p. 315.
Theſe are both Truths, 1. Juſtification hath a Being before the Elect do believe. 2. That the Elect are not Juſtified before they do believe. Juſtification is the Object, Faith is the Act; or being actually Juſtified is an Effect; Faith is the Inſtrumental Cauſe, the Cauſe is before the Effect.
Maccovius Diſput. XVI. diſtinguiſhes Juſtification into Active and Paſſive. Active Juſtification ſignifies God's Abſolution of a Guilty Perſon from Guilt for the ſake of Chriſt's Satisfaction, and accounting him Righteous for his Righteouſneſs Imputed. The Differences between this and Paſſive Juſtification by Faith, are, 1. This is one undivided Act of God, Abſolution by Faith is repeated. 2. Active precedes Faith, Paſſive follows, &c.
A Digreſſion concerning the Neceſſity of Repentance to Forgiveneſs.
Neonom.
GEntlemen, if you pleaſe, for a Diverſion after this Arduous Attempt that I have made to bring in the true Doctrine of the Catholick Church, let us make a little digreſſion for our Recreation, and treat upon a Point that hath not ſo much difficulty in it; for having got in Faith to juſtifie as a qualifying Act, I doubt not now but to pleaſure ſome of its Relations, and find them a place in Juſtification too.
Antinom.
Stay, not ſo haſty; I do not find you have yet attained your End about Faith, feſtina lentè; cry not Victoria yet, but however, Gentlemen, ſeeing he is for a digreſſion, let him have it, for he hath been in digreſſion from Truth all along. I know not how he can digreſs from the way he hath been in hitherto, but by coming into Truth.
Neonom.
You judging we are justified before we do believe; it's no wonder if you tell us, We are forgiven before we confeſs Sin, p. 255. and repent; and therefore I would enquire of the neceſſity of Repentance to Forgiveneſs. D. W. p. 113.
Antinom.
As a Qualifying Condition, Gentlemen, this is no digreſſion, for it's the Right Line and Method that Bellarmine and all the Papiſts have taken in handling the Doctrine of Juſtification, firſt to bring in Faith to juſtifie as a Work, and then to bring in other Graces and Duties in the like manner, only Faith ſhall have the honour to lead the way.
Whoſoever ſaith, That a Man is juſtified only by Faith, and that nothing elſe is required to our Juſtification,Trident. Conc. § 6. Chap. 2. let him be Accurſed.
Faith is not the only cauſe of our Juſtification, but there are others alſo, as Hope, Charity, Alms-deeds, &c. Bellarm. de Juſtific. ib. c. 13. c. 16.The Apoſtle excludeth not all Works, for then Faith it ſelf ſhould be excluded from Juſtification, becauſe it is a Work, and if juſtifying Faith do except every Law, then the Law of Faith alſo ſhould be excepted.
Looky, you ſee Bellarmine hath got your Remedial Law by the End, I thought I ſhould find indeed all your Doctrine in the Original.
Neonom.
But he doth not ſpeak fully to the caſe in hand.
Antinom.
But he ſhall ſpeak fully to your Mind. For, He adds further, Such Works therefore only are excluded which go before Faith, which are done only by the Knowledge of the VVord,Chap. 19. and by the Power of Free-will without Grace, not ſuch Works as are of Faith, and proceed of Grace.
But all I fear is, that you may not allow us ſo much as Bellarmine; you will have ſome Qualifying Condition before Faith to Juſtifie us, whereas he doth in a meaſure exclude all Works before Faith; and he calls not that a Merit in plain Engliſh, though it's ſo in ſome Countreys; I cannot tell how your Language expreſſeth it.
Neonom.
You're a Pragmatick, my Buſineſs in this Digreſſion is with Men of more Orthodox Principles, who yet ſeem too doubtful in this Point. I ſhall ſtate the Point between theſe.
Calvin.
Then, Sir, I find the Province will fall upon me wholly to diſcuſs this Point with you, unleſs the Board will be pleaſed to appoint an Abler Perſon.
Board:
No Sir, by no means.
Neonom.
I ſhall ſtate the Point then, and ſhew you wherein the difference is not.
Calvin.
