Neonomianism Unmasked, Part 3 · Debate 20
DEBATE XX. Of Goſpel and Legal Preaching.
Neonom.
I Have this Error further to charge upon Mr. Antinom. viz. Goſpel Preaching (he ſaith) Is to teach Men that they were as much pardoned and as acceptable to God always, as when they were Regenerate; and while they are Ʋngodly they had the ſame Intereſt in God and Chriſt, as when they believe; neither can Sin any way hinder their Salvation or their Peacc; nor have they any thing to do further either of them, Chriſt having done all for them, before any holy qualification or endeavour. D. W. p. 208.
Antinom.
Here is a long Charge, whether it be true or no, in part or whole, it will appear by the Proof.
Neonom.
Page 159. he ſaith, The more Light and Glory of the Goſpel ſhineth in the true Intention of God to his People, the more ſhould they have Joy and Gladneſs; why may not then a Believer ſay, The Lord hath been bountiful to me, God hath done every thing in Chriſt, and taken away all things that can diſturb my Peace and Comfort?
Antinom.
What is this to prove your Charge? What is this to prove that I ſay, a Man is as much pardoned and as acceptable to God always as when Regenerate, while he is Ungodly, &c? There's not any part of your Charge here proved; for I ſpeak of a Believer, and that God hath done all for him in Chriſt; and dare you ſay otherwiſe? But hear what I ſaid, which you hide, leſt your Charge ſhould appear falſe, at the firſt ſight; you take only the concluding Words of my Sermon, on Rom. x. 2, 3, 4. juſt before that p. 158.
Object. You will ſay, you know many of the People of the Lord Jeſus, that walk ſadly and diſconſolately, not having this joy and gladneſs. I anſwer, There is nothing hinders the Joy of God's People, but their Sins: thoſe, as they conceive, ſtand as a ſeparation betwixt God and them: Oh they ſtand as a cooling Card in all their Joys and Mirth. But when they return to Zion, they ſhall rejoice, in that they ſee that the Blood of Jeſus Chriſt, the Son of God, hath taken away all their Sins, the Scape-goat having carried them away into the Land of Forgetfulneſs, in that they ſee that all their Tranſgreſſions are blotted out as a Cloud, &c. When they ſhall come by the ſight of the Glory of the Goſpel, and the Light thereof, to behold this ſtate, that Chriſt hath brought them into, then all matter of Sorrow and Sighing ſhall fly away, and the bitterneſs of it ſhall be taken away; and then that which was the occaſion of that bitterneſs ſhall vaniſh too.
I do not ſay, that he is no Believer, that hath not this perfectly; far be it from me, ſo to ſay; there are, that are Believers, that are weak in Faith, and there are Believers ſtrong in Faith; the more the Light of the glorious Goſpel ſhines, &c.
Calvin.
Mr. Neonomian, I wonder what a Goſpel you Preach, or would have others Preach; Is not Sin the Hindering-Cauſe of Spiritual Joy? Is it not God that blots out our Sins, and remembers them no more? Is not the Faith of this, the Ground-work of all true Joy? Have not ſome Believers leſs, and ſome more, according as their Faith is, and the Light of the Goſpel ſhines into their Hearts? And do they not, by virtue of this Joy and Peace in believing, return to their reſt? And may they not ſay, The Lord hath dealt bountifully with me, as David did? May they not return to their reſt, and ſit down in the Comforts of the Holy Ghoſt? The Lord hath done all for me in Chriſt; who hath made him Wiſdom, Righteouſneſs, Sanctification, and Redemption. Is there any thing you can rejoice in, but what is done for us, or wrought in us by Chriſt? That Sin is taken away in the attonement and ſatisfaction of Chriſt, the great cauſe of my diſturbance.
Neonom.
He ſaith, p. 186. Here is first Deliverance, and then Service is the Fruit of this Deliverance, not Deliverance the Fruit of Service: The Tenor of the Law runs thus, First do, and then live: The Goſpel ſaith, First live, and then do; do not think God gives Christ upon condition.
Antinom.
What's all this to the proving of your Charge of Error? 1. It reacheth not the Terms of your Charge, if it were Error. But, 2dly, Where is the Error? Doth he not clear it from plain Scripture, which you take no notice of, viz. Zacharias's Song, Luke 1.74, 75? Do we ſerve God acceptably, before we are delivered from Sin and Satan, through Redemption and Application? duplicate page duplicate page Can we ſerve God in Holineſs and Righteouſneſs, before we be delivered from our Enemies? Will you run at all Scripture and Experience? Is it not true, that the Law ſaid to Man, that had Life and Power concreated with him, Do, and thou ſhalt live? And can this be the Tenor of the Goſpel, to ſay to a dead Sinner, Do, and thou ſhalt live? Can a Man, dead in Treſpaſſes, do any thing? Were it not madneſs to ſay to a dead Corpſe, Walk, and thou ſhalt live? Doth not Chriſt firſt come as the Reſurrection and Life to a Sinner, before he can do any thing? Do you think, that Chriſt comes to a Sinner upon condition of any thing he can do in his natural Eſtate? What is more plain, than that Life is the Principle and Cauſe of Action, and not Action of Life? Chriſt himſelf ſaith, a Man muſt have Life before he can Believe; it's firſt in Nature. Joh. 11.26. Whoever liveth and believeth in me, ſhall never die. Now is the giving of Chriſt for Life, the condition of our having Life? Or our doing before we have Chriſt or Life, the condition on which we have Chriſt and Life?
