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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heaven_n	earth_n	sin_n	world_n	5,278	5	4.3359	3	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A32770	Neonomianism unmask'd, or, The ancient gospel pleaded against the other, called a new law or gospel in a theological debate, occasioned by a book lately wrote by Mr. Dan. Williams, entituled, Gospel-truth stated and vindicated ... / by Isaac Chauncy ...	Chauncy, Isaac, 1632-1712.	1692 (1692)	Wing C3754; Wing C3754A; Wing C3755; ESTC R19390	474,696	516

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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 't is 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 'T is 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 't is 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 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 it s 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

Act. Orthod Evan. p. 214 215. Mr. Perkin's speaks Christ is first Justified Acquit of our Sins and we Justified in him On Gal. 3.16 Dr. Ames Our Freedom or Discharge liberatio nostra from Sin and Death was not only determined in the Decree but also granted and communicated to us in Christ before it 's perceived by us Rom. 5.10 11. Medul c. 24. The sentence of Justification was conceived in the Mind of God by the Decree of Justifying Gal. 3.8 2. It was pronounced in Christ our Head when risen from the Dead 2 Cor. 5.19 3. It 's vertually pronounced from the first relation which results from Faith wrought in the Heart Rom. 8.1.14 4. This Sentence is expresly pronounced by the Spirits witnessing with our Spirits our Reconciliation to God Rom. 5.5 C. 1. C. 27. § 9. Mr. Rutherford There is a Justification in the Mind of God Eternal and a Justification in time terminated in the Conscience of a Believer Exercit. Apologet. per gratia p. 45. He wrote against the Antinomian and therefore this Testimony you have no pretence to refuse Dr. Twiss speaks and saith The Righteousness of Christ was ours before we did believe ours I say in respect of Right because in the Intention both of the Father and the Son it was performed for us though not in respect of Possession and Enjoyment Vind. Grat. l. 1. p. 2. § 25. N. 5. p. 197. DEBATE IV. Of the Elects ceasing to be Sinners from the time their Sins were laid on Christ Neonom GEntlemen now we are come together again as we are wont to make Discovery of Truth and Error I am willing we should be very clear in this Point of Imputation For I will assure you as it 's usually understood I cannot digest it It 's the Foundation of this Antinomian Error therefore I would propound this following Question to be discussed at this time Q. Whether the Elect cease to be Sinners from the time their Sins were laid upon Christ Calvin This Question is the same with the last and it 's resolved in the Resolution of that viz. So far as the Elect are discharged by the Satisfaction of Christ so far they cease to be Sinners Neonom You are mistaken it is not the same Question there is difference between being discharged of Sin in a way of Justification and ceasing to be Sinners in respect of Sanctification Calvin Ay if that be your Meaning Do you charge Mr. Antinomian with that Errour That the Elect never sinned since Sin was laid on Christ Neonom Ay that I do and will make good my Charge too Calvin Say you so then I have no more to say Mr. Antinomian answer for your self Antinom He saith what he pleaseth of me for he hath a● inveterate Spirit against me However I am willing to hear ●●at he saith I pray Sir declare your Charge in express Terms that you will not start from and then prove it Neonom I must premise some things first and then tell you what 's Truth that you may the better know the Errour and judge of it Antinom I had rather you would fall down-right upon the Errour for your way is to make long Speeches and Explications of things that others know as well as you Calvin Pray let him take his own way sometimes the furthest way about is the nearest way home they usually say Neonom I premise two things The First That Men are Sinners or not Sinners in divers respects 2. As to the Filth or Obliquity of Sin with respect to this they are more or less Sinners according to the Degree of their Innocence and Holiness D. W. p. 22. Antinom There is nothing in Sin but is Filth and Obliquity God looks upon it all as so as it stands in opposition both to Justification and Sanctification and it consists in it's Contrariety to the Moral Rectitude of the Law and the Duty required by it where there 's no Law there 's no Sin Those Actions