Neonomianism Unmasked, Part 3 · Debate 16
CHAP. XVI. Of God's ſeeing Sin in Believers.
Neonom.
THere is a Grand Error, Mr. Calvin, which we would now deal with Mr. Antinomian about, every one talks of it as very Groſs and Notorious, and that is this, That God ſeeth no ſin in believers, tho' he ſee the fact, neither doth he charge them with ſin; nor ought they to charge themſelves with any ſin, nor be at all ſad for it; nor confeſs, repent, nor do any thing as a means of pardon; no nor in order to aſſuring themſelves of pardon, even when they commit Murder, Adultery, or the groſſest Wickedneſs. D. W. p. 170.
Antinom.
Here's many things put together in this Charge, and by an undue mixture, and wreſting my ſenſe and meaning, he hath made it look as he pleaſeth; but we muſt hear his Proof, and then I ſhall be the better able to make my defence.
Neonom.
Note, that he ſpeaks most of this concerning a Perſon as Elect, tho' he uſes the word Believer ſometimes, becauſe he alone knows he is elect by believing. D. W. p. 171.
Antinom.
Do not you then, in alledging my words, make a confuſion in my ſenſe? for your way is to pick up my Expreſſions here and there and put them together to make up that ſenſe which you would put upon them.
Neonom.
You ſay, tho' ſuch perſons do act Rebellion, yet the loathſomneſs and abominableneſs and hatefulneſs of this Rebellion is laid on the back of Christ, he bears the ſin as well as the blame and ſhame, &c. and that's the only reaſon why God can dwell with thoſe perſons that do act the thing, becauſe all the filthineſs of it is tranſacted from them to the back of Christ. Obj. How ſhould God know every ſin the believer hath committed, and yet God not remember them? Anſ. Tho' he remember the things thou hast done, yet he doth not remember them as thine, for he remembers perfectly they are none of thine; when he paſſed them over to Chriſt, they ceaſed to be thine any longer. D. W. p. 436, and Dr. C. p. 436.
Antinom.
I have vindicated my ſelf already, as to thoſe Expreſſions in our Debate concerning God's laying Sin on Chriſt; but, leſt you ſhould have forgot what was ſaid, I ſhall ſpeak a little to it.
My deſign hath been in ſeveral Diſcourſes, and in that mentioned by you, that we muſt have Chriſt before we can be holy, as the Root of all gracious Qualifications, and that Chriſt is beſtowed in a way of efficacy before we have him in a way of evidence; and God tells us whoſe Iniquities were laid on Chriſt, even of them that were gone every one away as loſt Sheep, and turned to their own ways; the ſame thing that the Apoſtle ſpeaks, Rom. 5.8. God recommended his love towards us, in that while we were yet ſinners [it muſt be meant unbeiieving and impenitent ſinners] Christ died for us; and he ſaith, Ver. 10. If when we were enemies we were reconciled to God by the death of his Son; that muſt be underſtood of our being in a ſtate of enmity, before we come to a ſtate of Grace, this reconciliation is wrought by Jeſus Chriſt. I ſhall give you my Diſcourſe as briefly as I may, that you may ſee my meaning.
— Faith you know is the firſt of all Gifts God beſtows upon a Soul,Dr. C. p. 334. and all other Graces they follow that Faith that Chriſt doth give to Men. So that if there be not a Believing, there can be no Grace of Sanctification at all, but while perſons are departing from the living God, there remains in them an evil Heart of unbelieving; and yet this is true, that while they are departing from the living God, and ſtraying as loſt Sheep, their Iniquities are laid on Chriſt, and the true meaning of the word [turn to our own ways] is, that Men do what they liſt, and what is good in their own eyes; and yet it is the Iniquity of theſe Men, that have thus turned to their own ways, which the Lord hath laid upon Chriſt.
From whence I lay down this Concluſion:
That this Grace of the Lords laying Iniquity on Chriſt, is certainly applied unto perſons, even while they are departing from the living God, while they are loſt Sheep, while they are turned every one to their own way, before they have amended their ways. And becauſe this Truth is ſo hardly received, ſeeming to give ſo much way to looſneſs, as ſome calumniate, I endeavour to clear it,Dr. C. p. 435. and that it is a moſt fearful Injury unto a Man's ſelf, and a forſaking a Man's own Mercy, directly for a Man to conclude, that there is no Grace for me, becauſe I cannot find ſuch and ſuch things in me, as Univerſal Obedience, Sanctification, &c. and you ſhall plainly ſee where Grace is applied unto Perſons, and to what Condition of Men, Pſal. 68.18.
And then I open that where God is ſaid to give his Gifts to the Rebellious, and uſe the ſaid Expreſſions which he rehearſeth, which amounts only to thus much in my ſenſe, that when the Grace of Redemption and the application thereof is firſt applied, it finds us loſt Creatures, loſt Sheep, rebellious ones, turning every one to his own ways; which I alſo illuſtrate from Ezek. 16.7, 8, 9.
— What Qualifications can you find in blind-eyed and ſhackled Perſons, that are bound up under the Bondage of Satan,Dr. C. p. 439. even dead in Treſpaſſes? What renewed Qualifications in Sanctification can you find in ſuch Perſons, ſeeing the firſt Work that God works upon any Perſon, is to open the eyes to ſee him, and to ſee themſelves. Now Chriſt muſt be preſent, becauſe he is given to do this thing before it can be done: — If it be the Eye of Faith, Chriſt is ſaid to be the Author and Finiſher of it; if it be the the Eye of God, we muſt all be taught of God; our Saviour ſpeaks plainly, when he pointed out directly to the Jews, for whom he died and became ſin, I came to ſave that which was loſt; it's by the Eye of Knowledge, we muſt be taught all of God. And this is one part of God's Covenant, I will remember their Sins no more.
— What is that Covenant? I will be their God, and thy ſhall be my People; and your Sins and Iniquities will I remember no more. Dr. C. p. 438.This is the ſubſtance of the Covenant, And Chriſt himſelf is given over to Men; as much as to ſay, In Chriſt I will become thy God; In Chriſt I will remember thy Sins and Iniquities no more: This is the ſubſtance of the Covenant; Chriſt is this Covenant, and Chriſt himſelf is given over to Men; quaſi dicat, In Chriſt I will become thy God; In Chriſt I will remember thy Sins and Iniquities no more; this have I given in him to you: But when doth the Lord paſs over this to perſons? When they are firſt renewed. Have perſons the knowledge of God and of themſelves before the Lord makes this Deed of Gift over to them? Mark what follows, You ſhall ſee all the Qualifications of Sanctification muſt not only follow Chriſt given, but they are the very work of Chriſt himſelf after he is given; I will give thee for a Covenant to open blind eyes. Now altho' the end of things be firſt in the Intention, yet it is the laſt in Execution: If a Workman be to build an Houſe, the Work muſt be prepared before the Houſe can be builded by him.
Calv.
I think, Mr. Antinomian, you have ſaid enough to vindicate yourſelf from his firſt Charge, I doubt not but that our Sins were all at once laid on Chriſt; Paul's Sins were on Chriſt in the heighth of his Rebellion and Perſecution, and Chriſt came upon him effectually to convert him, as the Fruit thereof, even in the midſt of his Rebellion. He ſaith the grace of laying ſin on Chriſt, is applied to ſinners while they are departed from God, and is the cauſe of the gift of Converting-grace; plain Inſtances whereof were Saul and the Jaylor, whom the Covenant-grace took hold on in the heighth of their Rebellion. But all this reacheth not the Proof of your Charge, which you call Error here.
Neonom.
But he ſaith, God hath not one Sin to charge upon an Elect Perſon, from the firſt moment of Conception to the laſt moment of Life, no nor Original Sin is not to be laid upon him, the Lord hath laid it on Chriſt already. D. W. p. 171. from D. Cr. p. 364.
Antinom.
