Neonomianism Unmasked, Part 2 · Debate 10
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 Ʋnbelief 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 M…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 Lu…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 by the Father to Chriſt, who yet for the preſent do not actually come to him. 1. There are ſome Elected indeed, but for the preſent are like wild Aſſes on the Mountains, ſnuffing up the Wind; as deſperate in Iniquity as the veryeſt Reprobates under Heaven; and yet ſhall there not be rejection for theſe Perſons when they come, though for the preſent they ſcorn the Grace of God.
But there are a ſecond ſort given by God to Chriſt, that have not received Chriſt, and are not Actually come to him, and yet for the preſent are wrought upon to be a willing people in ſome ſort, i. e. The Lord hath dealt thus far with them, fain they would cloſe with Chriſt, fain they would conclude an Intereſt and Portion in Chriſt. Oh it would be Welcome and Life to them, &c. but they dare not ſet up their reſt here, —there is ſomething or other muſt be removed before they can make this certain Concluſion, Chriſt is their Chriſt; my principal Errand at this time is to this people —
Neonom.
But coming or believing is no other in your Judgment than an inward perſwaſion or concluding that Chriſt is ours; and this is not in order to an Intereſt, but to our Knowing; as it appears by thoſe words.
Antinom.
Do I ſpeak any otherwiſe than concluding this upon their coming; how often do I ſay couldſt thou but come to Chriſt, and ſo I ſay again, can but a Sinner, the vileſt, but come to Chriſt, they may conclude that Chriſt will not caſt them off? And you ſay that I intend by this coming nothing but an inward perſwaſion that Chriſt is mine; my words will not bear that ſence, for I ſay all along, if thou come thou maiſt conclude Chriſt is thine; is coming meerly perſwaſion?
Neonom.
That is your meaning, you do not diſtinguiſh between coming to Chriſt, and knowing your Portion in Chriſt, D. W. p. 82. You ſay, I muſt tell you there's no better way to know your Portion in Chriſt, than upon the general tender of the Goſpel to conclude abſolutely he is yours; ſay to your ſelves, and let not this be contradicted, ſeeing Christ hath reached out himſelf to Sinners as Sinners, my part is as good as any Mans: Set down thy Reſt here, question it not, but believe it; venture thy Soul upon it, without ſeeking for further Security: But ſome will ſay, He doth not belong to me; Why not to thee? He belongs to Sinners as Sinners; and if there be no worſe than Sinfulneſs, Rebellion, and Enmity in thee, he belongs to thee as well as to any in the World. D. C. p. 106.
Antinom.
You may eaſily ſee how he puts upon me his own ſence and meaning; you muſt know, Gentlemen, that which he rehearſeth is in another Diſcourſe of mine, which was from Iſa. 42. where I ſpeak to this Enquiry, How ſhall I come to know that I am amongſt the number of thoſe Sinners that ſhall not miſcarry? A. D. C. p. 106.Obſerve by the way, now we are ſpeaking of knowing, whether Chriſt be my Chriſt or no, not ſimply of Chriſt's being ours, [where you have a flat denial of what he aſſerts to be my meaning,] but of Chriſts manifeſtation and knowing him to be ours; and I ſhew the direct way is to make a particular application of the general tender of the Goſpel by believing: I ſay, not that all believing and truſting on Chriſt is full Aſſurance, but this I ſay, that the ſtrongeſt and beſt Aſſurance is confidently venturing all in believing on Chriſt, and receiving the Salvation offered and tendred to us by the Free Grace of God in the Promiſe: The beſt way to be ſure of a Rich Gift offered me, (ſuppoſe by the King) which I am amazed at, that ſo great a Perſon ſhould offer me ſo great a Treaſure, and queſtion whether he is rear in it; I ſay, the beſt way to know whether he intends it for me or no, is humbly and thankfully to take it, and not to ſtand ſtill and ſcruple whether it belongs to me or no, ſaying, Surely he don't mean me, when it's to none but ſuch Perſons that he offers it to. But I no where ſay, that Murderers, &c. remaining in a purpoſe to be ſuch, may conclude their Intereſt in Chriſt; this is a falſe Accuſation.
Calvin.
Let us hear, Mr. Neonomian, what is the truth in this matter, how you teach this Doctrine of the offer of Chriſt.
Neonom.