Calvin.
I think you have gained nothing, nor yet made any proof of your Charge, unleſs you think it be in this, that the Doctor ſaith we muſt live, before we can do. If you take that for an Error, I pray do you try your Skill the other way, to make Men do before they live; and if you can attain to that Art, either in Naturals or Spirituals, you will be the Wonder of the World.
Neonom.
He ſaith, p. 124. The Freeman of Christ hath this freedom, Christ doth all his Work for him, as well as in him, &c. Christ doth all for them, that God requires to be done.
Antinom.
You muſt know it is this I ſaid: A Freeman of Chriſt hath this freedom, Chriſt doth all his Work for him, as well as in him. He that is in bondage under the Law, muſt do every thing himſelf, and that he doth, he muſt do perfectly; that is an unſupportable thing and heavy bondage, for a Man to have more laid upon him than he can bear. The Freeman of Chriſt, conſidering that he is weak, poor and unable to work, Chriſt doth all his Work for him, Iſa. 26.12. The Holy Ghoſt tells us, he hath done all our Works in us; and in the Margin it is render'd, for us: See Rom. 5.19. Their freedom is, that they ſtand righteous in the ſight of God by that which Chriſt hath done for us; that they are as righteous as if they had done it in their own perſons, &c.
Thus I treat concerning the Obedience of Chriſt unto a Satisfactory Righteouſneſs on our behalf.
But, Obj. Doth not this take off Men from all manner of Obedience, and all manner of Holineſs? A. It takes them off from thoſe ends that they aim at in their Obedience, viz. the end for which Chriſt's Obedience ſerved, viz. our ſtanding Righteouſneſs; as it concerns us in point of Juſtification, Conſolation and Salvation. We have our Peace, we have our Salvation only by the Righteouſneſs Chriſt hath done for us; but this doth hot take away our Obedience nor Services in reſpect of thoſe ends for which ſuch Services are required of Believers, to glorifie God, to evidence our thankfulneſs, to profit Men, as Ordinances to meet God in, to make good what he hath promiſed; ſo far we are called out to Services, and walking uprightly, exactly, ſtrictly, according to the good pleaſure of God; and in regard of ſuch ends of Services, there is a gracious Freedom that the Freemen of Chriſt have by Chriſt, i. e. ſo far forth as Services and Obedience are expected at a Freeman's hands, there is Chriſt by his Spirit, preſent with ſuch perſons, to help them in all ſuch kind of Services; ſo that they become ſtrong in the Lord, and the Power of his Might, to do the Will of God. Mark what the Apoſtle ſpeaks, I am able to do all things through Chriſt ſtrengthening me: of my ſelf I am able to do nothing, but in Chriſt, and through Chriſt, that ſtrengtheneth me, I am able to do all things, &c. There's much more to this purpoſe. Now judge whether here's any ground for his Accuſation. Dr. C. p. 126.
He ſlanders me to the World, as if I taught a Doctrin of Licentiouſneſs, and were againſt all Duty; but it will appear otherwiſe plainly enough, if an impartial Man reads my Sermons, eſpecially that Sermon on 1 Joh. 2.1, 2. Sermon III. p. 548.
Neonom.
He ſaith, p. 554. Man will be mincing of this Truth, and tell you, if you walk cloſe to God, and if you refrain from ſin, eſpecially from groſs ſins, God will love you, and then you may apply theſe and theſe Promiſes unto your ſelf: but God ſpeaks plainly, before they had done good or evil, Jacob have I loved; the Grace of God is paſſed over to Men, as they are ungodly, &c. This is the Grace of God revealed; he hath exhibited it freely to Men: Hath the Lord given us Commiſſion to Preach this Goſp…l?
Antinom.
In my Diſcourſe from 1 John 2.1, 2. this Objection is anſwered, p. 557. viz. There are many admire and adore the Doctrin of the Free-Grace of God; and yet are notoriouſly known to live in all manner of Lewdneſs and Licentiouſneſs, and upon this ground, Becauſe their Sins are laid on Chriſt. The Sum of the anſwer is, I confeſs I never knew any ſuch Monſters, &c. There are many taxed for ſuch; but I cannot ſay any thing to the truth of this Charge by mine own experience, &c. But it may be there are ſuch, and Paul ſpeaks of ſuch in his time, &c. But if there be ſuch, I muſt tell you they are the greateſt Monſters upon the face of the Earth, &c. And I dare boldly ſay they are the greateſt enemies to Free-Grace, and that open Drunkards, Harlots, and Murderers, come infinitely ſhort of them in Abominations, &c. But admit this, that the Grace of God hath been abuſed; hath not the whole Scripture been abuſed, Law and Goſpel? Is not Chriſt ſet for the fall and riſing of many in Iſrael? Is he not a Rock of Offence? But in the mean time ſhall the Children want their Bread, becauſe the Dogs catch at it, &c? Shall not the Goſpel be preached, becauſe ſome abuſe it?