I pray, Sir, be briefer in ſtating Points, for I find you bring your Adverſary out of Breath in ſtating of Points, and when you have ſtated them, no body can tell but by Conjecture where you are; in this way of ſtating Points, you may run over the Enclycopeidia Artium, in telling us where the Point is not, for it can be but in one place.
Neonom.
But you muſt look where a thing is not, as well a where it is, before you find it. I'll tell you, It is not, 1. Whether Faith or Repentance be any part of the Meriting Righteouſneſs for which we are Juſtified.
Antinom.
True, Bellarmine will not allow Faith and Repentance to be any part of Chriſt's Righteouſneſs, for which we are Juſtified, but only a Meriting Righteouſneſs by which we are Juſtified..
Neonom.
I told you, Gentlemen, I would have nothing to do with this Heterodox Fellow.
Calvin.
It is a ſtrange thing, Mr. Antinomian, that you cannot leave this buſineſs to me.
Antinom.
I am willing to give you eaſe, that you may keep your Lungs till he comes to the Queſtion, for he will tire you before you come at it.
Neonom.
Nor is the Queſtion, Whether the Habits of Faith and Repentance be wrought at the ſame time in the Regenerating Principle. D. W. p. 113.
Antinom.
You mean you will not diſcuſs this Point, and therefore tell us not whether you affirm it, or deny it; and what you mean by the Regenerating Principle is very doubtful, whether a Principle within us or without us? Whether a Principle by Nature or by Grace? It's a new term, to ſay, We are Regenerated by a Principle; it muſt be ſure ſome Principle in our Nature that Regeneration muſt ſpring from.
Neonom.
Nor whether Convictions of a loſt Eſtate, and ſome degree of Humblings and Sorrow are neceſſary to drive a Soul to Chriſt?
Antinom.
The Law is a School-maſter to bring Men to Chriſt, to caſt them into a deſperate condition, that a Saviour may be acceptable to them, that's Chriſt's end; but it's no Federal Condition of Juſtification by Chriſt, nor the Effects of it being the Condemnation of a Sinner, which Condemnation, and Sin it ſelf are alike Conditions, Cauſae ſine quâ non, that's none at all in the ſence of Logicians. Convictions, Humblings, Sorrow for Sin before Regeneration and Juſtification, are ſplendida peccata; you have ſubſcribed the Doctrinal Articles, and Bellarmine excludes ſuch Works which are before Faith, done by the Knowledge of the Law and the Power of Free-will.
Neonom.
Nor whether there be an Aſſenting Act of Faith, before there be an Exerciſe of Repentance, under the Power of the Word, which muſt be believed in ſome degree before it operate ſuch Effects.
Antinom.
You ſhould have put in this Queſtion, and ſaid, Nor whether there ſhould be hearing of the Word before there is Repentance under it? and you ſhould tell what Faith you mean, whether Hiſtorical, or common Credulity, or Saving Faith, &c. And whether you do not mean that Natural Men do grow up from a Regenerating Principle under the Word, into Saving Grace by degrees?
Neonom.
Nor whether Ingenuous Sorrow for Sin in the ſenſe of Actual Pardon be after that Pardon?
Antinom.
That need not be brought in to prevent our miſtaking of the Queſtion, for none that hath any Brains can blunder ſo as to think a Man can be ſorry for Sin in the ſence of Actual Pardon, before it is; it muſt be after that; this whether is next a-kin to a Bull.
Neonom.
Nor whether Repentance, as it conſiſts in Fruits meet for it, as External Reformation, a Fruitful Life, and the like, muſt follow Pardon; it being againſt the Tenour of the Promiſe that Forgiveneſs ſhould be ſuſpended ſo long after a Man believes and repents in his Heart.
Antinom.
You had better have put the Whether thus, Whether Pardon is not to come in between Repentance and its Fruits? Or whether Repentance with Fruits appearing, or Repentance without Fruits appearing, be the condition of Pardon? and to what degrees of growth Repentance ought to ariſe before a Man is qualified for Pardon? and how long in an ordinary way a truely Repenting Sinner muſt expect to continue unjuſtified? And what time is limited in the Tenour of the Promiſe for ſuſpenſion of Forgiveneſs after Faith and Repentance? For there's ſome time it ſeems with you that Forgiveneſs is ſuſpended after Faith and Repentance.