The Truth is this, Chriſt is freely offered to be Head and Saviour to the vileſt Sinners, who will knowingly Aſſent to the Truth of the Goſpel, and from a Conviction of their Sin and Miſery out of Chriſt, are humbled, and truely renounce all their Idols and Sins; denying their Carnal Self, and Merits, and accept of Chriſt as offered in the Goſpel, relying on him alone for Justification, Sanctification, and Eternal Life. D. W. p. 80.
Antinom.
And you ſhould add, When they ſee they can do all theſe things, then they ſhould come to Chriſt, and not before; you reckon that a Sinner is only invited to Chriſt for Remiſſion of Sins, but not for Repentance, and the ſenſible Concomitants thereof, whereas his Office is to give Repentance too. And how do you mean? That Chriſt is offered to be Head and Saviour, do you mean Myſtical Head? Chriſt makes himſelf ſo to every Sinner, he works Faith in them. If you mean King, as I ſuppoſe you do, that the firſt Notion Chriſt offers himſelf to Sinners under, is as King, and that's the firſt Notio… a Sinner is to reccive him under; it is not true, the whole Current of the Goſpel and common Experience is againſt it. An Earthly King will not offer himſelf as Kings to a Rebel, but under the Notion of Pardon and Forgiveneſs.
Again, Is not a knowing Aſſent to the Truth of the Goſpel a higher degree of Perſwaſion and Aſſurance than I ſpeak of in coming to Chriſt? If you intend Truth of the Goſpel as I do, and then it's offering Chriſt as a Saviour to the vileſt of Sinners that will come to him, and ſaying to the vileſt of Sinners, That they ſhould come to Chriſt, and he will in no wiſe caſt them off; but if you look for Sinners truely humbled, and truely renouncing their Sins and Righteouſneſs, and in a readineſs to accept Chriſt before you offer him, I know not when you will offer him, and they muſt ceaſe to be vile Sinners, and become Holy out of Chriſt before he be offered.
Neonom.
But obſerve, 1. Christ is freely offered to the vilest of Sinners, for their Acceptance of him according to the Goſpel. D. W. p. 80.
Antinom.
So ſay we.
Neonom.
2. He is not offered ſo, as if any Sinner might have a Saving Interest in him, till they are willing to deny themſelves, renounce all Sins and Idols, and do accept of, and rely on him as a full Saviour according to the Terms of the Goſpel.
Antinom.
And theſe I ſuppoſe are your Terms, your Moral qualifying Conditions, ſo that the Work muſt be pretty well over for Mortification and Vivifaction before Chriſt comes in, before a Saving Intereſt in Chriſt may be had; a Sinner muſt not touch him, or the Preacher ſo much as offer Chriſt to teach them the Doctrine of Self-denial, or to enable them through the Beauty and Excellency of his Grace and Love to renounce Idols: Did you ever know any Sinner renounce Idols till he ſaw a ground and reaſon in Chriſt for it, and felt his power in the Grace of the Goſpel? The Spirit ſaith, The Blood of Christ cleanſeth us from all Sin; and accordingly the Promiſe of Chriſt is, Ezek. 36.25. I will ſprinkle clean Water upon you, and you ſhall be clean from all your filthineſs, and from all your Idols will I cleanſe you; and you will have a vile filthy Sinner to be waſhed firſt, and have his Idols removed firſt, and exerciſe one of the higheſt Virtues in the Chriſtian Religion, to deny himſelf, before he dare to come to Chriſt, or before any one muſt offer Chriſt to him; and if he be offered, it muſt be upon the condition of theſe Gigantine performances.
Neonom.
There cannot be an Acceptance of Christ, without a renouncing Sin and Idols, and denying Carnal Self, and our own Merits, as oppoſite to him: And on the other hands, to renounce Sin and Idols, and deny our ſelves, will not avail us, without an Acceptance of Chriſt, and reliance on him.
Antinom.