Obj. But you will ſay, it may be done with caution and limitation. A. But let us not be more wary and cautions than God would have us to be, to put mixtures of Mens doings to the obtaining the Grace of God, while the Lord himſelf doth pour out his Grace to Men ſimply for his own ſake, without conſideration of any thing in them — Men will be mincing this Truth, &c. Then follows what you rehearſe.
And what doth all this amount to, but what the Apoſtle John expreſly ſpeaketh, 1 John 4.10. and the Apoſtle Paul, Phil. 2.13. Eph. 2.23. That God's Love and Grace is the cauſe of all that which we do to his praiſe, and not our doing the cauſe of God's Grace and Love to us? Where Grace firſt prevails, it finds a Man a dead ſinner, and raiſeth him to newneſs of life; and ſuch an one will not, nor ſhall abuſe the Grace of God to licentiouſneſs.
Now let all Men judge how you have proved your Charge, by what you have alledged from my Sermons: Where is it that I ſay, Chriſt believes for us, or repents for us? All that I ſay, is the words of the Prophet, He works all our Works for us in reſpect of Mediation, and all our Works in us in reſpect of Application; he works us to believe and repent, &c.
Neonom.
Pag. 223. He talks of Juſtification and Ʋnion to Christ before Faith, pag. 616.
Antinom.
You fetch the ſame things over and over; theſe Doctrins have been ſpoken to already, under the Heads of Juſtification by Faith, and Union.
Neonom.
But he tells us, Miniſters ought not to preach Damnation, p. 56, 562. He ſaith this likewiſe batters to the ground that way of urging Men to Holineſs, which ſome hold forth; that if Men do not theſe and theſe good Works, and leave theſe and theſe Sins, then they muſt come under the Wrath of God, &c. The Love of God conſtrains the Faithful, and not the Fear of Wrath.
Antinom.
And is not that good Doctrin, that the Grace of God only teacheth Holineſs; and that a Believer is not under the Law, or the Terrors thereof, for the learning of Holineſs, but under Grace; and are not they the words of the Apoſtle, 1 Cor. 5.14? And doth he not lay the conſtraining force of the love of God on our delivery from Wrath, and tells us, that this is one great end of Chriſt's dying for us, that Men henceforce ſhould not live unto themſelves, but unto him that died for them? It's a moſt grievous thing to ſee how you fly in the face of plain places of Scripture, with no ſmall ſcorn and contempt.
And theſe are my words concerning ſuch Preachers: They ought rather, after the Example of the Apoſtle, to excite them to theſe good Works, becauſe they are already freed from Wrath. Certainly this that I have delivered proves this ſufficiently, that the appearing of the Grace of God doth teach Men to do the Will of God effectually; the Love of God conſtrains the Faithful, and not the Fear of Wrath. But to conclude, Do not miſtake me, in the mean while, I have no thoughts as if Wrath and Vengeance were not to be preached and made known even to Believers; yea, Beloved, Wrath and Vengeance is to be made known to them, and that as the deſerts of Sin, and as the means to keep Men from Sin; but not in that way Men do ordinarily think, I mean thus, Wrath and Vengeance are not to be revealed as if Believers were to fear them, or as if Believers ſhould come under them. — But as Believers are ſecured and freed from them, that ſo they ſhould fear to commit and fall into Sin, and not for fear of coming under Wrath, but out of Love, becauſe God hath been ſo gracious to them, as to deliver them from the weight of ſo heavy Wrath and Diſpleaſure, &c.
Calv.
Have you no greater Error remaining to charge Mr. Antinomian with? Methinks it ſeems as if you had pretty well ſpent your Powder and Ball, and we have ſpent a great deal of time in theſe Debates which you have cauſed, and it will be time now (as moſt of the Society have told me) to put an end to them.
Antinom.
With all my Heart, Sir, and I reckon my ſelf obliged to render my thankful Acknowledgments, that you have heard us with ſo much Candor and Patience.
Neonom.
I can't be Ʋngentele neither, Mr. Calvin, you know me better than to think ſo; but I have one only humble Requeſt to make to you and this Society, that before we finally part, you will hear me inſtruct Mr. Antinomian in the right way of Preaching, and ſhew him the true difference between Goſpel and Legal Preaching.
Antinom.
Sir, I doubt not but we ſhall differ as much about Goſpel and Legal Preaching, as we have done about the Doctrin to be preached; for if we cannot agree about the Doctrin that is to be preached, and that which is moſt for the exaltation of Chriſt and good of Souls, it is not likely we ſhould agree about Preaching; therefore for that, as I conceive, it's a needleſs Point (Mr. Calvin) for us to enter upon, becauſe we muſt be neceſſitated to ſpeak over the ſame things again in handling of it; however, if Mr. Neonomian be fond of ſuch a Diſcourſe, I ſhall take the pains to give him my Sentiments, and ſhew how greatly he is miſtaken; but for the preſent, I think we have proceeded as far as is needful in the foregoing Debates; in which Truth and Error is ſo fully argued and cleared, that any unprejudiced Perſon, that hath a competent meaſure of Underſtanding in the things of God, may eaſily thereby judge and conclude, what is Goſpel, and what is legal Preaching, and what exalts Chriſt moſt, and what leaſt.
Calvin.
