Neonomianism Unmasked, Part 3 · Debate 17
DEBATE. XVII. Of the Hurt that Sin may do to Believers.
Neonom.
I call to mind a moſt dangerous and dicentious Poſition of this Antinomian, and that is, that Sin can do no hurt to Believers. D. W. p. 181. His Errour is this,
Errour.
The groſſeſt Sins that Believers can commit, cannot do them the leaſt harm, neither ought they to fear the least hurt by their own Sins; nor by National Sins; yea, tho' themſelves have had a hand therein.
Antinom.
It is ſtrange you ſhould charge this is an Errour upon me, when as its your own Aſſertion; but you know the old Proverb, The Thief crys Cut-purſe firſt. In the very Second Conference he had this Aſſertion.
He is there ſhewing that there was no need that Chriſt ſhould bear any more than the Puniſhment of Sin, ſaying, all that endangered us was the Threatning of the Law, and this upon Agreement, that upon his Attonement we ſhould be releaſed; where is the need of more?
The Obliquity of the Fact, as against the Precept, ſhall not hurt, when the Sanction of the Law is anſwered, and therefore he that ſuffers as a Sponſor for another, need not ſuſtain in himſelf the filthineſs of the Crime, to make him capable of giving ſatisfaction, Chap. 2. p. 11. But go on to your Proof.
Neonom.
He ſaith, they need not be afraid of their Sins; they that have God for their God, there is no Sin that ever they commit can poſſibly do them hurt: Therefore as their Sins cannot hurt them, ſo there is no cauſe of fear in their Sins committed, &c. there is not one Sin, nor all the Sins together, of any Believer, that can poſſibly do that Believer any real hurt: This he attempts to prove from Rom. 7. D. W. p. 181. from Dr. Cr. p. 510.
Antinom.
He hath left out my true ſenſe and meaning in theſe words, on purpoſe as he uſeth to do, to render my Aſſertions unſound.
Having been ſaying, that a Believer's Sins cannot hurt them, I raiſed this Objection. Some wi…l be ready to ſay, This is ſtrange,Dr. C. p. 510. all the Evils in the World that come they grow up from the ſinfulneſs of Men. If Man be afraid of any thing, he ſhould be afraid of Sin, from whence all Evils do flow. A. I Anſwered, Beloved it is true, Sin naturally is a Root of all manner of Evil Fruit, (obſerve Gentlemen,) the wages of Sin is Death: but yet, (I ſay) whatever Sin in its own nature brings forth, yet the Sins of God s peculiar People, they that have God for their own God, their Sins can do them no hurt at all, and in that regard, there is no cauſe of fear of any of their Sins that ever they have committed. This may ſeem harſh to ſome Spirits that miſconceive my drift that I aim at, which is not to encourage any one to Sin, but to eaſe the Conſciences of the diſtreſſed, — there's not one Sin, nor all their Sins, can do them hurt, real hurt, I mean [they may do them ſuppoſed hurt.] And — I ſuppoſe the Apoſtle, Rom. 7. doth perſonate a ſcrupulous Spirit;Dr. C. p. 511. that a Believer under the multitude and prevalency of Corruption, who was ready to Cry out, O Wretched Man that I am who ſhall deliver me from the Body of this Death, — but, ſaith he, I thank God thro' Jeſus Chriſt, q. d. till a Man look to Chriſt there is nothing but matter of bitterneſs to be ſeen as the certain fruits of Sin, and there can be nothing but bitterneſs in Sin, in regard of the Evil that is like to follow it, but when perſons can once look to Chriſt, the caſe is altered. What doth he thank God for? He thanks God, tho' naturally a Body of Death grew up by Sin, yet there is no prejudice can come to him thro' Chriſt, Ch. 8. 1. There is no Condemnation to them that are in Chriſt, &c. No, you will ſay, no Condemnation in Hell, but yet there is the remainder of Sin in God's own people; ſo there will ſome Evil or other fall upon the Commiſſion of Sin. But mark what the Apoſtle ſaith, Verſ. 3, 4. The Law of the Spirit of Life which is in Chriſt Jeſus, hath freed me from the Law of Sin and Death, &c. Here Chriſt ſtands for the deliverance of his People from Condemnation, from Eternal Wrath, ſay ſome: Yea, but ſaith the Apoſtle, We are delivered from the Law of Sin and Death; what is the Law of Sin, but what the Law may do to perſons for thoſe Sins which are committed by them? Now what can Sin do when it is Condemned, &c.
