Copyright©MonergismBooks

ABlowattheRootofAntinomianism

byJohnFlavel

TableofContents

1.TheRiseofAntinomianism.

2.TheDoctrinalErrorsofAntinomianism.

3.Error1:JustificationfromEternity.

4.Error2:FaithaBelievingweareJustified.

5.Error3:BlindBelievingwehaveBelieved.

6.Error4:NoNeedtoPrayforPardonofSin.

7.Error5:GodseesnoSininBelievers.

8.Error6:NoFatherlyChastisementsforSin.

9.Error7:SinreallytransferredtoChrist.

10.Error8:BelieversneednotfearSin.

11.Error9:Absolute'Covenant'ofGrace—ConfoundingtheCovenantofGraceandCovenantofRedemption.

12.Error10:SanctificationnoEvidenceofJustification.

Copyright

THEdesignofthefollowingsheets,castinasaMantissatotheforegoing

discourseofErrors,isprincipallytodischargeandfreethefreegraceofGod from those dangerous errors, which fight against it under its owncolours;partlytopreventtheseductionofsomethatstagger;and,lastly,(thoughleastofall)tovindicatemyowndoctrine,thescopeandcurrentwhereofhathalwaysbeen,andshalleverbe,toexaltthefreegraceofGodinChrist,todrawthevilestofsinnerstohim,andrelievethedistressedconsciencesofsin-burthenedChristians.

But,notwithstandingmyutmostcareandcaution,somehavebeenapttocensureit,asifinsomethingsithadatangofAntinomianism:Butifmypublic orprivatediscoursesbe the faithfulmessengers ofmy judgmentand heart, (as I hope they are) nothing can be found in any of themcastingafriendlyaspectuponanyoftheirprinciples,whichIherejustlycensureaserroneous.

ThreethingsIprincipallyaimatinthisshortAppendix.

1.TogivethereaderthemostprobableriseofAntinomianism.

2.Anaccountoftheprincipalerrorsofthatsect.

3. To confirm and establish Christians against them by sound reasons,backedwithscripture-authority.And,

I.OftheriseofAntinomianism.

The scriptures foreseeing there would arise such a sort of men in thechurch, as would wax wanton against Christ, and turn his grace intolasciviousness; hath not only precautioned us in general to beware ofsuchopinionsascorruptthedoctrineoffree-grace,Rom.6.1,2."Shallwecontinue in sin that grace may abound? "God forbid:" But hathparticularly indigitated and marked those very opinions by which itwouldbeabused,andmadeabundantprovisionagainstthem;asnamely,

1. All slighting and vilifying opinions or expressions of the holy law ofGod,Rom.7.7,12.

2.Allopinionsandprinciples incliningmen toacarelessdisregardandneglect of the duties of obedience, under pretence of free grace, andlibertybyChrist,James2.Matth.25.

3. All opinions neglecting or slighting sanctification, as the evidence{552} of our justification, and rendering it needless or sinful to try thestateofoursouls,bythegracesoftheSpiritwroughtinus,whichistheprincipalscopeofthefirstepistleofJohn.

Notwithstanding, such is thewickedness of some, and theweakness ofothers, that in all ages (especially the last past, and present)men haveaudaciously broken in upon the doctrine of free grace, and notoriouslyviolatedandcorruptedit, tothegreatreproachofChrist,scandalof theworld, and hardening of the enemies of reformation. 'Behold,' (saithContzen theJesuit,onMatth.24,) 'the fruitofProtestantism,and theirgospel-preaching.'

NothingismoreoppositetoloosenessthanthefreegraceofGod,whichteachesus,That denyingall ungodliness andworldly lusts,we shouldlive soberly, righteously, and godly in this present world. Nor can itwithoutmanifestviolencebemadepliabletosuchwickedpurposes;andtherefore the apostle tells us, Jude 4. that this is done by turning thegrace of our God into lasciviousness; μετατιθεντες transferring it, scilfœda interpretatione, by a corrupt abusive interpretation, to such usesandpurposesasitabhors.Nosuchwanton,licentiousconclusionscanbeinferredfromthegospel-doctrinesofgraceandliberty,butbywrestlingthemagainsttheirtruescopeandintent,bythewickedartsandpracticesofdeceiversuponthem.

The gospelmakes sinmore odious than the law did, and discovers thepunishmentofitinamoresevereanddreadfulmanner,thaneveritwasdiscovered before. Heb. 2.2,3. "For if the word spoken by angels wasstedfast, and every transgression and disobedience, received a justrecompence of reward; how shall we escape, if we neglect so greatsalvation?"Itshewsourobligationstodutytobestrongerthanever,andour encouragements to holiness greater than ever, 2 Cor. 7.1. and yetcorruptnaturewill be still temptingmen to corrupt and abuse it. Themorelusciousthefoodis,themoremenareapttosurfeituponit.

This perversion and abuse of free grace and Christian liberty, is justlychargeable(thoughupondifferentaccounts)bothuponwickedandgoodmen. Wickedmen corrupt it designedly, that by entitlingGod to theirsins,theymightsinthemorequietlyandsecurely.SothedevilinstigatedtheHeathenstosinagainstthe lightand lawofnature,byrepresentingtheirgodstothemasdrunkenandlasciviousdeities.SotheNicolaitans,andtheschoolofSimon,andafterthemtheGnostics,andotherHereticsintheverydawningofgospel-lightandliberty,beganpresentlyto loosethe bond of restraint from their lusts, under pretence of grace andliberty. TheEtiani[1] blushednot to teach. That sin, andperseverance{553} in sin, could hurt the salvation of none, so that they wouldembracetheirprinciples.

Howvileandabominable inferences theManichæans,ValentiniansandCerdonitesdrewfromthegraceandlibertyofthegospel,inthefollowingages, Ihad rathermournover than recite; and ifwe comedown to thefifteenth century, we shall find the Libertines of those days as deeplydrenched in this sin, as most that went before them. Calvin[2]mournfully observes, That under pretence of Christian liberty, theytrampled all godliness under foot; the vile courses their loose opinionssooncarriedtheminto,plainlydiscoveredforwhatintentsandpurposestheywereprojectedandcalculated:andhethatreadstheprefacetothatgraveand learnedMr.ThomasGataker'sbook, intitled,God'seyeuponIsrael,willfind,ThatsomeAntinomiansofourdaysarenotmuchbehindtheworstandvilestofthem.Oneofthemcriesout,Awaywiththelaw,awaywith the law, it cuts off aman's legs, and then bids himwalk.Anothersaith,ItisaspossibleforChristhimselftosin,asforachildofGodtosin.Thatifaman,bytheSpirit,knowhimselftobeinastateofgrace, thoughhebedrunkorcommitmurder,Godseesnosin inhim.Withmuchmoreofthesamebran,whichIwillnottranscribe.

But others there are, whose judgments are unhappily tainted andleavenedwiththoseloosedoctrines;yetbeinginthemaingodlypersons,theydarenot take liberty to sin, or live in theneglectof knownduties,thoughtheirprinciplestoomuchinclinethatway;butthoughtheydarenot, others will, who imbibe corrupt notions from them; and therenownedpietyoftheauthorswillbenoantidoteagainstthedanger,but

make thepoisonoperate themorepowerfully, by receiving it in such avehicle.Nowitishighlyprobable,suchmenasthesemightbecharmedintosuchdangerousopinions,uponsuchaccountsasthese:

1.It is likesomeofthemmighthavefelt inthemselvestheanguishofaperplexed conscience under sin, and not being able to live with theseterrors of the law, and dismal fears of conscience, might too hastilysnatchatthosedoctrineswhichpromisethemreliefandease,asInotedbeforeinthefifthCauseofmyTreatiseofErrors.Andthatthisisnotaguessatrandom,willappearfromtheverytitlepageofMr.Saltmarsh'sbookoffree-grace,where(asaninducementtothereadertoswallowhisAntinomiandoctrine)heshewshimthiscuriousbait.

Itis(saithhe)anexperimentofJesusChristupononewhohathbeeninthe bondage of a troubled conscience, at times, for the space {554}ofabouttwelveyearstillnowuponaclearerdiscoveryofJesusChrist inthegospel,&c.

2.Othershavebeeninducedtoespousetheseopinionsfromtheexcessoftheir zeal against the errors of the Papists, who have notoriouslycorruptedthedoctrineofjustificationbyfreegrace;decriedimputed,andexaltedinherentrighteousnessaboveit.ThePapistshavedesignedlyandindustriously sealedup the scriptures from thepeople, lest they shouldthere discover those sovereign and effectual remedies, whichGod hathprovidedfortheirdistressedconsciences,intherichesofhisowngrace,andthemeritoriousdeathofChrist;andsoalltheirmasses,pilgrimages,auricular confessions, with all their dear indulgencies, should lie upontheirhandsasstaleandcheapcommodities.Oh,(saidStephenGardiner)letnotthisgapoffreegracebeopenedtothepeople.