This is an old Brittiſh way of Arguing; becauſe Acceptance of Chriſt is accompanied with renouncing Idols, &c. therefore he may not accept Chriſt till he hath renounced Idols, and denied himſelf, &c. Becauſe a Man hath Arms and Legs, therefore a thing muſt have Arms and Legs before it be a Man; or becauſe a Man is Animal riſibile, therefore he muſt be Animal riſibile before he is a Man, and made a Man afterwards: There is one and the ſame cauſe of renouncing Sin and Acceptance of Chriſt, and Chriſt is held forth in the Goſpel to turn Men from Darkneſs to Light, and the power of Sathan unto God; and Sinners are even the worſt to be called and invited to him, to come for all thoſe Ends and Purpoſes, for Deſtruction of Sin and Life of Grace; and I tell you, there cannot be one of theſe Sins mortified, or Idol renounced, without Faith in the Blood of Chriſt, I ſay, before Faith and Acceptance of Chriſt.
Neonom.
I mention ſome things as Antecedently neceſſary to our renouncing Sin and Idols, &c.
Antinom.
This you mean, Antecedently neceſſary to know the true God, and Jeſus Chriſt whom he hath ſent.
Neonom.
I mean Knowledge, Aſſent, Conviction of Sin and Miſery, &c. theſe are Preparatory Qualifications; not that an Intereſt in Chriſt always follows theſe, but they diſpoſe the Soul to a hearty acceptance of Chriſt, in oppoſition to all Rival Oppoſites, and are neceſſary thereto in ſome degree.
Antinom.
I cannot underſtand your meaning, unleſs this be it, that Nature and Grace differ only gradually, and that ſome Men do grow up out of a Natural condition by theſe degrees, and ſome do fall off and not come to it; firſt, there muſt be Conviction of Sin, and humbling, and then follows Self-denial, and renouncing Idols; and then Chriſt comes in at laſt when he can be willing, and theſe previous Qualifications muſt diſpoſe the Soul for Chriſt; this is Popery.
Neonom.
The declared deſign of the offers of Chriſt to Sinners, is that they be thus willing to Accept of Chriſt, and partake of an Intereſt in him.
Antinom.
The declared deſign of offering Chriſt, is not to tell them they muſt thus prepare themſelves before Chriſt is of uſe to them; but that they come to Chriſt and receive of his Grace, to furniſh them with his Spirit, and all gracious Effects and Operations. It is the Spirit that convinceth of Sin, and all Saving Convictions and Humiliations, and Renunciation of Idols, are included in Repentance and Mortification, which are the Effects of the true Grace of God in the Heart, whereby Faith is wrought; and that Faith in the Lord Jeſus Chriſt for Righteouſneſs and Life, purifies the Heart, and produceth Repentance, Love, compliance with the Commands of Chriſt, and they are not grievous. You propound wrong Methods for the Curing Diſeaſed Souls; this way will not do.
Neonom.
You miſtake me ſtill, I will tell you where the difference is not. 1. It is not whether there is in Chriſt a ſufficiency of Merit and Grace to ſave the worſt of Sinners?
Antinom.
The queſtion is, whether the Grace and Merit of Chriſt be not efficient in the Saving the worſt of Sinners.
Neonom.
2. Nor whether Chriſt is offered to the worſt of Sinners, if they will accept him on the Terms of the Goſpel?
Antinom.
But the Queſtion is, Whether the Sinner can accept of Chriſt on ſuch Terms, before Chriſt hath wrought in them to will and do, and made them willing in the Day of his Power? And whether they ought not to be Invited to Chriſt, and to receive him in the Goſpel Offers, for the working this willingneſs by efficacious Grace.
Neonom.
3. Nor whether Sinners are not often the Objects of Gods Effectual Calling, in order to an Intereſt in Chriſt.
Antinom.
God's Effectual Call is an Intereſt in Chriſt, and there's no Effectual Call can be before an Intereſt in Chriſt, it's the putting the Soul in Actual Poſſeſſion of Chriſt, and the uniting it to Chriſt.
Neonom.
Nor whether there may not be Knowledge, Aſſent, Convictions, Humblings, and feigned Reſolves, and yet a Soul fail of an Interest in Christ, for want of true Converſion, tho' they are hopeful Signs?
Aninom.
But the Queſtion is, Whether you ought to make common Grace the Foederal Condition of ſpecial, and tell Souls that they cannot receive Chriſt in a way of ſpecial Grace, till they have attained common Grace out of Chriſt?
Neonom.
Nor whether the degrees of Convictions and Humblings are equal in all? D. W. p. 84.
Antinom.