You have been harping on this ſtring already, I ſhall only repeat my words as ſpoken:D. Cr. p. 364. I ſaid, it is true, an elect perſon, not called, is never able to know individually of himſelf, that he is ſuch an one that God hath nothing to charge upon him, becauſe, till calling, God gives not unto perſons to believe, and it's only believing which evidences to men of things not ſeen. Things that are not ſeen, they are hidden and ſecret and ſhall not be known; I mean the things of God's love to men ſhall not be known to particular men till they do believe. But conſidering their real condition [in foro Dei] the Lord hath not one ſin to charge an elect perſon with; from the firſt moment of his life, till the laſt minute of it, there is not ſo much as original ſin, the ground is, the Lord hath ſaid it on Chriſt already. See Rom. 8 1 Joh. 1.7. Heb. 16.14. Was there by one act the expiation of ſin and all at once that were committed from the beginning of the World to the end thereof, how comes it to paſs, that this or that ſin ſhould be laid upon elect perſons, when they were laid upon Chriſt long before?
I deny not, but, according to the ſenſe of the Law, and in foro conſcientiae, they are charged, and ſin is laid to their charge; but I ſpeak of their real ſtanding in the Eye of God's Juſtice, their ſins were laid on Chriſt, and carried away by him.
Neonom.
He ſaith, It's a Voice of a lying Spirit in your Hearts, that ſaith, that you that are believers, have yet Sin waſting your Conſciences and lying as a Burden too heavy for you to bear, &c. D. W. p. 171. from Dr. C. p. 298.
Antinom.
The Voice is not of the true Spirit, and therefore muſt be of the lying Spirit. 1. If he lye under Conſcience wal…ing Sin, it ſeems to be a lying Spirit that tells him he is a believer. 2. If he be a real believer, and ſin lye ſo heavily upon his Conſcience, it's a ſign that his Faith is very weak, that it hath not reached the Blood of Chriſt to the purifying of his Conſcience, and that he lyes under the Spirit of Bondage, quite contrary to the Spirit of Adoption.
Neonom.
He ſaith, Was not David a juſtified Perſon, and did not he bear his own Sin? After ſeveral things, he anſwers, I must tell you all that David ſpeaks here, he ſpeaks from himſelf, and all that David ſpeaks from himſelf was not truth.
Antinom.
Why do you not tell thoſe ſeveral things? My Anſwer to the Objection, as to the ſum of it, was this: I know this Objection ſeems unanſwerable, as in ſeveral paſſages Aſaph ſpeaks to that purpoſe, and in that particularly, where he ſaith, Hath God forgott…n to be gracious? Hath he ſhut up his loving-kindneſs? And will he be gracious no more? Firſt, I would fain know, whether now, under the times of the Goſpel, there be not many tender-hearted, religious People, that cry out of their own Sins, and the weight and burden of their own Sins upon their own Spirits, as well as David? I muſt tell you, all that David ſaid from himſelf was not truth. [And is it truth, when a ſincere-hearted believer, through the power of temptation and infidelity, …alls into deſpairing Expreſſions?] Did Aſaph ſpeak well in theſe Paſſages, to charge God, that he had forſaken him for ever? David might miſtake then, that God ſhould charge ſin upon him, and it may be he might charge ſin upon himſelf, without any Warrant or Commiſſion from God to do it.
And doth not Aſaph, upon recollecting himſelf, in that Pſal. 77.10. acknowledge, that to be his Infirmity, foreign my Sickneſs or Spiritual Diſeaſe, that I ſhould think or ſpeak at this rate of God? And are you ſo offended that I ſay it was Aſaph's miſtake? [It was by ſome miſtake, that thoſe words were ſaid to be David's, when Aſaph's.] Doth not the Spirit of God in Aſaph ſay, that it was not only his miſtake, but ſin of infirmity?
Calv.
I think you have given a ſufficient Anſwer to that Allegation of his: I pray let's haſten as much as may be.
Neonom.
I muſt confeſs I have not much to ſay againſt the Anſwer: But he ſaith, Before a believer doth confeſs his ſin, he may be as certain of the pardon of it, as after confeſſion. D. W. p. 172. from Dr. C. p. 213.
Antinom.
Speaking of Chriſt's free welcom to all comers, this Objection, among others, was ſpoke to; But muſt not he confeſs firſt,Dr. C. p 213. and be afflicted in his Soul, before he can think he ſhall be received if he come? For anſwer, I ſaid, 1. I deny not, but acknowledge, when a believer ſins, he muſt confeſs his ſins; and the greateſt end and ground of this confeſſion is that which Joſhua ſpeaks concerning Achan, Joſh. 7.19. My Son, confeſs thy faults, and give glory to God. A believer, in the confeſſion of ſin, gives glory to the great God of Heaven and Earth, and that muſt be the glorious end of confeſſion of his ſin, that God may be owned as the ſole and only Saviour. Except we do acknowledge Sin, we cannot acknowledge Salvation; we cannot acknowledge any Vertue in the Works and Sufferings of Chriſt, Chriſt might have ſaved his labour, and never come into the World; all that Chriſt did cou…d not be acknowledged to be of worth to us if there had not been ſin, from which Chriſt ſhould ſave us. He that doth indeed confeſs his ſin, doth indeed confeſs he had periſhed, if Chriſt had not died for him: nay, he confeſſeth, that nothing in the World but Chriſt could ſave him. 2. I grant that a believer ſhould be ſenſible of ſin, i e of the nature of ſin. [But my main deſign is to ſhew you, that Confeſſion of Sin, is not the procuring Cauſe of the Pardon of Sin.] A believer [i. e. a true believer] may certainly conclude, even before confeſſion of ſin, that reconciliation is made between God and him, the intereſt he hath in Chriſt, and the love of Chriſt imbracing him; I ſay, there is as much ground to be confident of the pardon of ſin to a believer, [in reſpect of the fulneſs and freeneſs of pardoning grace in Chriſt] as ſoon as ever he hath committed it, though he hath not made a ſolemn act of confeſſion, as to believe it after he hath performed all the humiliation in the Wor…d. [Not that I ſay, he ought not to confeſs ſin; I ſay, he ought, and it is his duty; but ſpeak of the ground and reaſon of pardon, quoad Deum, as to God.] What is the ground of the pardon of ſin? I, even I, am he that blotteth out thy tranſgreſſions, for mine own Nameſake. Here is Pardon, the Fountain of it is in God himſelf. All the Pardon in the World that any perſon ſhall enjoy, is revealed in his Word of Grace, and it's the moſt abſurd thing in the World to think a Soul ſhould fetch out a Pardon any where but from the Word of Grace.
Calv.
I think you have ſaid enough to vindicate yourſelf, that you are for Confeſſion of Sin, and it's every Believer's Duty, but that we are not to underſtand it, or look upon it as the ground of God's pardoning our Sins.
Neonom.
The Sins he ſpeaks of are Adultery and Murther; he brings in an Objection, you'l ſay this is ſtrange Doctrin, Suppoſe a Believer commits Adultery and Murder, must he preſently look upon Christ? Dr. C. p. 212.
Antinom.
You ſpeak not of my Anſwer, which is, I confeſs the Crime is great in this kind, and it may be for the preſent, the Crime may ſilence the Voice of Truth itſelf; but whatever becomes of it, that Chriſt may have the glory of his Grace, and the glory of that fulneſs of Redemption wrought all at once, let me tell you, Believers cannot commit thoſe ſins that may give juſt occaſion of ſuſp…cion to them, that if they come to Chriſt he would caſt them out.
Calv.
I think herein you have ſpoken very ſafely, according to our Saviour's own words, directed to actual believers, and unbelievers too, John 6.37. All that the Father giveth me, ſhall come unto me; and him that cometh unto me I will in no wiſe cast out.
Neonom.
But you will ſay all the Promiſes of Pardon do run with this Proviſo, In caſe Men humble themſelves; in caſe Men do this and that, then Pardon is theirs; but otherwiſe it's none of theirs. Anſ. Take heed of ſuch Doctrin. D. W. p. 172. from Dr. Cr. p. 215.