Butassoonas the lightof reformationhaddiscovered the freegraceofGodtosinners,(whichis indeedtheonlyeffectualremedyofdistressedconsciences) and by the same light the horrid cheats of theman of sinwerediscovered;allgoodmen,whowereenlightenedbythereformation,justlyanddeeplyabhorredPopery,astheenemyofthegraceofGodandtrue peace of conscience, and fixed themselves upon the sound andcomfortable doctrines of justification by faith through the alonerighteousnessofChrist.Meanwhile,thankfullyacknowledging,thatthey

whobelieve,oughtalsotomaintaingoodworks. Butotherstherewere,transportedbyan indiscreet zeal,whohavealmostbended thegraceofGod as far toomuch the otherway, andhave both spoken andwrittenmanythingsveryunbecomingthegraceofGod,andtendingtoloosenessandneglectofduty.

3.Itismanifest,thatothersofthemhavebeeningulphedandsuckedintothose dangerous quicksands of Antinomian errors, by separating theSpirit fromthewrittenword. Ifonceamanpretend theSpiritwithoutthe scriptures to be his rule,whitherwill not his own deluding fanciescarryhim,underavainandsinfulpretenceoftheSpirit?

In the year 1528, when Helsar, Traier, and Seekler, were confuted byHallerus; and their errors about oaths,magistrates and pædo-baptism,weredetectedbyhimandbyColveusatBern,thatwhichtheyhadtosayforthemselveswas,ThattheSpirittaughtthemotherwisethantheletterof theScriptures speak. So dangerous it is to separatewhatGod hathconjoined,andfatherourownfanciesupontheHolySpirit.

4.Anditisnotunlike,butacomparativeweakness,andinjudiciousnessofmind,meetingwithaferventzealforChristandhisglory,mayinduceothers to espouse such taking, and plausible, though perniciousdoctrines;theyarenotawareofthedangerous{555}consequentsof theopinionstheyembrace,andwhatloosenessmaybeoccasionedbythem:Ispeak not of occasions taken, but given, by such opinions andexpressions;agoodmanwilldrawexcellentinferencesofdutyfromtheverysamedoctrine.Instancethatoftheshortnessoftime,fromwhencetheapostleinfersabstinence,strictness,anddiligence,1Cor.7.29,buttheEpicureinfersallmannerofdissoluteandlicentiouspractices,"Letuseatanddrink,forto-morrowweshalldie,"1Cor.15.22. Thebestdoctrinesarcthiswayliabletoabuse.

Butletallgoodmenbewareofsuchopinionsandexpressions,asgiveanhandletowickedmentoabusethegraceofGod,whichhaplytheauthorhimselfdarenotdo,andmaystronglyhopeothersmaynotdo:butiftheprinciplewillyieldit,itisinvaintothinkcorruptnaturewillnotcatchatit,andmakeavileuseanddangerousimprovementofit.

Forexample,Ifsuchaprincipleasthisbeassertedforatruthbeforetheworld,Thatmenneednotfearthatany,orallthesinstheycommit,shalldothemanyhurt;[3]lettheauthor,oranymanintheworld,warnandcautionreaders(astheAntinomianauthorofthatexpressionhathdone)nottoabusethisdoctrine,itistonopurpose:thedoctrineitselfisfullofdangerousconsequents,andwickedmenhavethebestskill toinferanddrawthemforth, tocherishandcountenancetheir lusts; thatwhichtheauthormight design for the relief of the distressed, quickly turns itselfintopoison,inthebowelsofthewicked;norcanweexcuseit,bysayinganygospel-truthmaybethusabused;forthisisnoneofthatnumber,buta principle that gives offence to the godly, and encouragement to theungodly.AndsomuchastotheriseandoccasionofAntinomianerrors.

TheDoctrinalErrorsofAntinomianism

2. In the next place, let us view some of the chief doctrines commonlycalledAntinomian,amongstwhichtherewillbefoundaΠρωτονψευδος,the radical and most prolific error, from which most of the rest arespawnedandprocreated.

Error1.IshallbeginwiththedangerousmistakeoftheAntinomiansinthe doctrine of justification. The article of justification is deservedlystiledbyourDivines,Articulus stantis, vel cadentis religionis, theverypillaroftheChristianreligion.

In two things, however, I must do the Antinomians right: (1.) Inacknowledging, that thoughtheirerrorsabout justificationbegreat anddangerous, yet they are not somuch about the substance as about themodeofasinner'sjustification;anerrorfarinferiortothatofthePapists,who depress the righteousness of Christ, and exalt their own inherentrighteousnessinthebusinessofjustification.(2.)Iamboundincharitytobelieve,thatsomeamongthemdoholdthoseerrorsbutspeculatively,whilstthetruthliesnearer{556}theirhearts,andwillnotsufferthemtoreduce their own opinions into practice. Now as to their errors aboutjustification, themost that I have read domake Justification to be animmanentandeternalactofGod;anddoaffirm,theelectwerejustifiedbeforethemselvesortheworldhadabeing.[4]Otherscomelower,and

affirm,Theelectwere justifiedatthetimeofChrist'sdeath.WiththeseDr.Crispharmonizes.

Error2.Thatjustificationbyfaithisnomorebutamanifestationtousofwhatwasreallydonebeforewehadabeing.HenceMr.Saltmarsh thusdefines faith, It is, saithhe,abeingpersuadedmore or less ofChrist'slovetous;sothatwhenwebelieve,thatwhichwashidbeforedoththenappear. God (saithanother)cannotchargeonesinuponthatmanwhobelievesthistruth,ThatGodlaidhisiniquitiesuponChrist.

Error3.Thatmenoughtnottodoubtoftheirfaith,orquestion,Whetherwebelieve,orno:Nay,ThatweoughtnomoretoquestionourfaiththantoquestionChrist.SaltmarshofFreeGrace,p.92,95.

Error4.Thatbelieversarenotboundtoconfesssin,mournforit,orprayfor the forgiveness of it; because it was pardoned before it wascommitted;andpardonedsinisnosin.SeeEaton'sHoneycomb,p.446,447.

Error5.Theysay.ThatGodseesnosininbelievers,whatsoeversinstheycommit.Someofthem,asMr.TownandMr.Eatonspeakoutandtellus,That God can see no adultery, no lying, no blasphemy, no cozening inbelievers; for thoughbelieversdo fall into suchenormities, yet all theirsins being pardoned from eternity, they are no sins in them. Town'sAssertions,p.96,97,98.Eaton'sHoneycomb,chap.7.p.136,137.withothersofamoreperniciouscharacterthanthese.

Error6.ThatGodisnotangrywiththeelect,nordothhesmitethemfortheirsins;andtosaythathedothso isan injuriousreflectionuponthejusticeofGod.Thisisavouchedgenerallyinalltheirwritings.

Error7.Theytellus.ThatbyGod'slayingouriniquitiesuponChrist,hebecame as completely sinful as we, and we as completely righteous asChrist.VideDr.Crisp,p.270.

Error8.Uponthesamegrounditisthattheyaffirm,Thatbelieversneednotfeareithertheirownsins,orthesinsofothers;forthatneithertheirown,noranyothermen's sinscando themanyhurt,normust theydo

anydutyfortheirownsalvation.

Error9.Theywillnotallowthenewcovenanttobemadeproperlywithus, butwithChrist forus; and that this covenant is all of it a promise,havingnoconditiononourpart.Theydonotabsolutelydenythatfaith,repentance,andobedienceareconditions{557}inthenewcovenant;butsay, They are not conditions on our part, but Christ's; and that herepented,believed,andobeyedforus. SaltmarshofFreeGrace,p.126,127.

Error 10. They speak very slightingly of trying ourselves bymarks andsignsofgrace. Saltmarshoftencalls itaweak, low,carnalway;but theNew-EnglandAntinomians,orLibertines,call itafundamentalerror,tomakesanctificationanevidenceofjustification:thatitistolightacandleto the sun; that it darkens our justification; and that the darker oursanctificationis,thebrighterourjustificationis.Seetheirbookentitled,Rise,Reign.Error72.

In this breviate, or summary account of Antinomian doctrines, I haveonlysingledout,andtouchedsomeoftheirprincipalmistakesanderrorsintowhichsomeofthemrunmuchfartherthanothers.ButIlookuponsuchdoctrines tobe in themselvesof a verydangerousnature, and themalignity and contagion would certainly spread much farther into theworldthanitdoth,hadnotGodprovidedtwopowerfulantidotestoresistthemalignity,viz.

1.Thescopeandcurrentofscripture.

2.Theexperienceandpracticeofthesaints.

(1.)Thesedoctrinesruncrosstothescopeandcurrentofthescriptures,whichconstantlyspeakofallunregeneratepersons(withoutexceptionoftheveryelectthemselves,duringthatstate)aschildrenofwrath,evenasothers, without Christ, and under condemnation. [Eph. 2.3,12, Rom.5.18.]

They [the Scriptures] frequently discover God's anger, and tell us hiscastigatoryrodsofafflictionarelaiduponthemfortheirsins.

Theyrepresentsinasthegreatestevil;mostoppositetothegloryofGodand good of the saints; and are therefore filled with cautions andthreateningstopreventtheirsinning.