'Tis true indeed, every Sin is a great Debt, and we commit Sins daily and hourly againſt the Lord,Dr. C. p. 512. and the Torments of Hell are the merit of the leaſt Sin in the World; for I ſpeak not this to Ext…nuate any Sin, but to ſhew the greatneſs of God's Grace, and to eaſe upon good grounds diſtreſſed Conſciences. Therefore ſuch as look upon theſe Sins as uncancelled, and theſe Debts as true Debts, it is true, ſo long the…e Sins may work a Horrour and Trembling in Perſons; but for Believers that are Members of Chriſt, they may Read fairly all the Sins that ever they have committed, they may Read alſo the deſert of theſe Tranſgreſſions which ſhould be executed and inflicted on them, if they were not cancelled and blotted out, Iſa. 43. I even I am he, &c. It is true, our Sins themſelves do not ſpeak Peace, but Chriſt bearing the Sin and Wrath that theſe Sins do deſerve, ſpeaks Peace to every Believer;Dr. C. p. 513. ſee 1 Cor. 15.56, 57. Tho' naturally Sin hath a Sting, yet there is a Victory over this Sting, Chriſt is the death of it, and he took away the Sting of it. It is true, before Men come to ſee the light of the Goſpel of Chriſt, their Sins ſtare in their Faces, ſeeming to Spit Fire at them; but as Children will put one of their Company into a hideous poſture, cauſing every one that knows it not to run from him, ſo Sin is ſet up by Satan with a terrible Viſage, as it were to Spit Fire in the Faces of the Godly and Faithful, and ſeems very threatning and dreadful, but they are to know, there is no fear from the Sins of Believers, all the terrour and fearfulneſs of Sin Chriſt hath drunk it, and in the drinking of it Chriſt himſelf was Crucified, and in that regard, I ſay, all the terrour, and ghaſtlineſs, and hideouſneſs, as it is repreſented by Satan, is ſpent, and Sin it ſelf is dead. It is true indeed, a living Roaring Lion is a Terrible Creature, but in a dead Lion there is no more fear, than there is in a ſtick or ſtone, to him that knows he is dead. While Sin is alive it is fearful, and terrible, and deadly, but when Sin it ſelf is dead, then there is no more terrour in it than there is in a dead Lion.
Thus I ſpeak of Sin, not as it ſmiles upon a Man with a promiſing Countenance,Dr. C. p. 513. before it be committed, for ſo it is moſt dreadful and odious to the Faithful, as that which Crucified their ſweeteſt Lord: But as committed, and lying upon the Conſcience of a Believer, endeavouring to drive him to deny the free Grace and Love of God, and the Alſufficiency of Chriſt, for in this regard it is Crucified by Chriſt, and ſo a Believer need not be afraid of Sin, the Hand-writing of Ordinances is taken away, and they that are Chriſts have Crucified the Fleſh with the Affections and Luſts.
Calvin, Mr. Antinom. hath ſufficiently cleared himſelf in this point, for he hath told us of the odious nature of Sin it ſelf, the natural hurt and evil effects of it; he hath abundantly ſhewed the hurt he means and ſpeaks of, is the penal effects of Sin in its condemning power, which condemning nature is taken away in the Atonement made by Chriſt; he ſpeaks of Sins paſt, that lie upon Conſcience, ſo as to drive Men from Chriſt, and the free pardoning Grace of God; he ſpeaks not of Sin, as it comes with alluring ſmiles to tempt us to the committing of them, for ſo he ſaith, they are moſt dreadful and odious to the Faithful, as that which Crucified our deareſt Lord. Beſides all this, he hath made it appear, that you your ſelf have made an Aſſertion, which no way falls ſhort, nay, to me it's far more Condemnable than any Expreſſion that you have charged him with under this Head.
For he ſpeaks only of the effects of Sin, which, he ſaith, are taken away, (as you do there,) in our Sponſor's Anſwering the Penal Sanction; ſo far you Juſtifie all he ſaith, but you ſay, that the Obliquity of the Fact, as againſt the Precept, which is foreign, and foreign, Sin it ſelf ſhall not hurt; ſo that it muſt needs follow, that all the hurt of Sin is only in the Puniſhment, nay that Sin in its proper nature and filthineſs hath no hurt in it, and that we need not the Blood of Chriſt in Juſtification to take it away: Now how comes Sin as Sin and Fault to be pardoned, for there is no more of Sin pardoned than Chriſt bore? but you ſay, there was no need of his bearing it, no more then as to the puniſhment, and then the Obliquity and Fault will do no hurt, Turpe eſt Doctori, cum culpa redarguit ipſum. I think Gentlemen we may diſmiſs this Point; the matter of Charge proving ſo falſe an Accuſation, I ſhall not have patience to hear him any further upon it, and I think, Gentlemen, you are aſhamed of it as well as I.
Antinom.
Pray Mr. Calviniſt have a little Patience, and hear what he ſaith to this Point, how and in what ſenſe he underſtands the hurt of Sin.
Calvin.
Well, I will do what I can with my ſelf, but you muſt Whip the Top with him, he will put me out of Breath in Anſwering his Impertinences. I pray then go on, and tell us what you call truth in your uſual Dogmatizing way.
Neonom.