You ſhould have told us whether you mean ſaving, or common; if they be ſaving, they are wrought as an Effect of Union to Chriſt; if common and out of Chriſt, it's no great matter what degree they are of, for there is nothing in an unregenerate Man, though never ſo plauſible, that gives him a diſpoſition to a new Heart, no more than one that's ſtone dead can have in himſelf a diſpoſition to Life; they that are in the Graves of Sin hear the voice of the Son of God and live; he quickens them that are dead. Privantia non habent media, there's no medium between Death and Life.
Neonom.
Nor whether Preparatory Qualifications do Merit true Grace.
Antinom.
You ſhould have told us what Merit, ex congruo, or condigno; if you deny the word, you aſſert the thing. For a Foederal Condition is a Merit, Virtute compacti.
Neonom.
Yea, or whether Faith or Repentance do Merit an Intereſt in Chriſt? This I deny, and ſay, That their whole uſe depends on Gods Ordination.
Antinom.
I wonder you'l ground your denial upon ſuch a weak Reaſon; for would not Adam's Merits have depended on God's Ordination? And doth not Chriſt's Merits depend on God's Ordination?
Neonom.
Nor whether a Soul may neglect to accept of Chriſt as Prophet, Prieſt, and King, becauſe they feel not that degree of theſe Humblings and Convictions which they deſire and expect.
Antinom.
But being you ſet them a digging in the Rock of their own Hearts for the Pearl of Great Price, you ſhould tell them how deep it lyes, before they are likely to find it; for all theſe Convictions and Humblings are before they come at Chriſt; you put them upon hard Service, unleſs you tell them when they are convinced enough, and humbled enough; and why do you uſe the word neglect, for as long as they are upon the work you aſſign them, they wait for you to offer Chriſt to them, and you tell them it's better to ſtay longer, and there's reaſon for it, according to your Hypotheſis; if ſome degrees of Humblings muſt be had to fit them for Chriſt, then more degrees will make them more fit.
Neonom.
Nor whether theſe Preparatory Qualifications be the Work of the Spirit by common Grace. This I affirm.
Antinom.
So then they may dig, and not find the Mine, and ſpend all their days in Common Grace, and never find Spiritual Grace; now here you fully declare your ſelf that Common Grace is the Condition of Special Grace: What a Work is here with Conditions?
Neonom.
Nor whether their immediate Influence [I mean of Preparatory Qualifications] be to prepare the Soul for a true conſenting▪ Acceptance, which it is hereby leſs averſe to, and more diſpoſed for. This I affirm.
Antinom.
I know not what ſence to put upon this but the Papiſts Congruity; and that common Grace is a degree, or a qualifying condition of Saving Grace, and that Common and Special differ not Specifically, but Gradually only, which to me is groſs Divinity.
Sancta Clara tells us thus, De habitâ prima gratiâ Actuali, Communis & recepta Sententia Scholar. eſt, &c. Certainly it is the common and received Opinion of the Schools, that with the help of the firſt preventing Grace, we may obtain further helps by acting and endeavouring; yea, the firſt habitual, juſtifying Grace, and in ſome meaſure deſerve it de congruo, i. e. of meetneſs, fitneſs, and aptitude, and it's the common Opinion of all the Doctors, as to after-helps in reſpect of the firſt Grace; and he faith, He takes Scotus's Judgment inſtead of all as the beſt, in that he ſaith, Repentance is a meer diſpoſition to habitual Grace.
And amongſt ſuch as he quotes for his Opinion, he brings the 13th. Article of the Church of England, Artic. 13. Of Works before Juſtification. Works done before the Grace of Chriſt, and the Inſpiration of his Spirit are not pleaſant to God, for as much as they ſpring not of Faith in Jeſus Chriſt, neither do they make Men meet to receive Grace, (or as the School Authors ſay) deſerve Grace of Congruity; yea, rather for that they are not done as God willeth or commanded them to be done; we doubt not but they have the Nature of Sin.which he would wreſt to his ſence; that although Works before the Faith of Chriſt, or the firſt Actual Grace, are excluded as meritum ex congruo by the ſaid Article, & exceptio firmat regulam in oppoſitum; yet he ſaith, Other Works (according to the ſaid Article) done as Fruits of Faith, may in ſome meaſure diſpoſe, and de congruo deſerve promereri gratiam Juſtificationis; which Opinion he would make Auguſtin to be of. And whereas it's ſaid in the ſaid Article, We doubt not but they have the Nature of Sin, he would palliate it thus, ſaying, Non dicunt talia ſimplicitèr eſſe peccata, ſed potius participare, quod ſine omni dubio eſt terminus diminuens; i. e They ſay not that ſuch are ſimply Sins, but do partake of Sin, which without all doubt is a Term of Diminution, (i. e. the word rather) or elſe they would have ſaid that they were Sins without Reſtriction. You ſee what Jeſuitical Evaſions here are to eſtabliſh your Qualifications, which you and the Papiſts are ſo fond of; whereas theſe firſt Reforming Proteſtants ſay, Non diſponunt hominem ad receptionem gratiae; but the rather we doubt not but they have the Nature of Sin; yet you will ſay, they prepare for true Acceptance, and make the Soul leſs averſe, and more diſpoſed to it; whereas the quite contrary moſtly appears, that thoſe that become meerly morall, and leave off the practice of ſome groſs Sins, and do ſome good Works, from that Principle are uſually the moſt averſe, and leaſt diſpoſed to the Grace of God of the two.