Theycallthesaintsfrequentlyandearnestly,notonlytomournfortheirsinsbeforetheLord;buttoprayforthepardonandremissionoftheminthebloodofChrist.

Theygiveusafardifferentaccountofsavingfaith,anddonotplaceitinapersuasionmoreor lessofChrist's love tous,oramanifestation inourconsciencesoftheactualremissionofoursinsbeforewehadabeing;butinreceivingChristasthegospeloffershimforrighteousnessandlife.

They frequently call the people of God to the examination and trial oftheirinterestinChristbymarksandsigns:andaccordinglyfurnishthemwith variety of such marks from the divers parts or branches ofsanctificationinthemselves.

They earnestly and everywhere press believers to strictness and {558}constancy in thedutiesof religion,as thewaywhereinGodwouldhavethem to walk. They infer duties from privileges; and therefore theAntinomian dialect is a wild note which the generality of seriousChristiansdoeasilydistinguishfromthescripture-stileandlanguage.

(2.) The experience and practice of the saints recorded in scripture, aswell as our contemporaries, or those whose lives are recorded for ourimitation, do greatly secure us from the spreading malignity ofAntinomianism. Conversewith the living,or read thehistoriesof deadsaints,andyoushall find, that in theiraddresses toGod theystillblessandpraisehim, for thatgreatandwonderfulchangeofstatewhichwasmadeuponthemwhentheyfirstbelievedinChrist,andontheirbelievingpassed from death to life; freely acknowledged before God, they werebeforetheirconversionequalinsinandmiserywiththevilestwretchesintheworld:theyheartilymournfortheirdailysins,fearnothingmorethansin,noafflictionsintheworldgosoneartheirheartsassindoth:theycanmournforthehardnessoftheirhearts,thattheycanmournnomoreforsin.TheyacknowledgetherodsofGodthatareuponthem,arenotonlytheevidencesofhisdispleasureagainstthemfortheirsins,butthefruits

oftheirunevenwalkingwithhim;andthatthegreatestoftheirafflictionsislessthantheleastoftheiriniquitiesdeserve.TheyfallattheirFather'sfeet as oft as they fall into sin, humbly and earnestly suing for pardonthroughthebloodofChrist.TheyarenotonlysensiblethatGodseessininthem,butthatheseethsuchandsogreatevilsinthem,asmakesthemadmire at his patience, that they are not consumed in their iniquities.Theyfindcauseenoughtosuspecttheirownsincerity,doubtthetruthoftheirfaith,andoftheirgraces;andarethereforefrequentandseriousinthe trial and examination of their own states by scripture marks andsigns. [2 Peter 1.2-12.] They urge the commands and threatenings, aswell as the promises, upon their own hearts to promote sanctification;excite themselves to duty and watchfulness against sin; they alsoencouragethemselvesbytherewardsofobedience,knowingtheirlabourisnotinvainintheLord[1Cor.15.58]:andallthiswhilethey looknotforthatinthemselves,whichisonlytobefoundinChrist;norforthatinthe law,which is only to be found in the gospel; nor for that on earthwhichisonlytobefoundinheaven:thisisthewaythattheytake.Andhethatshalltellthemtheirsinscandothemnohurt,ortheirdutiesdothemno good, speaks to them not only as a Barbarian, in a language theyunderstandnot,butinsuchalanguageastheirsoulsdetestandabhor.

Moreover,thezealandloveofChristandhisglorybeingkindledintheirsouls,theyhavenopatiencetohearsuchdoctrinesassogreatlyderogatefromhisglory,underapretenceofhonouring{559}andexaltinghim:itwoundsandgrievestheirveryheartstoseetheworldhardenedintheirprejudicesagainstreformation,andagapopenedtoalllicentiousness.

But,notwithstandingthisdoubleantidoteandsecurity,wefind,bydailyexperience, suchdoctrines toomuchobtaining in theprofessingworld.Formyownpart,hethatsearchesmyheartandreins,iswitness,Iwouldratherchusetohavemyrighthandwither,andmytonguerotwithinmymouth,thantospeakoneword,orwriteonelinetocloudanddiminishthefreegraceofGod.Letitariseandshineinitsmeridianglory.Noneowesmoretoit,orexpectsmorefromitthanIdo;andwhatIshallwriteinthiscontroversy, is tovindicate it fromthosedoctrinesandopinions,which,underpretenceofexaltingit,doreallymilitateagainstit.Tobeginthereforewiththefirstandleadingerror.

Error1:JustificationfromEternity

ErrorI.ThatthejustificationofsinnersisanimmanentandeternalactofGod,notonlyprecedingallactsof sin,but theveryexistenceof thesinnerhimself, and soperfectlyabolishing sin in ourpersons, thatweareasclean fromsinasChristhimself;αναμαρτητοι,as someof themhavespoken.TostoptheprogressofthiserrorIshall,

1.Laydownthesentenceoftheorthodoxaboutit.

2.Offersomereasonsfortherefutationofit.

(1.)ThatwhichItaketobethetruthagreedupon,andassertedbysoundand reformed divines, touching gospel-justification, is by them madecleartotheworld,inthesefollowingscripturaldistinctionsofit.

Justificationmaybeconsideredunderatwofoldrespectorhabitude.

1.AccordingtoGod'seternaldecree;or,

2.Accordingtotheexecutionthereofintime.

1. According to God's eternal decree and purpose; and in this respectgraceissaidtobe"givenusinChristbeforetheworldbegan,"2Tim.1.19.andwearesaidtobe"predestinatedtotheadoptionofchildrenbyJesusChrist,"Eph.1.5.

2.Accordingtotheexecutionthereofintime,sotheyagaindistinguishitbyconsideringittwoways:

1.InitsimpetrationbyChrist.

2.Initsapplicationtous.

Thatverymercyorprivilegeofjustification,whichGodfromalleternity,purelyoutofhisbenevolentlove,purposedanddecreedforhiselect,wasalso in time purchased for them by the death of Christ, Rom. 5.9,10.wherewe are said tobe "justifiedbyhis blood;" andhe is said tohave

"made peace through the blood of his cross, to reconcile all things tohimself,"Col.1.20.tobe"deliveredforouroffences,andraisedagainforourjustification,"{560}Rom.4.25.Oncemore,"ThatGodwasinChristreconcilingtheworlduntohimself,notimputingtheirtrespasses,"2Cor.5.19. God the Father had in the death of Christ, a foundation ofreconciliation,wherebyhebecamepropitioustohiselect, thathemightabsolveandjustifythem.Again,

2. It must be considered in its application to us, which application ismadeinthislifeatthetimeofoureffectualcalling.WhenanelectsinnerisunitedtoChristbyfaith,andsopassethfromdeathtolife,fromastateofcondemnationintoastateofabsolutionandfavour;thisisouractualjustification,Rom.5.1.Acts13.39.John5.24.whichactualjustificationisagainconsideredtwoways:

1.Universallyandingeneral,astothestateoftheperson.

2.Specificallyandparticularly,astotheactsofsin.

As soon as we are received into communion with Christ, and hisrighteousnessisimputedbyGod,andreceivedbyfaith,immediatelywepass from a state of death and condemnation to a state of life andjustification, and all sins already committed, are remitted withoutexceptionorrevocation;andnotonlyso,butaremedyisgivenusintherighteousness of Christ against sins to come: and though these specialandparticularsinsweafterwardfallinto,doneedparticularpardons;yet,by the renewed acts of faith and repentance, the believer applies tohimselftherighteousnessofChrist,andtheyarepardoned.

Again,theycarefullydistinguishbetwixt,

1.ItsapplicationbyGodtoourpersons.And,

2.Itsdeclaration,ormanifestationinus,andtous.

Whichmanifestation,ordeclaration,iseither,

1.Private,intheconscienceofabeliever,or,

2.Public,atthebarofjudgment.

Andthusjustificationismanywaysdistinguished.And,notwithstandingallthis,itisstillactusindivisus,anundividedact,notonourpart,foritisiteratedinmanyacts;butonGod'spart,whoatoncedecreedit;andonChrist's part,whoby one offering purchased it, and, at the time of ourvocation,universallyappliedit,astothestateofthepersonjustified;andthat so effectually, as no future sin shall bring that person any moreundercondemnation.

Inthissentenceorjudgmentthegeneralityofreformed,orthodoxdivinesare agreed; and the want of distinguishing (as they, according toscripture, have distinguished) hath led the Antinomians into this firsterroraboutjustification,andthaterrorhathledthemintothemostoftheother errors. That this doctrine of theirs (which teaches thatmen arejustified actually and completely, before they have a being) is an error,and hath no solid foundation to support it,may be evidenced by thesethreereasons.{561}

1.Becauseitisirrational.

2.Becauseitisunscriptural.

3.BecauseitisinjurioustoChristandthesoulsofmen.

Reason1.Itisirrationaltoimagine,thatmenareactuallyjustifiedbeforetheyhave abeing, by an immanent act ordecreeofGod. Many thingshavebeenurgeduponthisaccount,toconfuteanddestroythisfancy,andmuch more may be rationally urged against it: let the followingparticularsbeweighedinthebalanceofreason.

