Neonomianism Unmasked, Part 2 · Debate 13

Neonomianism Unmasked · Part 2 · Debate 13

p. 254DEBATE XIII. Of the Neceſſity, and Benefit of Holineſs, Obedience, and Good Works, with Perſeverance therein.

Calvin.

HOW do you, Mr. Neonomian, are you well, methinks you look a little Moody.

Neonom.

It would diſturb any Orthodox Man's Spirit to ſee how Errour prevails; I profeſs I am almoſt weary of this Club, if this be your Calvinian Club, I do think I muſt betake my ſelf to ſome other, you know, where I ſhall find more ſoundneſs in Doctrine.

Calvin.

O pray, Mr. Neonomian, let not Diſputants be angry with one another; Diſputation ſhould be for Information of the Judgment, not for the gratifying Pride and Paſſion; put another Queſtion, it may be we may agree in that.

Neonom.

I will try you once more, and if you boggle there, Fare you well.

Gentlemen, note that whatever I ſhall ſpeak now of any Act of Grace, except Penitent Believing, referrs not to the Forgiveneſs of Sins, or the Sinners Admiſſion into a Juſtified Eſtate.

The Benefits that I here ſpeak of, are not the Forfeiture of Pardon, the Poſſeſſion of Heaven, and ſome other Particular Bleſſings, as Increaſe of Peace, Returns of Prayer. D. W.

Antinom.

I find now you clapt two Conditions into one; why had we not theſe Conditions twiſted together before? Methinks you incommoded your ſelf in not doing it yeſterday, for vis unita fortior, but you reckon Faith and Repentance, reach no further than the firſt Juſtification, I think the Catholicks are of your Mind for that. 2. You talk of forfeiting Juſtification, the meaning in Engliſh, is falling away from Grace.

Neonom.

Some Mens Brains had need be taken out and waſhed in Vinegar, for there's no making them underſtand; it were well that you were better ſtudied in Terms of Art.

Calvin.

Prethee, Mr. Antinomian, ſit down and hold thy Peace a while, you'll never leave till you have put the Gentleman into a Fuſtion fume, and then we ſhall loſe his good Company; pray go on, Mr. Neonomian.

p. 255Antinom.

I ſmell him where he will be.

Calvin.

Nay, not yet neither.

Neonom.

I tell you then, if I may be permitted to ſpeak what an Errour this Antinomian holds. He ſaith,

1. Men have nothing to do in order to Salvation. 2. Nor is Sanctification, a way of any Perſon to Heaven. 3. Nor can the Graces or Duties of Believers; no, nor Faith it ſelf do them the leaſt good to prevent the leaſt Evil. 4. Nor are they of the leaſt uſe to their Peace or Comfort. 5. Yea, though Chriſt be explicitely owned, and they be done in the ſtrength of the Spirit of God. 6. And a Believer ought not to think he is the more pleaſing to God, by any Grace he Acteth, or Good he Doth. 7. Nor may Men expect any Good to a Nation by their Humiliation, Earneſt Prayer for Reformation of a People.

Calvin.

Now Sir you have a Rowland for your Oliver, here's a long and ſtrong Inditement laid in againſt you, I wiſh you a good delivery, Mr. Antinomian.

Antinom.

As I take it, there's about ſeven things you charge me with, I pray make your Proofs per partes; I ſhall be abler to give my Anſwer.

Neonom.

You have told us, ſeeing all things are ſetled by Chriſt for us of free Gift; I ſay, all we do is for Chriſt himſelf, and not for our ſelves. —Chriſt comes and brings Juſtification, loving Kindneſs and Salvation. —What needs then all this Travel for Life and Salvation, ſeeing it is here already? But ſeeing we get nothing by it, &c. D. W. from Dr. Cr. p. 41, 42.

Antinom.

By this you prove, that Men have nothing to do in order to Salvation. Gentlemen, I muſt crave your patience, to hear that part of my Diſcourſe that you may judge of it. It was upon John 14.16. I was ſaying,D. Cr. p. 41. How near hath Chriſt made the way unto the Father? Thus near that he that believeth ſhall be ſaved. Let me be bold to tell you, you are in as full a ſtate of Juſtification before God. [Now mark, I was ſpeaking of paſſing from one ſtate to another in Juſtification; and do you not remember what he ſaid? [That whatever he ſhould ſpeak now referring to any Act of Grace, except believing penitently, referrs not to Forgiveneſs of Sins,] and now he alledgeth what I ſaid upon that account to prove a change about Sanctification.

You are in a true State of Salvation, you that are Believers, are as thoſe that are already in Heaven,D. Cr. p. 41. Believe in the Lord Jeſus Chriſt and thou ſhalt be ſaved: Such a near way Chriſt is, yet ſtill people will be Cavilling, where are good Works all this while? What juſtified by Faith alone! Saved by Chriſt alone! Let me tell you, If Chriſt be the way [of Juſtification, and only Federal Condition of Eternal Life, p. 256i. e. of all Salvation in Faith and Holineſs] then Works are not the way, except they be Chriſt, but muſt we not work? Yea, but for other purpoſes, the Lord hath propounded other Ends, [not meriting your Salvation] for which you are to work, ye are bought with a price, that's done; therefore glorifie God in our Bodies, being delivered out of the hands of your Enemies, [our State is ſecured, our Safety paſt] we ſerve in Holineſs and Righteouſneſs, &c. do we ſerve toward Deliverance, then it's not paſt. 1. We are delivered from VVrath before we ſtep a ſtep in Duties; we do not the Duty to be delivered, but we do Duty becauſe we are delivered. [And now follows what he chargeth for ſuch a fault, and take notice that I ſpeak all along of the change of our ſtate in Juſtification by Faith, and that works have nothing to do in, neither are we to look upon them as ſuch.] All things are ſetled by Chriſt for us of free Gift, all we do is for Chriſt himſelf, not for our ſelves, [i. e. to put our ſelves in Chriſt's Room, thereby to Rob him of his Glory,] if we do it for our ſelves, we do but labour in vain; ſuppoſe we compaſs never ſo much good by doing, [thinking thereby to put our ſelves into a juſtified Eſtate] it is but labour in vain, it was compaſſed before-hand for us, [in the juſtifying Righteouſneſs of Chriſt. — Chriſt brings Salvation, enters into Covenant; what needs all that Travel for Life and Salvation? i. e. with a deſign of purchaſing it thereby, for all that is ſaid is ſpoken to the Price that Chriſt bought us with, and I inſtance in running for Money, that a Man need not run for a price that he hath freely without; ſo that he that works for Juſtification works in vain, for ſaith the Apoſtle, The Jews that followed after the Law of Righteouſneſs obtained it not, but ran in vain; and this the Apoſtle means in that place, Have ye indeed ſuffered ſo much in vain? why? becauſe you obtained not your end thereby, not likely ſo to do.

Neonom.

But it's not your Intention that nothing we do can Merit, but not that they are required as the requiſite means and way to obtain theſe Bleſſings. D. W. p. 122.

You intend this, p. 45, 46. you ſay, I will note one thing before I go on to make clear this thing, &c.

Antinom.

I will give you my own words and ſence. The words he referrs to are part of an Anſwer to an Objection. D. Cr. p. 45.

Obj. Will, but this is a way to lead to a Licentious Life.

Anſw. I ſay the contrary, it is the only way to lead Men into a more enlarged way of Holineſs than any way in the VVorld, which I will declare to you by and by. VVe have ſhewed that Chriſt is a ſafe way, a lightſome way, a near way; we will make good now that the conſideration that Chriſt is a free way to all Comers, is the only way to Build up Men to an enlarged courſe of Holineſs, more than the greateſt Self-denial, frequenteſt Prayer, greateſt Study, bearing down of the Body, &c. And this will further appear, if we enquire how Chriſt is ſuch a way, as there is no way wherein there is a quicker, wherein there is a better riddance of Buſineſſes and Employments Believers have, than in Chriſt; [now comes in what he quotes] I will note one thing by the way, to make clear this thing; viz. It is a received Conceit of many, that Obedience is the way to Heaven; and though it be not Cauſa Regnandi, yet it is Via ad Regnum. Let me give you a hint or two of another thing,D. Cr. p. 45. or two, and lay down this Poſition; There is no Believer under Heaven, that doth come to Heaven before he hath ſerved his Generation, there is no Perſon that is a Believer and hath received p. 257Chriſt, but that after he hath received Chriſt he is Created in Chriſt Jeſus unto good Works, that he ſhould walk in them. [Here you may ſee I am for good Works in a Goſpel Way and Sence,] I ſay, he that ſprinkleth … with clean Water, that they may become clean from all their filthineſs, writes his Law in their inward parts, &c. ſo that I ſay [mark well my words] that Sanctification of Life is an inſeparable Companion with the Juſtification of a Perſon by the Grace of Chriſt, but withall I muſt tell, that all this Sanctification is not the way of that Juſtified Perſon to Heaven. It is the Buſineſs of a Perſon that he hath to do in his way to Chriſt. Dr. Cr. p. 46.

Now I ſhew that Chriſt is the way, and nothing elſe, [Sanctification is part of the Salvation wrought in Chriſt; and the Apoſtle, Heb. 6. calls the works of Sanctification things that accompany Salvation,] therefore I ſay this is no derogation from works, to ſay they are not the way to Heaven, but that they are Concomitant to Heaven unto Perſons that ſhall come thither; [and now comes in what he rehearſeth,] The Truth is, ſince Redemption is managed by Chriſt, the Lord hath pointed out other Ends and Purpoſes for our Obedience than our Salvation, [i. e. than purchaſing or procuring, or qualifying conditionally in your ſence, for Savation,] in this ſence, is not the end of any good work we do, [in plain truth good works are a great part of the Salvation it ſelf that Chriſt is the way to.] The Ends of our good works are, Manifeſtation of our Obedience and Subjection, the ſetting forth of the praiſe of the Glory of the Grace of God, and as ſuch ſo actually glorifying him in the World, the doing good to others; to be profitable to Men, the meeting of the Lord Jeſus Chriſt in them, where he will be found according to the Promiſe. Theſe are the ſpecial Ends that Obedience is ordained for Salvation, being ſetled firm before, to keep the true Prerogative of Chriſt alone, that no Righteouſneſs of Man entrench upon his Priviledges. [Now judge you whether I detract from works of Sanctification, as Mr. Neonomian would make me to do, becauſe I allow them not that place in Juſtification and Salvation, which he would have them have, and that belongs to Chriſt alone.]

Neonom.

He puts this Objection, We had as good ſit ſtill. He that works all day, and gets no more than he had in the Morning, &c.

Anſw. Let me tell you, the prevention of evil, if there be reality of evil in it, obtaining of good, if there be reality of Good, Peace of Conſcience, Joy in the Holy Ghoſt, Pardon of Sin, the Infallibility of Non-miſcarriage, the Light of God's Countenance, all theſe you aim at, are abundantly provided for you, and eſtabliſhed firmly on you by the meer Grace of God in you before you perform any thing whatſoever. D. Cr. p. 151.

Antinom.

I intend no more than that we are Bleſſed with all Spiritual Bleſſings in Chriſt; and we can have no greater Security of all theſe Benefits, than in Chriſt Jeſus; and that all performances upon account of our Security is nothing to Faith in Chriſt, who is the Yea and Amen of the Promiſes; —and therefore I ſhew the Vanity of propoſing that to our ſelves by our Works which is done in Chriſt for us, and can be done by none elſe, if we have Faith to ſee it; and yet I ſtill p. 258ſhew how great a thing Salvation is, and good Works in a due manner of Performance, from true Principles, and a right End.