Sir I think you have ſpoken much Reaſon in what you have ſaid; and I am of your mind that it would be impertinent, and but Actum Agere, to enter upon a Debate about Preaching; and I ſhall add, that its not ſo proper for this Society as for t'other yonder; and, beſides, our Amanuenſes complain of the dearneſs of Paper. I muſt tell you, the Calvinian Society is reduced to a ſmall number, and are at a low Ebb in the World at this day. But, I duplicate page duplicate page hope, the time is at hand, when the Smoak that now fills the Temple will be ſcattered, and the Temple of God opened again, and the Ark of his Teſtament ſhall be ſeen. As for you Mr. Antinomian, you may now depart in Peace, and reſt in your Grave till the Reſurrection.
Antinom.
Yes, Sir, with all my Heart, if Mr. Neonomian gives me no further diſturbance; if he doth, I ſhall ſoon be raiſed without conjuring, for I ſhall not lie very deep in the Earth: However, if I do not, Chriſt lives, and ſhall triumph in his glorious Goſpel over all Oppoſers; and I find that there are not a few that will appear faithful Aſſertors and Defenders of theſe Truths (againſt the moſt vigorous Adverſaries) through the aſſiſtance of God's grace, which are awakened thereto by this Attempt that hath been made to ſet up another Goſpel, and to feed us with the Leeks and Onions of ſpiritual Egypt. But before I depart, I would do one thing, i. e. I would make my Will, if you think I am capable of it, and it is this, That a great Grave be dug, and that Antinomianiſm, Neonomianiſm, Pelagianiſm, Popery, Socianiſm and Arminianiſm be buried therein, 50 Cubits deep.
Calvin.
Who would make you Executor?
Antinom.
I have ſuch a reſpect for Mr. Neonomian, notwithſtanding the Pick he hath had at me, that I would conſtitute him my Executor, and this Society the Overſeers of my Will; with this Proviſo, That if Mr. Neonomian do refuſe, or do not well and truly execute this my laſt Will and Teſtament, in the agreed Judgment of this Society, that then the whole Truſt ſhall devolve upon the ſaid Society, which I doubt not but they will endeavour faithfully to perform.
Calv.
Mr. Neonom. Will you accept of this Executorſhip?
Neonom.
I do not know what Power he hath to diſpoſe of the Goods of other Men; I take it to be great preſumption in him, if not diſhoneſty, to diſpoſe of other Mens Proprieties, ſeeing he renounceth them all.
Antinom.
Sir, I crave your Pardon; I muſt confeſs, Mr. Calvin, he hath given me a juſt Rebuke; for when we met in the Eutopian Fields, finding me Anonymus, he was ſo courteous as to lend me, or rather impoſe upon me, the Name of Mr. Antinomian during my ſhort Converſe here; he having two Names himſelf he could lend me one for a little while, which as you ſee for Converſation ſake I have made uſe of, with an Intention to return it; yea, in the mean time did declare, and did plead it againſt all Men, that it was Mr. Neonomian's Propriety, and, therefore, I now return it to him accordingly.
Neonom.
No, no, Sir, I gave you that Name as your Propriety, it beſt expreſſing your Opinions.
Antinom.
Then, Sir, you'l grant I have Power to bequeath it in my laſt Will, and I bequeath it to you.
Calv.
But by your favour, Sir, it's a judged Caſe, and therefore you have not Power to bequeath it; if you borrowed it, it's Honeſty to return it before you depart.
Neonom.
What do you mean by a judged Caſe?
Calv.
I mean that Mr. Neonomian hath before this Society ſufficiently given us to underſtand that his Opinion is, that the moral Law is vacated, and a new Law brought into the room of it.
Antinom.
And more than that, there are certain Divines in this City, great Friends to this Society, that have excepted againſt his Principles as highly Antinomian. Therefore, take it as your own by Law. Vale. Antinomus Exit Anonymus.
Calv.
Now, Sir, your great Antagoniſt is withdrawn, I ſhall deal plainly with you, and briefly ſum up the Heads of theſe things wherein it hath manifeſtly appeared, by the foregoing Debates, that you have given abundant cauſe of juſt offence by your late Writings.
1. That you have unjuſtly charged and miſrepreſented Dr. Crisp, by your ſelf, owned to have been a holy Man.
2. That you have falſly ſtated thoſe things which you call Truths and Errors.
3. That you have vented your own erroneous Tenents, and endeavoured to prove them agreeable to the Articles, Confeſſions and our Orthodox Proteſtant Writers, by perverting their Senſe, or miſapplying what they ſay, when as they are moſt repugnant to you.
1. As to the ſaid Doctor, you charge him unjuſtly with thoſe things which are directly falſe; I ſhall give an Inſtance or two of it.
You ſay, this is one of his Errors, chap. 1. that he ſaith, That if the Elect ſhould die before they believe, yea, when they are under the Dominion of Sin, and in the Practice of the groſſeſt Villanies, they are as much the Sons of God, and juſtified, as the Saints in Glory.
Whereas he expreſly denies the truth of this Charge in his Vindication he makes of himſelf againſt ſome, who in his Life-time, had reproached his Doctrin and Miniſtry as you do now, p. 637.