Neonom.
Nor whether Juſtification be equally aſcribed to Faith and Repentance? For we are ſaid to be Juſtified by Faith, which imports that Repentance is but a diſpoſing Condition, and Faith a receiving Condition: Repentance without Faith is unavailable, as Faith without Repentance is impoſſible; Faith ſeems to compleat all, and in a manner to comprehend all. Theſe things the Orthodox Divines are agreed on.
Antinom.
That is Orthodox Neonomians, of which none are Orthodox in theſe Points. But Mr. Calviniſt, now he begins to bear up towards the Queſtion, I will leave him to you.
Calviniſt.
What do you mean that Orthodox Divines are agreed of in this Queſtion, that Juſtification be equally aſcribed to Faith and Repentance, or not equally? Or where is it that Orthodox Divines do aſcribe Juſtification to Repentance at all? You ſay that when we are ſaid to be Juſtified by Faith, it imports Repentance is a diſpoſing Condition, and Faith a receiving Condition, i. e. both diſpoſing Conditions: for receiving if it be meerly Paſſive, is a diſpoſing Condition; your diſtinction is without difference, diſpoſing and qualifying is all one; but it ſeems one cannot do without the other, and they are both qualifying Federal Conditions of Juſtification. But your meaning is plainly this, that Repentance doth previouſly qualifie us as a Condition to the receiving Juſtification by Faith.
Neonom.
The ſeeming difference is,
Whether a ſincere purpoſe of Heart to turn from Sin and Idols to God, be abſolutely neceſſary to forgiveneſs of Sin? D. W. p. 114.
Calvin.
It's not a ſeeming, it's real: You ſlip off from the Queſtion now, and take to other Terms, and ambiguous ones too. 1. Why keep you not to the Word Repentance as you began. 2. Why uſe you the Term abſolutely neceſſary? Your Terms ſhould have been Diſpoſing Condition to Juſtification. And this is the Queſtion, if it be truly ſtated according to your own Sence, Whether Repentance be a qualifying Condition to Juſtification?
Neonom.
The other parts of Repentance are excluded out of the Queſtion by what you heard before, and this is that part on which the Word lays a strict ſtreſs: From hence Repentance is called foreign, Matth. 2.8. and Converſion refers to this as a principal part of it.
Antinom.
Then you will have the Queſtion to be, Whether a part of Repentance be a qualifying Condition to Juſtification, viz. foreign and not foreign? But let it be which part you pleaſe, the firſt part or Second, an Inclination or Reſolution to Repent in full purpoſe of Heart, or Repentance it ſelf: Repentance in Potentia, or in Actu. The Queſtion is, Whether Repentance under any Conſideration of it, as an Act of ours, graciouſly beſtowed or not, be a qualifying Condition of Juſtification? This Queſtion you muſt hold to, and not ſtart from the Terms; and I hold it in the Negative: Be ſure in all your Arguments you conclude the Queſtion.
Neonom.
I will prove then, as Repentance lies in a ſincere purpoſe of Heart to turn from Sin and Idols to God, it is neceſſary to Forgiveneſs.
Calvin.
Is not this baſe ſhuffling of the Cards? Will you never lay aſide your double-dealing? Now in ſtead of Qualifying Condition we muſt have the Word Neceſſary, as equivocal a Word as can be uſed. Neeeſſary hath as many Acceptations, as the Word Church hath with ſome Men. A thing may be neceſſary antecedently, and neceſſary conſequently: It may be neceſſary Antecedently many ways, as remotely and primarily; neceſſary reſpectu Ordinis only; as neceſſary if you go to France to croſs the Sea, but not the Cauſe of my going to France, nor the Condition, but as the Way. And there is a neceſſity in reſpect of Cauſality, as the Cauſa efficiens materialis are neceſſary Antecedents to the Effect. And ſo there are remote Neceſſities a great while before you come to what follows; as a Boy muſt be an Apprentice before he be a Common-Council-Man or Alderman. And there are conſequent Neceſſities, Neeeſſitas dependentiae, Relationis, Precepti, Officii, &c.