Antinom.
I anſwer'd another Objection before this. Obj. In all this will you ſtrike at all manner of meeting with God in Humiliation and Prayer, Faſting and Confeſſion of Sins? I anſwer, with the Apoſtle, Do we herein make void the Law? God forbid; the rather, we eſtabliſh the Law. May not a perſon come and acknowledge his Fault to his Prince, after he hath received his Pardon under the Hand of his Prince, when he is brought from the Place of Execution? Nay, may he not acknowledge it with melting and extream bitterneſs of Spirit, becauſe he knoweth he hath a Pardon? It is but a ſordid and groſs Conceipt in the Heart of Perſons to think, that there can be no Humiliation for Sin except Perſons be in deſpair. I ſay, when Chriſt doth reveal himſelf to your Spirits, you ſhall find your Hearts more wrought upon with ſweet Meltings and Relentings of Heart, and Breathings of Spirit, when you ſee your Sins pardoned, than in the moſt deſpairing Condition you can be in. Many Malefactors have been obſerved to be hard hearted, that they could not ſhed a Tear at the Place of Execution, yet when they have heard their Pardon read, have melted into a Flood of Tears: And ſo, I ſay, that Heart that could not relent to ſee the filthy loathſomneſs of Sin, before he ſaw his Pardon, after the knowledge of it, doth melt into Tears, and hath ſuch relenting, that none in the World hath, but he that knoweth it: I ſay, the Grace of God doth teach Men more Duty than any thing elſe in the World, Tit. 2.11, 12, 13. We muſt walk in all ways God hath chalked out to us, but if we think our Righteouſneſs and our deep Humiliation and large Talents of the Spirit, and Sorrow for Sin and our Confeſſion thereof, muſt make our way to the Bowels of Chriſt, take heed leſt you ſet up a falſe Chriſt — Then I bring in the Objection and Anſwer which you rehears'd, and go on thus: We have heard Arminianiſm exceedingly exploded; but if we conceive, that God in pardoning Sin, hath an Eye to Confeſſion of Sin, how is that doing of Works for Pardon of Sin? And how far ſhort this comes of Arminianiſm, let the World judge.
Calvin
I think none that underſtands the Goſpel, tho' he takes Confeſſion of Sin to be a great Duty, but thinks as you do, that none is pardoned for the ſake of Confeſſion, and that if a believer ſinneth, he hath an Advocate with the Father, Jeſus Chriſt the righteous, who is a Propitiation for all Sin; and in the faith of this he ought to go to the Throne of Grace with Confeſſion and Humiliation, tho' it's not ſo eaſie to perform a Duty in Faith after relapſes into Sin; yet whatever Duty we perform ought to be done in Faith, and we ought to go to beg pardon in the Faith of it, Jam. 1.6, 7.
Neonom.
He ſaith, There is nothing but Joy and Gladneſs, D. W. p. 172. Obj. But ſome will ſay, Believers find it otherwiſe; there is no ſuch Joy and Gladneſs, they are often oppreſſed with Sadneſs and Heavineſs of Spirit. Anſw. There is not one Fit of Sadneſs in any Believer whatſoever, but he is out of the way of Christ, &c. I ſay, The Soul is first ſatisfied of Forgiveneſs of Sins, before there is that real kindly Mourning in thoſe that are Believers. Dr. C. p. 52.
Antinom.
I was ſpeaking upon Chriſt being the only way, and, among other Commendations of Chriſt as a Way, one was,Dr. C. p. 52. That he is a pleaſant Way. To illuſtrate which, I alledged Iſa. 35.8. A high-way ſhall be there, viz. in the Wilderneſs and Deſart, that ſhould rejoyce and bloſſom as a Roſe; v. 10. And the ranſomed of the Lord ſhall return and come to Zion with ſongs, and everlaſting joy upon their heads. Nothing but Pleaſure; it is compared to Lebanon, the ſweeteſt place in the World; to Carmel and Sharon, places of great delight: Look into the laſt Verſe, and ſee what a Way of Pleaſure Chriſt is unto all thoſe that receive him, And the ranſomed of the Lord ſhall return and come to Zion with ſongs, and everlaſting joy upon their heads; they ſhall obtain joy and gladneſs, and ſorrow and ſighing ſhall flee away. [Then follows what he chargeth me with.] Behold the Mirth that is in the Way of Chriſt; there is nothing but Joy and Gladneſs. Object. But ſome will ſay, But Believers find it otherwiſe, &c. Anſw. There is not one Fit of Sadneſs in any Believer whatſoever, but he is out of the way of Chriſt; (to which I add as follows, which he mentions not) I mean, in his Fits of Sadneſs, in reſpect of his jealouſneſs of his preſent and future State, he is out of the way of Chriſt; he enjoys not him as he ought, while he is in ſuch fits, therefore the Apoſtle puts Believers upon rejoycing always, Phil. 4.4. There is matter of nothing but joy in him; while the…e is mournings in Believers, there is meltings in thoſe mournings, and more joy in mourning of a Believer, than in all the mirth of a wicked Man. — Believers weep for joy, (according to the Proverb) and never mourn more kindly, than when they ſee the joy of the Holy Ghoſt, in the freeneſs and fulneſs of the Lord Chriſt, poured out upon them; there is never any more kindly mourning for ſin, than that mourning when the Soul is ſatisfied of forgiveneſs of ſins: I ſay, the Soul is firſt ſati…fied with forgiveneſs of ſins, [i. e. it ought to mourn in the faith of forgiveneſs, if the mourning be kindly and of a Goſpel-nature] before there is that real, kindly mouring in thoſe that are Believers.
Gentlemen, I crave your Pardon, that I give you the trouble of hearing me repeat ſo much of my former Diſcourſes; but I am fain to do it for my vindication, he having ſo rent and tore my Sermons in ſunder, on purpoſe to expoſe them, and my Name; yea, I wiſh that were all, that it be not the very Goſpel-grace itſelf, that he bears ſuch a ſpleen to, elſe ſure he would never make ſuch a ſcorn of ſolemn and ſerious Truths of Chriſt.
Neonom.
I ſhall not ſpare you for your Whining; you ſay, God doth no longer ſtand offended nor diſpleaſed, though a Believer, after he is a Believer ſin often. Dr. C. p. 15.
Antinom.
I was ſhewing, from John 14.6. that Chriſt is the way, the only and effectual and infallible way, from all the wrath of God to all that do receive him. 1. From the affection of Wrath; Let me tell you, (would to God you could receive it, according to the manifeſt evidence of Scripture) God doth no longer ſtand offended with a Believer, tho' a Believer, after he be a Believer, doth ſin often, [And where is the Believer that doth not ſin often?] when he hath once received Chriſt; and unto them God ſaith, Anger is not in me, Iſa. 47.4. and Iſa. 53. He ſhall ſee of the travel of his ſoul, and he ſhall be ſatisfied; i. e. pacified. The travel of the Soul of Chriſt makes God ſuch amends for the ſinfulneſs of all Believers, that he can no longer ſtand offended and diſpleaſed with them; if God remain offended with them, there is yet ſome of their ſinfulneſs to be taken away. Except God will be offended where there is no cauſe to be offended, (which is Blaſphemy to ſpe…k) he will not be offended with Believers; for, I ſay, he hath no cauſe to be offended with a Believer, [You muſt underſtand always quoad Deum, as to God, he being ſatisfied] becauſe he doth not find the ſin of a Believer, to be the Believer's own ſin, but he finds it the ſin of Chriſt [i. e. by way of Imputation; ſo I always mean] He was made Sin for us; he laid the Iniquities of us all upon him; the Blood of Chriſt cleanſeth us from all Sin; he bear our Sins in his own Body on the Tree: but if he bear our Sins, he muſt bear the diſpleaſure for them; nay, he did bear the Diſpleaſure, the Indignation of the Lord; and if he did bear the Indignation of the Lord, either he did bear all, or but a part; if he did not bear all the Indignation of the Lord, then he doth not ſave to the uttermoſt thoſe that come to God by him, Heb. 4. I ſay, not to the uttermoſt, becauſe here is ſome offence, ſome indignation left behind; and for lack of taking of this indignation upon himſelf, it lights and falls upon Believers; ſo that you muſt ſay, Chriſt is an imperfect Saviour, and hath left ſome ſcattering Wrath behind, that will light on the head of a Believer, &c.