that are gross Sins in Men are no Sins in Bruits because they are not under a Moral Law And for Degrees of Innocency I know none though there be of Holiness Neonom 2. With some as to the Guilt of Sin which refers to the Sanction of the Law against Offenders with respect to this the Offenders are more or less Sinners as they are forgiven or not forgiven Antinom With some What mean you by that some I judge they are Neonomians by the Glimpse you give of them You say the Guilt of Sin is no more than this that a Man is bound over to be punish'd whether right or wrong and a poor Creature that is tryed for Murder is guilty because he is to be hanged I thought always that he was obliged to be hanged because he was guilty and if the Law finds not the Fault upon him he is never guilty Is it Sence to say a Man is guilty being Whipt Burnt in the Hand or being Hanged never unless he hang himself Obligation to Punishment or the Punishment it self is no Sin it 's but an Effect of it founded in the Law I do not understand more or less Sinners in respect of Guilt as forgiven or not forgiven for in the sence of Guilt whether the Fault be more or less Forgiveness takes all off and all Sinners stand equally upon that account before God A Believer here on Earth is as fully forgiven as a Saint in Heaven Justification admits not of Degrees But it may be you distinguish Sinners in respect of Guilt into Forgiven and not Forgiven as Men are more eminently Sinners before Justification than after Neonom As to the Charge of the Fact which was sinful neither after-Sanctification nor Pardon will deliver a Transgressor from having been a Sinner the Fact was his Antinom I told you already the Charge of any one with sinful Fact which the Party had done makes him guilty it is a Fault and tho it be true that the Physical Act cloathed with it's moral Pravity was done by him yet God forbid that Pardon and imputed Righteousness should not deliver him from being a Transgressor I pray Is David now a Murderer and Noah a Drunkard You would seem to speak some great Thing but you thought safest to change the Tense and say from having been Neonom The first and last denominate a Man a Sinner most properly Antinom i.e. The Filth of Sin and the charge of a sinful Fact and they are near a Kin for a sinful Fact is Filth and the Filth of Sin is a sinful Fact and that 's a Fault and a Fault charged and proved or confess'd is Guilt so that it's Fault or Guilt for they are reciprocal denominates a Sinner Neonom The Second denominates a Man punishable but not a Sinner Formally Antinom This 2d is Guilt of Sin which say some is a Relation to the Sanction of the Law We say Guilt refers to the preceptive also and is Fault You say to the Sanction only and therefore I say no

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

That we may learn Patience that excellent Grace Rom. 5. Tribulation worketh Patience 7. That Faith may be tryed the tryal whereof is better than Gold Jam. 1. 8. That we may be weaned from the World prize and long for Heaven more therefore through many Tribulations we must enter into Heaven Acts 14.22 These and many more great Reasons may be assigned for the Afflictions of God's Children and not to be reckoned to be for Sin in your sense Mr. Calvin in his institutions is very large on these things and saith l. 3. c. 8. s 6. In ipsa tribulationum acerbitate Patris nostri Clementiam erga nos benignitatem recognoscere convenit quando ne tum quidem desinit salutem nostram promovere affligit nos non ut perdat aut perimat sed potius ut a mundi damnatione liberet In the very bitterness of Affliction it is our Duty to own and recognize the tenderness and bounty of our Father because then he ceaseth not to promote our Salvation for he afflicts not that he may kill or destroy us but rather to deliver us from the condemnation of the World From the Doctrin of Justification by Christ's Righteousness we gather 1. To condemn the proud Papists Dr. Vsher Theol. p. 195. that seek Justification by their own Works and Righteousness inherent in themselves 2. There 's no comfort to a Christian's Soul like this 1. The Assurance of the Sufficiency of our Redemption Rom. 8.33 God having accepted his Son's Righteousness for us will not hold us any longer trespassers but he disables his own Justice from making any further demand 2. Hence there is nothing comes upon the Saints from God's Revenging Justice but all our Corrections are Medicinal from God's fatherly love to purge out that Sin out of our Nature which he hath already pardoned to our Person DEBATE XIX Of the Beauty of Sincere Holiness Neonom I Am now come with a Charge of a