Neonom.
I mean, that Repentance is a diſpoſing Condition, but it's not a Condition as Faith is; for that is the receiving and compleating Condition.
Calvin.
The Council of Trent tells us, that the Catholick Faith is this, When the Apoſtle ſaith,Trident. Seſſ. 6. c. 8. A man is juſtified by Faith and freely, Rom. 5. thoſe words are to be underſtood in that ſenſe which the Catholick Church hath always held and expreſſed, that we are therefore ſaid to be juſtified by Faith, becauſe Faith is the beginning of man's Salvation, the Foundation and Root of all Juſtification, without which it is impoſſible to pleaſe God, and come to the Fellowſhip of his Children. And ſo Bellarmine, Faith doth begin Juſtification,Bellarm. de Juſtif. lib. 1. c. 20. and afterwards aſſumes to it ſelf Hope and Charity, &c. it doth perfect it. And ſo you talk after them, and much more, in ſaying that Repentance begins Juſtification, and Faith compleats it.
The firſt Point of Juſtification I grant to be Faith alone, but the Accompliſhment of it is not without the joynt procurement of Obedience, Aphor. p. 302. In a larger ſence,Baxt. Aphor. as Promiſe is an Obligation and the thing promiſed, called a Debt; ſo the Performers of the Condition are called Worthy, and the thing promiſed is called Debt, Theſ. 26. Yea, in this Meriting the Obligation to Reward is God's Ordinate Juſtice, and the Truth of the Promiſe, and the Worthineſs lyeth in our performance of the Condition on our part. Aphor. p. 141.
Neonom.
That which God commands in order to Forgiveneſs, can include no leſs than that which is neceſſary to Forgiveneſs: But God commands Repentance in Order to Forgiveneſs; Ergo Repentance is neceſſary to Forgiveneſs. Minor proved, Acts 3.19. Chap. 2.38. D. W. p. 114.
Calvin.
I told you Neceſſary is not to be admitted as the Term of your Queſtion, becauſe it's Equivocal. We all allow Repentance a neceſſary Concomitant or Effect of Forgiveneſs; and it's neceſſary neceſſitate ſubſequenti, neceſſitate officii virtute precepti, neceſſitate obligationis & dependentiae: it's neceſſary by a ſubſequent neceſſity, it's neceſſary by vertue of Goſpel Precept, neceſſary by vertue of the Relation and Connexion that Goſpel-Promiſes and Precepts have to each other, but not neceſſary as a qualifying Condition unto Juſtification. Let me put your Syllogiſm into intelligible Terms.
That which God commands in order to Forgiveneſs, is a diſpoſing Condition to Forgiveneſs; but God commands Repentance in order, &c. Ergo.
And here I deny the Major: For God commands Sinners to hear the Word, in order to Faith and Repentance; but hearing is not a qualifying Condition. Peter bids Simon Magus pray, That the Thoughts of his Heart may be forgiven, but not as a qualifying Condition to Pardon. So the anointing the Blind Man's Eyes with Clay and Spittle was not a qualifying Condition for Healing antecedently, nor the touching of Chriſt by the Woman that had a Bloody Iſſue. Thoſe things that God doth, or commandeth us to do in order to receive Bleſſings, are means choſen by himſelf to give us the Bleſſings in, and both the Means and Bleſſings are graciouſly provided in the Promiſe, the Fruit whereof is the Gift of both, even to will and to do.
But Repentance is required in order to Forgiveneſs: By this you may mean at leaſt in order thereto by way of meetneſs to fit a Man for Pardon before he hath it. To this I anſwer, You fallaciouſly change the term Juſtification into Forgiveneſs; for though Juſtification includes Forgiveneſs, yet Juſtification is not always meant by Forgiveneſs; for Juſtification is a ſingle Act of God, and a Perſon once Juſtified is always ſo; but by Forgiveneſs is meant often, eſpecially in the Old Teſtament, a Renewal of the Sence of our Juſtified Eſtate, the ſhining of God's Face upon us after Falls and Relapſes into Sin; and thence we pray daily for Pardon without a Suppoſition that when we pray for Pardon, we are not in a Juſtified Eſtate; neither do think when we have prayed for Pardon, we are ever the whit more diſpoſed and fitted in God's ſight to receive it, but wait upon God for it with a great ſence of our Loathſomneſs and Unworthineſs in our ſelves, flying to Chriſt and his Righteouſneſs to be covered with it in Believing, by which Imputed Righteouſneſs alone we look upon our ſelves as diſpoſed for Pardon.