1.Canwerationallysuppose,thatpardonandacceptancecanbeaffirmedorpredicatedofthatwhichisnot?Reasontellsus,Nonentisnullasuntaccidentia;thatwhichisnot,canneitherbecondemnednorjustified:butbeforethecreation,orbeforeaman'sparticularconception,hewasnot,and therefore couldnot inhisownpersonbe a subject of justification.Wherethereisnolaw,thereisnosin;wherethereisnosin,thereisnopunishment;wherethereisneithersinnorpunishment,therecanbeno

guilt;(forguiltisanobligationtopunishment)andwherethereisneitherlawnorsin,norobligationtopunishment, therecanbenojustification.He that isnot capableofa charge, isnot capableofadischarge. Whatremains then, but that either the elect must exist from eternity, or bejustified in time? It is true, future beingsmay be considered as in thepurpose and decree of God from all eternity, or as in the intention ofChrist,whodiedintentionallyforthesinsoftheelect,androseagainfortheirjustification;butneitherthedecreeofGod,northedeathofChristtakesplaceuponanymanforhisactualjustification,untilhepersonallyexist:fortheobjectofjustification,isasinneractuallyungodly,Rom.4.5.but so no man is, or can be so from eternity. In election, men areconsideredwithoutrespecttogoodorevildonebythem,Rom.9.11.notsoinactualjustification.

2. In justification there is a changemadeupon the state of theperson,Rom. 5.8,9. 1 Cor. 6.9,10,11. By justificationmen pass from a state ofdeath toa stateof life,John5.24.but thedecreeorpurposeofGod, initself,makesnosuchactualchangeuponthestateofanyperson:ithathindeedthenatureofanuniversalcause;butanuniversalcauseproducethnothing without particulars. If our state be changed, it is not by animmanentactofGod:hencenosuch thingdoth transire. Amerevellenonpunire, or intention to justify us in due time and order,makes nochange on our state till that come, and the particular causes havewrought. A princemay have a purpose or intention to pardon a law-condemned traitor, and free him from that condemnation in due time;butwhilstthelawthatcondemnedhim,standsinitsfullforceandpoweragainsthim,he isnot justifiedoracquitted,{562}notwithstanding thatgraciousintention,butstandstillcondemned.Soitiswithus,tillbyfaithweareimplantedintoChrist.ItistrueChristisasuretyforallhis,andhathsatisfiedthedebt;heisacommonheadtoallhis,asAdamwastoallhischildren,Rom.5.19.butasthesinofAdamcondemnsnonebutthosethatareinhim;sotherighteousnessofChristactuallyjustifiesnonebutthose that are in him; and none are actually in him but believers:therefore,tillwebelieve,noactualchangepasseth,orcanpassuponourstates.Sothatthishypothesisiscontrarytoreason.

Reason2.Asthisopinionisirrational,soitisunscriptural.For

1.Thescripturefrequentlyspeaksofremissionorjustificationasafutureact, and therefore not from eternity, Rom. 4.23,24. "Now it was notwrittenforhissakealone,thatitwasimputedtohim;butforoursalso,towhomitshallbeimputed,ifwebelieveonhim,"&c.And,Gal.3.8,"Thescriptures foreseeing thatGodwould justify theHeathen through faith,preached before the gospel unto Abraham." The gospel was preachedmanyyearsbefore theGentileswere justified;but if theywere justifiedfrometernity,howwasthegospelpreachedbeforetheirjustification?

2. The scripture leaves all unbelievers, without distinction, undercondemnationandwrath.Thecurseofthelawliesuponthemalltilltheybelieve,John3.18."Hethatbelieveth inhimisnotcondemned;buthethatbelievethnot,iscondemnedalready."And,Eph.2.3,12,13.Theveryelect themselveswerebynaturethechildrenofwrath,evenasothers.Theywereatthattime,orduringthatstateofnature,(whichtakesinallthat whole space betwixt their conception and conversion) withoutChrist,withouthope,withoutGod in theworld. But if this opinionbetrue, that the elect were justified from eternity, or from the time ofChrist'sdeath,thenitcannotbetrue,thattheelectbynaturearechildrenofwrath,withoutChrist,withouthope,withoutGodintheworld;exceptthesetwomayconsisttogether,(whichisabsolutelyimpossible)thatthechildrenofwrath,withoutGod,Christ,orhope,areactuallydischargedfromtheirsinsanddangers,byafreeandgraciousactofjustification.

Objection. But doth not scripture say, Rom. 8.33, "Who shall lay anythingtothechargeofGod'select?"Ifnonecanchargetheelect,thenGodhathdischargedthem.

Solution.Godhathnotactuallydischargedthem,astheyareelect,butastheyare justifiedelect; for so runs the text,andclears itself in theverynextwords,ItisGodthatjustifieth.WhenGodhathactuallyjustifiedanelectperson,nonecanchargehim.

3.It iscrosstothescriptureorderof justification,which{563}places itnotonlyafterChrist'sdeath in theplace last cited,Rom.8.33,butalsoafter our actual vocation; as is plain, ver. 30, "Moreover,whomhe didpredestinate, them he also called; and whom he called, them he alsojustified;andwhomhejustified,themhealsoglorified." Itisabsurdto

placevocationbeforepredestination,orglorificationbeforejustification;Surethenitmustbeabsurdalsotoplacejustificationbeforevocation;theoneaswell as theother confoundsandbreaks the scriptureorder:Youmayaswell say,men shall be glorified thatwerenever justified, assaytheymaybejustifiedbeforetheybelieved,orexisted.Sothatyouseethenotionof justification frometernity,orbeforeouractualexistence,andeffectualvocation,isanotionasrepugnanttosacredscripture,asitistosoundreason.

Reason3.Andas it is foundrepugnant toreasonandscripture, so it ishighlyinjurioustoJesusChristandthesoulsofmen.

(1.)ItgreatlyinjurestheLordJesusChrist,androbshimofthegloryofbeingourSaviour;foriftheelectbejustifiedfrometernity,Christcannotbe the Saviour of the elect, as most assuredly he is; for if Christ savethem,hemustsavethemaspersonssubjecttoperishing,eitherdefactoorde jure. But if the elect were justified from eternity, they could, inneither respect, be subject to perishing: For he that was eternallyjustified, was never condemned, nor capable of condemnation; and hethat never was, nor could be condemned, could never be subject toperishing;andhethatneverwas,norcouldbesubjecttoperishing,cannevertrulyandproperlybesaidtobesaved.

IfitbesaidtheelectwerenotjustifiedtillthedeathofChrist,IdemandthenwhatbecameofallthemthatdiedbeforethedeathofChrist?Iftheywerenotjustified,theycouldnotbeglorified;forthisissure,fromRom.8.30,thatthewholenumberoftheglorifiedinheavenismadeupofsuchas were justified on earth: Let men take heed, therefore, lest, underpretence of exalting Christ, they bereave him of the glory of being theSaviourofhiselect.

(2.) It bereaves him of another glorious royalty. The scripture everywheremakesourjustificationtheresultandfruitofthemeritoriousdeathof Christ, Rom. 3.24,25. Rom. 8.3,4. 2 Cor. 5.19,20. Gal. 3.13,14. Eph.1.17.butifmenwerejustifiedfrometernity,howistheirjustificationthefruitandresultofthebloodofthecross?asitplainlyappearsfromthesescripturestobe.Nay,

(3.) This opinion leaves no place for the satisfaction of justice by thebloodofChristforoursins. Hedidnotdieaccordingtothisopiniontopay our debts. And here Antinomianism and Socinianism {564}meet,and congratulate each other: For if there were no debts owing to thejusticeofGod frometernity,Christ couldnotdie topay them;and it ismanifest therewerenodebtsdue toGod's justice frometernity,on theaccountofhis elect, if the electwere frometernity justified;unless youwill say, a personmay be justified, and yet his debts not paid: For alljustificationdissolvestheobligationtopunishment.

IftherewereanydebtforChristtopaybyhisblood,theymusteitherbehisowndebts,ortheelect's.Tosaytheywerehisownisablasphemousreproachtohim;and,accordingtothisopinion,wecannotsaytheywerethe elect's; for if they were justified from eternity their debts weredischarged,andtheirbondscancelledfrometernity.Sothatthisopinionleavesnothing to thebloodofChrist to discharge, ormake satisfactionfor.

(4.)AndasithathbeenprovedtobehighlyinjurioustotheLordJesus,so it is greatly injurious to the souls ofmen, as it naturally leads themintoallthosewildandlicentiousopinions,whichnaturally flowfromit,as from the radical, prolific error, whence most of the rest derivethemselves,aswillimmediatelyappearin

Error2:FaithaBelievingweareJustified

ErrorII.Thatjustificationbyfaithisnomorebutthemanifestationtousofwhatwasreallyandactuallydonebefore;orabeingpersuadedmoreor less of Christ's love to us; and that when persons do believe, thatwhichwashidbeforedoththenonlyappeartothem.

Refutation. As the former error dangerously corrupts the doctrine ofjustification,sothiscorruptsthedoctrineoffaith;andthereforedeservestobeexplodedbyallChristians.