Neonom.
I ſhall ſhew you wherein the Real difference is,
1. Whether coming to Chriſt is an inward Perſwaſion that Chriſt is mine. This you affirm, and I deny.
Antinom.
You abuſe me in charging me with ſpeaking what you would faſten upon me, for I ſpake diſtinctly of theſe two things; firſt of coming to Chriſt, and then of knowing that Chriſt is mine by my being come to him; but yet I ſay that this coming to Chriſt ought to be by a particular perſwaſion that Chriſt is offered to me as a Sinner, freely offered to me without any conſideration of any Qualification, and this perſwaſion every Believer hath leſs or more. Dr. Twiſs diſtinguiſheth between fides in Chriſtum, & fides de Chriſto, Faith in Chriſt, and Faith concerning Chriſt being ours; the firſt is this, coming to Chriſt for Life, the other, our Perſwaſion and ſweet Senſe of the Love of God in Chriſt.
Neonom.
2. Whether Chriſt is offered to Sinners, with a deſign that they may conclude they have a Saving Intereſt in him, before they are Regenerated by the Spirit, and ſavingly Believe.
Antinom.
The Deſign of offering Chriſt to Sinners, is that they may receive the offer freely and immediately; and that when they are come to Chriſt, they ſhould know this Faith was not of themſelves, or did ſpring out of any Natural or Moral Qualification; but from Chriſt the Author of it, and from their Union to Chriſt Jeſus, which I take to be a Saving part in him, and that they cannot believe without a Saving part in Jeſus Chriſt before they believe. He having bleſſed us with all Spiritual Bleſſings in Chriſt, of which Faith is none of the leaſt. And Dr. Twiſs ſaith, Faith being one proper Effect only of a Saving Intereſt, though not claimable by them till they believe; Juſtitia Chriſti, ſicut Chriſti est, &c. The Righteouſneſs of Chriſt as it is Chriſts, and performed by him, ſo it's ours as wrought for us, juris ratione, and before Faith, as Meritorious of Efficacious Grace for the working of that Faith. Lib. 1. p. 2. § 25. For if without Chriſt they can do nothing, then they cannot believe without part 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, hath a Knife in his Hand, and Thoughts in his Heart to murder Chriſt, and yet without ſo much as laying down his Arms? D. W. p. 87.
Antinom.
I wiſh you have not Thoughts in your Heart, and a Knife in your Hand, not only to wound my Miniſtry but the Doctrine of Free-Grace, you ſhew ſuch an inveterate Spirit againſt both. Gentlemen,
Speaking from that Text, John 6.37. and endeavouring to remove Objections from poor diſtreſſed Souls that dare not come to Chriſt, becauſe of a high deep Senſe of their Filthineſs and Loathſomneſs, and that are always aggravating their Condition under the ſaddeſt and moſt dreadful Conſideration: You will ſay, For all this high Aggravation of Loathſomneſs and Sinfulneſs, my Caſe is worſe than all this you ſpeak of;Dr. C. p. 220. therefore there is ſomething in my Condition, that if I come to Chriſt he muſt caſt me off: [Mark, Gentlemen, theſe are the bitter Complaints of a poor diſtreſſed Soul againſt himſelf, ſet on by Temptation, to keep him from Jeſus Chriſt.] Beſides poſitive Filthineſs, I am a Rebel, a ſturdy Enemy; I fight againſt God, I quarrel with God, and take up Arms againſt him.