Calvin.
I pray, Mr. Neonomian, what is the Truth in this Point? It is you muſt ſet us right, and ſhew us all our Miſtakes.
Neonom.
Truth: The Sins of Believers have the loathſomneſs of Sin adhering to them, which God ſees and accounts the committers guilty thereby. D. W. p. 170.
Antinom.
What do you mean by the loathſomneſs of Sin? Is not Sin in all its reſpects loathſom; and is it not loathſom, as it is contrary to the preceptive part of the Holy Law? Is there any fine, ſweet, precious part of Sin? Did not Chriſt bear Sin of the deepeſt die, moſt loathſom Sins? Is it any otherwiſe loathſom, than as a Tranſgreſſion of the Law, foreign. And this was that foreign which Chriſt took away, 1 Joh. 3. But how? not that they were ſubjectively removed from us, but that the inherency of them in great meaſure remains in us, and God knows it; but before the eye of Juſtice, all ſin of a Believer, as he ſtands under the Sanction of the Law, is taken away, i. e. as to the Condemnation and Wrath that belongs unto him, he is freed from it by the Blood and Satisfaction of Chriſt.
Neonom.
And they ought to charge themſelves with it, ſo as to ſtir up themſelves to repentance, and renew their actings of Faith on Chriſt for forgiveneſs.
Antinom.
They ought to be always ſenſible of, and humbled for the conſtant indwelling, and frequent breaking forth of their Sins and Corruptions, but always beginning in the Faith of the Blood and Satisfaction of Chriſt, and therefrom exerciſe Repentance and Humiliation, or elſe their Humiliation and Repentance will not be of a right nature, nor attain a right end; and we own ſuch Actings of Faith and Repentance ought often to be renewed by the beſt of God's Children.
Neonom.
Nevertheleſs they ought not thereby to fear their being out of a juſtified ſtate.
Antinom.
Therefore to believe they are in a juſtified eſtate, and not to caſt off the ſpirit of adoption, and betake themſelves to a ſpirit of bondage; and if they ought to believe their juſtified ſtate, then they ought to believe their freedom from condemnation; for a juſtified ſtate, and a ſtate of condemnation, are the higheſt in oppoſition, indeed privantia, the one totally expels the other.
Neonom.
They must not fear their juſtification further than their faults give them juſt cauſe of ſuſpecting that ſin hath dominion over them, and that their firſt believing on Chriſt was not ſincere.
Antinom.
As to ſuſpicion of the truth of believing, our way is not to charge ſin upon ourſelves, as lying under the Wrath of God for it; this will work in us the higheſt deſpair, or ſuch degrees of unbelief as tend thereto; but in caſe of ſuch ſuſpicion, upon reflecting on our former acts of Faith, we muſt believe; we are to amend weak Faith, or Faith ſuſpected not to be true, by believing firmly and confidently on the Pardon of God and Blood of Chriſt; the way to believe, is not to charge the Wrath of God upon ourſelves, and to put ourſelves under the Law, but to flee for refuge to the hope ſet before us.
Neonom.
But I will ſhew you wherein the difference is not.
1. The Queſtion is not whether a Believer doth by new ſins fall from a juſtified eſtate. D. W. p. 173.
Antinom.
Therefore a Believer ought not upon his new ſins, to look upon himſelf to be under the Wrath of God; for a ſtate of Juſtification, is a ſtate of freedom from Wrath.
Neonom.
Nor whether God doth, upon new Crimes, judicially charge the Chriſtian with thoſe ſins he had pardoned before, tho' he may preſent to his view ſome former ſins for his further humblings.
Antinom.
You here grant, 1. That a Believer, upon falling into relapſes or ſin, is not bound to disbelieve the pardon of former ſins. 2. The reaſon is, That God doth not judicially charge former ſins already pardoned; and if ſo, he is bound to believe God doth not. And hath he ground to believe God will not charge judicially ſins formerly pardoned? hath he not then abundant ground to believe, and the ſame ground to believe God will pardon this ſin alſo? and is there a foundation in the Goſpel to believe the pardon of ſome ſins, and not of all? 3. You own, That God may preſent ſins to a Believer's view for his humbling, where he doth not judicially charge; and ſo do I: and you ſhall ſee this one Conceſſion will cut down all your deſign in this Chapter.
Neonom.
Nor whether a Believer ought to queſtion his juſtified eſtate, upon any ſins that do not give just ſuſpicion that ſin hath dominion over him or his faith, was not true.
Antinom.
Hence then ſo long as a Believer's ſtate of grace holds, he is not to queſtion his juſtification, upon any ſin; and he is no further to queſtion the pardon of his ſins, or ought to charge wrath upon himſelf: and I would ask, whether upon any ſuch juſt ſuſpicion, he ought not now to believe on the Lord Jeſus Chriſt, and lay hold on the pardoning grace and mercy of God in Chriſt for Life and Salvation?
Neonom.
Nor whether any ſins past and ſins preſent at his first believing be unpardoned.
Antinom.
If ſo, why ſhould he not believe that all ſins future are forgiven? for there's the ſame reaſon of the forgiving all as one; Chriſt bore all his ſins at once; and he can believe on Chriſt for pardon of one ſin, but he believes the pardon of all, if the faith be good. 2. If upon the firſt believing, of all ſins paſt, and preſent are forgiven, why not upon an after act of faith, after a Believer hath ſinned, for the pardon he then looks for is of a ſin paſt or preſent? and do you think any Man can truly believe any one ſin is forgiven, and not all?
Neonom.
Nor whether our renewed acts of Faith, Humiliation, Repentance, Faſting, or Reformation, do merit pardon.
Antinom.
No; but if it tantamount to it, it's as bad; it's no matter what you call it, if the thing be the ſame; a federal Condition of Works upon which the Covenant-Promiſe becomes due, is a Merit.
Neonom.
Nor whether a principle of life given at our first converſion, will finally fail to exert itſelf in due humblings for repeated enormities and in holy reſolves.
Antinom.
But it is a queſtion, Whether there may not be repeated humblings for repeated enormities, and ſuch as you call holy reſolves, without a principle of life? 2. Whether you can make up ſuch an evangelical, imperfect, ſincere, perſevering Obedience, for a Condition of the Covenant to a Man that falls into repeated enormous Crimes? 3. Whether that principle of life will not produce as well repeated acts of faith, as humblings and reſolves? 4. Whether thoſe humblings and reſolves be worth a ruſh without faith? 5. What you will call due acts of humblings and reſolves? what meaſure they muſt reach to produce a pardon? 6. What you mean by a principle of life?
Neonom.
Nor whether the ſame degrees of humblings be neceſſary for all crimes, and in all perſons, and in all times.
Antinom.
Then there are Pardons at ſeveral rates, and it will be difficult to adjuſt the ſeveral degrees of Penance, according to thoſe varieties of reſpect; it will be hard to know how far a Believer muſt go, before he may dare to believe he is pardoned; and it's hard that a Believer muſt paſs through ſo many humblings and reſolves before he may believe his Pardon, whereas at his converſion on one act of faith all his ſins paſt and preſent were forgiven.
Neonom.
Nor whether any groſs miſcarriage ſhould cauſe a Saint to condemn all past experience, and conclude his graces to be counterfeit: Each of theſe I deny.
Antinom.