They ſay, that I ſhould affirm, that if an elect Perſon ſhould die a Whoremonger and Adulterer, &c. in all kind of Prophaneneſs, he ſhall be ſaved.— He appeals to his Hearers, whether ever they heard him Preach any ſuch Doctrin; and declares it a groſs, notorious and groundleſs Slander. — And his following words are, I ſaid before, and ſay again, That there is no elect Perſon, ſuppoſe him to be capable and come to years, ſhall die before he is called, i. e. before the Lord give Faith to this Perſon to believe, and in ſome meaſure frame him to walk by the Spirit according to the Rule of the Goſpel.
The ſecond falſe Charge is, Chap. 2. Err. 2.
That he ſhould make Chriſt the real Blaſphemer, Murderer, &c. and that he was ſo accounted of the Father.
Whereas he aſſerts and vindicates the Innocency of Chriſt's Perſon; he ſaith only that Chriſt was accounted a Tranſgreſſor from a real Tranſaction or Imputation of our Sins to him, in which Doctrin the Scriptures are moſt full and expreſs.
3. You charge this Error upon him, Chap. 10.
That Chriſt is offered to Blaſphemers, Murderers, and the worſt of Sinners, that they remaining ignorant, unconvinced and reſolved in their purpoſe to continue ſuch, they may be aſſured they have a full Intereſt in Chriſt; and this only by concluding in their own minds upon this offer that Chriſt is theirs.
That Chriſt ought to be offered to the vileſt of Sinners, and they invited to come unto him, is ſound Goſpel-truth, tho' you condemn it for an Error.
And is it poſſible a Man of Conſcience can ſlander a Man (whom he owneth to be holy) with ſuch a notorious Falſhood? That he ſhould aſſert that Chriſt is offered to Men, that they remaining ignorant, unconvinced and reſolved in their purpoſe to continue ſuch, might be aſſured of their Intereſt in Chriſt, concluding only in their minds that Chriſt is theirs; this we have proved to be a notorious Slander.
Many other Falſhoods have been proved.
2. As for Miſrepreſentations they run thorow the whole Book. 1. Of Dr. C. that you may abuſe and expoſe him. 2. Of other noted Writers and Confeſſions, you have horridly miſrepreſented them to ſerve your turn, in aſſerting Error and condemning of Truth.
In miſrepreſenting Dr. Crisp, you have either perverted his meaning, and partially rehearſed his Expreſſions, or elſe condemned what Truth he aſſerts, and defends as great Errors.
As to the firſt, we have ſufficiently made it manifeſt in ſome Inſtances in the firſt part, and it hath abundantly been proved in the whole progreſs of our Debates.
And here it is not amiſs to add a word or two to what is ſaid to your Error in the ſixth Debate, that you make a great Cry and Noiſe about, viz. That Dr. C. ſhould ſay, That Chriſt, while he bore Sin and was under the Puniſhment thereof, was the Object of God's abhorrence. The Doctor's words are, p. 180. All that hatefulneſs and loathſomneſs of Sin is put upon Chriſt, that he ſtands as it were the abhorred of the Father for a time. 1. You leave out [as it were.] 2. You improve this to a hatred of the Perſon of Chriſt, and a ſeparation of his Natures, upon his uſing the word Separation, as Exegetick of forſaking, both Scripture Expreſſions concerning Sin and Chriſt. 3. You hereby manage your deſign of beating down the Doctrin of Chriſt's bearing God's Wrath and Curſe for us, as you do the Doctrin of his bearing Sin. 4. As to the word abhorred, upon a diligent Enquiry we find it to be a Scripture Expreſſion concerning Chriſt, yea, and of Chriſt, under his Sufferings of Wrath and Curſe for Sin; for tho' God never hated his Perſon in the higheſt of his Suffering (neither is it neceſſary any Judge paſſing Sentence on the worſt Criminal ſhould hate his Perſon) yet his Father dealing with him in a judicial way by the eye and hand of Juſtice, in this preſent ſtate, and ſtanding under the Charge of Sin, and thereby cloathed, as it were, with filthy Garments, is ſaid to be as it were abhorred of God; and its not only included in the word forſaken, the Syriack word Sabactani, and taken from Pſal. 22. where the word foreign is uſed, ſignifying dereliquit, deſeruit, and ſo rendred by the LXXII and the Evangeliſt; Abhorrere being uſed by Claſſick Authors in the ſenſe of being averſe to a ſtate or condition,Cic. Abborret ab auribus vulgi, its not agreeable to the Peoples Ear, abhorrere a nuptiis, to be averſe to Marriage. and from that averſion to turn away from it or a Perſon in it; ſo God having purer Eyes than, in his Juſtice, to behold or endure Iniquity, forſook and turned away, as it were abhorring his Son, ſtanding under the charge of Sin in that ſtate and condition. And accordingly, as Chriſt conſidered in this reſpect and ſtate of Guilt and Condemnation, is brought in prophetically by the Prophet, ſpeaking thoſe words, Pſal. 22. and are actually applied to himſelf, by himſelf on the Croſs, Mat. 27.46. So we ſee in another famous Prophecy of this ſame ſtate of his Suffering, this word Abhor is uſed by