Truth and Innocence Vindicated, Part 1 · Subpart 4
ANIMADVERSIONS.
The Reader may eaſily perceive, that the tendency of all theſe Charges, under this general Head, is to ſupport Two Principles.
I. That there muſt be antecedent Works, as Conditions of Juſtification. Or at leaſt,
II. There muſt be antecedent Works, to fit and prepare us for Chriſt.
The Firſt Principle I cannot fall in with, for theſe enſuing Reaſons.
Reaſ. 1. God Juſtifies us freely, as well as he Choſe us freely; and Chriſt died for us freely. God choſe the Elect; and Chriſt died for them, without any regard had to foreſeen Conditions; Rom. 9. 11. with 13. 15. Rom. 5. 6, 8. So he alſo Juſtifies, Rom. 9. 16. So Rom. 3. 24. Being juſtified freely by his grace, through the redemption that is in Chriſt Jeſus.
Reaſ. 2. The Word of the Lord ſays, That God Juſtifies the Elect, not as Saints, nor as reformed Sinners, but as ungodly Sinners, Rom. 4. 5. But believeth on him that juſtifies the ungodly. Therefore he does not Juſtifie upon precedent Conditions.
Reaſ. 3. To make the Works of the Law, to be the Conditions of our Juſtification, is to ſeek to be Juſtified by the Deeds of the Law I which the Word of the Lord expreſsly condemns, Rom. 3. 20, 28. Gal. 2. 11. & 3. 11.
Reaſ. 4. If the Sinner may be allowed to have the Works of the Law, as Conditions of his Juſtification; then he has ground of boaſting in himſelf: But the Law of Faith, that receives Juſtification freely, as a free Gift, Rom. 5. 16. excludes all manner of boaſting from the Creature, Rom. 3. 27. Where is Boaſting then? It is excluded. By what Law? Of Works? Nay, but, by the Law of Faith.
Reaſ. 5. The perfect Law or Promiſe of an infinitely Holy, Righteous God, muſt needs require Perfect Conditions: Therefore, Imperfect Obedience cannot be the Conditions of Juſtification.
Reaſ. 6. Whatſoever is not of Faith, is Sin; and all Works done before Faith, put on the Nature of Sin; and that that is ſinful, cannot be the Conditions of Juſtification.
Reaſ. 7. They that are performing Conditions in a State of Nature, are under a Curſe, Gal. 3. 10. For as many as are of the works of the Law, are under a curſe. And how can that that is under a Curſe, be the Cndition of Juſtification?
Reaſ. 8. This Doctrine of Antecedent Conditions of Juſtification, as it is contrary to the Word of God, ſo it is contrary to the Doctrine of the firſt Proteſtant Reformers; and alſo expreſsly contrary to the Tenth, Eleventh, Twelfth and Thirteenth Articles of the Church of England, which moſt of the Diſſenting Miniſters in the Kingdom have ſubſcrib'd to.
Neither can I be for the Second Principle: Viz.
That there muſt be antecedent Qualifications, at leaſt, to fit us and prepare us for Chriſt.
Before I give my Reaſons, I ſhall firſt tell what the Queſtion is not: And then, what it is.
1. The Queſtion is not, Whether an Elect Soul may not often be under the Convictions of the Law, before Grace cometh. For that we all agree in.
2. Or, Whether God doth moſt commonly lay hold of a Sinner by his Grace, when he is under ſtrong Convictions of Sin by the Law. For this I readily aſſent to.
3. Or, Whether ſince Actual Juſtification, as it is an Act of God, terminated in the Conſcience, is an Actual Diſcharge there for the ſake of Imputed Righteouſneſs, that it is neceſſary there be, the ſame moment, an Actual Conviction or Arraignment, by the Law, in the Conſcience, which is called a Sight of Sin, to make the Soul ſee its need of the Righteouſneſs of the Lord Jeſus.
But the Queſtion is,
Whether legal Convictions do prepare and fit the Soul to receive Chriſt? i. e. By enabling the Soul the more, or making the Soul the more willing to receive Grace antecedent to the State of Grace? And this I do deny.
All the aforeſaid Arguments againſt Conditions of Juſtification, are edg'd againſt ſuch antecedent Qualifications alſo. However I ſhall add a few more Arguments.
Arg. 1. The Word of the Lord ſays, That God walks by the ſame rule in Calling, as he did in Election, and the Eternal Compact, 2 Tim. 1. 9. Who hath ſaved us, and called us with an holy calling; not according to our works, but according to his own purpoſe and grace, which was given us in Chriſt Jeſus, before the world began. Whence it is convincingly evident, That as he hath choſen the Elect, and promiſed them all Grace in Chriſt, their Common-Head, before the Foundation of the World, without any regard had to their fore-ſeen Qualifications, [not according to their Works] So he alſo ſaveth them with an holy Calling, in time, without the leaſt regard had to their then previous Works: For it is not of him that willeth, nor of him that runneth; but of God, that ſheweth mercy, Rom. 9. 16. See further, Eph. 2. 8.