Truth; its true of Believers, that if Sin ſhould have dominion over them, they would thereby come to Condemnation, D. W. p. 180.
Antinom.
How can you make a Truth upon Suppoſition of that which will never be? I can call that nothing but a Rule of Falſhood in Logick, tho' there's a Connexion of Antecedent and Conſequence, Si homo ſit Leo eſt etiam Quadrupes, ſuch Propoſitions are Childiſh, When the Sky falls we ſhall catch Larks, throw the Peth of a Quill over the Houſe, and it will be a Silver Spoon. But it may be you mean, by the dominion of Sin, the prevailing of Sin; this I deny to be dominion in a Juſtified One. You ſhould have made this Propoſition, if a true Believer be not in Chriſt, he ſhall come into Condemnation: Would not this look Ridiculous?
Neonom.
And tho' the Grace of God will prevent the dominion of Sin in every Elect Believer, and ſo keep them from Eternal Death; yet true Believers may by Sin bring very great hurt to themſelves in Soul and Body, which they ought to fear, and they may expect a ſhare in National Judgments, according as they have contributed to the common guilt.
Antinom.
Here now you add a preſervation from another hurt; and it's certain, that as Sin ſhall not hurt them, as to the wages of Sin, and penal effects, anſwering the Sanction of the Law, ſo it ſhall not have dominion over them, which you ſay well in, Grace hath ſecured them from, Rom. 6. and yet you begin with a bounce in your propoſition, made up of impoſſibilities by your own conceſſion. 2. You ſay, the grace of God prevents the dominion of Sin, and ſo keeps them from Eternal Death, as if you thought the grace of God made no uſe of Chriſt in preſerving Men from Eternal Death: Hath Chriſt not delivered us from the dominion of Sin and Eternal Death too? but I find you'l have as little to do with Chriſt in the Salvation of Sinners or Believers as you can. 3. Notwithſtanding Sin cannot bring them under Condemnation, nor under its dominion, the Two great real hurts of Sin, yet you would ſeem to ſay ſomething contrary to me, and that is it doth do them hurt in Soul and Body, which they ought to fear; we tell you, 1. It can do them no real hurt, it may do them ſuppoſed. 2. It doth them no hurt directly, as to puniſhment or dominion, it may by accident, i. e. thro' the weakneſs of their Faith lie upon their Conſciences, defile them, and drive them to warp from the free love and grace of God, this you would call good, and not hurt, for you would have them put themſelves under Wrath. 3. We ſpeak of Sins paſt yet lying upon Conſcience, and driving the Soul from Chriſt; we ſpeak not of Sins not committed, thoſe we ſhould fear with a fear of watchfulneſs, and dependance on grace, for ſtrength againſt them, and we ſay they are odious to the Faithful. 4. We ſay true Believers ſhall have a ſhare in National Calamities, which ſhall not be Judicial Puniſhments to them, but ſanctified afflictions, and therefore no real hurts, tho' ſeeming ones.
Neonom.
But I will tell you wherein the difference is not.
Antinom.
What then? I muſt run the Gantlet for my Error forward and backward, with whether and neither.
Neonom.
Yes, if you will know the Truth rightly ſtated, you muſt know it when it is not, as well as when it is; as they that look for that which is loſt.
1. It is not whether God will preſerve Elect Believers from Eternal Condemnation, by keeping them from the Dominion of Sin.
Antinom.
But it is whether keeping Men from the Dominion of Sin is the proper Reaſon of their being kept from Condemnation; Doth Mortification of Sin ſave Men from Condemnation or the ſtricteſt degree of Holineſs? It's true, that the Will of God is our Sanctification; but our Sanctification did not die for us, and hath no more to do in taking off Condemnation, than Paul in taking off Condemnation from the Corinthians; it peculiarly belongs to Chriſt to deliver from the Wrath to come, and from all Condemnation.
Neonom.
Nor whether a juſtifyed Perſon be freed from the Curſe of the Law, or the Sanction of the Law of Works.
Antinom.
But it is whether he be free from the Sanction of your new Law, which is a Law of Works too.
Neonom.
Nor whether a Believer ſhould fear his Eternal Condemnation, no further than his Sins bring his Sincerity in queſtion, or lead to Security or Apostacy.
Antinom.
But it is out of queſtion Hypocrites and Apoſtates were never Believers. 2 Whatever a Believer doth do, yet you own he ought upon ſome Grounds or other, to be delivered from the fear of Condemnation. We ſay it ought to be grounded on the Faith of his full deliverance from Condemnation, by the attonement and ſatisfaction of Chriſt. You ſay it ought to be founded upon his Sincerity and Perſeverance, that when he is rid of all his Hypocriſy, and hath perſevered to the end of his Life, he may be free from fear of Condemnation; but not before. 3. Where's the true Believer but is daily complaining, and not without cauſe enough, of his Unbelief, Hypocriſy, Security, Backſliding? And if he ſhould have no better aſſurance of the ſafety of his State, and freedom from Condemnation, than his own Sincerity and Perſeverance, he could not be freed from the fear of Condemnation in this Life, nor walk comfortably an hour.