I ſhewed that our Perſeverance depends not on our Works, and that I am ready to maintain. —I ſay, God hath ſettled all things that appertain to Life and Godlineſs in his Son Jeſus Chriſt, and upon you for his own ſake, and ſetled Everlaſtingly and Ʋnchangeably upon you; —ſo that there can be nothing to make them more ſecure than the Grant of God himſelf hath made them; — I ſhew'd, that a good Child knowing he is Heir, and hath the Eſtate ſetled on him, doth not obey his Parents in order to a better Security for the Eſtate than he hath; he ſerves not now to get his Fathers Land, but to Honour and Glorifie his Father, that hath ſo freely ſetled the Eſtate upon him. — VVithout reſpect to good or evil the Lord hath Everlaſtingly eſtabliſhed all that ever he meant to do, [i. e. good or evil of ours, and in us.] The Lord doth nothing upon Conditions in his People,D. Cr. p. 652. as if he did refer himſelf ſtill to theſe Conditions, and did ſuſpend what he did intend to do to his People till he did perceive how they carry themſelves to him. All that I aim at is this, that it is not a vain thing to yield due Obedience to any thing that God requires, though the Lord intend not ye ſhall by your Obedience gain Life.

Neonom.

He ſaith, When you Faſt, Pray, Mourn, keep the Sabbath, &c. your Eye ſhould be ſimply to the Glory of God, and not to gain that which is already ours in Chriſt, &c.

Antinom.

All this I ſay ſtill, If in theſe Duties we think and propoſe to our ſelves to obtain Life, we are acted by the Righteouſneſs of the Law, which is oppoſed to the Righteouſneſs of Faith, &c. D. Cr. 134.

Neonom.

He ſaith, let ſubduing of Sin alone for Peace. D. Cr. p. 13.

Antinom.

It is an eaſie thing to expoſe Sermons, and any continued Diſcourſes to Contempt, if Men will pick out here and there an Expreſſion, and not ſhew the reaſon and dependance thereof— My words are, —How much filthineſs is there in all your wr…ſtlings? I ſay, how many defects and infirmities might you ſee: Could you chuſe but fall foul upon your own Spirits for theſe infirmities and defects of your beſt performances, ſeeing the wages of Sin is Death, what can you run to then? none but Chriſt, none but Chriſt; whilſt your acts in reſpect of filthineſs proclaims nothing but VVar, Chriſt alone and his Blood proclaims nothing but Peace. Therefore I will give you this hint by the way, when I ſpeak of the power of Chriſt ſubduing Sin, becauſe from the power of it in Man, they are apt to think their peace depends upon their ſubduing of their Sin: If their Sins be ſubdued then they have peace; let ſubduing of Sin alone for Peace, let Chriſt have that which is his due, it is he alone that ſpeaks peace, [he is our Peace, I mean not that ſubduing of Sin ſhould be let alone, but doing it for ſuch an end that belongs to Chriſt alone.] —If you fetch your peace from any thing in the VVorld but Chriſt, you will fetch it from where it is not. Dr. C. p. 13.

p. 259Neonom.

He ſaith, I muſt tell you there is not any thing you perform, when you have attained the higheſt pitch, that hath any prevalency or availableneſs to produce or bring forth the leaſt good unto your ſelves. D. Cr. p. 150.

Antinom.

I ſay there is nothing you can do by which you ought to expect any Grace to your ſelves in doing it. My meaning was, that our bare Duties are not available to good in themſelves; Paul may Plant, &c. but God muſt give the Encreaſe; we may Eat, Drink and Sleep, but not expect good from the things themſelves, as in Efficacy, ſo in reſpect of purchaſe and procurement; what doth our Righteouſneſs profit God; therefore I add the words of the Apoſtle; you are not your own, you are bought with a price; Chriſt hath redeemed us, that we ſhould not henceforth live to our ſelves, but unto Chriſt that died for us. —Though ſome look at this as a diſcouragement, yet there is a Spirit of Ingenuity in a Believer, that he will be as Induſtrious to glorifie God, and to do good to Men, as if he did it for himſelf.

Neonom.

He ſaith, If a Soul get under full-ſail, filled with a ſtiff gale of the Spirit, when Floods of meltings flow from it, if they can cry mightily, &c. hereby they think they ſhall get pardon, ſettle Spiritual, Civil and Spiritual Healings, &c. D. W. from D. Cr. p. 235, 236.

Antinom.

I was ſhewing how Man's Righteouſneſs is exalted above what is meet ſometimes when Duties are accompanied with Chriſt's Aſſiſtances by his Spirit; — and ſaid, to clear it up, That it's true indeed, whilſt a Believers Heart is over-caſt with groſs Vapours, and is more than ordinary dull in Hearing, flyes low, and ſlow in Praying, and is ſomewhat ſtiff and untoward in Faſting without meaſure; ſuch Righteouſneſs goes uſually for Loſs and Dung. But if a Soul get under full-ſail, fill'd with a ſtiff gale of the Spirit, &c. [Then follows what he rehearſeth;] and then it follows, ſuch courſes ſome think will turn away, and reconcile God to a Perſon of People: But under favour the attributing of ſuch Efficacy to this Righteouſneſs, though thus aſſiſted by Chriſt's Spirit, is more than is meer, though Chriſt be Explicitly owned as the Author of ſuch Aſſiſtances. [And this is a failing very ordinary among Believers, to aſcribe an Atoning Efficacy to their Duties, eſpecially when performed in the beſt manner, when it is hard to keep their Hearts in the right frame; not ſo duely conſidered that their Perſons and Services when ſeemingly beſt performed have all their Acceptation in Chriſt, and they are apt to think that they procure more at the Hands of God when they ſeem to be carried forth, more than when they ſee as it were a withdrawment of thoſe Aſſiſtances, and ſo ſpoil their beſt Duties for want of due thorow Renunciation of their own Righteouſneſs, and that of their beſt p. 260Duties; whereas God never intended that any of our beſt Graces or Duties ſhould be of an Atoning Nature, to Rob Chriſt of the Glory of his Atonement. It may be, Mr. Neonomian, you never had any ſuch Experience of the working of Corruption in your beſt Duties, for the low eſteem you have of Chriſt's Righteouſneſs, and the high valuation you have of your own, as appears by theſe Diſcourſes. But know, that the more we are carried forth in Duty the greater is our Temptation to Spiritual Pride and Selfulneſs.

Neonom.

His common phraſe is, We muſt not work for Life, but from Life. D. W. p. 124.

Antinom.

Yes, and it's a great Goſpel Principle, being rightly underſtood; we muſt not work for Life as a Reward of work, for this was the Tenour of the Covenant of Works, but from Life received, being dead in our ſelves by Nature, and in reſpect of the Law Condemned Perſons; we muſt work not to obtain Eternal Life by working, but having received Life from it to work. Chriſt ſaith, He is the Life, the Reſurrection, and the Life; Where's the Man that can work without Life to work from?

Neonom.

But he underſtands this you'l ſay only of External Duties, but not of the Actings of Grace; no, I could ſhew you how he ſaith the ſame of all Graces.

Antinom.

You need not have troubled your ſelves with that Objection, for I do intend all Graces and Duties; for they muſt all be performed from a Principle of Life received, and not for Mercenary Deſigns and Ends, thinking that thereby we deſerve any thing of the Lord, for when we have done all we are unprofitable Servants.

Neonom.

He ſaith, That is the proper Work that God hath given to Belleving, D. W. p. 124. D. Cr. p. 326.not to effect any thing to the good of Man, but only to be the witneſs of that good to the Spirit of Man, and ſo give light to that which was hidden before.

Antinom.

You know my Opinion, and it's with other Divines, That there is Juſtification in Heaven and Juſtification in a Man's Conſcience and Spirit. D. G. …. 3…Juſtification in Conſciences and Spirits of Men is the manifeſtation of that Act of God to a Man's own Spirit, by which a Man comes to know, and conſequently to rejoice in the Juſtification of God; and ſo you may read the words, Rom: 5.1. Bring Juſtified by Faith, i. e. through Faith having the Juſtification of God evidenced and manifeſted to our Spirits, we have peace with God. I contend not with them that ſay, It Juſtifies Virtute objecti, or Inſtrumentaliter —

So that I aſcribe… all the Efficacy to Chriſt's Righteouſneſs, and not to the Act of Faith, as a Quolifying Condition to Juſtifie ſenſu p. 261proprio, as you and the Arminian's do, and in that ſence I ſpake againſt its doing us good, that is in your ſence of Juſtification.

Neonom.

He ſaith, If you have more Ability than others in doing, let it not come into your Thoughts, D. W. p. 125. D. C. p. 429.as an Inducement to think better of your ſelf, as if you were more accepted of God, or pleaſing in his ſight.

Antinom.

I believe it is, or ſhould be the Spirit of the beſt of God's Children, that they prefer others above themſelves, Phil. 3. viz. That fear the Lord; and think not that there's any thing in them that makes them more accepted than others; but that all that have true Faith are equally accepted in the Beloved, and that Paul's Uſefulneſs and Apoſtleſhip rendred him no more Juſtified than the meaneſt of the Diſciples of Chriſt.

Calvin.

You ſee, Mr. Antinom. as he is for the exalting Chriſt, ſo he ſpeaks highly in the Commendation, yea, and uſefulneſs of Holineſs and good Works; thoſe diminutive Terms that he uſeth is in reſpect of Purchaſe, obtaining Pardon, or being qualifying Conditions for the beſtowing of Benefits: He holds Chriſt is the great Condition both of Grace here, and glory hereafter; tho' I confeſs, I wiſh Mr. Antinom. you had ſpared many Expreſſions, for which I fear the Truth ſuffers, from the ignorant, and more learned of perverſe Minds, that make it their buſineſs to load the Doctrine of Free-Grace with all Scorn and Contempt, and take all occaſions to wound the Truth, becauſe of ſome raſh or over-zealous Expreſſions uſed by you and others, which it may be, had you foreſeen, you would have prevented by not uſing them; or had you printed your own Sermons, you would not have ſent to the Preſs.

Mr. Neonom.

I pray let us have this Doctrine delivered in your own Words and Expreſſions.

Neonom.

The Truth is this:

That though neither Holineſs, ſincere Obedience or good Works do make any Atonement for ſin, or are in the leaſt meritorious Righteouſneſs, whereby Salvation is cauſed; or for which this or any Bleſſing becomes due to us by Debt; yet as the Spirit of God freely worketh all Holineſs, and enableth to ſincere Obedience and good Works; ſo the Lord Jeſus hath of his own Grace, and for his own Merits, promiſed to bring to Heaven, ſuch as are Partakers of true Holineſs, perform his ſincere Obedience, and do thoſe good Works perſeveringly.

Antinom.