ThatthereisamanifestationanddiscoveryofthespecialloveofGodandourownsavingconcernmentinthedeathofChristtosomeChristiansat

sometimescannotbedenied.Paulcouldsay,Gal.2.20,21,Christlovedhim,andgavehimselfforhim;buttosaythatthisisthejustifyingactoffaith, whereby a sinner passes from condemnation and death into thestateofrighteousnessandlife;thisImustlookuponasagreaterror;andthatforthefollowingreasons:

Reason1.Becausetherebemultitudesofbelievingandjustifiedpersonsin the world, who have no suchmanifestation, evidence, or assurance,thatGod laid their iniquitiesuponChrist,and thathedied toputawaytheirsins[inparticular];butdailyconflictwithstrongfearsanddoubts,whether it be so or no, [as to themselves]. There are but few amongbelievers that attain such a persuasion and manifestation, asAntinomians make to be all that is meant in scripture by justificationthroughfaith.Manythousandnew-bornChristiansliveasthenew-bornbabe,whichneitherknowsitsownestate,ortheinheritancetowhichitisborn.{565}

Vivet,etvitænesciusipsesuæ.

"Notconsciousoflife,itlives."

AsoulmaybeinChrist,andajustifiedstate,withoutanysuchpersuasionormanifestation,astheyherespeakof,Isa.50.10.andifanyshallassertthecontrary,hewillcondemnthegreatestpartofthegenerationofGod'schildren.Nowthatcannotbethesavingandjustifyingactoffaith,whichisnottobefoundinmultitudesofbelievingandjustifiedpersons.

Butmanifestation,orapersonalpersuasionoftheloveofGodtoaman'ssoul,orthatChristdiedforhim,andallhisiniquitiesaretherebyforgivenhim,isnottobefoundinmultitudesofbelievingandjustifiedsouls.

Thereforesuchapersuasionormanifestationisnotthatsavingjustifyingfaithwhichthescripturespeaksof.

That faith which only justifies the person of a sinner before Godmustnecessarily be found in all justified believers, or else a man may bejustifiedwithouttheleastdegreeofjustifyingfaith,andconsequentlyitisnotfaithalonebywhichamanisjustifiedbeforeGod.

Reason 2.That cannotbea justifyingactof faithwhich isnot constantandabidingwiththe justifiedperson,butcomesandgoes, is frequentlylostandrecovered,thestateofthepersonstillremainingthesame.Andsuch contingent things are these persuasions and manifestations; theycomeandgo,arewonandlost,thestateofthepersonstillremainingthesame.JobwasasmuchajustifiedbelieverwhenhecomplainedthatGodwashisenemy,aswhenhecouldsay,"IknowthatmyRedeemerliveth."[Job 19.25.] The samemay be said of David, Heman, Asaph, and thegreatestnumberofjustifiedbelieversrecordedinthescripture.Therebetwothingsbelongingtoajustifiedstate,(1.)Thatwhichisessentialandinseparable, to wit, faith uniting the soul to Christ. (2.) That which iscontingentandseparable,towit,evidenceandpersuasionofourinterestinhim.Thosebelieversthatwalkindarknessandhavenolighthaveyetareal,specialinterestinGodastheirGod,Isa.50.10.Herethenyoufindbelievers without persuasion or manifestation of God's love to them;which could never be, if justifying faith consisted in a personalpersuasion,manifestation,orevidenceoftheloveofGod,andpardonofsin to a man's soul. That cannot be the justifying faith spoken of inscripture,withoutwhicha justifiedpersonmay live inChrist andbeasmuchinastateofpardon,andacceptationwithGod,whenhewantsit,aswhenhehathit.Butsuchispersuasion,evidence,ormanifestationofaman'sparticular interest in the loveofGod, or the {566}pardon of hissins.Thereforethisisnotthejustifyingfaiththescripturespeaksof.

Reason3.Thatonlyisjustifying,savingfaith,whichgivesthesoulrightandtitletoChrist,andthesavingbenefitswhichcomebyChristuponallthe children ofGod. Now, it is not persuasion that Christ is ours, butacceptationofhimthatgivesusinterestinChrist,andthesavingbenefitsandprivilegesofthechildrenofGod.John1.12,"Butasmanyasreceivedhim,tothemgavehepowertobecomethesonsofGod;eventothemthatbelieve on his name." So that unless the Antinomians can prove, thatreceiving of Christ, and personal persuasion of pardon be one and thesame thing, and consequently, that all believers in the world arepersuaded,orassured,thattheirsinsarepardoned;andreject fromthenumberofbelieversalltempted,deserted,darkanddoubtingChristians;thispersuasiontheyspeakofisnot,norcanitbetheactoffaith,whichjustifies thepersonof a sinnerbeforeGod. Thatwhich I think led our

Antinomians into this error, was an unsound and unwary definition offaith,which,intheiryouth,theyhadimbibedfromtheircatechisms,andother systems, passing without contradiction or scruple in those days;which,thoughitwereamistake,andhathabundantlybeenprovedtobeso in latter days, yet our Antinomians will not part with a notion soserviceabletothesupportofthedarlingopinionofeternaljustification.

Reason 4. Amanmay be strongly persuaded of the love of God to hissoul,andofthepardonofhissins,andyethavenointerestinChrist,norbe in a pardoned state. Thiswas the case of thePharisees and others,Luke18.9,Rev.3.17,thereforethispersuasioncannotbejustifyingfaith.If a persuasion be that which justifies the persuaded person, then thePhariseesandLaodiceanswerejustified.Oh!howcommonandeasyisitfor theworst ofmen to be strongly persuaded of their good condition,whilsthumble, seriousChristiansdoubt and stagger? I knownotwhatsuchdoctrineasthisisusefulfor,buttobegetandstrengthenthatsinofpresumption,whichsendsdownmultitudestohelloutoftheprofessingworld: For what is more common amongst the most carnal andunsanctified part of the world, not only such as aremerelymoral, buteventhemostflagitiousandprofane,thantosupportthemselvesbyfalsepersuasionsoftheirgoodestate?Whentheyareasked,inordertotheirconviction,whathopesofsalvationtheyhave,andhowtheyarefounded?their common answer is, Christ died for sinners, and that they arepersuaded,thatwhateverhehathdoneforanyother,hehathdoneitforthemaswellasothers:butsucha[groundless]persuasioncomethnotofhimthatcalledthem,andisofdangerousconsequence.{567}

Reason 5. This doctrine is certainly unsound, because it confounds thedistinctionbetwixtdogmaticalandsavingfaith;andmakes itallone, tobelieve an axiom or proposition, and to believe savingly in Christ toeternallife.WhatisittobelievethatGodlaidouriniquitiesuponChrist,morethanthemereassentoftheunderstandingtoascriptureaxiom,orproposition,withoutanyconsentofthewill,toreceiveJesusChristasthegospel offers him? And this is no more than what any unregenerateperson may do; yea, the very devils themselves assent to the truth ofscripture axioms or propositions as well as men, James 2.19. "Thoubelievest there is one God, thou dost well; the devils also believe and

tremble."Whatismorethanascriptureaxiomorproposition?"GodlaidtheiniquitiesofusalluponChrist,"Isa.53.6.Andyet(saithDr.Crisp,p.296.)"Godcannotchargeonesinuponthatmanthatbelievesthistruth,That God laid his iniquities upon Christ." The assent of theunderstandingmaybeoftengiven toascripture-proposition,whilst theheart andwill remain carnal, andutterlyaverse toJesusChrist. Imaybelieve dogmatically, that the iniquities of men were laid upon Christ,and persuademyself presumptively, that mine, as well as other men'swerelaiduponhim;andyetremainaperfectstrangertoallsavingunionandcommunionwithhim.

Reason 6. This opinion cannot be true, because it takes away the onlysupport that bearsup the soul of a believer in timesof temptation anddesertion.

Forhowwillyoucomfortsuchadistressedsoulthatsaith,andsaithtruly,IhavenopersuasionthatChrist ismine,or thatmysinsarepardoned;but I amheartilywilling to castmy poor sin-burdened soul upon him,thathemaybemine;Idonotcertainlyknowthathedied intentionallyforme,butIlieathisfeettocleavetohim,waitatthedoorofhope;Istayandtrustuponhim,thoughIwalkindarknessandhavenolight.Nowletsuchdoctrinesasthisbepreachedtoasoulinthiscondition(andwemaybesureitistheconditionofmanythousandsbelongingtoChrist)Isay,bringthisdoctrinetothem,andtellthem,thatunlesstheybepersuadedoftheloveofGod,andthatGodlaidtheiriniquitiesonChrist,excepttheyhavesomemanifestationthattheirpersonswere justifiedfrometernity,their accepting of Christ, consent of their wills, waiting at his feet, &c.signifiesnothing; if theybelieve not that their particular sinswere laiduponChrist,andarepardonedtothembyhim,theyarestillunbelievers,and have no part or portion in him. Whatever pretences of spiritualcomfort and relief the Antinomian doctrine makes, you see by this itreallydeprivesaverygreat,ifnotthegreatestnumberofGod'speopleoftheir best and sweetest relief in days of darkness and spiritual {568}distress.Sothatthisdoctrinewhichmakesmanifestationandassurancetheveryessenceofjustifyingfaith,appearsherebytobebothafalseandverydangerousdoctrine.Andyetthereisasmuchormoredangertothesoulsofmenintheir

Error3:BlindBelievingwehaveBelieved.