Neonom.
Nor whether God may, in ſovereign Mercy, ſpare to execute thoſe Rebukes, National or Perſonal, which a godly Man's Sins may expoſe him to.
Antinom.
You love to dance about in Ambiguities: There is a great deal of difference between ſovereign ſparing Mercy, and Covenant-Mercy; God exerciſeth ſparing Mercy and long Suffering towards the worſt of Men, but deals with a true Believer always in a way of Covenant-mercy; and whether he rebukes him or not, it's all from his Fatherly Love and Wiſdom; God cannot deal with him but according to his Covenant relation. God indeed deals with Nations, and mixt Societies of Men, according to his Sovereignty; but the ſame viſible Diſpenſations are made Covenant-mercies to all true Believers, within the compaſs of ſuch Providences.
Neonom.
Nor whether God may or can over-rule the Sin of a Believer afterward to his Benefit; theſe I affirm.
Antinom.
It's not only out of queſtion that he may or can overrule the Sin of a Believer, for his Benefit, but that he always doth do it, if he is truly belonging to God.
Neonom.
Nor whether the Afflictions of the Godly be the execution of the damnatory Curſe of the Law, or any ſatisfaction or attonement for Sins: This I deny, and add, That Chriſt alone ſatisfied Juſtice.
Antinom.
But it's a queſtion, what you mean by the damnatory Curſe of the Law? Is then one Curſe damnatory, and another not damnatory? You mean Afflictions are an Execution of the Curſe of the Law, but are not of eternal Damnation. 2. You ſay, They are not any ſatisfaction and attonement; but if they be execution of a Curſe, if but temporary, it cannot be avoided but they muſt be ſatisfying and attoning in one kind or another, in whole or in part. 3. You add, That Chriſt alone ſatisfied Juſtice; if ſo, then he ſuffered the whole penal part of Sin, and (this is all the Doctor ſaith) that there remains none of it for a true believing Member of Chriſt, to bear; and what's the reaſon you make ſuch a noiſe, when here you yield all the Doctor intends, unleſs you equivocate, as you are want to do?
Neonom.
You do not underſtand me, I perceive; I will tell you the real difference. 1. It's whether, according to the Goſpel-rule, if a Believer ſhould yield up himſelf to the dominion of Sin, he ſhould periſh? This I affirm, and the Doctor denies, against plain Texts, directed to Believers.
Antinom.
1. A denunciation of Death and Damnation is neither a Rule nor Goſpel; it's very abſurd to ſay that is a Rule, if you live after the Fleſh; it's but a condemnation of what's contrary to the Rule, and a denunciation upon a ſuppoſing of that Abberration from the Rule: Suppoſitions are not always Poſitions, that the thing ſuppoſed is ever in being, and they are uſed by way of Argumentation; becauſe the Antecedent can't be, therefore the Conſequent can't be; or becauſe the Conſequent can't be, therefore the Antecedent can't be, & vice verſa. There's in this kind of Arguing, A Ponere or Tollere, in reſpect of one part of the Propoſition, to take away or eſtabliſh the other, as now in the Propoſition you boaſt of. If a true Believer (for ſo you ſhould ſay) yield up himſelf to the dominion of Sin, he ſhall Periſh; but a true Believer ſhall not yield up himſelf to the Dominion of Sin; therefore, he ſhall not periſh. Make but the Propoſition into a Syllogiſm, that it may argue, and it will prove, that a true Believer ſhall not Periſh, becauſe he ſhall not yield up himſelf to the dominion of Sin, Rom. 6.12.14. 2. I deny that the Apoſtle there ſpeaks, Chap. 8.13. of true Believers, but uſeth an Argument to unhinge and looſe Profeſſors from vain hopes, and to ſhew that they are not in Chriſt. For verſ. 8. he ſaith, They that are in the Fleſh can't pleaſe God; to ſuch as are in the Fleſh, he oppoſeth them that are in the Spirit, and having the Spirit of Chriſt are his: Therefore, he ſaith, All ſuch are Debtors to live after the Spirit, and not after the Fleſh; for if ye that are Profeſſors to live after the Spirit, do really live after the Fleſh, you are in a periſhing ſtate, you are in the Fleſh. Now the Apoſtle's arguing looks two ways, 1. To prove they that are in Chriſt ſhall not die; they that ſhall not live after the Fleſh, ſhall not die; but a Believer in Chriſt, ſhall not live after the Fleſh. Ergo, he ſhall not dy. 2. by way of diſcovery, He that lives after the Fleſh, is in the Fleſh, and can't pleaſe God, and therefore muſt die in that ſtate, if it continue: But you or I live ſo; therefore, the Apoſtle ſpeaks it by way of trial of the Truth of our ſtate, and in-being in Chriſt. 3. Where is it that the Doctor ſpeaks ſo favourably, as you would have him, of the dominion of Sin? You have not referred to the place: The neareſt is pag. 429. where he hath theſe words, Forget every thing that ſeems worthy in you or done by you, and let all your triumphing and glorying be in the free Grace of God, in Chriſt; and look upon yourſelf only in that, and nothing elſe; as the Martyr did, None but Chriſt, none but Chriſt. If you have more ability than others, in doing, let it not come into your Thoughts, as an inducement to think better of yourſelf; as if you were more accepted of God, or pleaſing in his ſight. Are you ſinful in reſpect of the prevalency of Corruption? Are the Temptations of Satan mighty? Let it not come into your Thoughts that you are worſe or leſs than others; for Iniquity ſhall not part Chriſt and thee, if thou be once joined to him.