You allow Chriſt the Honour of Atonement for Sin; but how far I know not, by what follows; his Atonement reacheth not the Breach of the new Law Conditions, but only ſo far as p. 262refers to Sins againſt the Old Law, of which you will not allow, Impenitency and Unbelief be a breach; ſo that there muſt be ſome way in the new Law found out to expiate and appeaſe God for them without Chriſt's Atonement: Beſide, the Conditions of it, it being only imperfect Obedience, there will need nothing but the Performance of the conſtituted Condition, which whether perfect or imperfect, being performed as well as is required, tho' ſinfully imperfect, leaves no place for Sacrifice or Atonement; hence you allow Chriſt's Righteouſneſs to have merited Bleſſings with the ſame Reſerve, which you are not willing to ſpeak out, viz. That Chriſt hath purchaſed and merited, that we ſhall come under new and milder Terms with God, or God rather with us: We thank you no more than we do the Papiſts, for ſaying, Chriſt hath merited all, and is a cauſe, even as the Creation was of the Covenant of Works. God's the Cauſe of all, for he made all; ſo Chriſt hath merited all that follows, whatever new Laws and Conditions follow, and upon which Terms Benefits become due to us [you ſhould have ſaid to Mankind] by Debt. We may challenge the Priviledges of compounding with God upon ſuch Terms as we like better than the former; but our Failure in performing thoſe Terms that Chriſt agreed for, will bring us under new Arrearages to God. And for your ſaying, the holy Spirit worketh freely the ſaid conditional Holineſs, it helps not, which notwithſtanding your ſetting aſide the Word Merit, is truly fo virtute compacti, tho' not valoris intrinſeci, as much as Adam's would have been. And as to the Spirit, you aſcribe the free giving and working of it; you give no more to it than Adam had in the ſtate of Innocency; and not ſo much; for God had given and wrought in Adam that Perfection and Strength of Grace, whereby he might have ſtood, if he would. You ſay, There is a Promiſe made by Chriſt of Glory, upon Condition of their good Works and Perſeverance. Your Suggeſtion to us is of two Covenants of Grace procured by Chriſt for us: One, the Promiſe of the ſtate of Grace and Juſtification, provided we fulfil the Conditions of Faith and Repentance, whereby we have the firſt Juſtification. The Second Covenant is of a ſtate of Glory, upon condition of Perſeverance in good Works; which condition if we fail of, we loſe all the Bleſſings of Eternal Life: So that our Glorification ſtands upon more hazardous Terms than Eternal Life did to Adam; for upon one good Work he ſhould have entred into full Poſſeſſion of Eternal Life, and a Confirmation therein; whereas we muſt ſtand upon the Teſt all our days, and may loſe all at laſt; for the Works muſt be performed perſeveringly, or elſe no Penny for all the Paternoſters.

p. 263Neonom.

Yea, he muſt perform this ſincere Obedience, and do theſe good Works perſeveringly; and he appoints theſe as the way and means of a Believer's obtaining Salvation, and ſeveral other Bleſſings, requiring theſe as Indiſpenſable Duties and Qualifications of all ſuch as he will ſo ſave and bleſs, and excluding all that want or neglect them, or live under the Power of what's contrary thereto, viz. As Profaneneſs, Rebellion, and utter Ʋnfruitfulneſs.

Antinom.

Gentlemen, you ſee how well Truth is ſtated here. 1. Chriſt hath promiſed to bring to Heaven ſuch as are Partakers of Holineſs, as a condition of his ſecond new Law: As if the Promiſe of Eternal Life were not at once the Promiſe of the Life of Grace and Glory. 2. His way and means is a conditional qualifying means, obtaining the Promiſe foederally. 3. His means are two, Sincerity and Perſeverance: Sincerity muſt not be mingled with Hypocriſie; for tho other Qualifications be imperfect, yet Sincerity muſt be perfect, and muſt give Perfection to all the reſt Foederally. But a Man is not confirmed in the ſtate of Grace, nor is it ſecured by one, two, or a Hundred ſincere Works. His Sincerity is not a Condition to be depended upon if he perſevere not; if he fall into Evil Works, or perform not good Works ſincerely, his Heart hath been Hypocritical, he's gone for the preſent, he muſt begin again to be ſincere and perſevere, but will loſe his Condition and his Hope upon it ſo often, that he is perſwaded at laſt to leave tyring himſelf, to get and keep ſincerity, and perform ſincere Works, that he thinks it the beſt way to give it over till he is going to die; that he hath no more to do than the Thief upon the Croſs; for he reckons he can be ſincere there for a ſpurt to help him at a dead Lift, and hath nothing elſe to do, and it will be no long work for him. And thus your Doctrine comes to be the greateſt Doctrine of Looſeneſs and Prophaneneſs: Your unperformable Foederal Conditions, putting Men upon an utter deſpair of ever attaining to any true allowable Holineſs. And it ſeems theſe are undiſpenſible Qualifications. The meaning of this can be no other, but a falling away from a ſtate of Grace; for if Indiſpenſable, then a Breach of theſe Conditions is not to be diſpenſed with. Now I ſay, if ſincere Obedience and Perſeverance be indiſpenſible Qualifications, after a Man hath begun in ſincere Obedience, and continued ſome time, and then fall into Hypocriſie, or ſome ſuch Sin as David's, which was Profaneneſs; or ſome ſuch Sin as Aſa's, which was Perſecution; and Peter's, in denial of his Maſter: Theſe are Sins of Rebellion: What muſt ſuch an one conclude? And what elſe can you now ſay to him, p. 264but that he is fallen from the Bleſſing, and promiſed Heaven? He is in a ſtate of Damnation: All his former Faith and Obedience is loſt. What ſhall a Miniſter ſay to him now under the deepeſt Sence of Sin? Saith he, I am certainly damned, I have fallen ſhort of an indiſpenſible Qualification for Heaven. Nay, you tell me, Chriſt doth exclude thoſe that have any want of Sincerity and Perſeverance, or ſuch as have neglected it.

Neonom.

Say to him! I'll tell you what I would ſay to him; Jeſus Chriſt died to ſave Sinners, provided they repent, and believe they ſhall be juſtified, and provided they practiſe ſincere Obedience, and perſevere in it, they ſhall be ſaved ſo as to go to Heaven; but all your Juſtification ſignifies nothing, unleſs you perſevere in Sincerity. I would ſay to him, Go, and repent, and believe, and perſevere again in ſincere Obedience, and they you will ſee how it is; but never be ſo preſumptuous as to believe you ſhall be ſaved till you have perſevered, and all your Comfort of Heaven lies upon this.

Antinom.

Thoſe that know Chriſt, and have Experienced the Temptations of Satan, and the workings of Unbelief in themſelves, will tell you, that this is a Soul-deſtroying Doctrine, ſuch as drives poor Sinners off from God, brings them out of Love with Chriſt, carries them back to the Yoke of Bondage, their own Righteouſneſs, and deſtroys them by Security or Deſpair at laſt.

Neonom.

This Antinomian is honeſtly zealous for the Honour of Free Grace, D. W. Pref. D. W. p. 125.but you may ſee by his diſcourſe, that he hath not light ſufficient to ſee how God hath provided for this in his Rectoral diſtribution of Benefits by a Goſpel Rule; come I'll tell you wherein the difference doth not lye between us firſt.

1. It's not whether God hath decreed that the Elect ſhall be Holy and Obedient, and ſo partake of Saving Bleſſings.

Antinom.

But yet he hath not ſo decreed it as to all the certainty, but that their Salvation depends on a contingent Propoſition, i. e. if they believe ſincerely, work and perſevere, they ſhall be ſaved, and they are to conclude nothing as to the goodneſs and certainty of their Eſtate from the Doctrine of Election, Redemption, and the great and precious Promiſes believed, till they have ſincerely and perſeveringly obeyed, and then they may when the Wruttles are upon them, and Death pangs, if they have their Senſes, but never before.

Neonom.

Nor is it a queſtion, whether every Work will fail to ſave a Chriſtleſs Ʋnbeliever?

p. 265Antinom.

What mean you here? one would think you mean that ſome Works will fail, and ſome not fail; but becauſe I find after you affirm the queſtion, I take it thus, That though a Chriſtleſs Unbeliever can be ſaved by no Works, yet he that believes in Chriſt is ſaved by ſome Works, which is at the beſt very roughhewn Divinity, hardly Proteſtant.

Neonom.

Nor is it the differ whether Chriſt hath paid the price of Temporal, Spiritual and Eter …ſſings.

Antinom.

Ay, and to muc… poſe if we muſt pay upon an after Bargain, and run the Gant…et in a Covenant of Works, and have no certainty of our Salvation, but according to the payment that we make; and if we fail to pay Rent duely whether we have Money or no, we muſt be turned out of Doors; indeed Friend you ſit at a hard Rack-rent, and you muſt account for all dilapidatitions too, and its danger, but that you'll be turned out of all at laſt.

Neonom.

Nor whether the Eſſential Bleſſings of the Goſpel becomes the Inheritance of a Believer as ſoon as he is united to Chriſt?

Antinom.

It ſeems the Circumſtantials are not, the Apoſtle miſtook, when he ſaid, We are bleſſed with all Spiritual Bleſſings in Chriſt Jeſus; he ſhould have excepted ſome and reſerved them for good Works; but as to thoſe Eſſential, how comes it that a Man can have no more than is of a contingent Propoſition, the Judgment whereof is Opinion.

Neonom.

Nor whether it be the Influence of the Spirit that we are Holy, Obedient, and enabled to every good Work? D. W. p. 125.

Antinom.

Nor would it have been the queſtion, if Adam had perſevered in the performance of the Conditions of the Law Covenant, he would have done all by the Influence of the Spirit.

Neonom.

Nor whether it is for the ſake of Chriſt's Merits and Incenſe, and of Free Grace, that any Grace or Duty of ours is rewarded, or becomes the means of any Benefit; theſe I affirm.

Antinom.

Yes, for it was through theſe Merits and Grace that God would ſuffer us to try for Life in another Covenant of Works, he might have taken the advantage of our breaking of the firſt Covenant, as he did upon the Fallen Angels; but Chriſt hath Merited, and Grace hath been ſo far free as to ſet up another Covenant of Works, that we may try for it once more; as for your affirming or denying it ſignifies not much, Men that are uſed to ſpeak always with Mental Reſervation, will reſolve Caſes of Conſcience p. 266like the Oracle of Apollo, that you'll come from them as wiſe as you went.

Neonom.

Nor whether any Holineſs internal or external, any Obedience, Work or Duty, do at all Merit the Promiſe, or is the Meritorious Cauſe of Righteouſneſs, for which any promiſed Mercy is beſtowed; this I deny.

Antinom.

It ſeems you abdicate the word Merit, but if it be an Honeſt Reward as due Debt, it is as good, the Catholicks will bate you the word if you allow the thing, though you put a Fools Coat upon it.

Neonom.

I own that all is of Gift, though given in an Order ſuitable to our condition in a ſtate of Tryal.

Antinom.

So was Creation and Created Holineſs in Adam, and God's taking him into Covenant in an Order ſuitable to his Condition in a ſtate of Tryal, but you ſee what his Tryal came to. We are miſerable if our ſtate in Grace be ſuch a ſtate of Tryal.

Neonom.

Nor whether the Law be a Rule of Duty? This I affirm and you too; though you deny any Threatning or Promiſe to back God's Law, as to the Elect. D. W. p. 126.

Antinom.

We affirm it to be not only a Rule of Duty, but to ſtand in full force, as to all its Promiſes and Threatnings, that it ſtill promiſeth Life to perfect Obedience, and threatens Death to the leaſt Diſobedience in all without diſtinction, therefore we deny not Threatnings and Promiſes to back God's Law as to the Elect.

Neonom.

Nor whether the Elect ought to be Holy, and will be Holy, this you own, but you place it wholly on the Decree and Chriſt's Care.

Antinom.

Gentlemen, obſerve now after all this noiſe he owns that I ſay the Elect ought to be Holy, and will be Holy; but ſaith I place it wrong; can I place it better than on Chriſt's Care? I think in all our Fears and Doubtings we ſhould caſt all our Care upon him by believing his Truth and Faithfulneſs in the Promiſe, becauſe he careth for us, and hath ſaid, He will never leave nor forſake us, I deſire to have no better Security for Holineſs and Perſeverance in it than the Love of God, and the Care of Chriſt; is this a fault?

Neonom.