Your places mentioned prove not what you deſign, viz. that in our firſt Forgiveneſs, which is our Juſtification, That Repentance is required as a diſpoſing condition to the receiving it. Acts 3.19. ſpeaks but of the Publick Manifeſtation of the Righteouſneſs of the Saints at the laſt day; not that they ſtand unjuſtified till that day, viz. the day of Refreſhing, and of Chriſt's ſecond Appearing, v. 20.
And as for that place, Acts 2.38. he commands Goſpel Duties but to be performed as Effects of the Promiſe, in performance of the Mercy promiſed; the words of the next Verſe ſhew, For the Promiſe belongeth to you, therefore Repent; and Repentance is there no more a diſpoſition to Forgiveneſs than Baptiſm; and the end of that Ordinance is to ſhew that Forgiveneſs belongs to us already, for it's the Seal of the Promiſe; and to be Baptized into Forgiveneſs is no more than to be Baptized into the Seal and Confirmation of the Covenant of Promiſe or Forgiveneſs, which you believe belongs to you, as the Covenant is called the Covenant of Circumciſion, Acts 7.8. And a Seal is not of a Pardon to be wrote, but of that which is Wrote and Signed already.
Neonom.
Repentance is a Grace to which Pardon is promiſed; and upon the working of it Forgiveneſs is given, and Impenitency continues Guilt where-ever it reigns. D. W. p. 115.
Calvin.
Forgiveneſs is promiſed to Perſons, not to Graces and Qualifications. Forgiveneſs is given to true Penitents, and thoſe to whom Forgiveneſs is given are truely Penitent, and both Repentance and Remiſſion of Sins are given; it may be we perceive Repentance firſt, but God gives Remiſſion firſt; for ſo long as there is none of the Grace of Forgiveneſs beſtowed there will never be true Goſpel Repentance, the Grace of the Promiſe muſt be beſtowed firſt by Chriſt exalted to God's Right Hand. God ſaith, He had pardoned David before he Repented; and what was it that moved him ſo kindly to Repentance, as is mentioned, Pſal. 51. but the ſence of Pardon? The Lord had told him by Nathan that he had put away his Sin.
Neonom.
How much of the Bible muſt I Tranſcribe, if I quote all places to prove theſe? Ezek. 18.30. Acts 3.19. Mark 1.4. Luke 13.3. Heb. 6.16.
Calvin.
The Papiſts have quoted as many as you can think on, but could never yet carry the Point.
As to that place of Ezek. 18.30. it hath been ſpoken to already. It ſuppoſeth not that they had any Qualification for Remiſſion by Repentance, for they were to make them a new Heart firſt; a Condemned Sinner beſure can never do that work, nor work at it. God muſt perform the Promiſe of Grace in breaking his Heart of Stone by the Revelation of Pardoning Mercy, and make him a new Heart before he can have a Heart to Repent. Acts 26.18. imports no more than that the Goſpel is the Power of God to Salvation, and thereby Sinners are raiſed from Darkneſs to Light, i. e. from the Darkneſs of a Natural State to the Light of Grace, thereby in Chriſt's own Light they ſee Light; the words are foreign, the Infinitive Mood is here put for the Genitive Caſe, governed by foreign foregoing; the Light a Sinner is brought into, is the Light of receiving Remiſſion of Sins, the Goſpel Promiſe ſeen and applyed by Faith, is that Light in the Soul wherein it is brought unto God; the firſt Act of the Soul in Saving Converſion is believing; for the Soul cannot turn from Sin to God by any Act of Repentance that's Saving, but by Jeſus Chriſt, and Faith in his Blood; therefore in order of Nature Forgiveneſs muſt be had before there can be coming to God, and therefore Ephraim cries for turning: the Saints through Grace know they cannot come at God but by and through Chriſt, and therefore their Complaints were ſo great, and Repentings ſo heavy, when God hid his Face from them. I need not treat upon the other places, they are all of the ſame ſtrain. Acts 5.31. is againſt you; Luke 13.3. will not prove the Goſpel a Law, as I ſhall have occaſion to ſhew.