Where is here the ſaying, that if Sin hath dominion over a Believer, he ſhall not periſh? But this is all along your way, to forge the Horſe-ſhooe firſt, and then nail it to what Foot you pleaſe.
Neonom.
Whether a Believer falling into ſuch Sins, as Idolatry, Murther, &c. ought not to aw his Soul againſt Security, with lively Thoughts of Damnation; and if he continue long herein; ought not he to ſuſpect the ſtate of his Soul, as in danger? This I affirm, and the Doctor denies. Thereby he renders the Goſpel-threatnings, as urged by the Spirit on the hearts of Believers, to be all fooliſh.
Antinom.
Where doth the Doctor lay down this Poſition, by way of affirming or denying? It's only a Chimera of your own. We leave ſuch Believers to your management, till the Grace of God change their Hearts, and teach them better things.
1. It's very rare to find ſuch true Believers that fall into ſuch Sins, and live ſecurely in them.
2. If nothing but lively thoughts of Damnation will keep him from ſuch Sins and Security in them, I ſhall leave him under the Sanction of your Goſpel, till it ſhall pleaſe God to call him into his Grace. And ſurely he ought to ſuſpect his ſtate, if nothing rowſeth him but lively Thoughts of Damnation [I ſhould rather have ſaid, killing Thoughts of Damnation] for when the Law comes, Sin revives, and the Sinner dies in the thoughts of Damnation. But this is one of your new Terms of Art, the lively Thoughts of Damnation, it's like your Rule of Sin, &c. And ſuch ſtuff is your ſpeaking of the urging of Goſpel threatnings by the Spirit, on the hearts of Believers; as if Threatnings were Goſpel, or the Spirit of Grace and Adoption did work that way upon the hearts of Believers, to produce Holineſs, viz. by urging Goſpel-threatnings. I am ſure your Poſitions are exceeding fooliſh and abſurd.
Neonom.
Whether Christ is at liberty ſharply to afflict a juſtified Perſon for provoking Sins, tho' he be ſecured against Soul-deſtroying Judgments. This I affirm, and the Doctor denies.
Antinom.
You affirm, That Chriſt ſatisfied Juſtice; therefore, as your Afflictions are not expiatory in whole or part, therefore they are not for Sin in that ſenſe that you urge for Sin. And who is it that ſays, Chriſt is not at liberty to afflict them for Sin in another ſenſe, Sin being the cauſe and the root of all evil Fruits that ſpring up in the Faithful? Therefore, there muſt be mortifying of it, as well as ſatisfying for it: God doth not afflict his Children for Sin, by way of ſatisfaction, but for the mortifying of it; and who ſaith Chriſt is not at liberty ſo to do? And thus you go on, impoſing upon us what you pleaſe.
Neonom.
Whether a Believer, falling into great Sins, ought to fear God's preſent Rebukes for ſuch Sins. This I affirm, and the Doctor denies.
Antinom.
He ought patiently to bear preſent Rebukes, it's not proper to ſay he ſhould fear them; yea, he ought always to maintain a filial fear of God and his Goodneſs, not to live in a ſlaviſh fear and avoid Sin, for fear of the laſh; he ought always to have a due Goſpel fear to preſerve him from Sin, even when he doth not fall into great Sins; and if its only the fear of puniſhment that keeps Men from Sin, or reforms them, when fall…n into it, there's no true grace of God in the Heart; David ſaith, God's Rod and Staff comforted him.
Neonom.
Whether great Offences be a real hurt to a Believer, and brings on him much preſent harm. This I affirm, and the Doctor denies: The Caſe of National Sins is concluded in theſe.
Antinom.