Error3.Thatmenoughtnottodoubtoftheirfaith,orquestionwhethertheybelieveorno.Nay,thattheyoughtnomoretoquestiontheirfaiththantoquestionChrist.

Refutation.WhataneasywaytoheavenistheAntinomianway?Wereitbutastrueandsafetothesoul,asitiseasyandpleasingtotheflesh,whowouldnotembraceit?Whatacharmofthedevilispreparedinthosetwopropositions?Bebutpersuadedmoreor lessofChrist's love to thysoul(saithMr.Saltmarsh)andthatis justifyingfaith. Here isasnareof thedevil laid for the soulsofmen. And then (2.)Tomake it fast and sureuponthesoul,andeffectuallytopreventthediscoveryoftheirerror,tellthemtheyneednomoretodoubtorquestiontheirfaiththantoquestionChrist,andtheworkisdonetoallintents.

Nowthat this isanerror,andaverydangerousone,willappearby thefollowingreasons:

Reason 1.Thequestioningand examiningof our faith is a commandedscripture-duty, 2 Cor. 13.5, "Examine yourselves whether ye be in thefaith;proveyourownselves,"&c.And2Pet.1.10."Givediligencetomakeyourcallingandelectionsure.""Lethimthatthinkethhestandeth,takeheedlesthefall."1Cor.10.12.ThesecondepistleofJohn,ver.8,"Looktoyourselvesthatwelosenotthethingswhichwehavewrought:"Withamultitudeofotherscriptures,recommendingholy jealousy,seriousself-trial and examination of our faith, as the unquestionable duties of thepeople ofGod. But ifweought toquestionour faithnomore thanweought to question Christ, away then with all self-examination, anddiligence to make our calling and election sure; for where there is nodoubtnordanger, there isnoplaceorroomforexamination,or furtherendeavours tomake it surer than it is. How do you like this doctrine,Christians?Howmanybe thereamongyou, that findnomorecause toquestion your own faith or interest in Christ, than you do to question,whethertherebeaChrist,orwhetherheshedhisbloodfortheremissionofanyman'ssins?

Reason 2.This is a verydangerous error, and it is themoredangerousbecause it leaves no way to recover a presumptuous sinner out of hisdangerous mistakes; but confirms and fixes him in them to the greathazardof his eternal ruin. It cuts off allmeans of conviction or betterinformation, and nails them fast to the carnal state inwhich they are.According to this doctrine, it is impossible for aman to think himselfsomething,whenheisnothing;{569}ortobeguiltyofsuchaparalogismandcheatputbyhimselfuponhisownsoul,James2.22. this, ineffect,bidsamankeeponrightorwrong;heissureenoughofheavenifhebebutstronglypersuadedthatChristdiedforhim,andheshallcomethitheratlast.CertainlythiswasnotthecounselChristgavetotheself-deceivedLaodiceans, Rev. 3.17,18, but instead of dissuading them from self-jealousy and suspicion of their condition, whether their faith and statewere safe or not, he rather counsels them to buy eye-salve, that is, tolabourafterbetterinformationofthetruestateandconditiontheywerein, and not cast away their souls by false persuasions and vainconfidences.

Reason 3. This doctrine cannot be true, because it supposes everypersuasion,orstrongconceitofaman'sownheart,tobeasinfalliblysureandcertain,astheveryfundamentaldoctrinesofChristianity.Notruthin theworld can be surer than this, that Jesus Christ died for sinners."Thisisafaithfulsaying,andworthyofallacceptation,"1Tim.1.15.Thisis a foundation-stone, a tried, precious corner-stone, a sure foundationlaid by God himself, Isa. 28.16, and shall the strong conceits andconfidencesofmen'sheartsvieandcompareinpointofcertaintywithit?Aswellmayprobable,andmerelyconjecturalpropositions,comparewithaxioms that are self-evident, or demonstrative arguments that leave nodoubtsbehind them. Knowwenot, that theheart isdeceitfulaboveallthings, themost notorious cheat and imposter in the world, Jer. 17.9.Does it not deceive all the formal hypocrites in the world, in this verypoint? And shall every strong conceit and presumptuous confidence,begottenofSatanby adeceitfulheart, andnursedupby self-love,passwithout any examination or suspicion for as infallible and assured atruth,asthatJesusChristcameintotheworldtosavesinners?TheLordsweep that doctrine out of the world by reformation, which is like tosweepsomanythousandsoulsintohellbyaremedilessself-deception.

Error4:NoNeedtoPrayforPardonforSin

Error4.The fourthAntinomianerrorbefore-mentioned,was this,Thatbelieversarenotboundtoconfesstheirsins,orprayforthepardonofthem; because their sinswere pardoned before theywere committed;andpardonedsinisnosin.

Refutation. If this be true doctrine, then it will justify andmake goodsuchconclusionsandinferencesasthese,whichnecessarilyflowfromit:viz.

1.Thatthereisnosininbelievers.

2.Oriftherebe,theevilisveryinconsiderable.Or,

3.Whateverevil is in it, it isnot thewillofGodthat theyshouldeitherconfess it, mourn over it, or pray for the remission of it; whatever herequiresofothers,yettheyneed{570}takenonoticeofit,soastoafflicttheir hearts for it; God hath exempted them from such concernments:There is nothing but joy to a believer, saithMr. Eaton. But neither ofthese conclusions are either true or tolerable; therefore neither is theprinciplesowhichyieldeththem.

(1.)Itisnottrueortolerabletoaffirm,thatthereisnosininabeliever:1John1.18,"Ifwesaywehavenosin,wedeceiveourselves,andthetruthisnot inus." "Thereisnota justmanuponearth, thatdoethgoodandsinnethnot,"Eccl.7.20."Inmanythingsweoffendall,"James3.2.Thescripturesplainlyaffirmit,andtheuniversalexperienceofallthesaintssadlyconfirmsit.Itistrue,thebloodofChristhathtakenawaytheguiltof sin, so that it shall not condemn believers; and the spirit ofsanctification hath taken away the dominion of sin, so that it doth notreignoverbelievers;butnothing,exceptglorification,utterlydestroystheexistenceofsininbelievers.Theactsofsinareouracts,andnotChrist's;and the stain and pollution of those sinful acts, are the burthens andinfelicitiesofbelievers,evenintheirjustifiedstate. Dr.Crispindeed,inp.270,271.calls thatobjection(Isupposehemeansdistinctionbetwixttheguiltofsin,andsinitself)asimpleobjection,andtellsus,theverysin

itself, aswell as the guilt of it,passed off from us, andwas laid uponChrist: So that speaking of the sins of blasphemy, murder, theft,adultery, lying,&c. from that time (saithhe) that theywere laiduponChrist,thouceasesttobeatransgressor.IfthouhastapartintheLordChrist, all these transgressions of thine become actually thetransgressions of Christ. So that now thou art not an idolater, orpersecutor,athief,amurderer,andanadulterer,thouartnotasinfulperson; Christ is made that very sinfulness before God, &c. SuchexpressionsjustlyoffendandgrievetheheartsofChristians,andexposeChristianitytoscornandcontempt. Was itnotenoughthattheguiltofoursinwaslaidonhim,butwemustimaginealso, thatthething itself,sin,withallitsdeformityandpollutionshouldbeessentiallytransferredfromustoChrist?No,no.Afterwearejustified,sindwellethinus,Rom.7.17,warreth inus,andbringsus intocaptivity,verse23,burthensandoppressesourverysouls,verse24. MethinksIneednotstandtoprovewhatIshould thinknosoundexperiencedChristiandares todeny, thatthere ismuchsinstill remaining inthepersonsof the justified.Hethatdarestodenyit,hathlittleacquaintancewiththenatureofsin,andofhisownheart.

(2.)Itisneithertruenortolerabletosay,thereisnoconsiderableevilinthe sins of believers, deserving a mournful confession or petition forpardon.Thedesertofsinishell:itisanartificeofSatantodrawmentosin,bypersuadingthemthereisnogreat{571}evilinit;butnoneexceptfools will believe it. Fools, indeed, make a mock of sin; but all thatunderstand either the intrinsic evil of it, or the sad and dismal effectsproducedbyit,arefarfromthinkingitalightorinconsiderableevil.Thesins, evenofbelievers, greatlywrongandoffend theirGod,Psalm51.4.andisthatalightthingwithus?Theyinterruptandclogourcommunionwith God, Rom. 7.21. They grieve the good Spirit of God, Eph. 4.30.Certainlythesearcnoinconsiderablemischiefs.