Neonom.
The Sin againſt the Holy Ghoſt is Ʋnpardonable, becauſe it's impoſſible to bring the Committer of it to Repentance, Heb. 6.16.
Calvin.
The foreign is not in reſpect of the power of God, but in regard of the Will and Pleaſure of God, Whom he will he hardneth. When God hath left them to deſpiſe Chriſt, and to Crucifie him again, as it were, to put him to open Scorn and Contempt, not ſinning Ignorantly, but Preſumptuouſly; there's no Repentance: the reaſon why there's no Repentance, is becauſe there's no Forgiveneſs, neither will they ſeek after it.
Neonom.
Are all theſe things conſiſtent with Pardon before Repentance? Can I be ſubject to periſh and pardoned at once?
Calvin.
Yes, a Traytor may be in the Cart, and have the Halter about his Neck juſt when the Pardon comes.
Neonom.
Can God command Repentance under a Promiſe of Pardon, and ſuppoſe I muſt be pardoned before?
Calvin.
Yea, he always does ſo, he performs the Promiſe to enable us to obey the Command, and he annexeth the Promiſe to encourage us to the Duty: The performance of the Promiſe to us is the true neceſſary condition of our performing any Duty to God acceptably.
Neonom.
And doth God do all before, and nothing after?
Calvin.
Yea, he doth abundantly more than we can ask or think, before and after too.
Neonom.
13. There's no Saving Faith that includes not this purpoſe in it, and ſo ſaith Dr. Owen.
Calvin.
Whatever you quote out of Dr. Owen, the World knows he was againſt you in this Point, his whole Book witneſſeth that he never ſaid that Faith juſtified as a Qualifying Grace, much leſs Repentance; there may be many things in Faith that toucheth not upon that Nature of it, whereby it hath more to do in its peculiar Office in the Juſtification of a Sinner than any other Grace.
Neonom.
Without this purpoſe we do not accept of Chriſt as the way to God.
Calvin.
A Man doth not walk about without his Arms, therefore he goes upon his Arms and Hands.
Neonom.
Arg. 5. We cannot receive Chriſt as King without this Repentance of Heart.
Calvin.
Nô, nor without Faith neither, what trifling is here?
Neonom.
Without this purpoſe of Heart no Man accepts of Chriſt for Sanctification.
Calvin.
Therefore you'l ſay, Chriſt juſtifies us by Infuſing Righteouſneſs, by making us Righteous inherently, for which he declares us Righteous; an old decryed Popiſh Errour.
Neonom.
A Reſolved purpoſe to continue in Sin and Rebellion againſt God is Damning, let Men pretend what they pleaſe.
Calvin.
I ſay more, there's no Venial Sin, every Sin is Damning in its own Nature, and a Sin repented of without Forgiveneſs is Damning; and the very Repentance of a Natural Man which you would have Conditionate him for Grace, is Damning.
Neonom.
It's not to be allowed that it ſhould not be neceſſary to renounce our Sins with our Hearts, in order to Pardon; when it is neceſſary to renounce our own Merits or Righteouſneſs.
Calvin.
We reckon it our Duty under the higheſt Obligation of preventing Grace, and great and precious Promiſes, and from the greateſt Sence of Duty, to renounce our Sins with all our Hearts, but dare not do it in a way of Qualification of our ſelves for Forgiveneſs, leaſt we ſhould make thoſe Repentings and Humblings our Merits, as the Papiſts do, whereby Chriſt profits them nothing; and under pretence of Holineſs they loſe their Righteouſneſs, pretend to renounce one Idol, and ſet up another.
Neonom.
I will tell you how the Aſſembly and Dr. O. are of my Mind.
Calvin.
You may ſpare your ſelf the labour, for they are point blank againſt you, and ſo are all Proteſtants that are not tainted with the Doctrine of the Jeſuites.
Neonom.
I think there's never a Barrel the better Herring of you, come let's be gone.