You deny that God hath required as it indiſpenſibly neceſſary to our Inheriting any Bleſſing promiſed to the Elect.

Antinom.

In your ſence I do, and if you ſtand ſo much on thoſe Terms, I ſhall juſtly call them into queſtion, ſo far as is neceſſary in my ſence; by works you here chiefly underſtand, as I take it, works after Faith and Repentance, are ſuch Works indiſpenſibly p. 267neceſſary to the Inheriting any Bleſſing promiſed to the Elect? Is not Union with Chriſt, Faith, &c. Bleſſings promiſed to the Elect? What Works was done before, and after the Saving Union with Chriſt, if they were indiſpenſibly neceſſary, how could Infants be ſaved? And how do they Inherit Bleſſings that Repent and Believe juſt before they go out of the World? And how came the Thief upon the Croſs to be Saved?

Neonom.

You judge Chriſt hath done all for us, and enjoineth nothing for us to do in order to any good thing.

Antinom.

He hath done all in the way of Covenant Condition, and doth not admit us to be Rivals or Partners with him in our beſt Works; and how can I think that he enjoineth us nothing, when I own we ought to be Holy, and ſhall be Holy? From what ſhould it be but from Chriſt's Commands and Care to furniſh us with Rules, Principles, and Strength to be Holy? Doth he not work in us to will and to do?

Neonom.

Nor whether a Penitent Believer ſhall be ſaved, if he die before he hath time for further Obedience.

Antinom.

Then your indiſpenſible Neceſſity falls to the ground; and it ſeems the firſt Law of Grace will ſave a Man, and the ſecond is not indiſpenſibly neceſſary; nay, it may be a kindneſs to die upon the fulfilling the condition of the firſt Law by Faith and Repentance, before he comes to run the risk of fulfilling the Condition of the ſecond Law by perſevering Works, leſt he loſe all again. I am glad I have done with your Whethers, let's come next to your Neithers; for we are as wiſe as we were before about our Queſtion.

Neonom.

I'll tell you then the real difference,

Whether Faith and Repentance be indiſpenſibly required that we may be Juſtified for the ſake of Chriſt's Righteouſneſs?

Antinom.

Gentlemen, do but take notice how fond he is of his firſt Juſtification by Works, which we diſpatcht t'other day, and do declare we are not Juſtified by Faith and Repentance in your Sence, and that to be juſtified by Faith and Repentance as Conditionating Federal Qualifications, though Merited by Chriſt, is downright Popery, whether you call ſuch Conditions Merits or no; and therefore in affirming it you aſſert Popiſh Doctrine, and that will ſtand to, though all the Divines in Town affirm it with you; and if what's done already will not be enough, we'll have t'other touch upon that Point when you pleaſe.

Neonom.

It's whether Holineſs or ſincere Obedience and Perſeverance, p. 268are the Way to Heaven, and are required of the Elect as the Conditions of their obtaining Salvation.

Antinom.

You ſhould have told us what you mean by a Way, whether the firſt way or ſecond, Remote or next, Antecedent or Conſequent Conditions; what Salvation you mean, whether the Salvation of Juſtification, Sanctification, or Glorification; there's as much reaſon good Works ſhould qualifie us for the Salvation of Sanctification, as for Juſtification and Glorification; how comes it to paſs that all Salvation is not obtained the ſame way? If we muſt obtain Salvation by good Works, we muſt do good Works before we are Saved: Do we not obtain all Salvation in Chriſt? We are Created in Chriſt Jeſus unto good Works; but I find you'll have nothing to be Salvation but Glorification, and that muſt be Earn'd at our Fingers ends, and we may loſe all at laſt for all Chriſt, if we do not look the better to it, to perform ſincere perſevering Works till the laſt Breath; the firſt Juſtification though by Works, gives no Evidence for Heaven, you'll be ſure to be far enough from the Errour (as you call it) of Faith Juſtifying Evidentially. We ſay, Chriſt is the Way, John 14 6. and Holineſs our buſineſs in that way.

Neonom.

Or whether Heaven is promiſed to them if they perſevere in Holineſs and ſincere Obedience, and the Loſs of Heaven threatned, in caſe they continue Wicked and Diſobedient, or after Grace turn Apoſtates.

Antinom.

Obſerve what Doctrine here is:

1. Here his Diſcourſe is limited to the Elect.

2. He ſuppoſes the Elect may loſe Heaven.

3. That their Obedience and Perſeverance are the Conditions of their obtaining Salvation, you take him for any Salvation, for that of the firſt Juſtification, which he makes to be by Works; and Perſeverance the obtaining condition of his Second Juſtification. But I pray, what's the Condition of Perſevering Sanctification, which is Salvation too?

4. He doth not only ſuggeſt but expreſs falling away from Grace, for what is that when he ſuggeſts an Elect Perſon may fall away from Grace, turn Apoſtate, and loſe Heaven?

5. He ſuggeſts that the Elect Perſon before Faith muſt perform theſe Works before he can be ſaved by Juſtification; but this Doctrine is nothing with him; this Doctrine I deny from the bottom of my Heart, notwithſtanding his affirming of it: Is this right ſtating of Truth and Errour?

Neonom.

The Queſtion is, Whether the good Works of a Believer are Rewardable of Grace for Chriſt's ſake.

p. 269Antinom.

The Queſtion hath been clearer ſtated to your purpoſe long ago between the Papiſts and we, Whether Chriſt hath Merited that we may Merit? Whether you'll call your Doctrine the Doctrine of Merit or not: We'll call a Spade a Spade, and Antichriſt muſt not creep in amongſt us again with his Serpentine Tricks to beguile us, as the Devil did into Paradiſe to Rob us of our firſt Righteouſneſs.

Neonom.

Whether by the Goſpel, as a Rule of Jud…ment, whoever is unholy, utterly diſobedient, altogether wilfully neglectful of good Works, ſhall be condemned; this I affirm, and you deny.

Antinom.

1. The Goſpel is no Law as it hath to do with the Unbelieving, Wicked World.

2. It is no Rule of Judgment, that's the Law only.

3. The Goſpel did never condemn any Elect Perſon to Eternal Death; neither is any Elect Perſon as ſuch under a contingency of Salvation, whether he be holy or unholy; though as Sinners, unholy and wicked Perſons they are, for as ſuch they may be ſaved, and they may not, but it's not ſo with the Elect as ſuch.

Neonom.

Whether God hath promiſed ſeveral Bleſſings (diſtinct from Eternal Life) to the Exerciſe of ſeveral Graces, and Performances of ſeveral Duties, as to the Improvement of Grace, &c. This you deny, and I affirm.

Antinom.

We ask all outward Mercies for the ſake of Chriſt with ſubmiſſion to his Will; we reckon them not due to us becauſe of our Duties performed, and the Connexion of Bleſſing (as you ſay) and Duty, is but the Connexing two Bleſſings in the Promiſe upon the ſame Condition, for Duty is a Bleſſing to the Saints, and part of that Salvation purchaſed by Chriſt, and promiſed in the Covenant. I divide not what God hath joined together, and call Duty not a Condition, and Outward or Spiritual Good Things the Salvation; for I look upon the Service of God to be the great Thing we are Redeemed to, the Salvation beſtowed on us, and not the Condition of it.

Neonom.

Whether upon the acting ſuch Graces, and upright performing ſuch Duties, a Chriſtian may not in the vertue of ſuch Promiſes, expect ſuch Bleſſings, and fear the neglect thereof as a Bar thereto: This you deny, and I affirm.

Antinom.

And you affirm and teach a low ſervile Spirit, and too bold to ſet aſide Chriſt out of the Promiſe, and challenge any Mercy at the Hands of God upon the account of Duty; I think the beſt of the Saints have always thought themſelves leſs than the leaſt of God's Mercies, and all their Righteouſneſs, i. e. their ſincere p. 270Obedience and Perſeverance to be but filthy Rags; but that's falſe Doctrine with you, as I ſuppoſe we ſhall hear of e're long.

Neonom.

Yet allowing that God may ſometime exert his Sovereignty in giving ſome Bleſſings to a Believer not anſwering theſe Rules, and he may exchange a Bleſſing of a lower Nature.

Antinom.

i. e. Rules of diſtributive Juſtice in rewarding him according to his Works; and if God muſt do it, he muſt fly to his Sovereignty for Permiſſion to go beſide this Rule, and no more than in exchanging one good thing for another; there's no ſuch Diſpenſation in the Covenant of Grace. What if God ſhould deny to give the Bleſſing workt for, and give no Succedaneum?

Neonom.

Whether God is not more pleaſed with a Man in the Exerciſe of Grace and Holineſs, than when he neglects them, and doth the contrary. This I affirm.

Antinom.

Let me ask you, Do you mean in a way of Benevolence or Complacency? in reſpect of his Perſon or his Services? And do you mean, He is pleaſed for the Duties ſake, or for Chriſt's ſake?

Neonom.

Now I ſhall proceed to confirm the Truth, and the Points are too many to admit Enlargement, and many carry that Evidence, that the whole Scope of the Bible muſt be forgone when they are denyed. Can two or three wreſted Texts over-turn the conſtant Language of the Scriptures?

Antinom.

You ſhould have firſt ſtated the Queſtion in clear Terms, and let it have been but one, and not reſerve to your ſelf your principal Intention, and give us out 20 Whethers and Neithers, delivered forth in a Heap of Amphibologies, which having been ſufficiently demonſtrated to you, it ſignifies little for the Diſcovery of Truth to joyn iſſue with you upon ſuch rambling Diſcourſes as you make; and it's eaſier to call Scriptures brought againſt you wreſted Texts, than to prove them ſo.

Neonom.

And it is ſtrange, that all Religion and Humane Nature it ſelf in a ſtate of Tryal ſhould be ſo fully ſtruck at, from a groſs Conceipt that the Infinite God cannot foreſee and purpoſe Events, unleſs it muſt null his Government over reaſonable Subjects, and prevent his Diſtribution of Rewards and Puniſhments by a ſtated Rule. D. W. p. 128.

Antinom.

Here is nothing but Huff and Bounce, to talk at this rate, of wreſted Texts, overturning the Language of Scripture and Humane Nature; groſs Concel…s of God, &c.

Now let me tell you, one of the wreſted Texts, which in it's plain Literal Sence muſt overthrow your whole Scheme of Diſtribution p. 271of Rewards and Puniſhments in the way that you propoſe: Tit. 3.4, 5, 6, 7. After the kindneſs and love of God our Saviour towards Man appeared, not by Works of Righteouſneſs which we have done, but according to his mercy hath he ſaved us, &c. I'll tell you what Mr. Beza ſaith upon the place,— Certainly not only the Works of the Ceremonial Law, but all Works are at once excluded, or elſe the Antitheſis of Mercy would ſignifie nothing here. But ſome will ſay, It's to be underſtood of Works preceding Faith, and therefore Omnia opera preparatoria, All preparatory Works are excluded; and then tell us what it is to ſave; whether this be nothing elſe than to aſcribe a Faculty of deſerving to a thing; he that ſaith this, doth manifeſtly wreſt the Word of God? For ſo the Benefit of our Salvation is taken away from the Righteouſneſs of ſubſequent Works as well as of precedent; which appears from the Oppoſition made between Works and Grace; as alſo from our Regeneration and Juſtification by Grace in the two next Verſes.

But you ſay, the Covenant of Grace is a Rule of Diſtribution of Rewards and Puniſhments according to Works, (which you explain doing, performing Actions on our parts) which is to make the Covenant of Grace a Covenant of Works. And you inſinuate, that Humane Nature ſtands in a ſtate of Tryal for Salvation, as if ſomething were to be done, and is expected to be done by the Natural Man, in order to the obtaining of Grace.