You need not have brought in one groſs Miſcarriage here in queſtion, when you paſt before repeated Enormities. 2. I would enquire whether a groſs miſcarriage or an enormity be perſeverance; if it be relapſe and non-perſeverance, he hath reaſon upon your Hypotheſis to conclude his Graces counterfeit; for having cut off that Sign and diſtinguiſhing Character of true Grace; he muſt begin again to try for that Mark which may hold a while till the next groſs Miſcarriage; and where is his true Grace then? muſt not all precedent Experiences be condemned?
Neonom.
Nor whether a ſenſe of Pardon ought not to effect and melt the Heart? D. W. p. 174.
Antinom.
But it is whether a ſenſe of Pardon doth not affect and melt the Heart, as the Natural, Goſpel, and Effectual Means? and all other humblings, without Faith of Pardon, are not meerly legal, generating to bondage, and ineffectual to reach the end?
Neonom.
Nor whether ſome true Penitents may not ſometimes be too much dejected and overwhelmed with ſorrow for ſin.
Antinom.
But it's a queſtion, Whether true godly Sorrow, ſuch as is produced by Faith in the Blood of Chriſt, can be too much, or overwhelm any true Believer? 2. Whether, if it be too much, it will obtain pardon, and not loſe its end, as well as when it is too little? 3. Whether, when it is too much, it be not a work of ſupererogation, and may not have the pardon of ſome other ſin yet to be committed caſt into boot?
Neonom.
Nor whether a general Exerciſe of Faith and Repentance do not anſwer the Goſpel rule of Forgiveneſs, as to Sins of Ignorance and Surpriſe? Theſe three last I affirm.
Antinom.
It ſeems you allow there's a general Pardon, that will ſerve to Believers for ſome ſins; thoſe, I ſuppoſe, you'l call Venial: I would fain know, Whether, in the juſtification of a ſinner, there be any ſins particularly excepted, that are not pardoned in the firſt Grant? and whether he muſt have a new juſtification upon the commitment of ſome ſins, which the firſt did not reach? 2. Whether the general Exerciſe of Faith and Repentance, ſo far as to anſwer the Goſpel-rule, be a ſufficient Condition for Juſtification from ſome Sins, and not from all?
Calvin.
Well now, Gentlemen, we have danc'd pretty fairly about this Point, with your Whethers; let us dance back again, or elſe we ſhall be giddy, and the World turn round with us.
Neonom.
My Brains are more ſetled than ſo; I will lead him another dance yet: Mr. Antinomian, come dance with me again; you know little of my mind yet, I will tell you the real differences.
1. Whether an elect ſinner be at any time a guilty perſon in God's eſteem? This you deny, and I affirm: I have proved it in our Debate, 1, 3, 7, 12. D. W. p. 174.
Antinom.
This is not fair; you have taken a great leap back to begin with, from a Believer, to an Elect Perſon; which you ſay you have proved in former Debates, we have anſwered; and therefore need not harp always on one ſtring.
Neonom.
Whether the Remains of Sin defile us: This I affirm, and the Doctor denies, against all Proteſtants, who prove it of Original Sin against the Papiſts.
Antinom.
If you underſtand defilement, as to our Juſtification, I ſay, the remains of Sin do not defile us; if it be underſtood in reſpect of Sanctification, you'l ſee, Gentlemen, that I ſhall aſſert Sin's defilement of the beſt of our Duties ſo much, that it makes them as Dung; and yet this Neonomian is ſo audacious, as to ſay, this he affirms, and the Doctor denies, and that he goes with the Proteſtants, when every ordinary Chriſtian may ſee that he goes with the Papiſts in every thing, and oppoſeth me in this point of the Saints defilement by ſin.
Neonom.
Whether a juſtified perſon, falling into groſs Enormities, is defiled thereby, and contracts guilt upon himſelf thereby: This the Doctor denies, and I do affirm.
Antinom.
You have not proved one word that was ſaid of the guilt of a juſtified perſon; i. e. it's one thing to contract guilt of Conſcience, and another thing to be judicially condemned: Said you not, but juſt now, that God may preſent to a Chriſtian's view former ſins, for further humblings, where he doth not judicially charge ſin? a Believer may have guilt then upon his Conſcience, and not be guilty before God. 2. Do you not ſay, a Believer ought not to queſtion his Juſtification, but upon ſuch cauſes as make him queſtion his ſtate and truth of Faith? 3. Where is it that I ſay, any ſin doth not defile, eſpecially groſs Enormities? if they need the freſh applications of the Blood of Chriſt by Faith, they do defile, and defile Conſcience too; but the Blood of Chriſt reaching the Conſcience in believing, waſheth away this guilt and defilement, where your humblings and reſolves will not
Neonom.
Whether God eſteems the repeated Abominations of Believers not to be their own Crimes, and they not to be ſinners, but they are Chriſt's ſins? This the Doctor affirms, and I deny.
Antinom.
Your affirmation and negation is not worth troubling ourſelves about, were it not to undeceive ſuch as are deluded by you; we have told you our minds already ſufficiently about that we do affirm, That all Sins and Abomination of every Elect Perſon was laid on Chriſt by God, and accounted his Judicially; and that in juſtification, the Juſtified Perſon hath not his ſins, not one from the firſt moment of his juſtification, imputed unto him before God; whatſoever contracted guilt he may have upon his Conſcience at any time, by reaſon of relapſes, is but God's preſenting former or preſent ſins to his view for his humbling, without judicial charging of him in the Court of Heaven.
Neonom.
Whether a juſtified perſon, upon new Provocations, is charged by God, and ought to charge himſelf as guilty and defiled, ſo as in God's appointed way to repent, believe and renew his Covenant, and be earnest with God for forgiveneſs? This the Doctor denies, and I affirm.
Antinom.
In part I deny it, and in part I do not. 1. A juſtified Perſon, upon new Provocations, is not charged by God, as under, and liable to the condemnation of the Law, under Wrath and Curſe. 2. It's one thing to confeſs guilty to the Fact, and confeſs a Man's ſelf under the Sentence; the former ought to be, but the other ought not: A Man that's a Felon may come to the Bar, and confeſs himſelf guilty, when he hath the Pardon in his Pocket. Do we not aſſert, that it's our duty to confeſs ſin, repent, &c. but theſe things muſt flow from Faith, fix'd on the pardoning Mercy of God in Chriſt, or elſe all our Humblings and Reſolves what do they ſignifie? Do we not aſſert Faith and Repentance? renewing our Covenant is exerted in God's way, and not yours.
Neonom.
Whether all Sins past, preſent, and to come, are actually pardoned at once? This you affirm, and I deny.
Antinom.
Among all theſe Enquiries about the ſtate of the Queſtion, I think you are neareſt to it now, for now you ſpeak plaineſt; and I ſhall ſpeak my mind as plainly, that all a juſtified Perſons ſins are pardoned at once, as well thoſe that are to be committed, as they that are committed already.
Neonom.
Whether God hath required new Exerciſes of Faith and Repentance for their actual Pardon? This you deny, and I affirm.
Antinom.
He requireth not new Exerciſes of Faith and Repentance as federal Conditions of actual Pardon, it is always in and through and for the ſake of Chriſt at firſt and afterward; and by Faith renewed, this Grace is manifeſted anew unto the Soul, and Repentance follows thereupon, as a Fruit thereof; Pardon renewed to juſtified ones, is but in taking of the preſent view of their ſins (as you ſay) that God hath ſet before them, he makes them to hear joy and gladneſs, Pſal. 5.8. i. e. a repeated manifeſtation of their Pardon in believing.
Neonom.
Whether a Believer ought to be aſſured of the Forgiveneſs of his repeated Provocations, just when he hath committed them, and before he hath humbled himſelf, renewed actings of Faith on Chriſt, repeated his Covenant, prayed for Pardon for Chriſt's ſake, as after he hath thus done? This you affirm, and I deny.
Antinom.