Arg. 2. The Spirit is as free in Application, as the Father in Election, and the Son in the Work of Redemption; and therefore the Spirit in Converſion, regards not antecedent Qualifications.
Arg. 3. 'Tis in Chriſt Jeſus we are God's Workmanſhip, created to good works, Eph. 2. 10. Therefore there is no power for Good Works, antecedent to our actual Union with Chriſt.
Arg. 4. The firſt Work of God, Souls are put upon, is Believing, Joh. 6. 28, 29. And we are preſſed in Scripture to other good Works, after Believing, Tit. 3. 8. Therefore there can be no previous Qualifications preparatory of Faith.
Arg. 5. Faith it ſelf, is receiving a free Gift, as freely given, Rom. 4. 16. Eph. 2. 8. Therefore, ex Naturâ rei, excludes all manner of ſuch antecedent Qualifications.
Arg. 6. The Promiſe was by Faith, that it might be ſure to all the Seed, Rom. 4. 16. Even to the Gentile Seed, who had no manner of Qualifications to bring: For the Scripture ſaith expreſsly, they had not ſo much Qualifications, as to follow after righteouſneſs, Rom. 9. 30 nor as much as to ſeek and ask after it, Rom. 10. 20. But Iſaias is very bold, and ſaith, I was found of them that ſought me not: I was made manifeſt to them that asked not after, me: Whilſt the Jews were rejected with all their Qualifications, Rom. 9. 31, 32, chap. 10. 31. Therefore this Conſideration deſtroys all ſuch antecedent Qualifications.
Arg. 7. The holy Scriptures of Truth declare, That Chriſt muſt firſt come to the Soul, before the Soul can move to Chriſt: For the Soul is dead in Sin, before the firſt moment of Spiritual Life; and the firſt moment of ſpiritual Life, is, when Chriſt actually uniteth himſelf to the Soul: And how can they that are dead, prepare themſelves for Life, before Life comes.
Arg. 8. The Word of God ſays, That the Law cannot give Life: For if there had been a Law given, which could have given Life to the Apoſtate Race of Adam, verily Righteouſneſs ſhould have been by the Law: And if the Works of the Law cannot give Life, they cannot prepare for Chriſt.
Arg. 9. The Goſpel invites Sinners, as Sinners; and not as qualified Sinners, to come to Chriſt. If the Heavy-laden be called, Mat. 11. the Lame, Blind, Hault, and Maim'd, are invited alſo, Luke 14. 21. Mat. 22. So alſo the Highway-Sinners are compell'd to come in; as they are, Mat. 22. Luke 14. 28.
Arg. 10. Laſtly, This Doctrine of previous Qualification, contradicts not only the Doctrine of the Bible, and of the firſt Reformers, but alſo the Twelfth ond Thirteenth Article of the Church of England.
If any would be further ſatisfied in this Point, let them conſult Mr. Bridge, of Evangelical Repentance: And a Book lately Printed, ſtyl'd, The Goſpel Myſtery of Sanctification; which is a very ſolid and ſubſtantial Piece.
And now I ſhall proceed to the remaining Charges.
[Faith is a Perſwaſion, that our Sins are Pardoned.]
I am almoſt perſwaded, Mr. Chandler never heard it: But my Judgement, is, Faith is a Perſwaſion of the Pardon of Sin, and Acquitment by the Lord Jeſus. Why ſhould the word be offenſive, ſince it is Scriptural: foreign it ſelf comes from foreign, to perſwade. In that Prophetick Deſcription of New Teſtament-Faith, it is, God ſhall perſuade Japhet, &c.
Abraham's Faith is defined by the ſame word, Rom. 4. 21. The Apoſtle expreſſes his own Faith, and the Faith of the Elect, in the ſame words, Rom. 8. 38. Gal. 5. 8. 2 Tim. 1. 12.
[To believe a Man's Sins are Pardon'd, is Juſtifying Faith.]
Anſw. 1. Their racking of Sentences I mind not: But this I do affirm, That Juſtifying Faith, is, to Believe on Chriſt, for the Pardon of Sin, which he has purchaſed; and not a blind Conſent of the Will, to I know not what.
2. That every Act of True Faith, hath particular Application in it. My Act of Faith, relateth not to Sin in general; but my Sin.
3. Faith looks to Chriſt for what he hath already done; for a Pardon already purchaſad, and an Acquitment already obtained, Mat. 22. 4. Luk. 14. 17.
4. The leaſt degree of True Faith, hath ſome Aſſurance in it; tho' not ſo much as extinguiſheth, nor yet ſo much as keepeth under; but always ſo much as doth oppoſe and diſapprove of unbelieving Doubts and Fears.