Neonom.

What Reflection is it on Divine Wiſdom, and the glorious Platform of the Redeemers Work and Kingdom, that he cannot purchaſe Benefits for Sinners, unleſs he forbear to uſe them as Motives to Obedience? Yea, the whole of his ſerious Pleadings with men muſt be a Mockery, rather than he muſt be allowed to beſtow his Benefits in a Rectoral way.

Antinom.

What a Reflection is on the Wiſdom, Grace and Power of God, that he cannot beſtow his Benefits freely, that he can act no way towards poor ſinful and miſerable Creatures, but in a way of Juſtice, in propounding Rewards to their Works; and theſe muſt be the Motives to Duty, that he will pay them well for their Duties! And what Reflection on the whole Work of Redemption, that all that Sinners have got by it, is the Procurement of an Offer of Salvation in a Covenant of Works, by offering them to live upon the condition of doing; to allow him to have purchaſed Benefits, but we muſt pay for them before we have them, and not be out of Debt at the firſt payment neither. Chriſt indeed, you'll ſay, gives us the Buying, and ſaith, that he'll get little or nothing by it. He hath ſet a moderate reaſonable Price upon them, but we muſt pay in ſuch Money as we have; yea, and all that we have: And becauſe we have not the Money to lay down p. 272at once, he admits us to pay by Parts, (which is a Favour;) but if we make a Failure, that we perſevere not in ſincere Doing, out of Doors we muſt go: Reprobate Silver ſhall we be called, becauſe the Lord hath rejected us. Your meaning of a Rectoral way I take to be nothing elſe but in a way of Diſtributive Juſtice, diſpenſing as King and Law-giver in the Covenant of Grace, making and executing this Law, Do and live; for you will not have the Covenant of Grace to run in this Tenure, Live and do. Therefore he muſt act no otherwiſe, than in a Covenant of Works, Do and live, and accordingly diſpenſe Rewards and Puniſhments.

Neonom.

That you miſtake me not, When I ſpeak of Holineſs, I mean all good Works, internal, external, praying, hearing, exact walking, Alms-deeds, any Act of Obedience directed by the Word of God: By Doing the ſame Actions are intended. Believing in Chriſt is Doing; it is an Action on our part, &c. D. W. p. 129.

Antinom.

We ken your meaning better than you have declared; and then why did you not plainly ſtate your Queſtion thus, Whether that Chriſt offers to ſave Sinners, and continue them in a ſtate of Salvation on the Terms or Condition of Doing? And you might have ſaved this labour of beating the Hedge to ſtart the Hare. Believing is Doing, it ſeems, and ſo it ſaves as a Work.

Neonom.

My Poſitions that I will prove then are as follow:

1. Sinners have much to do in order to Salvation: It's the ſcope of the Bible ſince the Fall. We have nothing to do in a way of Atonement and Purchaſe, but in order to our Participation, we must repent, believe. All the Revelations of God are Deſcriptions of Duty and Benefits, but an Injunction of Duty in a Connection with benefits, &c.

Antinom.

The whole Scope of the Scriptures is not a Revelation of a Covenant of Works, or of many Covenants of Works, but of one Law-Covenant of Works, and of one Covenant of Grace made by way of Promiſe, and executed by Free-gift; the Righteouſneſs thereof is the Gift of Righteouſneſs for the Condition; the Promiſe is performed in Gift; The Gift of God is eternal life, Rom. 5. You ſay nothing is required in a way of Purchaſe and Atonement, i. e. in the way of the firſt Purchaſe: But where Works are a prerequiſite Condition, it makes a ſecond Purchaſe, if but of Participation. If I purchaſe a Houſe for a Child or Relation, and lay down the price of 100 l. and tell him he ſhall have this Houſe if he gives me 20 Shillings of his own Earnings, and this Contract brought into Covenants, this Purchaſe will put him upon paying this Contract-Money, and demand his Bargain; and his Money is Purchaſe Money, tho' it be not the firſt Purchaſe-money. So that you help not the matter at all, by ſaying in order to Participation; p. 273and as to Atonement, he needs none, if he perform the Condition required; no, nor a Mediator; for Chriſt in your ſence ſhould be only the Mediator of the Old Covenant, but he is ill termed by the Scripture the Mediator of the New Covenant. You ſay, Revelations are Deſcriptions of Duties and Benefits; I ſay, Diſcoveries and Promiſe of Benefits and Duties. You ſay, an Injunction of Duty in a Connection of Benefits; I ſay, a Promiſe of Benefits, rather with Connection of Duties. But indeed, the Covenant of Grace is an Offer and Gift of Benefits in Service and Enjoyments: For Duty is one of the great Priviledges we are brought into by the Covenant; and ſuch is the Connection of promiſed Salvation unto Sinners. There's the Salvation of Faith and Holineſs, and all the connex Propoſitions that is made uſe of, as that Rom. 10.9. and others import nothing, but that he that is ſaved by Chriſt partakes of all his Salvation; if in Juſtification, then in Sanctification and Glorification; but Chriſt never propounds Priviledges as Motives to Duty in your ſence, by way of Payment or Reward for the Duty done.

Neonom.

2. There's no one Saving Benefit granted a Sinner, but upon Suppoſition of Duty.

Antinom.

What kind of Suppoſition? Suppoſition of Duty Antecedaneous to it? This is falſe; Faith is a Saving Benefit, and it's not beſtowed with a Suppoſition that any ſaving Duty is precedent to it: So our Union to Chriſt, Gift of the Spirit, Juſtification, yea, the Grace of Sanctification it ſelf, are all Saving Benefits of the higheſt Nature.

Neonom.

3. The Influences of the Spirit and God's Inſtitutions have no Cauſality in our Salvation, if men have nothing to do in order to be ſaved.

Antinom.

That is as much as to ſay, If we ſave not our ſelves, the Spirit cannot ſave us. We muſt be our own Saviours firſt, or the Spirit muſt make us our own Saviours, that we may be ſaved. I told you Adam had been ſaved by the Influences of the Spirit, if he had been ſaved in his innocent ſtate, and it had never the leſs been a Covenant of Works.

Neonom.

On what account is it ſaid, That we believe to the ſaving of our Souls, Heb. 10.39. And Repentance to Salvation, 2 Cor. 7.10. 1 Tim. 4.16?

Antinom.

Thoſe Expreſſions are Deſcriptions of true Faith and Repenrance given, as to that 1 Tim. 4.16. We deny not that the Covenant of Grace hath many Exhortations, Directions, Encouragements to Duty, but not antecedent to the Promiſe. The General Promiſe is firſt participated of, before any Duty is or can p. 274be performed; and after participation of the Promiſe, Conſequent to it, and Effects of it, particular Duties and Promiſes do follow.

Neonom.

The Deſtruction of Sinners under the Goſpel is ſtill laid to not Doing, John 5.40. Their not coming, not turning and repenting.

Antinom.

Yea, their blameable moral Inability and Perverſeneſs is that which they are under the Condemnation for: Falling upon them in their Apoſtacy, and ſo their refuſing a Remedy, is part of their Condemnation under the Law. And therefore our Saviour ſaith, ſuch Unbelievers are condemned already, they remain under the Power and Sentence of the firſt Condemnation. Neither is the Deſtruction of Sinners laid to their not doing, but not believing in Chriſt. Believing is oppoſed to Doing, becauſe God will not have us to be ſaved by Doing. And when a Sinner comes, he is not ſaved by his Act in Coming, but by Chriſt to whom he is come. Neither doth he come till he is ſaved by the Father's drawing him; and Chriſt finding every Sinner before he comes, ſhews that he is a loſt Sinner, and never comes to Salvation, till Salvation comes to him.

Neonom.

If men have nothing to do for Salvation, then Chriſt hath no Rule to judge them that live under the Goſpel. —Chriſt proceeds on the difference of Men's Carriage and Tempers at the laſt Day. Conſider any Deſcription of the laſt Day, you'll find God ſaves and damns with reſpect to men's Neglect and Compliance with the Goſpel.

Antinom.

Your Argument ſeems to run thus: Upon the ſame Terms that Man ſhall be judged at the laſt Day, upon the ſame ſhall they be ſaved now: But Men ſhall be judged by their Works at the laſt Day, Ergo, ſaved by Works now.

I deny your Major: If that were true, you might have ſome Pretence, that the Covenant of Grace was a Covenant of Works. There's a great deal of difference between Chriſt's proceedings in the Covenant of Grace, and the Judgment of the Laſt Day. 1. Chriſt in Covenant of Grace comes not as a Judge to condemn the World, but to ſave it. 2. Chriſt firſt ſaves his Church, and exerts his Offices in that Salvation, firſt, as Prieſt, to make Atonement; as Prophet, to teach by his Word and Spirit; as King, to conquer and ſubdue their Hearts unto himſelf, and all this is done before he rules and governs them. 3. Chriſt in the Covenant of Grace acts not in his Regal Power, as King of the World, but as King to his Church; his Mediatorial Offices are all exerted towards his Redeemed ones, in order to the ſaving of them. All final Unbelievers p. 275are judged as ſuch as are under the Condemnation of the Law; and their Sins only judged the more aggravated, becauſe of their refuſal of a Remedy. The Lord Jeſus Chriſt ſhall be revealed from Heaven in Plaming Fire, taking Vengeance upon them that know not God, and thoſe that obey not the Goſpel of our Lord Jeſus Chriſt. The ſlighting and rejecting a Remedy offer'd, is a ground of more ſevere proceeding in the way of Execution of the Sentence which the condemned Perſon lay under before. How ſhall ye eſcape, that neglect ſo great Salvation. The Talents mentioned, Matth. 25.21, 24, 28. refer only to the diſtinction that appears between Profeſſors. Some act from common Grace only, ſome by ſpecial Grace: Some are carried no further than common Grace will carry them, and therefore bring not forth real Fruit unto God, and are not in Chriſt Jeſus, have only common Graces and Gifts.

Neonom.

I could eaſily demoſtrate, that if men have nothing to do in order to Salvation, the Miniſtry of Chriſt and his Apoſtles — is all Vanity and Falſhood, &c. They are cold Pleadings with Sinners that are not backed with Life and Death.

Antinom.

It's eaſie to demoſtrate that an unſaved Perſon can do nothing in order to Salvation; and if they can, the Doctrine of Chriſt and his Apoſtles is falſe. For Chriſt himſelf ſaith, Without me ye can do nothing; and we are ſanctified in Chriſt Jeſus, and created in him to good Works, and Chriſt worketh in us to will and to do: All this is Salvation. The firſt true Motive to a Sinner is the Salvation wrought by Chriſt already for Sinners, in his Death and Satisfaction: The Promiſe of Heaven is a Secondary Motive; but is not to be brought as a Primary Motive. The rendring Life and Death to working or not working is the preaching of the Law, and of the Letter, and makes the Goſpel ſuch a Law as is the Miniſtration of Condemnation. And to conclude my Anſwer to the Proof of that Poſition,

That Sinners have much to do in order to Salvation: And to prove it in the Negative, I offer this Argument:

They that can do nothing in order to Salvation till they are ſaved, have not much to do in order to Salvation: But Sinners can do nothing in order to Salvation till they are ſaved, Ergo, a Sinner hath not much to do in order to Salvation in your Sence. I leave you to conſider of it, and the Evidence of it; for you cannot but apprehend the Demonſtration that is therein; for doing muſt be here underſtood effective: Such Works you ſpeak of, as appears by what follows.

p. 276Neonom.