Here how you come to fight with a Man of Clouts; which you yourſelf have made; for we ſaid not that Sin is no hurt; for if ſo, why ſhould our whole Doctrin be to ſhew that it needs healing? It's the hurt of the Daughter of Zion; why is it ſaid that we are healed by the ſtripes of Chriſt? And that Sin, even remaining in God's People, makes the beſt of God's Peoples Services and Duties as Droſs and Dung, by reaſon of its mixture with them, which you condemn for an Error? We ſay, pag. 509. let us not be miſtaken: We do not ſay we muſt not be afraid to Sin; but that they that have God for their God, need not be afraid of the Sins they have committed, in regard of the penal Effects. But that Sin naturally is a Root, bringing forth all manner of evil Fruit; The Wages of Sin is Death. We diſtinguiſh of fear, a natural fear, an affection in Men by Nature, that they cannot be freed from; there's a religious and godly fear, which is an awful reverence of the Majeſty of God, and keeping a convenient diſtance, ſuch as the Creature ought to keep, it's oppoſed to Saucineſs. And there's a turbulent fear, a fear of diſquietneſs, that which the Lord endeavours to take off from his People.
All ſuch fear, the Apoſtle ſaith, hath Bondage, and perfect Love caſts it out: And the ſame Apoſtle ſaith, as I ſay. Theſe things I write unto you, that ye ſin not. But if any Man ſin (i. e. hath committed Sin) we have an Advocate with the Father, Jeſus Chriſt the Righteous, and he is a propitiation for our Sins, 1 Joh. 2.1, 2. Therefore you charge us falſly to ſay our meaning is, That Sin, in it ſelf, is no hurt, and in its Nature doth no hurt: But we ſay as you, That Chriſt ſatisfied Juſtice for Sin, and over-rules the hurt of it for our good, ſo that through Grace it doth us no real hurt; Chriſt hath taken away the ſting of Sin, and the Condemnation of Sin. The real hurt of Sin lies in the dominion of Sin, and in the penal effects of it, they that have God for their God can't give up themſelves to the dominion of Sin; they can't have a love for it, becauſe they are under grace; and as to the penal Effects, they are taken away by Chriſt, or elſe his ſatisfaction to Juſtice was imperfect. Now all other Effects of ſin, as hiding God's Face, his paternal Chaſtiſements, in outward Afflictions, ecclipſing our graces and duties, come under a Promiſe, that tho' they are not joyous, but grievous to a gracious Mind, yet they ſhall, through God's grace diſpoſing them, tend to our good, in making us the more Partakers of God's Holineſs, to mortify ſin, to humble us and empty us of our ſelves, and to bring us to an higher exaltation of Chriſt and dependance upon him, yea, to more watchfulneſs, carefulneſs and circumſpection in our ways. Hence God's People have their frequent complaints againſt Sin, as to its indwelling and hindring them from doing the good they would, groan under the body of Sin, and deſire Heaven to be altogether rid of it, &c.
But when we ſay, ſin cannot do us real hurt, and we ſhould not be afraid of it, we mean only of ſins already fallen into, that the diſturbing, diſquieting guilt of them ſhould not lye upon our Conſciences to obſtruct our Comforts, and rejoycing in Chriſt; they ſhould not drive us from Chriſt, to deny the love and free grace of God and the alſufficiency of Chriſt; for if he that hath God for his God lyes continually under an embondaging fear of ſins paſt, he would always labour under a ſervile, ſlaviſh frame of ſpirit, without comfort all his days: We need not repeat what hath been ſaid to vindicate ourſelves from this unjuſt Charge.
Neonom.
I'll tell you your Miſtakes: Becauſe there is no Eternal Condemnation lyes against a Believer, therefore there is no penal preſent Affliction, D. W. p. 189.
Antinom.
It's all condemnation; Chriſt hath taken away its condemnation that makes Hell, and if God's People be under it here, they muſt have a degree of it; Chriſt died in vain, as to our preſent ſtate, if it were not to take away condemnation from us here; we cannot be juſtified before God and lye under condemnation too. Is a Believer only juſtified from future condemnation, and not preſent? And it's no miſtake, to ſay, Becauſe a Man is freed from Eternal Condemnation, therefore preſent Afflictions are not penal; but it's a neceſſary conſequence, Why did Chriſt bear our Sorrows, and carry our Griefs, but that our Afflictions ſhould not be penal?
Neonom.
Whereas there's much hurt below Hell, and that it is not Hell that follows the Sin of a Believer, is not from the Innocency of Sin, but the Grace of God that brings him to repentance, and faith in Christ for remiſſion.
Antinom.