This that I affirm is, That there is the ſame ground of believing Pardon in Chriſt to a juſtified one, before his Confeſſions and Humblings, as after. 2. That his aſſurance of Pardon after theſe Humblings, is not grounded upon them, but the Promiſe and his free and full Juſtification. 3. That he is to betake himſelf to theſe Humblings in Faith of the Promiſe of Pardon, or elſe all the reſt will leave him as they find him. 4. And after you have muddied and confounded the clear Goſpel as much as you can, you tell us there muſt be a renewing our actings of Faith in Chriſt, and praying for Pardon for Chriſt's ſake; which is as much as to ſay, all is in Chriſt, and muſt come from him, and that a juſtified one is Chriſt's, and therefore is emboldned to draw nigh to him in full aſſurance of Faith, as a merciful and faithful High-Prieſt; and this Faith carries him forth to true Sorrow for Sin, Repentance, Humiliation, to exalting Free-Grace and Joy in the Holy Ghoſt.
Neonom.
Now you ſhall ſee the Truth confirmed, and I have ſaid ſo much before to clear this Point, that I ſhall only ſpeak now the ſubſtance of it. D. W. p. 175.
Antinom.
All you have ſaid hath tended to darken any Truth of the Goſpel you have taken in hand.
Neonom.
God doth ſee and charge a Believer with his new Enormities as his ſins, and not Chriſt's, 2 Sam. 12.9. David's ſin is an evil; it was in God's ſight; it's charged by God on David.
Antinom.
I have always told you, that imputation of ſin, in the Goſpel ſenſe, doth ſuppoſe the ſin imputed is not his to whom it is imputed by commiſſion; David committed it, tho' Chriſt bore it. 2. The Lord ſo far chargeth the beſt of his People as to reprove them for ſin; this is an Act of Grace in order to recover them. 3. Sin is ſin in its true nature ſtill; Chriſt died not to ſave ſin, but the ſinner, that ſin ſhould not be judicially charged on him: You ſay, God doth not judicially charge a Chriſtian with ſome ſins, tho' he may preſent them to his view for his humbling; if God ſhould judicially charge any ſin, there muſt be a new ſacrifice of atonement before it could be forgiven: when the Apoſtle ſaith, who ſhall lay any thing to the charge of God's Elect; there's no doubt but there's enough to lay to the charge of the Elect, even before and after Faith, both by the word of God, and their own Conſciences, and by Satan and wicked Men; but there's nothing ſhall be charged upon them ſo as to affect them, in a way of Judicial Proceeding againſt them; nay, God is in Chriſt reconciled to their Perſons, notwithſtanding all his Rebukes in his Word and Providence: God's ſeeing is in a way of Omniſciency, ſo he knows and ſees all things; his Eyes run through the whole Earth, beholding the evil and the good: He ſees in a way of Grace, The Eyes of the Lord are upon the Righteous, Pſal. 34.15. He ſees in a way of Juſtice and Judicial Proceeding; and in this ſenſe, Seeing and charging Sin are underſtood by us, as oppoſed to not Seeing.
Neonom.
Pſal. 90.8. Thou haſt ſet our Iniquities before thee: I hope Moſes was not miſtaken.
Antinom.
Moſes ſpeaks of Man in general in that Chapter, in reſpect of his Fall, and the Effects of it, in God's Execution of the Sentence of the Law upon him, v. 6, 7, 8. (We queſtion not but it's that Scripture's-ſenſe) wherein all the World is become guilty before God. And that God, in a way of Diſpleaſure, doth hide his Face, or ſet Mens Sins in the Light of his Countenance, eſpecially in his dealing with a Nation or Church, or any mixt People. God's management of general Government being according to the Law, and not according to the Goſpel. Hence all Gods Rebukes in a way of Anger, are vaſtly different from ſuch as are in a way of Love and Fatherly Affection. But all Threats and Denunciation of Judgment, Wrath and Indignation, belongs to the Law and its Sanction, and not to the Goſpel, tho' it be upon the account of the neglect and deſpiſing of it.
Neonom.
A Believer ought to charge himſelf with his own Sin; God commands this, when he calls to Confeſſion and Humiliation.
Antinom.
A Man ought ſo far to charge himſelf, as to acknowledge his Sin and ſee his Miſery, or elſe he will never prize Mercy; and ſo did David, Pſal. 51.4. But David fled from the Judicial Charge of Sin, from the ſight or apprehenſion of God's diſpleaſure, he got from that Charge as ſoon as he could. God never made Deſpair a way of Salvation; Confeſſion of Sin, and charging a man's ſelf with Sin, is marvelouſly different; for the firſt may be from the Spirit of Grace, but the other is from a Spirit bound under the Law: Thoſe deſpairing Fits that Job and Heman ſometimes fell into, I look upon them to be Inſtances of the Saints Infirmities, the weakneſs of their Faith, and God's dealing with them in a way of Trial and Humiliation, in withdrawment of the uſual Light of his Countenance and Favour from them; beſides, that the Saints under the old Teſtament, in regard of the Darkneſs and Legality of that Diſpenſation, might be ſaid to be charged with Sin in a more ſeeming judicial way than Goſpel-grace doth admit: God in a ſenſe might be ſaid to remember Sin, in regard of the repeated Sacrifices, and Execution frequently of external and temporal Calamities, modo paenarum, of the manner of Puniſhments for Sin after the tenor of a Law or Covenant of Works.
Neonom.
New Tranſgreſſions need renewed Pardon; all Sins are not pardoned at once: To ſay nothing how impoſſible it is: Chriſt would never teach his own People to pray daily for Pardon, if it did not need it, and it could not be repeated, Mat. 6.12. D. W. p. 176.
Antinom.
If Pardon of all Sins be not at once, then no Man is juſtified at once; for he that is not pardoned for all Sins, is not juſtified, but lies under Condemnation; beſides, ſo often as he Sins he is unjuſtified, and if unjuſtified, fallen from Grace; for where there's no Juſtification there's no Sanctification.
And as to our Saviour's Teaching his Diſciples to pray for Pardon daily, it's eaſily anſwered, That Pardon of Sin in Scripture-ſenſe, is to be underſtood of God's manifeſting Pardon and Forgiveneſs to juſtified ones; its of the Grace that we receive in Chriſt from day to day, it's the lifting up of the Light of God's Countenance upon us, and the Sun of Righteouſneſs ſhining with healing in his Wings or Rays of Grace: How many other Benefits that a Believer hath in Chriſt, doth he daily pray for? As for the Spirit of Adoption, Sanctification in Chriſt Jeſus, who is as ſurely made to us Sanctification as Juſtification: All the Bleſſings that we have in Chriſt, we pray for; and its needful that we have them in Chriſt, or elſe we can't pray in Faith for them. You ſay, it's impoſſible God ſhould pardon all Sins at once: And God ſaith, His Covenant is Heb. 10.16, 17. As for their Sins and Iniquities I will remember them no more. Doth he ſay that he will remember (againſt a juſtified one) only his Sins paſt and preſent no more? What Comfort then is it to a juſtified one? He may ſay, according to you, it's true I am juſtified till to day, but to morrow God will remember my Sins againſt me; I cannot live in the comfort of Forgiveneſs for any Sins, but paſt and preſent. What you alledge of David, Lamentations and Job, are nothing to the purpoſe; you have anſwered it all yourſelf in your ſecond, Whether, viz. That God doth not, upon new Crimes, judicially charge the Chriſtian with thoſe Sins he had pardoned before, tho' he may preſent to his view ſome former Sins for his further Humblings. And ſo he doth thoſe new Crimes you ſpeak of, God preſents them to this view, for his further Humblings: And I will add, in order to the quickning his Addreſſes to the Throne of Grace, in the Faith of Forgiveneſs, and drawing forth and enlarging his Heart in the Love of the Lord Jeſus in ſenſe of his Love, ſeeing much is forgiven him.
Neonom.
Humiliation, Confeſſion, Sorrow for Sin, new Reſolutions, and looking to Chriſt for Healing, are the Duties of Saints upon new Faults, in order to repeated Acts of Forgiveneſs, &c.
Antinom.