I endeavour to remove this Objection thus, Imagine your Condition is a Condition of as great Madneſs and Enmity againſt God as you can deviſe, [as always it is look'd upon to be by one labouring under a wounded Conſeience, in whom Sin is revived by the Law: The Remedy that I adviſe, is, to bring this poor broken-hearted Creature to Chriſt to be bound up, I go on and ſay] Sure you will ſay, If I be ſuch an Enemy, I muſt lay down my Arms before Chriſt will have to do with me, or admit me to come to him. Will a King let a Cut-throat Traitor, while he hath Thoughts in his Heart to murder him; will he let him come with a naked Knife into his Preſence, and graciouſly embrace him in his Arms?
For Anſwer, ſtill ſee the cloſe of the Text, Obſerve, that if this be true, that in reſpect of this Rebelliouſneſs in thy Spirit againſt God, thou ſay, If I come to Chriſt, he will caſt me off. This word, in no wiſe, cannot be true— Do you think it was out of the Thoughts of Chriſt, viz. our Enmity and Rebellion? And if he thought of it, do you not think he would not have put it in to clear up this Truth? Look into Pſal. 68.18. and Rom. 5.6, 7, 8.
Now obſerve what I ſay, I do not ſpeak this to the intent that any ſhould conceive, that God leaves Perſons rebellious,Dr. C. p. 211. vile and loathſom as he doth find them when he cloſeth with them, but I ſay that time when the Lord cloſeth with them, it's a ſtate of Rebellion; and if thou come to Chriſt in this Condition, it manifeſtly ſhall appear to thee, that he will open his Boſom for thy Head to reſt upon; as well as for the Righteouſeſt Saint in the World; ſo Chriſt invites every one that thirſts to come and drink of the Water of Life freely.
Calvin.
I would fain know, Mr. Neonomian, what you would ſay to a diſtreſſed Soul in ſuch a condition, that would not only liken himſelf to a Murderer or a Cut-throat Traytor, but will give you an Inſtance that he is ſo even at this very time; he hath continually horrid blaſphemous Thoughts of God, yea, Atheiſtical, and ſuch as is a Horror to mention. He will tell you what a ſink of Vileneſs and Hypocriſie he is in upon all reſpects, what would you tell him? indeed here's the Skill of a Divine.
Neonom.
Tell him, I would tell him he muſt be humbled for thoſe Sins, and he muſt caſt out theſe filthy Thoughts, and that he muſt pray and hear the Word, and watch over his Heart, and reſiſt Satan; and indeed muſt get rid of this Enmity that is in his Heart, and this Rebellion, and then he may come to Chriſt for Pardon.
Calvin.
Ay, but I can do none of theſe; my proud Heart will not be humbled, my filthy Thoughts will remain, I cannot love God, nay, I cannot pray, and the Word of God is a Terror unto me; I fly from the Law; and as for the Goſpel I dare not come at it, God is a Terror to me.
Neonom.
I would tell him, ſuch a vile Heart, corrupt Affections, Blaſphemous Thoughts, are inconſiſtent with Vocation, Regeneration, Converſion: I would tell him he can't have true Faith or Acceptance with Chriſt, which conſiſts with ſuch vile diſpoſitions, and is void of a purpoſe to be otherwiſe.
Calvin.
And would you not think meet to invite this poor Soul to come to Jeſus Chriſt in this ſad Condition?
Neonom.
No indeed, that I would not, in that miſerable pickle.
Calvin.
What would you do with him?
Neonom.
I would tell him, he hath a proud Heart which God is humbling, his Luſts muſt be mortify'd, he muſt bear the Indignation of the Lord; God will ſhine in upon you in his due time when you are fit for it, and your Sins be purged; in the mean time you muſt wait.
Calvin.
But may not a Man ſpeak to ſuch an one of Help laid upon one that's mighty to ſave.
Neonom.
Take heed of being too bold there: If Chriſt be mentioned it muſt but be as King and Law-giver; if you be too buſie in talking of Chriſt as Prieſt and Sacrifice, and of laying his Sins on Chriſt, it may prove ſuch a Narcotick to him as may caſt him into the contrary Extream of carnal Security, and Preſumption that his condition is better than it is.
Calvin.
Do you deal thus always with diſtreſſed afflicted Souls, when they come to you for advice?