our Interpreters moſt properly, Pſal. 89.38. Thou haſt caſt off, thou hast abhorred, thou haſt been wrath with thine Anointed. The Hebrew hath it with thy Meſſias, and duplicate page duplicate page the 72. hath it, foreign, the word foreign rendred abhorred, Sign ſprevit, reprobavit, aſpernatus est; and by the 72. foreign, thou haſt contemned or deſpiſed:foreign dereliquit, abſecit, deſeruit, foreign ſprevit, Reſ…nt, reprobavit, aſpernatus, averſatus eſt, abhoruit, foreign Exconduit Furere percitus. And it's obſervable, that three ſuch highly ſignificant words ſhould he here uſed in one Verſe, as expreſſive of the unſpeakable weight of God's Wrath and Curſe that lay upon him; Thou hast deſerted, thou hast abhorred, thou haſt dealt in fury of wrath with thy Meſſiah
In Dr. Abbot's Defence of the Reformed Catholick, p. 428. we have the following Paſſages: The Prophet ſaith, The Lord did lay upon him our Iniquities; the Lord would break him, and make him Subject to Infirmities, that we may underſtand that God did not only leave him to the hands of Men, but himſelf counted him with ſinners, by the bearing of our ſins, and therefore dealt with him himſelf accordingly. So that he had cauſe to cry out. Thine Indignation lieth bor… upon me, and thou hast vexed me with all thy ſtorms. Lord, why abhorrest thou my Soul, and hideſt thy Face from me? thy wrathful Diſpleaſure goeth over me, and the Fear of thee hath undone me. Yet as touching the Perſon of Chriſt, we acknowledge, that he was excepted from Sin. In the Margin, he qoutes Pſal. 89.38. applied to Chriſt by Athenaſ. Interp. Pſal. by Arnob. and Hierom. on Pſal. 87.
As to the reſt of the Miſ-repreſentations of the ſaid Doctor, (which w… take up too much Time and Paper to rehearſe) I refer you to the particular Debates. And as to your charging the Truths, that he affirms and inſiſts on for Error, I ſhall mention briefly ſome principal ones under the next Head.
As to the ſecond thing in which juſt Exceptions lie againſt your Book, we have this to charge, That you have not in all that is material, fully and rightly ſtated Truths and Errors: For,
1. You have not rightly divided Truth from Error, but confounded them one with another.
2. You have condemned Truth for Error, and aſſerted Error to be Truth.
3. You have ſtuffed your Poſitions with ambiguous Words and Terms, that inſtead of ſtating, you have perplexed them; and ſo that when you ſeem to ſpeak one thing, it's moſt apparent you mean another.
Let me but give a few Inſtances of many, that are more largely and particularly demonſtrated in the Debates.
1. According to this threefold falſeneſs, you ſtate Truth and Error in your 1, 2, 3, 4, 5, 6 Chapters, in the Doctrins of Chriſt's bearing our Sins, and Puniſhment for them.
2. In the Doctrin of Imputation of Chriſt's Righteouſneſs, you plainly deny it to be any other than as to Effects; which is no Imputation at all. That there was no change of Perſon betwixt Chriſt and us; That he ſuffered not in our ſtead; That Spots remain in juſtified ones, as they ſtand juſtified before God, and therefore not perfectly juſtified; and then imputed Righteouſneſs muſt be imperfect, C. 7.
3. You condemn it for an Error, to ſay, The Covenant of Grace, as to us, is not conditional; and that Faith is not a Federal Condition of it: And to ſay, The Covenant of Grace was made between the Father and Son, as the ſecond Adam, and with the Elect in him: Or that this Covenant-Tranſaction is pleadable by us: If all this be Error, what Truth is there in the Scripture and the Aſſembly? C. 8. p. 53, 58.
4. You condemn this for an Error, to ſay, Chriſt is to be offered to the worſt of ſinners, before they are willing to deny themſelves, and renounce all their Sins and Idols, C. 10. p. 81.
5. You inſinuate a Condemnation of all Union to Chriſt before an Act of Faith, C. 11. p. 91.
6. You inſinuate Perſwaſion not to belong to the Nature of Faith, C. 9. p. 73. and make Faith and Repentance to juſtifie, as qualifying Conditions, C. 12. p. 102, 114.
7. You inſinuate a Condemnation of this great Truth, aſſerted by our Lord Jeſus Chriſt himſelf, That he is the Way, Truth, and Life, in Juſtification, Sanctification, and Glory, Joh. 14.6. C. 13. p. 121.
8. The Sum of what you deſign, in C. 14. is, to condemn this great Goſpel-Truth for Error; that a Believer is not to work from Life, but for Life, p. 153.
9. You condemn all Ways of Aſſurance, beſides By-Signs and Marks found in us, among which Perſeverance is the greateſt. Here you condemn Aſſurance, ariſing from the direct Act of Faith and immediate Witneſs of the Spirit, by it ſelf, or in and by the Word, C. 15 160, 161.
10. You charge that great Truth to be an Error, That God ſees no Sin in juſtified ones, C. 16. p. 170. And to ſay that Sin cannot hurt them in a way of condemnation, C. 17. p. 181. And that the Afflictions of God's People are Effects of God's Vindicative-Juſtice, and his Diſpleaſure againſt their Perſons, C. 18. p. 150.