I thought there had been no hurt lower than Hell; I ſuppoſe you mean, there's much hurt on this ſide Hell; but Improprieties are natural to you; Condemnation for Sin in this Life, is much hurt, and a degree of Hell, and is the ſame in kind; and therefore if God's People be not freed from it here, they cannot expect to be freed from the lower Hell. 2. The reaſon why Hell (you ſay) follows not the Sin of a Believer, is not the innocency of Sin; this is one of the black-mouthed Charges you lay upon us, that we make Sin innocent, becauſe we ſay, Sin was laid on Chriſt, and he hath born all the Penal Effects of Sin. Why ſay you not the ſame of the Apoſtle, who ſaith the ſtrength of Sin is taken away, and the ſting of Death, (whereby it or leſſer afflictions can't hurt) is taken away? Theſe abominable Reproaches fall not on Man, ſo much as upon the Truths of the Goſpel, which Chriſt hath a Controverſie with you for. And that Hell follows not the Sin of a Believer, you ſay, is from the grace God; and why may it not be from the grace of God, that no Penal Effects follow the Sin of a Believer? That grace that prevents or delivers from the greater evil will alſo from the leſſer.
Neonom.
Becauſe all Sufferings for Christ work for good, therefore all Sins against Christ can do no harm.
Antinom.
All Sufferings of a Believer, from the Hand of Chriſt, as well as ſuch as are in a way of Perſecution for Chriſt, ſhall work for their good; and therefore whatever befalls them by reaſon of ſin, ſhall be for their good; and whatever is for our good, according to the wiſe diſpoſing of God, is not for our harm, tho' it be ſo for the preſent in our own apprehenſion.
Neonom.
Becauſe God can and doth over-rule theſe to ſome good at laſt, therefore they do no harm in the mean while nor in any degree.
Antinom.
We ſpeak not againſt the hurt of ſin in its nature and natural effects, nor the ſeeming hurt of ſin and the effects of it; but how evil ſoever it be, through the grace of God over-ruling it, all the ſeeming, yea, real hurt that it doth at preſent, ſhall be for good, and is good in the wiſe way and end of God, tho' not apparently ſo, yet the Promiſe is to be believed.
Neonom.
Becauſe a Believer is freed from the Curſe of the Law, therefore no Goſpel threatning of Chriſt can reach him.
Antinom.
Where no Curſe of the Law can reach, there nothing you call a Goſpel threat can do a real hurt; for that is not what we call ſo, but what the wiſe God doth make ſo.
Neonom.
Becauſe ſome good Men are ſometimes humbled and awakened by ſin, as it's an evil, therefore to them it is not evil.
Antinom.
Whatever is for humbling and awakening of a ſinner, is good to that ſinner, and no real hurt; that that is malum ſimpliciter, either naturale or contriſtativum may be good, in ordine ad finem, and ſecundum quid; as to cut off a Leg or Arm is malum naturale & contriſtativum, but in order to the ſaving the whole Body, it's bonum neceſſarium; many cauſes act not ſua facultate, ſed externa, and that is when a thing produceth an effect by an external direction and gubernation, that it hath no internal diſpoſition to, nor it may be an immediate agent might not intend or deſign, Ʋt Phereo Jaſoni profuit hoſtis qui gladio vomicam ejus aperuit quam ſanare Medici non poterant: The Enemy did Jaſon a kindneſs, when, by a thruſt of a Sword, he opened an Impoſthumation that the Phyſicians could not cure. So Commiſſion of Sin, through Divine Diſpoſal and the Promiſe of Grace, ſerves to lay open ſome latent Corruption or other in the Children of God, which becomes of great benefit and advantage to them.
Neonom.
The Aſſembly is of my mind, they ſay the Threatnings of the Law are of uſe, &c.
Antinom.
But you leave out what you pleaſe; c. 19. they ſay, Although a true Believer be not under the Law as a Covenant of Works, to be thereby juſtified or condemned, yet it is of great uſe to them to inform them of the Will of God,— and the Threatnings to ſhew what Sin deſerves— Who denies all they ſay? But obſerve, They ſay a Believer is not under the Law for Condemnation.
Neonom.
But they ſay, c. 17. Saints may, through Temptation and the prevalency of Corruption, fall into grievous Sins, and continue therein for a time, and incur God's Diſpleaſure, and grieve his Spirit, and come to be deprived in ſome meaſure of their Graces and Comforts, have their Hearts hardned, their Conſciences wounded, hurt and ſcandalize others, and bring temporal Judgments upon themſelves.
Antinom.
All this is granted, and yet we are not affected by it; in our true ſenſe and meaning, we ſay Sin is hurtful, and bears all manner of evil Fruits; but, through the Victory that we have in Chriſt, Sin ſhall not bring upon us the Curſe of the Law, nor condemning Penal Effects; Caſtigations, proceeding from a fatherly hand, are the Priviledges of his adopted Children, whether it be exerciſed in outward Afflictions, or inward Withdrawings. And this is the Hurt that is all along ſpoken of; we intend not Sin in its own Nature, and thoſe Effects that naturally proceed from it, nor the Aſpect it hath upon ourſelves or others, in all which it carries odium and miſchief with it: The ſole reaſon why it hurteth not in a way of condemnation, is from the Propitiation and Advocateſhip of Jeſus Chriſt, in whom, and by whom, that hurt is taken away which we ſpeak of.