That theſe are our Duties at all times, even when we fall not into notorious Relapſes, we deny not, even when and whilſt we live in the Faith of our preſent Pardon and Forgiveneſs; and upon our Relapſes, our Recovery is by the ſame Faith which carries us forth to performance of theſe Duties, in order to the mortifying Corruption, and giving glory to God in all his Attributes, for ſtrengthning Power againſt Sin, and Joy in the Holy Ghoſt; which comfort in believing, in reſtoring of Joy and Gladneſs, in the ſenſe of our Juſtification and Salvation by Chriſt, is the Forgiveneſs intended.
Neonom.
If a Man were thrice ſtung; muſt he not thrice look to the brazen Serpent? D. W. p. 176.
Antinom.
No doubt of it; the brazen Serpent was a Type of Chriſt, and looking to it was the Type of a Sinner's Faith: When a Sinner hath Chriſt in Juſtification, his Life is in him, and he muſt live by the Faith of the Son of God; God renews the Expreſſions and Manifeſtations of his free Pardon, unto Believers, from time to time; accordingly it's received by Faith, to our daily healing and comfort, the vertue of Chriſt remains the ſame, it's our Faith is repeated.
Neonom.
Believers ought to be more aſſured of Pardon, and joyful after the renewed Acts of Repentance and Faith, D. W. p. 177.
Antinom.
They ought not to take up their aſſurance from their own Performances, but from the free Grace in the Promiſe received by Faith, and ought not to ſuſpend Faith, till they have repented and humbled themſelves; this were to pray and repent in Unbelief, which makes it all vain and void.
Neonom.
It's otherwiſe againſt that wiſe Order which God hath ſtated for a due Reverence to him, Numb. 12.14.
Antinom.
God hath no Order of due Reverence to him, eſtabliſhed in the Covenant of Grace, but Paternal; and that's by a Spirit of Adoption, as a Son honoureth his Father; and there's none of this without Faith in the Fatherly Love and Compaſſion of the Father; God hath nowhere ordered that his Children ſhould put themſelves into the Hands of his ſevere Juſtice when they have ſinned, and conclude themſelves unjuſtified for a conſiderable time, before they look to Chriſt for healing; they that were ſtung in the Wilderneſs, did not go to uſe a great many Medicines firſt, but were immediately to apply themſelves to the brazen Serpent for healing: So ſhould Believers upon all their falls. Miriams being ſhut out of the Camp ſeven days, was no Argument that God had not forgotten her before the ſeven days were up. God makes ſome of his People, in their falls, Examples to others, as to outward Afflictions, of which they had, in the days of the old Teſtament, a more penal Aſpect and more Judicial, than we ought to make them to have in the days of clearer Goſpel-grace, as I can make appear divers ways.
Neonom.
The People of God have had thoſe ſad Fits which you condemn, when Sin greatly breaks out, they do well become them; Paul calls a contrary frame, under Guilt, a being puffed up, 1 Cor. 5.2.
Antinom.
You baſely ſlander the Doctor in making as if he were an Enemy to the ſerious Goſpel remorſe of God's Children, from a right Principle and due Frame, as we have made appear. 2 Paul nowhere calls Faith, in pardoning Mercy, a puffing up; that's from a Spirit of Security and Inſenſibleneſs which we have in the Acts of Sin and after, till the renewing our Acts of Faith. 3. Paul nowhere commends a guilty Frame or Sadneſs meerly from Guilt. But 2 Cor. 7.10. in the Caſe you mention, abſolutely condemns ſuch ſadneſs and ſorrow as you commend, as ſuch which is contrary to true godly Sorrow; Sorrow from Guilt only is according to the World, and works Death.
Neonom.
Conſider God remits or binds in Heaven, according to what his Church doth juſtly on Earth; either the Pardon of the Non-repenting Offender is ſuſpended, or Cenſures are vain. D. W. p. 178.
Antinom.
God's remitting or binding in Heaven is variouſly underſtood; not to enlarge now upon it. I do not apprehend that a juſtified Perſon, falling into Sin and cenſured juſtly by a Church, is therefore unjuſtified before God; if ſo, he is fallen from Grace in the higheſt ſenſe. Nor if he be a Hypocrite, and in his Hypocriſy be reconciled to the Church in his Hypocriſy, that therefore he is juſtified in Heaven, or in foro Dei; no, I diſtinguiſh between forum Dei, and Eccleſia, a Man may be righteous before God, and not before the Church, & vice verſa; but I apprehend, to bind in Heaven, what the Church doth juſtly on Earth, is to confirm and bleſs his own Ordinances to their deſigned end and purpoſe, either to the bringing home a lapſed juſtified Perſon, or to diſcover him to be a Hypocrite, and therefore they ſhall not be in vain.
Neonom.
Need I give you David's experience, Pſal. 32.3, 5. When I keep ſilence, my bones waxed old.
Antinom.
That place is impertinently quoted; if you read the whole Pſalm, you will find that it begins with the true Goſpel-bleſſedneſs of a Believer, and after tells you what a miſerable condition he was in, when he fell under guilt, and acted not faith concerning his juſtified and pardoned ſtate; the frame he ſpeaks of, as contrary to his ſadneſs, was a frame of Faith and Prayer; and what was his faith acted upon, but on the forgiveneſs of his ſins, as Ver. 1, 2.
Neonom.
The Aſſembly and Congregational Elders, do both declare God doth continue to forgive the ſins of thoſe that are juſtified. D. W. p. 178.
Antinom.
The Aſſembly ſaith, Chriſt, by his Obedience and Death,Aſſemb Confeſſ. c. 11. ſ. 3. did fully diſcharge the Debt of all thoſe that are thus juſtified, and did make a proper, real and full ſatisfaction to his Father's Juſtice on their behalf. And they ſay, in Anſwer to that Queſtion,Larger Catech. Q. 70. What is Juſtification? A. Juſtification is an Act of God's free Grace unto ſinners, in which he pardoneth all their ſins [therefore them that ſhall be committed, as well as thoſe that are committed already] accepteth their perſons righteous in his ſight, not for any thing wrought in them, or done by them, [therefore not for their act of Faith, or their ſincere Obedience] but only for the perfect Obedience and full Satisfaction of Chriſt, &c.
Therefore he never forgives for the Humiliations or Sorrow for Sin, which they exert; and whereas they ſay God doth continue to forgive, it's as much as to ſay, God continues them juſtified from all their Sins; which Juſtification falls in by way of application to their Souls and Conſciences, in manifeſtation of pardon, as their ſins are committed; and in ſaying, that they never fall from their juſtified eſtate, they do as much as ſay, that there is not a moment of time wherein their perſons are not juſtified before God; and to ſay any man is in a juſtified eſtate, and not in a pardoned eſtate at the ſame time, is a contradiction and nonſenſe; it's one thing to be pardoned and free of condemnation in reſpect of a Man's perſon, and another thing not to have the ſenſe and comfort of it: and after this manner only any ſin of a Believer is unpardoned, when his heart is overwhelmed with darkneſs and unbelief from the deceitfulneſs of ſin; beſides, God hides his face and the light of his countenance from him in fatherly diſpleaſure, [i. e. in tender love, it is called diſpleaſure, but by a Catechreſis, a Father corrects his Son in great love] and Believers may not have the light of his countenance reſtored unto them [they ſay not their juſtification reſtored] until they humble themſelves and confeſs their ſins [in faith, for without faith, i. e. without Chriſt apprehended by faith, their humblings and confeſſions cannot pleaſe God] and renew their faith and repentance. And they ſay, The juſtification of Believers under the Old Teſtament, was in all thoſe reſpects one and the ſame with the juſtification of Believers under the New.
As for your quoting Authority for Praying for Pardon, I think you might have ſpared yourſelf the pains, if you underſtand Pardon in this caſe as it ought to be underſtood.
Neonom.
I will tell you your Miſtakes, D. W. p. 179.
Antinom.