11. You condemn the Proteſtant true Acceptation and Interpretation of Phil. 3.8, 9. C. 19. p. 196.
3. To theſe I ſhall name theſe admired Principles of yours, famous at Rome, as ſome Inſtances of the third thing.
1. That every Sin is not Damnable, Pref. p. 6.
2. That the Moral Law is vacated, its Sanction being changed, ibid.
3. That the Eternal Condition of Men is not eternally decided in this Life, but they are in a ſtate of tryal here for Eternity, p. 55.
See to reconcile theſe three Heads of Doctrin to the Aſſembly, and reconcile the firſt to the larger Catechiſm.
Q. 152. What doth every Sin deſerve at God's hands?
A. 1. Every Sin, even the leaſt, being againſt the Sovereignty, Goodneſs and Holineſs of God, and againſt his righteous Law, deſerveth his Wrath and Curſe, both in this Life, and that which is to come, and cannot be expiated, but by the Blood of Chriſt.
2. Reconcile the ſecond to Confeſſ. c. 19. 5. The Moral-Law doth for ever bind all [therefore its Sanction remains, if you know what Sancire is] as well juſtified perſons as others to the obedience thereof, and that not only in regard of the Matter contained in it, but alſo in reſpect of the Authority of God the Creator, who gave it; neither doth God in the Goſpel any way diſſolve, but much ſtrengthen this Obligation. Who is the Antinomian now?
3. Reconcile the third, rotten, ill-worded Principle to the Aſſemb. c. 17. §. 2. The Perſeverance of the Saints depends not upon their own Free-will, but upon the Immutability of the Decree of Election, flowing from the free and unchangeable Love of God the Father, upon the efficacy of the Merit and Interceſſion of Jeſus Chriſt, the abiding of the Spirit, the Seed of God within them, and the Nature of the Covenant of Grace; from all which, ariſeth the certainty and infallibility thereof.
With what Conſcience can a Man ſolemnly ſubſcribe theſe Articles, Confeſſions and Catechiſms, and yet aſſert theſe Principles? But you aſcertain our Eſtate here, only by doing; you ſay you can ſhew, that there's no one Saving benefit granted a ſinner, but upon ſuppoſition of doing, (p. 230.) It's not given him to will or do, but upon ſuppoſition of doing; nor to be juſtified or perſevere, but upon ſuppoſition of doing: So the Whole, and the Certainty of a Believer's State, depends wholly upon doing; he is under a perfect Covenant of Works, and his State is a State of Tryal for Life, upon his doing, as Adam's was; but a worſe, and hath more to do, and is leſs able.
Laſtly, As to the great fundamental Principle on which your New Scheme is founded, viz. That the Goſpel is a New Law with Sanction, tho', I hope, I have ſpoken enough to convince you of the Unſoundneſs of it, yet becauſe I would not be wanting in any thing wherein I may contribute to your further Illumination, I will only preſent you with one remarkable Piece of Proteſtant Antiquity in this Point: And it is
An Article in the Confeſſion of the Holy Doctrin, which was propoſed to the Aſſembly of the Council of Trent, in the Name of the Illuſtrious Prince L. D. Chriſtopher Duke of Wirtenberg, and Count Montbelgard, Jan. 24. Anno Dom. 1552.
Concerning the Goſpel of Christ.
ALtho' many Precepts of the Law of God are contained in the Writings of the Evangeliſts and the Apoſtles, and Chriſt himſelf teacheth, that we are not to render Evil for Evil, nor to look upon a Woman to luſt after her; and many other Precepts of the like nature. Yet we muſt not think, that the Goſpel of Chriſt is a New Law, whereby, as the Fathers of old under the Old Teſtament, were ſaved by an Old Law, ſo Men, now under the New Teſtament, are ſaved by a New Law.
For unleſs thou underſtand the word Law, generally for Doctrin, as the Prophets ſeveral times are wont to uſe the word Law; certainly the Goſpel of Chriſt, properly, is no Law, as Paul is wont to uſe the word Law, but is good and joyful Tydings concerning the Son of God, our Lord Jeſus Chriſt, who is the only Expiator of our Sins and Appeaſer of the Wrath of God, our Redeemer and Saviour. Neither are the Precepts of the Law, which are contained in the Apoſtolick Writings, a New Law, but an Explication of the Old Law, according to the mind of the Holy Ghoſt, which are not darkly contained before in the Writings of the Prophets, but are repeated in the Miniſtry of the Goſpel of Chriſt, that the Severity of God's Law, and the Corruption of our Nature, being plainly laid open, we might be excited to enquire after and embrace Chriſt, revealed in his Goſpel; and that we ſhould be acquainted by what Rule our Life of Faith in Chriſt ſhould be directed. Wherefore, if we ought to ſpeak properly concerning the Law of God and the Goſpel of Chriſt, even as we are not to make Chriſt a New Lawgiver, ſeeing he hath not made a New Law, nor erected a New Politick Kingdom on Earth; ſo neither is the Goſpel to be turned into a New Law, which offer Eternal Salvation to the performers thereof. But we think, that it is moſt certain, that there is one and the ſame Natural and Moral Law, both of the Old and New Teſtament; and Eternal Salvation is not to be had by Men under the Old or New Teſtament for the Merits of the Works of the Law, but only for the ſake of the Merits of our Lord Jeſus by Faith.