True Holineſs, ſincere Obedience or good Works, and Perſeverance, are the way to Heaven, and ſo neceſſary to the Salvation of a Believer, that without them he cannot be ſaved, and continuing in them he ſhall be ſaved.

Antinom.

I find you make Holineſs or Sanctification, and Salvation two things, whereas Sanctification is a part of Salvation. True Holineſs is the way to Heaven, but it's Salvation as well as the Perfection of Heaven. Holineſs is the way to Heaven, as Childhood, and then youthful Age is to Manhood in the full Stature. Grace, it's a growing unto that Perfection we ſhall have in Glory, but it's not part of a conditionating way to Heaven foederally. Heaven is beſtow'd on Sanctify'd ones upon as free a Promiſe as Juſtification and Sanctification; and we ſay it's our Buſineſs in Chriſt the Way.

Neonom.

I ſhall give you divers Arguments againſt your Poſition. 1. It's not ſaving Faith that is not Operative. D. W. p. 132.

Antinom.

The Eye is the moſt ſenſible part in the Body as to the Senſe of Feeling, yet doth not ſee conomine. By vertue of Feeling, Faith brings forth Fruits, but it doth not juſtifie by it's Fruits. Faith brings forth Fruits, but it doth not juſtifie as Fruitful; for that would bring us under a Covenant of Works.

Neonom.

Obedience, good Works and Perſeverance preſerve us from contrary Evils. Paul kept his Body under, 1 Cor. 9.27.

Antinom.

They have their uſefulneſs in their kind; but we are kept from Evils by the Grace of God, and not by our Works; Grace alſo preſerves us in them, and not they preſerve us. What Paul ſaith he did, he did for the Goſpel-ſake, 1 Cor. 9.23. from a Goſpel-Principle, the Love of God, ariſing from the ſight and ſence of the Grace of God in the Goſpel; and for this end, the Glory of God in the Promiſe: And he ſaid, By the Grace of God I am what I am; not aſcribing Foederal Efficacy to inherent Graces or Duties.

Neonom.

Goſpel-Conſtitutions ſhew that it contains Promiſes and Threatnings. 2. It ſhews perſevering Holineſs, ſincere Obedience or good Works as neceſſary to Salvation.

Antinom.

It is one thing what a thing contains, and another what it is. A Houſe contains Tables, Libraries, Beadſteds, Men and Women; but a Houſe is not therefore a Table, Library, Beadſtead, a Man or a Woman. The Covenant of Grace ſets up a Government, a Glorious King, hath Laws, Directions, Precepts, but it is not either of them. Whatever the Covenant hath, and is inſeparable from it, doth not argue the Covenant to be the ſame. p. 277A wiſe Man is inſeparable from Wiſdom as ſuch, yet is not Wiſdom. A Rational Man hath Reaſon, yet that Man is not Reaſon.

Neonom.

Moſt of the Promiſes and Threatnings that refer to the ſtate in the Bible, are Evangelical Promiſes and Threats. D. W. p. 133.

Antinom.

Chriſt in the Bible ſpeaks two ways, by way of Precept, and backing them with Threats and Promiſes. 1. As King of Nations, and Governour of the World: So he deals with Men as he will deal with them at laſt in a way of a Covenant of Works. Chriſt alſo governs his Church, where he hath his peculiar Right of Legiſlation, and his Government is double. 2. As to his Myſtical or Viſible Body, his Spiritual Rule is according to the Tenure of the Covenant of Grace. His Government in reſpect of the mixt and politick State, muſt be alſo mixt, becauſe of Hypocriſie. Chriſt's Government of his Churches as Viſible Polities and Societies, is a mixt Government, having in his Houſe Veſſels of Honour and of Diſhonour: Many are led to external Conformity by his Precepts and Commands legally ſubmitted to only, having not received Evangelical Principles. Quicquid recipitur recipitur ad modum recipientis. Precepts and Promiſes of the Goſpel work no otherwiſe with them than by a Spirit of Bondage, and come to them no otherwiſe than in the Tenure of the Covenant of Works: And thence the Lord Jeſus Chriſt ſpeaks in that manner to whole Societies and Churches, both under the Old Teſtament, and under the New. As to the Seven Churches of Aſia, where there were many formal out-ſide Profeſſors, that never received the Truth of the Goſpel in the love of it, he tells them what they muſt expect in that mercenary and bondage-way of Profeſſion without Life and Love, wherein they did walk; yet he governs them as Politick Head of his Church, they having given themſelves to his Government, at leaſt in an outward Profeſſion, according to which he deals with them. And therefore the Apoſtle tells us, the Law is not made for the Righteous Man, in reſpect of it's Threats and Denunciations, but for the Lawleſs, Diſobedient, Ungodly, &c. or for any thing contrary to ſound Doctrine, which is according to the Glorious Goſpel of the bleſſed God, 1 Tim. 1.10, 11. The Precepts and Commands of Chriſt therefore have a double Aſpect, Evangelical and Legal, as they are received by his Viſible Subjects. Some receive them from Law-Principles, ſome from Evangelical.

Neonom.

Goſpel-Conſtitution contains Promiſes and Threatnings, which affect all of us as a Rule of Righteouſneſs and Miſery, by theſe p. 278God governs; and Men's Hopes and Fears ſhould be directed by theſe as a Rule. You not obſerving this, have opened a Door to all Licentiouſneſs— Your whole Scheme implies, that Christ doth not diſtribute Bleſſings and Puniſhments by any Rule that refers to the actings of Men. D. W. p. 133.

Antinom.

This is a round Aſſertion, That the Goſpel-Conſtitution is a Covenant of Works: That Conſtitution that affects all as a Rule of Righteouſneſs and Miſery, is a Covenant of Works of the ſevereſt Nature: But you ſay, the Goſpel-Conſtitution is ſuch, Ergo, a Covenant of Works: For that which affects as a Rule of Righteouſneſs and Miſery, on the Penalty of non-attainment to that Rule; and God deals with Men thus by Hopes and Fears, that Men may be govern'd by them, as they find their Righteouſneſs, or fall into their Miſery, is ſuch an Account of a Goſpel-Conſtitution, that I queſtion not but to find as good in Seneca, and among many of the Heathen Moraliſts: And if that be my miſtake, that I underſtand not ſuch a Goſpel-Conſtitution, I muſt declare I know no ſuch Goſpel-Conſtitution as yet.

Neonom.

If that Covenant of Grace be conditional, and Faith and Repentance are neceſſary to Forgiveneſs, the Subſtance of it must be granted.

Antinom.

i. e. If the Covenant of Grace be a Moral Law, and Faith and Repentance be the Moral Conditions to Forgiveneſs, the Subſtance muſt be granted; and it will be ſo indeed, you will ſtill be leaping in and out of Covenant, from Righteouſneſs to Miſery, and from Miſery to your miſerable Righteouſneſs, and between your Hopes and Fears, falling ſhort of the Righteouſneſs of God, you will fall deplorably into eternal Miſery.

But in what Body of Ethicks do you find a Rule of Miſery treated of? I think it is no where treated of but in the Neonomian Theology, no more than the Rule of Sin, which is foreign.

Neonom.

Moſt Promiſes and Threatnings in the Bible that referr to the ſtate of Souls, are Evangelical Promiſes and Threats, and are not the Sanction of the Law of Innocence, but of Goſpel-Grace.

Antinom.

The whole Word of God contains but Law and Goſpel, and all matters of Duty commanded referr to the one or to the other; and all Duties enjoyned with a Connexion of Promiſes and Threats, and ſo performed as ſuch only, are legal, and muſt be reckoned as belonging to the Law of Works; but all Evangelical Duties are performed from a Principle of Grace, and not for Reword or Fear. But let us hear your Proof.

p. 279Neonom.

Who can doubt this, if they conſider, 1. The Covenant of Innocency promiſed to nothing below ſinleſs and perfect Obedience. D. W. p. 104.

Antinom.

It promiſed to Man upon Obedience which God required, and ſo it is in every Covenant; the Obedience required is perfect in reſpect of the Covenant, let it be more or leſs that is required. No Covenant admits of any Abatement or Defect in the Conditions required. 2. If this be a Covenant of Innocency, your Covenant oppoſed to it muſt be a Covenant of Nocency, becauſe, as you ſay, it admits of a contrary Condition, viz. A ſinful Obedience.

Neonom.

The Threatnings of the Covenant of Innocency admitted no Repentance, or after-relief to the Guilty: They did fix the Curſe irrevocable in caſe of any Tranſgreſſion

Antinom.

Who told you the Covenant of Works would admit of no Relief for the Guilty; if not, how came any? How came it to paſs that Relief was given before the Sentence was paſſed upon Man? Surely if the Covenant could not admit of it by Vertue of it's Conſtitution, it could not have been juſt with God to have given it. 2. As to Repentance, it did naturally belong to the Breach of God's Law, and Man's falling into Miſery. Indeed it did not admit of Repentance as an Expiation of the Sin, and a Condition of Life, no more doth the Goſpel; ſo that Law and Goſpel are agreed in that. 3. And as to the irrevocable fixing of the Curſe, grant it was ſo, yet not without admitting a Relief, provided it might conſiſt with the irrevocable Curſe, i. e. That the Law might have it's full Satisfaction, both to Sufferings and Obedience, as it had in Chriſt, the Sentence of the Law is not repealed or revoked in the Covenant of Grace, but confirmed and fulfilled, whereby the Guilty have their Relief. The Law is not againſt the Promiſe, Gal. 3.21. No, God forbid; it's well pleaſed with it, becauſe it hath all that it can require. The Law is not diſpenſed with in ſaving Sinners, it hath it's Ends, Chriſt being the end of the Law for Righteouſneſs to all that believe. The Goſpel eſtabliſheth the Law.

Neonom.

2. No Overture of Life, or door of Hope, or Argument to Converſion, with Hopes of Acceptance, could be framed out of thoſe Legal Threats and Promiſes; Turn ye, Turn ye, was not the Language.

Antinom.

Nor from any other upon Terms of the like Nature, viz. Do and Live. And why was it, that no Door of Hope is open to Man fallen, upon thoſe Terms? it was becauſe he …id p. 280not do, and now is dead, and he muſt live now before he can do; till Grace give Life, it's but a Conviction to him that God faith, Turn you, Turn you; for till God give him Life, and turn him, Turn you, turn you, is but the Triumph of the Law; and all the Turnings of a poor Sinner in his Natural Eſtate, is no more than the turning of a Dead Carcaſe; it's dead ſtill, there's no returning to Life by turning, till the effectual Voice of Chriſt prevail, who is the Reſurrection and the Life.

Neonom.

See any one of the Calls to Faith and Repentance, or Holineſs thus back'd with Promiſes and Threats, be not Evangelical.

Antinom.

Calls to Faith and Repentance, as Commands to Sinners to perform the Acts and Duties thereof upon Threats and Promiſes; and as thoſe Works that ſhall bring us into Covenant, are ſo far from being Evangelical, as they are highly Legal, yea, ſuper-legal. 1. Legal; for it makes a Covenant of Works. What matter if God require not the ſame Individual Act as a Condition of Life, if he require another? What, if inſtead of forbearing to eat an Apple, the Condition be now to forbear the eating of a Pear? What if perfect Obedience was then required, and imperfect now? Both were Obedience; only now you'll have a Diſpenſation for Sin to come into the Condition, which reflects upon the Holineſs and Juſtice of God, or Power of God, that he did not, nor could give us Life in a way of perfect Obedience and ſinleſs, but muſt have Recourſe to ſinful. Likewiſe the only Obligation that lies upon a meer natural Man to obey God, when he commands Faith and Repentance, is the Law; for he is under no other Law but that of Works. 2. It is alſo ſuper-legal, (1.) To bring fallen Man into Covenant upon working Conditions, is more than was with Adam; he did not work himſelf into Covenant; God took him freely into Covenant without Conditions; all the Condition was Perſeverance for keeping him in Covenant, as yours is. (2.) God here requires Works where there's no Power. God gave Adam the Power before he required Obedience.