5. Stronger Faith carries ſtronger Aſſurance with it: The more clearly and ſtrongly I rely on the Righteouſneſs and Strength that are in Chriſt, for me; the more firmly I can conclude, I am made Righteous in his Righteouſneſs. The Argument is Mr. Pemble's againſt Bellarmine; which Mr. B—in vain attempts to overthrow.
6. Laſtly: The Spirit often-times cometh in a ſealing Promiſe, with irreſiſtible Light; aſſuring the Conſcience of a Believer, that his Sins are Pardoned, and he is Juſtified: ſo that during this time of Sealing, all Doubts, Fears and Queſtionings, are ſilenc'd; though when this is paſt, they may revive again: And who dare exclude this, from relating to Juſtifying Faith?
Let's have a care of contradicting and blaſpheming the Operations of the Holy Ghoſt, and offending againſt the Generation of the Juſt, who have more or leſs met with ſuch Promiſes.
[Some will put you upon trying your State by ſuch Marks of Sincerity, Love to the Brethren, Univerſal Obedience and Love to God and Chriſt. But this way he denied, and ſaid, Men make Idols of them, and worſhip'd Stones and Stocks: And ſuch as put them on ſuch ways of Tryal, are like Baal's Prieſts.
It is to no purpoſe for me to fight with their wreſted words; I ſhall only therefore deliver my Judgment plainly, as to Marks and Signs.
1. I judge there is no Holineſs, or gracious Qualifications preceding Faith.
2. To ſet up theſe, as the Marks and Signs of our being Juſtified, is,
1. The greateſt Cheat put upon the Soul in the World. 2. It is the greateſt Affront, put upon the Spirit and Blood of Chriſt: For thereby they thruſt theſe that are Nothing, into the Room and Throne of the Mediator and Comforter; and they that do ſo, are guilty of Spiritual and Mental Idolatry, as if they worſhiped Stocks and Stones.
As to that of Baal's Prieſts, I remember nothing of: But let the Coiners of this New Goſpel, that preach ſuch Doctrines, look to it, leſt they juſtly deſerve the Name
[Some will tell you, You muſt examine your ſelves, whether you be in the Faith, or no: But I ſay, Look for no Marks and Signs, but a riſen Jeſus; ſeek for no other.]
I affirm, That Faith is a great Evidence; yea, and Self-Evidence too, Heb. 11. 1. The great Evidence of Faith, is the once Crucified, but now Riſen Jeſus: It is Jeſus that died, is riſen again, and is ſet down at the Right-Hand of the Father, and ever liveth to intercede: They that look off of him, to look within, ſeek for a living Chriſt in a dead Frame.
I never was againſt Self-Examination, performed in the Light of Faith, acting directly toward the Object.
[At Willingham he preached, That Chriſtians muſt not try themſelves by Marks and Signs of Grace: This is, as if a Perſon ſhould ſhut the Doors and Windows of his Houſe, to let in more Light. And produced Mat. 12. 38, 39. to reprove this way of Heart-Examination; which (he ſaid) lay with Awe upon his Spirit, and he could not but mention it, (viz.) An evil and adulterous Generation ſeeketh after a Sign. And added, O Generation of Profeſſors; I may ſay, of Preachers, that ſeek after a Sign &c.
1. This is further my Judgment, That the Scriptural Marks and Signs, which are the inſeparable Effects and Concomitants of Faith, are, one way or other, ſome Evidence of our Juſtification.
2. That they do alſo, (as Dr. Goodwin phraſeth it,) eek out, encourage and ſtrengthen our Faith, in a certain way and meaſure.
3. That Souls are more prone to look to them, than to Chriſt, and his Grace, the Object of Faith; and that is very dangerous. Spiritual Senſe and Enjoyments, though given us, is ſomething within us: But Faith, like the Merchant's Ship, fetcheth its Goods from far, even from Jeſus, at the Right-Hand of the Father. We are apter to tabernacle within, than to go out of Self for a Supply continually; which is ſwimming againſt Wind and Tide, going contrary to Sence and Humane Wiſdom; it is that that Fleſh and Blood knoweth not.
Laſtly: Since Marks and Signs ſhine only in the Light of Faith; and Faith ſhineth not, but when it looketh directly to its Object, the Grace that is in Chriſt Jeſus; then ſo to Examine our Faith, when we ceaſe to Act Faith, is as if One ſhould put out a Candle, to ſee whether it burneth or not; or to ſhut cloſe the Doors and Windows, to ſee whether the Room be light. This I have preached at Willingham, or to this effect; though the Witneſſes have made a woful Blunder about it.
[Sanctification is no Evidence of Juſtification.]
Faith, and its Effects, have a great ſhare in Goſpel-Holineſs; and ſure they are Signs of Juſtification? But ſuch Holineſs as they plead for, is no Holineſs, and therefore no Evidence of Juſtification.