(3.) Now if there be sin in believers, and so much evil in their sins(neither ofwhich any soberChristianwill deny) then undoubtedly it istheir duty to confess it freely, mourn for it bitterly, and pray for thepardonofitearnestly;unlessGodhaveanywheredischargedthemfromthose duties, and told them these are none of their concernments, and

thatheexpectsnotthesethingsfromjustifiedpersons;butthatthesearedutiesproperly andonlybelonging to othermen. But on the contrary,youfindthewholecurrentofscripturerunningstronglyandconstantlyindirectoppositiontosuchidleandsinfulnotions.For,

(1.) He hath plainly declared it to be his will, that his people shouldconfess their sins before him, and strongly connected their confessionswith their pardons, 1 John 1.9. and frequently suspends from them thecomfortablesenseofforgiveness,tilltheirheartsbebroughttothisduty,Psalm32.5.comparedwithverses3,4. themore to engage them to thisduty,bythesensibleeaseandcomfortattendingandfollowingit.

(2.)He also enjoins it upon them, That theymourn for their sins, Isa.22.12. expresseshis great delight in contrition andbrokennessof spiritforsin,Isa.66.2,"TothismanwillIlook,eventohimthatispoor,andofacontritespirit." Christhimselfpronouncesablessingupon themthatmourn, Matt. 5.4. Justified Paul mournfully confesses his formerblasphemies,persecutions,andinjuriesdoneagainstChrist,1Tim.1.13.SodidEzra,Daniel,andothereximioussaints.

Objection. Yes, say some, they did indeed confess their sins committedbeforetheirjustification,butnottheirafter-sins.

Reply. According to Antinomian principles, I would demand, If all theelect were justified from eternity, what sins any of them could confesswhich they had committed before their justification? Or, if they werejustifiedfromthetimeofChrist'sdeath,whatwerethesinsanyofushaveto confess who had not a being, and therefore had not actually sinnedlong after the death of Christ? But I hope none will deny, that themournfulcomplaintstheapostlemakesforsin,Rom.7.23,24.wereafterhewasasanctifiedandjustifiedperson.

(3.)ItisnotthewillofChristtoexemptanyjustifiedpersonupon{572}earthfromthedutyofprayingfrequentlyandferventlyfortheremissionof his sins. This themost eminent saints upon earth have done. Thegreatest favouritesofheavenhave freely confessed, and heartily prayedfor the remission of sin, Dan. 9.4 19. And that the gospel gives us noexemptionfromthisduty,appearsbyChrist'sinjunctionofituponallhis

people,Matt.6.12.

Error5:GodseesnoSininBelievers

Error5.Togivecountenancetotheformererror,theysay,ThatGodseesnosininbelievers,whatsoeversinstheycommit;

andseekacovertforthiserrorfromNumb.23.21.andJer.50.20.IntheformerplaceitissaidbyBalaam,"HehathnotbeheldiniquityinJacob,nor seen perverseness in Israel." And in the other place it is said, "Inthosedays,andinthattime,saiththeLord,theiniquityofIsraelshallbesoughtfor,andthereshallbenone;andthesinsofJudah,andtheyshallnotbefound:forIwillpardonthemwhomIreserve."

Refutation.Nowthat thisopinionof theAntinomians iserroneous,willappearfourways.

1.ByitsrepugnancytoGod'somniscience.

2.Byitsinconsistencywithhisdispensations.

3.Byitswantofascripture-foundation.

4.Byitscontradictorinesstotheirownprinciples.

It is true, and we thankfully acknowledge it, that God sees no sin inbelieversasajudgeseesguiltinamalefactor,tocondemnhimforit;thatis a sure and comfortable truth for us: but to say he sees no sin in hischildren,asadispleasedfather,tocorrectandchastenthemforit, isanassertionrepugnanttoscripture,andveryinjurioustoGod.For,

(1.)ItisinjurioustoGod'somniscience,Psalm139.2,"Thou"(saithholyDavid),"knowestmydown-sitting,andmyup-rising,andunderstandestmythoughtsafaroff,andartacquaintedwithallmyways." Job28.24,"He looketh to the ends of the earth, and seeth under the wholeheavens."Prov.15.3,"TheeyesoftheLordareineveryplace,beholdingtheevilandthegood."Psalm33.14,15,"Fromtheplaceofhishabitationhe looketh upon all the inhabitants of the earth; he fashioneth their

hearts alike, he considereth all their works." He that denies that Godseethhismostsecretsins,therein,consequentiallydenieshimtobeGod.

(2.)Thisassertion is inconsistentwithGod'sprovidentialdispensationstohispeople.WhenDavid,ajustifiedbeliever,hadsinnedagainsthiminthematter ofUriah, it is said, 2 Sam. 11.27, "the thing thatDavid haddonedispleasedtheLord:"and,astheeffectofthatdispleasure,itissaid,chapter 12.15. "The Lord struck the child that Uriah's wife bare untoDavid, and itwasvery sick." Among theCorinthians some that shouldnotbe {573}condemnedwith theworld,were judgedand chastenedofthe Lord for their undue approaches to his table, 1 Cor. 11.32. Now, IwouldasktheAntinomiansthesetwoquestions.Question1.Whetheritcan be denied, that David, under the Old Testament, and theseCorinthians under theNew,were justified persons; and yet the formerstrickenbyGodinhischild,withitssicknessanddeath;andthelatterinlike manner smitten by God in their own persons; and both for theirrespectivesinscommittedagainstGod;andyetGodsawnosininthem?DidGodsmitethemforsin,andyetbeholdnosininthem?Bewarelestin ascribing such strokes to God, you strike at once both at hisomniscience and justice. Question 2. How God, upon confession andrepentance, can be said to put away his people's sins (asNathan thereassuresDavidhehaddone)wheninthemeantimehesawnosininhimeithertochastisehimfor,ortopardoninhim?DoyouthinkthatGod'safflictions, or pardons, are blindfold acts, done at random? HowinconsistentisthiswithDivinedispensations.

(3.) This opinion is altogether destitute of a scripture-foundation; it isevidentithathnoneintheonlyplacesallegedforit.Ithathnofootingatall in Numb, 23.21. Grave and learned Gataker hath learnedly andindustriously vindicated that scripture from this abuse of it byAntinomians, inhistreatiseuponthattext,entitled,God'seyeuponhisIsrael;where,afteralearnedandcriticalsearchofthetext,hetellethus,it soundethword forword thus from the original; "Hehathnot beheldwrongagainstJacob,norhathheseengrievanceagainstIsrael."Sothatthemeaningisnot,thatGoddidnotseesininIsrael,butthathebeheldnotwithapprobationthewrongsandinjuriesdonebyothersagainsthisIsrael; andshewsat large,bydivers solid reasons,why theAntinomian

sensecannotbethepropersenseofthatplace,itbeingcrosstothemaintenorofthestory,andtruthofGod'sword;whichshews,thatGodoftencomplained of their sins, often threatened to avenge them; yea, didactuallyavengethembydestroyingtheminthewilderness;nay,Balaamhimself, who uttered these words unto Balak, did not so understandthem,asappearsbytheadvicehegavetoBalak, todrawthemintosin,that thereby God might be provoked to withdraw his protection fromthem.

AndforJer.50.20,itmakesnothingtotheirpurpose.Manyexpoundthesin there sought after, and not found, to be the sin of idolatry,whichIsrael should be purged fromby their captivity, according to Isa. 27.9.Butthegeneralityofsoundexpositorsareagreed,thatbythenotfindingof Israel's andJudah's sin, ismeantnomore,buthisnot finding thosebonds or obligations {574} against them to eternal punishment whichtheirsinshadputthemunder.

(4.)Inaword, thisopinionclasheswiththeirotherprinciples.Fortheysay,thatthoughtherewaspardonandremissionundertheoldcovenant(whichtheyallowedtobeacovenantofgrace)yet itwasbutgradatim,and successively, as they offered sacrifices. If a man had sinnedignorantly,untilhebroughtasacrifice,hissinlayuponhim,itmaybeaweek,amonth'sdistancebetweenbefore theycouldhave theirpardon.VideDr.Crispofthetwocovenants,p.256,257.NowIdemand,IfthiswerethestateandcaseofallGod'sIsraelundertheOldTestament,whydothesemenaffirm,thatGodcanseenosin inabeliever?andwhydothey expound the words of Balaam so contradictory to this their otheropinion?FortheywillnotdenybutGodseesunpardonedsinsinall;andhereisaweek,ormonth,ormoretimeallowedbetweenthecommissionandremissionoftheirsin.AndsomuchofthefifthAntinomianerror.

Error6:NoFatherlyChastisementsforSin.

Error6.ThatGodisnotangrywiththeelect,nordothhesmitethemfortheirsins;andtosaythathedothsoisaninjuriousreflectionuponthejusticeofGod,whohathreceivedfullsatisfactionforalltheirsinsfromthehandofChrist.

Thereareseveralmistakesanderrorsintheseassertions;andIsupposeour Antinomians were led into them, (1.) By their abhorrence of thePopishdoctrine,whicherrsmoredangerously in theotherextreme;fortheywickedlyassertoursufferingstobesatisfactoryforoursins,whichisthe ground of Popish penances, and voluntary self-castigations. (2.)Fromagroundlessapprehension,thatGod'scorrectionsofusforoursinsareinconsistentwiththefulnessofChrist'ssatisfactionforthem.Christhaving paid all our debts, and dissolved our obligations to allpunishment,itcannotconsistwiththejusticeofGodtolayanyroduponusforoursins,afterChristhathborneallthatoursinsdeserved.