Calvin,
But Mr. Neonomian ſaith, he hath not wronged the Doctor in this Charge, nor miſ repreſented him, Repl. p. 47.
Neonom.
I ſay, he doth very oft ſay and frequently attempt to prove, that Sin can do no hurt.
Antinom.
In what ſenſe doth he ſpeak it? doth he intend Sin in its own nature hath no hurt in it? or that it can do no hurt in its Penal Effects? hurt muſt be underſtood in one of theſe ſenſes.
Neonom.
I never deſigned to charge him with it in the firſt ſenſe, for he ſaith Sin is a Lion, there's its nature; and a dead Lion, there's its calmneſs; and, becauſe it's dead, it's not to be feared; it's a Traytor, that's its nature; and bound hand and foot, that's its inability to harm.
Antinom.
But you ſay, he makes Sin innocent to the Elect; that's to change the Nature of it, not to remove the Effects; a Traytor may be bound and be a Traytor ſtill, tho' not to be feared.
Neonom.
He hath ſaid too much to make it harmleſs to the Elect.
Antinom.
It muſt be harmleſs to the Elect, ſo far as Chriſt bore Sin for them, or elſe he bore it in vain; but if the Doctor had thought Sin had no hurt in it, he need not have inſiſted ſo much upon Chriſt's bearing Sin for us, that Sin might not wound us to death.
Neonom.
I tell you, I do not charge him for ſaying Sin, as to its own Nature, hath no hurt in it.
Antinom
Where lies the fault then? is it in ſaying Sin, as to its Penal Effects, can do them that are in Chriſt no harm?
Neonom.
He ſays not ſo, and yet thoſe are moſt of the hurts that come for Sin.
Antinom.
Mark, Gentlemen, he denies, that this is his meaning, he ſaith not thoſe very Words and Syllables, but what is it that he proves his Poſition by, viz. There's not one Sin, or all the Sins together, of a Believer can do him the leaſt real hurt; he proves it from Rom. 7. l. c. 8.1. After complaint againſt the remaining of Corruption in him, he thanks God, through Chriſt, and ſaith, there's no Condemnation to them that are in Chriſt Jeſus, pag. 511. and from Iſaiah 43. (p. 512.) I, even I, am he that blotteth out thy tranſgreſſion, &c. where he ſaith, What prejudice can that do that is blotted out? Every Debt of a Believer is a cancelled Debt; ſo that the Lord himſelf hath nothing to lay to a Believer's charge, it is Chriſt was wounded for his Peoples ſins, Iſaiah 53. It's true, our ſins themſelves do not ſpeak Peace, but Chriſt, bearing ſin and the wrath that theſe ſins do deſerve— And again, "Tho' naturally ſin hath a ſting, yet there is a victory over this ſting; Chriſt is the death of it, as he took away the ſting of it.
Now let any impartial Perſon judge, whether this be not the Hurt of Sin which the Doctor intends; and, beſides, that you judge it to be his meaning, appears,
1. Becauſe you ſay, he means not this Hurt in reſpect of the Nature of Sin; and if ſo, it muſt be in reſpect of the real pernicious Effects of Sin; for a Believer ſees Hurt in Sin, and complains of it, but as to its Nature, which is odious in itſelf, or to its Effects.
2. It appears, that you judge his meaning is ſuch, becauſe you ſay, that by his Doctrin of Chriſt, bea…ing Sin, he makes Sin innocent to the Elect; Whereby, 1. You make the nocency of Sin to lye in the puniſhment of it, and thereby juſtifie Dr. Criſp's Expreſſion, how unproper ſoever it be or erroneous. 2. You ſay, totidem verbis, that Penal Effects of Sin are moſt of the hurt that comes by it, according to what Doctrin we have already charged you with ſupra. The great ſign of the truth of Grace, that is uſually given, is the fear and hatred of Sin, from the very nature of it, its contrariety to God and his Law; and that its the greateſt ſign of an Hypocrite to abſtain from it, only for fear of Wrath and Hell.
And, 3. You tell us upon what Principles he goes, 1. That God hath no Sin to charge upon an Elect Perſon; tho' a Man ſins, God reckons not his Sin to him, &c. Whereby you ſhew where your grudge is; it's againſt the Doctrin of Imputation more than againſt the Doctor, for any thing he hath ſaid.
As for your Inſtance about poiſoned Wine, you ſay yourſelf, he ſpeaks not by way of Exhortation, but Doctrinally; therefore exhorts none to take poiſoned Wine, but cautions them againſt it, again and again; and as for any that have, through weakneſs and inadvertency, he tells them their Antidote, as the Apoſtle John, 1ſt Epiſt. c. 2. 1. My little children, theſe things I write unto you, that you ſin not; and if any man ſin, we have an Advocate with the Father, Jeſus Christ the righteous, and he is a propitiation for our ſins.