Neonom.
No, not always in private Conference, but in the Pulpit this way muſt be taken, or elſe you'll have a company of vile loathſom Sinners grow too ſawcy upon the Doctrine of Grace and the Promiſe.
Calvin.
And yet here your Miniſtry is very ſucceſsful; you receive many Members I ſuppoſe, you have to deal with great Variety of Caſes.
Neonom.
I do not trouble my ſelf with that way of Experiences, I know no Rule for that: I ask them whether they have been humbled, and whether they are ſincere in taking Chriſt as their Lord; and I tell them now, God accepts Sincerity and Imperfect Duties as the Condition of the Covenant of Grace; and I find this way ſucceeds very well, and I hope to make it take throughout the City, and extirpate thoſe Antinomian Principles, and Congregational too.
Calvin.
Indeed Mr. Neonomian, I muſt take my liberty to diſſent altogether from you in your Method with, and Cure of diſtreſſed Conſciences; it was not the way formerly. I am for bringing ſuch a poor loathſom polluted Creature to the Fountain ſet open for Sin and Uncleanneſs, &c. and not ſay he muſt be waſhed firſt.
Neonom.
Can we thus Marry Chriſt? what a carnal, ſelfiſh thing is Believing? A meer uſing Chriſt for our own ſafety in our Abominations, which we reſolve ſhall rule over us without one deſire to be rid of them. D. W. p. 88.
Calvin.
Do you think there will be any Fellowſhip between Chriſt and Belial? One muſt be gone. When Chriſt comes in unto the Heart, he binds the ſtrong man armed, and ſpoils him of his Goods. I am ſorry to hear you banter a poor Sinner's believing in Chriſt, under the ſenſe of the Vileneſs and Sinfulneſs of his Diſpoſition, and the Enmity of his Heart; or that you ſhould ſuppoſe, or ſuggeſt to the World, that there is any way under Heaven to change the Heart and Diſpoſition ſavingly, or heal the Conſcience, but by bringing a poor Creature to Jeſus Chriſt, and him Crucify'd, and ſaying to him, Believe on the Lord Jeſus, and thou ſhalt be ſaved. There is Pardon, Forgiveneſs, Cleanſing, in the Blood of Chriſt, therefore the Courſe that I take always, is to endeavour to ſet the Lord Jeſus Chriſt in all his fulneſs before an awakened Sinner; and if he be yet ſecure, and going on in his evil ways, I bring him as near to Chriſt as I can; I endeavour to convince him that he ſins againſt Chriſt as well as the Law, the precicious Blood of Chriſt that was ſhed for Sinners; I do what I can to bring him to Chriſt to be taught, to be invited, overcome by the Sweetneſs and Amiableneſs of Jeſus Chriſt, and let him know the danger if he perſiſt obſtinate.
Neonom.
But ſome degrees of Convictions and Humiliations of Soul are neceſſary prerequiſites to the Souls Acceptation of Chriſt for Pardon, weary and heavy laden that Chriſt invites, Mat. 11.28. I came not to call the Righteous, [i. e. conceited and ſecure] but Sinners to Repentance. Luke 5.31, 32. They in Acts 2.37. were pricked to the Heart; the Gaoler felt ſome Humbling concern. Acts 16.30. Paul knew what this trembling was; ſo Zacheus and the Prodigal, Luke 15.14, 15. D. W. p. 87.
Calvin.