Monstrous Error upon Mr. Antimonian I believe it will stink in your Nostrils as soon as I name it it is this That the greatest Holiness in Believers tho' wrought in them by the Holy Ghost is meer dung rottenness and filthiness as in them D. W. p. 196. Calv. I pray let us hear his own words for the Apostle Paul speaks to that purpose Phil. 3.9 Neonom Aye but the Apostle Paul doth not mean as he doth he hath perverted the Apostle's words to a wrong sense He saith Know that the Motions and Assistance of the Spirit be Pure Holy and without Scum in the Spring to wit itself yet by that time these Motions and Assistances have passed the Channels of our Hearts and been mixed with manifold Corruptions even the whole Work becomes polluted and filthy and filthiness alters the property of the pure Motions of Christ's Spirit c. Dr. C. p. 232. Calv. Do you charge this for Error Antinom If you please Sir you shall have my whole sense the sum briefly of what I spake I was preaching from Phil. 3.8 9. I opened that Text according to the sense of the best Interpreters and I shewed that the Apostle 1. demolisheth all glittering and rotten Materials wherewith he had and others still do erect a fortress of security and a place of delight Dr. C. p. 226. 2. He declares his end in so doing that he might lay a sure Foundation and build upon it with other Materials than Hay and Stubble p. 227. Now I shewed that which he cast away was all things not only what he was or could do before he received Christ but even all things whatever also he hath been able to do since he received Christ tho' assisted thereto by the Spirit of Christ as Beza well observes As concerning the Apostle's end for stripping himself naked of his most specious Works in general it is to be cloathed with white Robes even the Garment of Salvation but more especially he declares his end 1. It 's for the Excellency of the Knowledge of Christ i. e. of Christ's Excellencies known to the knowledge of which I could never come till all I was and am plainly appeared loss and dung my own Righteousness was a thick Film over my Eyes that I could not see Christ's Worth 2. A gaining and winning Christ is a second end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as long as his own Obedience was in request with him and seemed any thing better than dung in his eye he could never get Christ 3. That he might be found in him i. e. at the great day of appearance That this is the meaning is plain by the Apostle's own expounding himself not having mine own Righteousness and my Doctrin That things even the most blameless walking according to God's Law not only before but after conversion or receiving Christ is truly counted loss and dung by a Paul's Eye and such an one will be willing to suffer the loss thereof as dung Those places were brought in proof Isai 64.6 Luke 17.10 And I shew'd this determination was not to be of some things only but of all not only things directly against the Precept but all Civility Morality the exactest obedience with the highest assistance of the Spirit and straightest aim at a right end c. must be counted and sentenced but as loss and dung But let me not he mistaken here I do not say that the Motions themselves of the Spirit as his nor the Ends and Enlargements of the Heart as his or the Ends aimed at as prescribed must be thus accounted or sentenced but the whole Work as done and when done by a sanctified person thus assisted and qualified when such a person looks at the Work so done by him he must see nothing but meer loss and dung 1. Loss because that he forfeits Life and Bliss on Earth and Heaven there is sin enough in it if God had nothing else but what he could pick out of the best Work to lay to his charge I mean in regard of the desert of such a Work in itself considered under the notion of such loss must it be lookt on And as Dung also which comprehends the causality of such loss in these Works All things of ours even the best are of this nature I say therefore all our Righteousness at best is such a menstruous Cloath in Go●'s eye and so certainly in it self Let us consider what it is to suffer the loss of all things 1. There is a Passive Suffering the loss of all things when a person is violently bereft of all 2. There is an Active or Voluntary Suffering the loss of all i. e. he was contented to take shame to himself for his best Actions and account himself worthy to be cast out and destroyed and to be his own Judge to pass not only the Sentence of Confiscation of all but of Condemnation on his Person saying O wretched Man that I am c. and so to stand stripp'd stark naked of all things and all Pleas they can afford