Calvin.

In my Approbation, Gentlemen, you do but loſe time. Mr. Antinom. argues at a mighty low rate; I will take his Poſition and put it into right Terms, and then ſee, Mr. Antinom. how you like it.

Salvation by Goſpel-Grace is ſo neceſſary to a Sinner, for the working Faith, Obedience, Good Works and Perſeverance in the way to Heaven, that without it he cannot perform them, or continue in them.

Antinom.

So I like it well.

p. 281Neonom.

That's quite contrary to my Sence: For I do not ſay that Salvation by Grace is the Cauſe of ſincere Faith, and Obedience, and Perſeverance; but that Sincerity in Performance of Faith and Obedience with Perſeverance is neceſſary as a Cauſe of Salvation. I ſpake before of coming into Juſtification by qualifying Faith and Repentance, by the Government ef a Rule of Righteouſneſs and Miſery, our Minds being thereby affected with Hopes and Fears. I will now ſhew you that by this Goſpel-Conſtitution, Perſevering Holineſs, ſincere Obedience or good Works are neceſſary to Salvation. D. W. p. 137.

Antinom.

I have told you, that if theſe be right, i. e. True Goſpel-Holineſs, they be a great part of Salvation, and they are no more neceſſary than a Part is to the Whole. All Graces and Duties are the neceſſary parts of a ſaved Sinner. And there are two ſorts of Neceſſaries, Eſſentially neceſſary, and Neceſſary as to well-being; as Anima rationalis is eſſentially neceſſary to a Man: But there are many things as to Integrity, Ornaments and Uſefulneſs.

Now I ſay, as theſe things are in Salvation, or belonging to it; for being in their kind, for well-being, Uſefulneſs, Adorning, &c. ſo they are neceſſary: But if you look upon them and Salvation as two diſtinct things, they are not neceſſary to give you right to any part of Salvation.

Neonom.

He that made Faith neceſſary to Juſtification, hath made Obedience neceſſary to Salvation.

Antinom.

It ſeems by you Juſtification and Salvation are ſpecifically diſtinct, which they are not; they differ but as Genus and Spectes; for Salvation is the Genus both of Juſtification, Sanctification and Glory: And in the ſame kind as you make Faith and Repentance neceſſary to Juſtification, ſo you may make your Sincerity and Perſeverance. You do but tire out your ſelves and us in an ambiguous Word, in which you would not have us know your meaning; but he muſt and cannot be miſtaken in it.

Neonom.

He hath as well promiſed Heaven to the Godly Man, as Pardon to the Believer.

Antinom.

As if a Believer were not a Godly Man, and Heaven were not promiſed to him. A Believer is a Godly Man, and the Promiſe of all things that appertain to Life and Godlineſs through the Knowledge of him that hath called him to Glory and Vertue, Glory and Vertue are promiſed to him, 2 Pet. 1.3.

Neonom.

And our Perſeverance in Holineſs and Obedience is as truly our way to Glory, as the Scriptures can deſcribe.

p. 282Antinom.

It's one thing to be a way in the Covenant-ſtate, and another thing to be a way to it: Salvation hath it's ways of Degrees in it, Sanctification is but a degree of Glorification. When we are changed into the Image of Chriſt, it's from Glory to Glory by the Spirit of God, 2 Cor. 3.6.

Neonom.

Nothing of theſe merit Heaven; but he that merited Heaven, hath peremptorily appointed theſe to bring us thither. Heb. 6.10, 11, 12.

Antinom.

He that merited the End, hath merited the Means; and the means to work in ſuch a way as ſhall not rob him of the Honour of his Merits: He hath not merited, that we ſhould deſerve, but he muſt have the Honour of all our Salvation. The things ſpoken of, Heb. 6.10. are foreign, comprehended in Salvation. He ſpake of falſe-hearted Profeſſors before, now he was perſwaded better things of them, that to them true Salvation did belong, and that through Grace that bringeth Salvation they had truth of Faith, and Love to his Name, which they ſhewed in their Love to his Saints; and therefore encourageth them in the Stability of the Promiſes, from the Truth and Juſtice of God that made them, and that they ſhould not fail of all in God's Order; and therefore exhorts them to full Aſſurance of Hope; that God who gave Grace, will give Glory, and will with-hold no good thing; and therefore encourageth to perſiſt in Faith, and Hope, and the true Fruits thereof from the Grace of God they had received, and the ſtability thereof, as he exhorts to the Practice of Chriſtian Duties, Heb. 13.1, 2, 3, 4, 5. and Ver. 5. For he hath ſaid, he will never leave thee nor forſake thee: So that we may boldly ſay, The Lord is my helper. Is not this Salvation? And that there's Rewards in Grace, it's not denyed, but they are all to Chriſt and his Members, not upon the attaining of Conditionating Qualifications. And we deny not but the Lord Jeſus exhorts to Labour, and Diligence, and Perſeverance, and rebukes Slothfulneſs; and all theſe are Benefits, (for ſo I call all Covenant Duties that are connext to Promiſes) but all within the Covenant: The obtaining a Covenant-ſtate, or continuance in it, is not to be aſcribed to them, but they are to be aſſigned to our Salvation, and to the Fulneſs, Perpetuity and Permanency of the Covenant.

Neonom.

Chriſt declares in the Goſpel they ſhall miſs of Heaven, and Eternally periſh who are Apoſtates, Ʋngodly, Diſobedient, and Ʋnprofitable. This is not the Doom of the Law. D. W. p. 138.

Antinom.

That's falſe; doth not the Spirit of God ſay in the Goſpel, The Law is made for the Lawleſs and Diſobedient, 1 Tim. p. 2831.9. and that it dooms whatever thing is contrary to Sound Doctrine. Denunciations againſt Sin and Sinners in the Goſpel, is but telling the Sence and Judgment of the Law. The Goſpel, qua talis, cannot doom any to Death, it being only the offer of a Remedy; thoſe that embrace it not, it leaves them as it found them, it found them dead, and ſo it leaves them, and their further penalty is from the Law, of being more inexcuſeable for their rejecting the Remedy; and ſaith to them, How will he eſcape that neglects ſo great Salvation? i. e. How will they eſcape that Condemnation that they are under already?

Neonom.

It's not againſt every imperfect degree of Godlineſs but Ʋngodlineſs. It's not every defect of Obedience but Diſobedience, not againſt every neglect of Fruitfulneſs, but ſuch as argues a dead and barren State.

Antinom.

Theſe are ſuch as are under the Law; and whatever the Word of God ſaith to them, it's the Law denouncing their Doom, and by your own Doctrine they are not come into the Bounds of a Goſpel-Covenant, having not performed the Conditions of ſincere Obedience. On the other hand you own, that theſe Dooms and Threatnings do not belong to thoſe in Covenant, tho' they have Sins, and Failings, and Falls, yet the Goſpel doth not doom them, nor the Threats belong to them, becauſe the Goſpel admits imperfect and ſinful Obedience. But the Law condemns the leaſt Sin even in God's Children, and the Goſpel admits of no Sin, nor approves of it, but is to ſave us from it.

Neonom.

Art thou ſo unskilful in the Word, as not to remember Heb. 10.38, 39? If any Man draw back? Is this a Threatning or not? Is it not true of all Perſons? Do not ſay the Elect Believer will not fall away: I think the ſame: But yet is it the leſs true, that even he ſhall periſh if he fall away?

Antinom.

I wiſh you and I were more skilful in the Word than we are. Will you have ſuch Expreſſions as theſe to be part of the Covenant of Grace, which are Sentences of Death to Hypocrites and Unbelievers? Chriſt will ſend away many ſuch at the laſt Day, with I know you not, depart from me, &c. Will you ſay, that will be preaching the Goſpel to them, and giving them a Law of Grace? No, no; when Chriſt judgeth as Judge of all the World, he will judge but by one Law, under which thoſe will fall who have not obeyed the Goſpel; though their Puniſhment will be the more higthned, in that they have refuſed the Remedy. There are many things in the Scripture, as Declarations of Truths of one kind or another, Deſcription of Perſons, Hiſtories, Miracles, p. 284&c. Diſcriminations of Perſons and Things, which are not to be reckoned the Eſſentials of the Covenant of Grace, but for the Bene eſſe of it, the Uſefulneſs and Advantage of thoſe to whom it doth belong. If we make every Work in the Scripture ſpoken of to be a Condition of the Covenant of Grace, we ſhall not tell where to find it.

Neonom.

Salvation is promiſed to Perſeverance, Rev. 2.10. 2 Tim. 4.7.

Antinom.

Perſeverance is Salvation; and in the Promiſe is an Aſſurance of the Connexion of all Salvation one part to another; for every one that is ſaved, is ſaved with all Salvation, and it's an Encouragement and Motive to the Saints to hold on their way in growth of Grace; not that by every Step they gain in Holineſs, the more they ſhall be qualify'd for, and deſerving what ſhall follow; but that ſtill there are greater things behind, and that the Sufferings of this preſent time are not worthy to be compared with the Glory that ſhall be revealed; that the Covenant of Promiſe is full of Promiſes, Gifts and Rewards. But the Queſtion betwixt us is, upon what account they are made and received? Some ſay they deſcribe Men whom God doth ſave by the Effects of his Grace upon them.

Neonom.

Not meer natural Signs, but moral Inſtitutes. They are Qualifications which God appoints as Prerequiſites to Bleſſings.

Antinom.

Prerequiſites to Bleſſings and Moral Qualifications muſt be ſuch as are not Bleſſings of the Covenant; or elſe all this while you ſay juſt nothing, in ſaying, God gives Bleſſings orderly one after another, and we are encouraged by the Promiſe to go from one Covenant Gift to another. Hence in Perſeverance and Growth in Grace, the Saints have the clearer Proſpect of Heaven, which they hope e're long to live in as the Crown of Glory, and there to perfect and compleat Happineſs and Holineſs.

Neonom.

They cannot add what's proper to Chriſt, but they ſignifie more than Concomitants; they are things without which the Goſpel-Rule will exclude Men from Heaven, and condemn to Hell, let your Pretences be what they will. Rev. 22.14. D. W. p. 140.

Antinom.

They ſignify ſo much more than Concomitants, inſomach that they are Bleſſings promiſed, Perſeverance in Obedience. I will write my Law in their Heart, and they ſhall not depart from me. When they come under this Promiſe, of doing God's Commandments, they are ſoon come alſo to what remains. When they are moſt holy, they are no more fit for the Promiſe by way of moral Qualification to entitle them to it, than they were at firſt p. 285Converſion. We perform Duties, walk in God's way, &c. not as entitling Bleſſings, but as ſuch which Chriſt hath entitled us to; and ſo we receive the Promiſe, not as entitled to it, but in Chriſt. In this Sence is that place to be underſtood, Rev. 22.14. Bleſſed are they that do his Commandments, [they have one part of the Bleſſing of the Promiſe in a way of Holineſs] they ſhall alſo have the Priviledge of the Tree of Life in a ſtate of Glory. I find this Word foreign, uſed ſo John 1.12. As many as received him to them was given power or priviledge to become the Sons of God. So that Obedience perſevered in, gives Title to Glory here, no more than the firſt believing entitles to Adoption, but that it's in the way to it. Such do enter by the Gates into the City, but Chriſt is the Way both of Juſtification, Sanctification and Glory, both by way of Condition to entitle us, and Promiſe to beſtow it; and they ſhew ſuch are entred by the Door Chriſt Jeſus, John 19.