All his humblings, prickings, wearineſs, awakenings, were by the Power of Goſpel Grace, and by the preaching of Jeſus Chriſt. Chriſt's Miniſtry is enough with his Power to ſave Souls; he needs no prerequiſites. The Goſpel is the power of God unto Salvation, therewith he wounds, and therewith he makes whole; Chriſt makes weary, and gives reſt; he convinceth Sinners, and gives Repentance; the preaching Chriſt Crucified pricked thoſe Converts to the Heart, and healed thoſe Wounds. It was the ſame Hand of Grace that awakened the Gaoler, and when he had a Knife in his Hand even to Murder Chriſt in his Members; and when he ſaw that was wrinched out of his Hand, took a Knife to Murder himſelf; in the height of that deſperate Villany, he was commanded to believe on the Lord Jeſus Chriſt, and he ſhould be ſaved. The caſe plainly is this, That Jeſus Chriſt himſelf, the Miniſter of the true Sanctuary, and the preaching of him, is the only and ſufficient Remedy to change and ſave the worſt of Sinners through the effectual working of the Spirit; the order and method is various, it's as the Spirit liſteth, we are not to preſcribe any methods or meaſures of Humblings, much leſs to ſay ſuch and ſuch Moral Vertues or Duties are neceſſary Prerequiſites and Qualifications before a Sinner comes to Chriſt. The Apoſtle Paul ſaid, That he determined to know nothing, i. e. (ſo as to Preach) among them, but Jeſus Chriſt and him Crucified, 1 Cor. 2.2. I am for working Humiliations by ſetting Chriſt before the moſt refractory Sinners' for all Salvation; true Mourning and Humiliation proceeds from looking on him whom a poor Sinner hath pierced: I am for the bringing of the moſt Leprous Sinner, (I cannot engage he will come,) to waſh in this Spirtiual Jordan, though I find you are rather for waſhing off his Leproſie firſt in the Rivers of Abana and Pharfar Rivers of Damaſcus.
Neonom.
I am not for bringing ſuch foul filthy Sinners to Jeſus Chriſt, it ſounds very ill in the Ear, to ſay Chriſt ſaves Murderers, Adulterers, Perſecutors, &c. and to invite them to come to Chriſt reaking in their Sins, and under the Reigning Enmity of their Hearts; it's fit that they ſhould be civilized firſt, and this wicked, profligate diſpoſition removed, and that they have new Hearts before they come to Chriſt; for I tell you Chriſt will not pardon them elſe.
Antinom.
You miſtake the whole ſence of the Goſpel, or will not underſtand it, that you may ſeem to have a plauſible pretence to oppoſe it: When Sinners are invited to come to Chriſt, it's not meerly under the Notion of Pardon, but of all Salvation; he is offered, and the Sinner is invited to come unto him, as having given himſelf for us, to redeem us from all Iniquity, and to purifie to himſelf a peculiar People Zealous of good Works. A Sinner is by the Goſpel called to Chriſt in all ſtates of his Unregeneracy, whether openly Prophane, or Morally Vertuous; one is as eaſily ſaved by Chriſt as the other; the former ordinarily ſooner, eaſier converted ſeemingly than the latter; neither is the latter better qualified and fitted for the Grace of God than the other. That place quoted by you, 1 Cor. 14.24, 25. is a clear proof how the Word of God's Grace works theſe true Convictions in the Saving Work, and that your Humblings in the ſtate of Unregeneracy are no neceſſary Prerequiſites to the Grace of God.
Neonom.
I will diſcover your Miſtakes in theſe things. Becauſe they that truely come to Chriſt ſhall have an Intereſt in Chriſt, therefore he thinks whoſoever can perſwade himſelf that he hath an Intereſt in Chriſt doth come to him.
Antinom.
It would have been well if it had been my Happineſs to have attain'd to your degree of Learning, and had ſo great a Capacity for it as you, that I might not have fallen under ſo groſs miſtakes. I confeſs it's pity a Doctor ſhould be ſo ſilly a John-an-Oaks as you repreſent me. But what ſhall I ſay to it? It's not every Man's Portion to be Learned or Wiſe, only there's one Proverb I remember that is ſome ſatisfaction to an empty Skull, Non eſt datum cuivis Corinthum appellere. But methinks you miſtake about my Thoughts, if I have Wit enough to tell my own Thoughts. It is ſtrange I ſhould be ſo ſtupid, as Credere quod habeo & habeo, as to believe that I have when I have not, and to call that Perſwaſion my having: I ſpake of having Chriſt by coming to Chriſt, and then of our knowing that we have Chriſt. If you will examine what I think, I will tell you, I think coming to Chriſt is by believing and appropriating Chriſt, and what is generally delivered of him and by him unto my ſelf; if it be by way of Promiſe, offer, or command; and that this believing is ſuch perſwaſion of the Goodneſs and Truth of Chriſt and his Goſpel Salvation, that it carries me forth to reſt and ſtay my ſelf confidently thereon, and that I can perſwade my ſelf of the Truth of my Faith from its Act on its proper Object, and 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 Preparatory, by way of Cauſation, Merit and Congruity, [i. e. by diſpoſing, fitting, and making Men the ſitter for Effectual Grace, as you ſay] as aſſerted by the Papiſts and Arminians.