Your Charge of Miſtakes are as little to be valued as your Charge of Errour. Come, Gentlemen, let us adjourn for this time.
Calv.
The Scripture is moſt expreſs in this Point, that God ſees no ſin in juſtified ones, i. e. ſo as to ſet their perſons in the eye of his Juſtice, and to deal with them as ſuch who are under his vindicative Wrath.
1. The Pſalmiſt ſaith, he is a bleſſed Man whoſe Iniquity is forgiven, whoſe Sin is covered, and to whom the Lord imputes not Iniquity, Pſal. 32.1, 2. What can be meant by covering here, but hiding our ſins from the eye of God's Juſtice by the impuputed righteouſneſs of Chriſt, in the ſame ſenſe as David prays, Hide thy face from my ſins? There's the Face of God in his Juſtice, as well as in his Mercy; nay, when Moſes ſpeaks of the Wrath of God, againſt Perſons or People, Pſal. 90.8. he calls it, ſetting their Iniquities before him, and their ſecret Sins in the light of his Countenance, of ſuch as are conſumed by God's Anger, and God's Wrath troubleth them.
What is the meaning of that famous place, Mich. 7.18, 19, 20. is it not, that God ſeeth no ſin in juſtified ones, where the Prophet ſaith, Who is a God, like unto thee, that pardoneth iniquity, tranſgreſſion and ſin, and paſſeth by the tranſgreſſion of the remnant of his heritage? He retaineth not his Anger for every, becauſe he delighteth in Mercy.
Now, when he hath pardoned Iniquity, will he charge it again? No, he will caſt all the Sins [of juſtified ones, ſuch as he hath pardoned] into the depths of the Sea.
How ſhall their Sins then be found any more in the deep fathomleſs Ocean? They ſhall not be found: The iniquity of Iſrael [i. e. the true ſpiritual Iſrael] ſhall be ſought for, and there ſhall be none; and the ſins of Judah, and they ſhall not be found, for I will pardon whom I reſerve, Jer. 50.20. And thoſe days are there ſpoken of when the clear diſcovery of Grace of the New Covenant ſhall be made, which the ſame Prophet foretells, Jer. 31.32, 33. and the Apoſtle to the Hebrews quotes, ch. 8.12. ch. 10.17. I will be merciful to their unrighteouſneſs, and for their ſins and iniquities I will remember them no more. And what means that of good Hezekiah, when he ſpeaks of himſelf, Iſaiah 38.17. For peace I had great bitterneſs, [in reſpect of Temptations, Darkneſs and Afflictions] but what was his comfort and ſupport, thou hast in love to my ſoul delivered it from the pit of corruption, [God had added ſome Years to his life] for thou hast caſt all my ſins behind thy back.
And what was the great intention of the living Sacrifice of the Scape-goat, in the day of attonement, and after the High-Prieſts charging all the Sins of the Congregation ſolemnly upon him? He was ſent into the Land of Forgetfulneſs, Lev. 16. Was it not to point out God's non-remembrance of the ſins of juſtified ones? that as Chriſt died and anſwered the Type of the Slain goat, in ſatisfying for ſin, ſo he carried away the remembrance of our ſins from before the Lord; he was delivered for our Offences, and roſe for our Juſtification; and the Apoſtle lays the ſtreſs of carrying away of ſin upon his Reſurrection and Life, Rom. 8.34, 35. and 1 John 3.5. He was manifeſted to take away ſin, to carry it quite away from before God, into forgetfulneſs, as the true Scape-goat.
Neither will we part with that famous Portion of Scripture, as an unmoveable bottom for this Truth, if there were no more, notwithſtanding all the falſe gloſſes that have been put upon it by ſuch as would curſe where God will bleſs, I mean Numb. 23.21. He hath not beheld Iniquity in Jacob, nor ſeen Perverſeneſs in Iſrael. Which is plainly to be underſtood of Spiritual Jacob and Iſrael, under the Old and New Teſtament; ſuch God hath commanded to bleſs, and they ſhall not be curſed, but bleſſed; there is the ſhout of a King amongſt them: Therefore as there is no Enchantment or Divination, ſo no new-coin'd Divinity can be againſt them, to bring them under God's Wrath and Curſe. I add what follows:
Becauſe I hear a certain Miniſter in Town hath lately charged this publickly as an Error, to ſay, God ſees no Sin in his People; he ſhould have firſt charged the Scripture with Error, and refuted it; and then he ſhould have charged that Divine with Error, who commented on the Epiſtle to the Romans, in continuation of Mr. Pool's Annotations: See what he ſaith on Rom. 8.1.
No condemnation, or no one condemnation; he doth not ſay, there is no matter of condemnation, or nothing damnable in them that are in Chriſt, there is enough and enough of that; but he ſaith, there is no actual condemnation: See Joh. 3.18. and 5.24. There is a Meioſis in the words, more is underſtood than expreſt; he means, that Juſtification and Eternal Salvation is the Portion of ſuch; the poſitive is included in the negative; it's God's condemnation only, from which ſuch as are in Chriſt are exempted; they are nevertheleſs condemned and cenſured by Men, and ſometimes by their own Conſciences.
And on Ver. 33. Who ſhall lay any thing to the charge of God's elect? &c. Who can implead ſuch, or put in an accuſation againſt them? There is nothing to accuſe them of, they are juſtified.
And there is none to Accuſe them, it is God that hath Juſtified them; the Supream Judge hath Abſolved them: This ſeems to be taken out of Iſai. 50.8, 9. they were Chriſt's words there, and ſpoken of God's juſtifying him; and they are every Believer's words here, intended of God's juſtifying them; and ſeems to be from two reaſons; one implied, i. e. God's electing them, the other expreſs'd God's juſtifying and acquitting them.
And on Ver. 34. Who is he that condemneth? It is Chriſt that died, &c. His Death frees them from condemnation; thereby he hath made a ſufficient attonement and ſatisfaction for all their ſins; and which hath long ago ſatisfied in Heaven for the ſins of all the Elect, may very well ſerve to ſatisfie the Heart and Conſcience of a believing ſinner here on Earth; ſuch an one may throw down the Gantlet, as the Apoſtle doth, and challenge all the World; let Conſcience, Carnal Reaſon, Law, Sin, Hell, and Devils, let them all bring forth what they can, it will not be ſufficient for condemnation, and that becauſe of Chriſt's Death and Satisfaction.
Dr. Jacomb, on Rom. 8.1. ſaith, we read it [no condemnation] the Original will bear it, if we read it [not one condemnation] foreign, is as much as foreign; ſuch is the Grace of God to Believers, and ſuch is their ſafety in their juſtified eſtate, that there is not ſo much as one condemnation to be paſſed upon them; ſuppoſe a condemnatory Sentence for every Sin, (I'm ſure every Sin deſerves ſuch a Sentence, and in point of merit, 'tis ſo many Sins, ſo many Condemnations) yet the Pardon being plenary and full, every way adequate to the ſinner's guilt, the exemption of the pardoned perſon from condemnation muſt be plenary and full too; ſo that if there be not one ſin unpardoned, there is not one condemnation to be feared, [This now is dreadful Antinomianiſm with ſome Men] Jer. 50.20. In thoſe days the iniquity of Iſrael ſhall be ſought for, and there ſhall be none. 'Tis an Alluſion to a Man that turns over all his Bonds; ſearcheth into all the Debt-books, to ſee if he can find any Debt due to him from ſuch and ſuch a Perſon; but upon all his ſearching he cannot find ſo much as one Debt to charge upon him; ſo 'tis with a Pardoned and Juſtified Sinner. Imagine that God ſhould be inquiſitive to find out ſome guilt as lying upon him, he might indeed find out enough, (as he is in himſelf,) but as in Chriſt he is Pardoned and Juſtified; there's nothing to be found againſt him, therfore no Condemnation.
What do you think now, is it an Errour to ſay, God ſees no Iniquity in his People? How can any dare to Curſe where God Bleſſeth? This is to do worſe than Balaam.