Chriſt rehearſeth out of Iſaiah, his Office, Luke 4. for which he was ſent into this World, ſaying, The Spirit of the Lord is upon me, in that he hath anointed me; he hath ſent me to Preach the Goſpel to the Poor, &c. Here Chriſt teacheth, that it is not his proper Office to give a New Law which might terrifie and ſlay miſerable ſinners, but to Preach the Goſpel, that might quicken and comfort them: See Gal. 4.4, 5. Acts 15.10, 11. [They quote Auſtin] That People who received the Old Teſtament,Auguſtinus contra Adimantum Manichei diſcipulum, c. 3. was held under certain ſhadows and figures of things before the coming of our Lord, according to that wonderful and moſt exactly ordered diſtribution of times: Yet in it there was ſo great a Predication and Fore-publication of the New Teſtament, that no things may be found in the Evangelick or Apoſtolick Diſcipline, altho' lofty and Divine Precepts and Promiſes, which were wanting to thoſe ancient Books.
I here conclude, only adding the Exceptions of ſome Miniſters againſt your Doctrin and Principles.
The Subſtance of ſome Exceptions made by divers London Miniſters againſt Mr. Dan. Williams's Book, Entituled, Goſpel Truth ſtated and vindicated.
1. WE find Truth and Error is not rightly ſtated in ſeveral Particulars, chap. 2. c. 5. c. 7. c. 8. c. 12. c. 16. c. 18. c. 19. and in other places.
2. Under a colour of oppoſing ſome old Antinomian Errors (which we from our Hearts abhor) he falls in with them in their main Principle of vacating the Sanction of the moral Law, as appears, Pref. p 6, 7. and Lib. p. 131, 135. and in other Places, contrary to Artic. 7. of the Church of England, Aſſemb. Confeſ. c. 19. Larg. Catech. Q. 97.
3. That to ſupply the room of the moral Law, vacated by him, he turns the Goſpel into a new Law, in keeping of which we ſhall be juſtified for the ſake of Chriſt's Righteouſneſs, whereby he boldly ſtrikes both at Law and Goſpel, p. 44, 126, 139, 210. making Qualifications and Acts of ours, a diſpoſing, ſubordinate Righteouſneſs, whereby we become capable of being juſtified by Chriſt's Righteouſneſs, p. 54, 55, 62, 68, 98, 103, 113, 114, 130, 143, 146. Pref. p. 5, 6, 7. Contrary to Artic. of the Church of England, 11, 12, 13. To the Aſſemb. Confeſ. c. 11. c. 16. Large Catech. Q. 70, 71. Short Catech. Q. 33.
4. He denies the Covenant of Grace to be made with Chriſt as the ſecond Adam, and in him, with all the Elect as his Seed, p. 53. Contrary to the Aſſemb. large Catech. Q. 31. Short Chatech. Q. 29. and that the Covenant is pleadable by us as its made with Chriſt, Pref. p. 6.
5. He teacheth, That the Righteouſneſs of Chriſt is imputed only as to Effects, with a Purchaſe of a conditional Grant, viz. this Propoſition, He that believeth ſhall be ſaved, p. 39. 51. Contrary to the Doctrin of Imputation and Redemption, Artic. 11, 17. Confeſ. 11. Large Catech. Q. 68, 70, 72. 73. Short Catech. Q. 29.
6. He aſſerts, That forgiving, adopting, glorifying, and conveyance of every promiſed Benefit, on God's Terms are judicial Acts, as a Rector in a way of diſtribution of Rewards, Pref. p. 8, 9. Lib. p. 130, 136. Contrary to Artic. 11, 12. to Aſſemb. large Catech. Q. 70, 72, 73. Short Catech. Q. 29.
7. He perverts and wreſts many eminent Portions of Scripture from their plain and received Senſe, which hath been given by the beſt Proteſtant Interpreters, in particular thoſe that follow, Phil. 3.8, 9. Jer. 31.31, 32, 33. Heb. 8.10, 11. Iſa. 64.6. with divers others.
And they further add, Theſe are a few Exceptions againſt the aboveſaid Book of Mr. Williams's, among many more, of the like nature, which may be made appear.
In this Undertaking Mr. Williams doth, as a ſeeming Antagoniſt to the Antinomians, and the many that he doth call ſo, broach his Anti-vangelical Principles, endeavouring to hide them as much as may be under ambiguous Terms, perverting and undermining the whole Proteſtant Doctrin in the main fundamental Points of it, as they have been truly ſtated and hitherto maintained in the 39 Articles, Weſtminſter and Savoy Confeſſions, the Aſſemblies larger and ſhorter Catechiſm, and by our beſt Divines, ancient and modern, ſince the Reformation hitherto. As if his own Name, and the Names of ſome others, obtained by his Art and Induſtry, were enough to weigh down all other Authorities whatſoever, and to ſet up his new Scheme as the Standard and true Meaſure of all Proteſtant Doctrin. Therefore, we thought ourſelves bound in Conſcience to declare our Judgment herein, as a timely Caution to all that ſhall read the aforeſaid Book of Mr. Williams's, &c.
This Paper of Exceptions, drawn up and ſubſcribed by ſeveral Divines, was delivered in to a full Aſſembly of Miniſters, by the Hand of Doctor Iſaac Chauncy, Octob. 17. 1692.