Neonom.

Conſider they have a relation to each other in Scripture-phraſe, as Seed and Harveſt, Work and Waget, they are declared rewardable; For they are worthy, Rev. 3.4.

Antinom.

No Works of the Saints are rewardable of God in themſelves, but in Chriſt; and as to their Order of beſtowing ſucceeding Covenant-bleſſings. They are called Seed, becauſe one good Work grows up thro' Grace into another, till we be fruitful in every good Work, the Fruitfulneſs in more and greater Glory is the Crop; all which Fruitfulneſs is in Chriſt the Vine, the laſt which are the beſt, as well as the firſt: And for the Worthineſs ſpoken, Rev. 3.4. it's ſtrange that any Proteſtant ſhould pretend that it's any other Worthineſs than that of Imputed Righteouſneſs.

Neonom.

The Goſpel declares no leſs than a Connection between Good Works and Glory. P. 140.

Antinom.

What then? Are they therefore to be rewarded as meritorious or deſerving? All things connected are not deſerving one of another.

Neonom.

God declares good Works as rewardable of Grace thro' Christ.

Antinom.

That which is Rewardable of Grace is not of Debt; but for the Worthineſs of another, not for it ſelf: Therefore what you add cuts off all that you contend for. You ſay, thro' Chriſt is the walking in White, for which the Saints are ſaid to be Worthy. Is the walking Chriſt's Righteouſneſs? Rev. 3.4. So all Rewards ſpoken of as given to the Saints here or hereafter, is for the Worthineſs of Chriſt: For as all their Duties are performed in and through Chriſt, ſo they are accepted and rewarded in and through p. 286Chriſt; and their Works are no more rewarded for themſelves, than accepted for themſelves.

Neonom.

By Perſeverance we are to work out our Salvation. Phil. 2.12.

Antinom.

Working out our Salvation with fear and trembling there, denotes a continual maintaining a holy Jealouſie of our ſelves, leſt we ſhould fail of the Grace of God by truſting in our ſelves; for it's immediately added, For it's God that worketh in you both to will and to do. All other places mentioned by you ſhew this, that in the Covenant of Grace there is Holineſs here, and Glory hereafter; it's all Salvation; yea, there are Promiſes of other things, Godlineſs having the Promiſe of the things of this Life, and that which is to come. We deny not a Connection of Duties and Promiſes in abundance, but both Duties and particular Bleſſings come in all by way of Promiſe and Free Grace: So that Works are not the Condition of coming into Covenant, nor of abiding in Covenant with God.

Neonom.

P. 146. I will ſumm up all, and appeal to thee, 1. Whether God doth require any more of any Sinners for Salvation, than that they believe in Chriſt, repent of Sin, perſevere in true Holineſs, ſincere Obedience or Good Works internal and external: And if we do ſo, can we periſh? Hath not Chriſt provided all elſe? And doth not the Promiſe ſecure Life upon doing of theſe?

Antinom.

Why do you ſay, Whether God require any more? As if this was ſo little. I tell you, this is more than he required of Adam in Innocency by Faith and Repentance [according to your ſelf;] he required nothing but Perſeverance in him, when he had Life and Ability to act from and by it; but you will have a poor impotent dead Sinner do all this for Life. 2. You ſay, If we do ſo, i. e. if we perform this as part of Salvation, we cannot periſh, our own Works are our Security from periſhing. And as to other things neceſſary to Salvation, Chriſt hath provided them. So that the Work is divided betwixt us, part of it to us, and part to Chriſt: But however, if Chriſt hath not made ſo certain Proviſion for us, and made any Default on his part, we are ſecured of Salvation by doing of ours: For the Promiſe ſecures Life to us upon our doing theſe. If this is not to make the Goſpel a more over-grown and ſwinging Covenant of Works than ever the Old Law was, I have loſt all my Theological Meaſures. And here we have the main difference between the firſt and laſt, that Chriſt ſtands by to ſee what's wanting: But his great buſineſs is to ſee us ſaved by our own Works from firſt to laſt. As for Faith, Repentance, p. 287Good Works, ſincere perſevering Obedience, internal and external, they are our Foederal Conditions, upon the Performance whereof the Promiſe of all Salvation in Juſtification and Adoption and Glorification is due Debt to us; and if Chriſt hath done any thing for us, it's due to us upon theſe Terms, whatever he hath provided beſides.

Neonom.

Well, I will make you one Challenge more, and ſo leave you. P. 146. If any Sinner believe not, and repent not, hath Chriſt ever promiſed to ſave him?

Antinom.

Indeed thoſe Sinners that believe not, nor repent not, he hath not named them by name; but God forbid that he hath not promiſed to ſave Thouſands that believe not, and repent not; for the Promiſe is to Chriſt firſt to ſave his Seed, and this is the Promiſe, that Chriſt's Office is to ſeek and ſave them that are loſt. And I think all Men are ſo, till Chriſt finds any, by giving Faith and Repentance to them, for which end he is exalted: And theſe are the Sheep of his, which he hath promiſed ſhall hear his Voice, and ſhall come into his Fold; theſe are among the chiefeſt of Sinners, before they ever have Faith and Repentance. The Lo-ammi, who ſhall become the Children of the living God. Ay, but you ſay, will any Decree or Merits of Chriſt ſecure them? ſo that every poor Impenitent Unbelieving Sinner is in a deſperate Condition: There's no Decree of God, nor Merits of Chriſt can ſave them: So that both Decree and Merits were all conditional, provided he believe, neither Decree or Merits can ſecure Salvation to him. And do they not ſecure Faith and Repentance as part of their Salvation, and ſo one part as well as another, and upon the ſame Terms?

Neonom.

Again, if any penitent Believer ſhall Apoſtatize, prove ungodly and unfruitful, hate God, or neglect to love God and his Neighbour wholly, &c. Shall this Man be ſaved? Hath not Chriſt determined the contrary? Will his firſt Faith ſave him?

Antinon.

I ſuppoſe you can mean no other than a True Believer by your Penitent Believer. One that is Godly, loves God, and is fruitful; if any ſuch an one ſhould Apoſtatize, &c. wholly, i. e. fall away from Grace. Here we can underſtand your meaning no otherwiſe, but that ſuch a thing may be, and ſometimes is, or elſe why do you not make the like Suppoſition concerning the good Angels? And what follows? Say you, Shall his Firſt Faith ſave him? i. e. Shall Chriſt that once ſaved him, ſave him again? Hath not Chriſt that hath once ſaved him, determined to ſave… him no more? Theſe are pretty Enquiries, deep School Caſes: And p. 288wherefore is all this but to ſhew, that our Security of ſtanding and keeping in Covenant with God, and of all our Salvation, lies not on Electing Grace, nor on the Merits of Chriſt, but on our own Works of Faith and Obedience. The Reſolution of theſe Queſtions, you ſay, according to the Scope of the Word, will decide the Main of this Controverſie; and I will tell you how much they concern the matter in hand. As to the firſt:

If a Man have a Healthy Body, and ſtrength of Nature to live till Fourſcore Years of Age, he ſhall not die a young Man. And whether, if he take the Care of his own Health and Safety, God hath not provided every thing elſe for him? Or thus: If a Man get a good Eſtate, and hold it till he dies, whether this Man can die a poor Man? But our Queſtion rightly put, runs thus, Seeing God hath provided by his Decree or Promiſe, that this or that Sinner ſhall have true Grace, and he that hath it, ſhall never finally loſe it; whether his Perſeverance and Security depends upon his Works and Actings, or upon the Decree and Promiſe? The Aſſembly, Chap. 17. of the Perſeverance of the Saints, ſaith,— They that are effectually called ſhall not finally fall from the ſtate of Grace, but certainly perſevere; which Perſeverance depends not upon their own Free Will, but upon the Immutability of the Decree of Election — The Efficacy of the Merit and Interceſſion of Chriſt — The abiding of the Spirit, the nature of the Covenant of Grace, from which ariſeth the Certainty and Infallibility thereof.

As to your ſecond Appeal, it hath as much as this in it; If a Man get up to the top of the Monument, and throw himſelf down from thence, he will certainly break his Neck. Or thus; If a good Angel fall into Pride and Sin as Belzebub did, he will be laid in Chains of Darkneſs in the ſame manner as he. If Abraham ſhould blaſpheme God, he would be tumbled out of Heaven. If a Man wax on Wings to his Shoulders, and fly towards the Sun like Icharus, the Wax melts, and down comes he headlong. Such Propoſitions as theſe are the Rules of Chriſts Rectoral Diſtribution with you, and the Decree comes not in oppoſition; whereas the Decree ſpoils the Hypotheſis; for do but aſſume upon the Propoſition, and you will find it ſo, that the Decree ſpoils it as to the Event.

God's Rule of Government is not a Propoſition founded upon an Impoſſibility, Poſito Decreto; neither is his Decree as you would make it, ſubſervient to his Rule of Government, but all his Government and Rules thereof are founded on, and guided according to his good Will and pleaſure in his Decree.

What you quote out of the Aſſembly's Confeſſion, is nihil ad Rhombum, but all againſt you; for none denies God's Approbation p. 268of our Obedience, the great Uſes and Ends of it, the acceptation of it, and rewarding it in Chriſt, &c. ut ſupra.

The Ends and Uſes which they mention is not amiſs to repeat, becauſe you charge the ſame Aſſertion on Dr. Cr. for his great Errour.

Aſſemb. Ch. 16. Good Works done in obedience to God's Commands, are the Fruits and Evidences of a true and lively Faith, and by them Believers make manifeſt their Thankfulneſs, ſtrengthen their Aſſurance, edifie their Brethren, adorn the Profeſſion of the Goſpel, ſtop the Mouths of Adverſaries, and glorifie God, whoſe Workmanſhip they are, created in Chriſt Jeſus thereunto; that having their Fruit unto Holineſs, they may have the end, Eternal Life.

And as for Dr. O. whom you quote from p. 222. Of Justification, he is there diſputing againſt theſe Tenents of yours, and grants the like Uſes and Ends of our Perſonal Righteouſneſs as the Aſſembly, that it's indiſpenſably required by God, he approves of it and accepts it in Chriſt, it evidenceth Faith, it's pleadable againſt Satan and the World. And after ſome explication of his meaning in theſe things, he ſaith, — Hence it appears how little force there is in that Argument, which ſome pretend to be of ſo great weight in this Cauſe, [among them you are one.] As every one, ſay they, ſhall be judged of God at the laſt Day, in the ſame way and manner, and on the ſame grounds, is he juſtified of God in this Life; but by Works, and not by Faith alone every one ſhall be judged at the laſt Day: Wherefore by VVorks, and not by Faith alone, every one is juſtified before God in this Life.

This he anſwers, and condemns the following Propoſition, or not far from it.

That God pardons Men's Sins, gives them the Adoption of Children, with a right to an Heavenly Inheritance according to their VVorks, which (ſaith he) is not only Foreign to she Goſpel, but deſtructive of it. And you ſay, that Forgiving, Adopting and Glorifying, &c. Judicial Acts of God as a Rector, is in a way of rectoral Diſtribution of Rewards.

Luth. on Gal. 3.22. ſaith, VVorks done without Faith are under a Curſe, though they have never ſo good a ſhew of Holineſs: Wherefore ſo far off is it, that the Doers thereof deſerve Grace, Righteouſneſs and Eternal Life, that rather they heap Sin upon Sin. After this manner the Pope works, and all Merit-mongers.