ThismistakeoftheendofChrist'sdeathoccasionsthemtostumbleintothe other mistakes; they imagine that Christ's satisfaction abolishedGod'shatredof sin inbelievers. But this cannotbe;God'santipathytosin can never be taken away by the satisfaction of Christ, though hishatredtothepersonsoftheredeemedbe;forthehatredofsinisfoundedintheunchangeablenatureofGod:andhecanassoonceasetobeholyasceasetohatesin,Hab.1.13.NorwasChrist'sdeatheverdesignedtothisend;thoughChristhathsatisfiedforthesinofbelievers,Godstillhatessininbelievers.Hishatredtotheirsins,andlovetotheirpersonsarenotinconsistent.Asamanmaylovehislegorarm,astheyaremembersofhis own body, and notwithstanding that love, hate the gangrene {575}whichhathtakenthem;andlanceorusepainfulcorrosivesforthecureofthem.

NeitherdoourAntinomiansdistinguishastheyought,betwixtvindictivepunishments from God, the pure issues and effects of his justice andwrathagainstthewicked;andhispaternalcastigations,thepureissuesofthe care and love of a displeased Father. Great and manifold are thedifferences betwixt his vindictive wrath upon his enemies, and therebukesoftheroduponhischildren.Thosearelegal,theseevangelical.Thoseoutofwrathandhatred,theseoutoflove.Thoseunsanctified,buttheseblessedandsanctified tohappyendsandpurposes tohispeople.Thosefordestruction,theseforsalvation.

Tonarrowthematterincontroversyasmuchaswecan,IshalllaydownthreeconcessionsaboutGod'scorrectionsofhispeople.

Concession 1.We cheerfully and thankfully acknowledge the perfectionandfulnessof thesatisfactionofChrist forall thesinsofbelievers;andwiththankfulnessdoown,thatifGodshouldcastall,oranyofthemintoan ocean of temporal troubles and distresses; in all that sea of sorrowtherewouldnotbefoundonedropofvindictivewrath.Christhathdrunkthelastdropofthatcup,andleftnothingforbelieverstosufferbywayofsatisfaction.

Concession 2.We grant also, that all the sufferings of believers in thisworldarenot for theirsins;butsomeof themare for theprevention ofsin,2Cor.12.7.someforthetrialoftheirgraces,Jam.1.2,3.someforaconfirming testimony to his truths, Acts 5.41. Such sufferings as thesehavemuchheavenlycomfortconcomitantwiththem.

Concession 3.Wedonot say thatGod'sdispleasurewithhispeople forsin, evidenced against them in the sharpest rebukes of the rod, is anyargumentthatGod'sloveisturnedintohatredagainsttheirpersons:No,his love to his people is unchangeable.Having loved his own, he lovedthemtotheend,John13.1.Yetnotwithstandingallthis,threethingsareundeniably clear, and being thoroughly apprehended, will end thiscontroversy.

1. That God lays his correcting rod in this world on the persons ofbelievers.

2.ThatthisrodofGodissometimeslaidonthemfortheirsins.

3.Thatthesefatherlycorrectionsofthemfortheirsinsarereconcileableto,andfullyconsistentwithhisjustice,completelysatisfiedbythebloodofChristforalltheirsins.

1. That God lays his correcting rod in this world upon the persons ofbelievers.ThisnomanhasthefacetodenythatbelievesthescripturestobethewordofGod,orthatthetroublesofgood{576}meninthislifefallnot out by casualty, but by the counsel and direction of DivineProvidence. He thatdenies thehandofGod tobeupon thepersonsofbelievers,inthislife,inthewayofpainfulchastisementsandsufferings,must either ignorantly or wilfully overlook that scripture, Heb. 12.8.

"What son is hewhom the father chasteneth not? but if ye be withoutchastisement, whereof all are partakers, then are ye bastards, and notsons."NorwillanysoberChristiandenythesetroublesofbelieverstobetheeffectsofGod'sgoverningProvidenceintheworld,oronceimagineoraffirm them to be mere casualties and contingencies; for "afflictioncometh not forth of the dust, neither doth trouble spring out of theground,"Job5.6. InwhatEutopiadoththatgoodmanliveuponearth,that feels not the painful rod of God upon himself, nor hears the sadlamentsandmoansofotherChristiansunderit!Thissureisundeniable,that therodofGod iseverywhereupon thepersonsand tabernaclesoftherighteous;andifanydoubtit,hisownsenseandfeelingmayinalittletimegivehimapainfuldemonstrationofit.

2. And for the second, that this rod of God is sometimes laid uponbelieversfortheirsins,methinksnosober,modestChristianintheworldshoulddoubtordenyit,whenheconsiders,that,

1.Godhimselfhathsodeclaredit.

2.Thesaintsinallageshavefreelyconfessedittobeso.

1.Godhimselfhathfullyandplainlydeclaredittobeso,2Sam.12.9-14,"WhereforehastthoudespisedthecommandmentoftheLord,todoevilinhissight?Nowtherefore,theswordshallneverdepartfromthyhouse,"&c. Hereisthesword,aterribleandpainfuleviluponDavid'shouse,amanafterGod'sownheart,andthatexpresslyforhissininthematterofUriah. SoMoses,oneofthegreatestfavouritesofheaven,forhissinfulshiftingof theLord'swork, "Theangerof theLordwaskindledagainstMoses,"Exod. 4.13,14. "For themultitudes of thine iniquities, becausethysinswereincreased,Ihavedonethesethingsuntothee,"saithGodtohis own Israel, Jer. 30.15. To instance in all the declarationsmade byGod himself in this case, were to transcribe a great part of bothtestaments.

2.And,asGodhathdeclared thesinsofhispeople tobe theprovokingcauses of his rods upon them; so they have freely and ingenuouslyconfessedandacknowledgedthesame,Lam.3.39,40,"Whereforedothalivingmancomplain,amanforthepunishmentofhissins?Letussearch

and try our ways, and turn again to the Lord." This was spoken byJeremiah in the name of the whole captive church; so Psalm 38.3,5,"Thereisnosoundnessinmyflesh,(saithDavid)becauseofthineanger;neither is there any rest in my bones, because of my sin. My {577}woundsstink,andarecorruptbecauseofmy foolishness." Andwere itnotanhideousandunaccountablethingtohearachildofGod,underhisrod,tostanduponhisownjustification,andsay,Lord,mysinshavenotdeservedthisatthyhand,norisitjusticeintheethustochastisemeafterthouhastreceivedsatisfaction forallmysins from thehandofChrist?Would itnot look likeanhorridblasphemytohear thebestmen in theworlddisputinganddenyingthejusticeofGodinthetroubleshelayshimunder?Formyownpart, let theLord layonassmartlyashewilluponme, I desire to follow the holy patterns and precedents recorded inscriptureformyimitation,andtosaywiththepeopleofGod,Ezra9.13,"Thouhastpunishedme less thanmine iniquitiesdeserve."AndMicah7.9."IwillbeartheindignationoftheLord,becauseIhavesinnedagainsthim." Andhe that refuses so to do gives little evidenceof the spirit ofadoptioninhim,butaveryclearproofoftheprideandignoranceofhisownheart. Job indeed stiffly stooduponhis ownvindication; but thatwaswhenhehadtodowithmenwho falselychargedhim, laying thosesinsasthecausesofhistroubles,whichhewasinnocentof,Job22.5,6.ButwhenhehadtodowithGod,hedisputesnomore,butsaith,Behold,Iamvile,whatshallIanswerthee?Iwilllaymyhanduponmymouth,q.d.Ihavedone,Father,Ihavedone;whetherthesechastisementsbeformysinorno,sureIam,mysinnotonlydeservesallthis,buthellitself;thouartholy,butIamvile.

3.Norcanitatallbedoubted,butthatthesefatherlycorrectionsofthesaints for their sins, are reconcileable to, and fully consistent with hisjustice,satisfiedbythebloodofChristforalltheirsins.For,(1.)Ifitwerenot so, the just and righteous God would never have inserted such aclauseofreservationinhisgraciouscovenantwithhispeople,tochastenthemashesawneed,afterhehadtakenthemintothecovenant,Psalm89.30-33,"Iftheytransgress,Iwillvisit their transgressionswitharod,and their iniquities with stripes; nevertheless (saith he) my loving-kindnesswill I not take away." That [nevertheless] clearly proves theconsistencyofhisstripesforsin,withhis loving-kindnesstohispeople,

and with Christ's satisfaction for their sins. (2.) If this were notconsistentwiththejusticeofGod,tobesurehewouldneversinglethemout to spend his rods upon, rather than others. It is most certain theholiestmenhavemostlashesinthislife;Asaphsaid,Psalm73.12,14."Theungodlyprosperintheworld,buthewaschastenedeverymorning;"andverse 5, "The wicked are not in trouble as other men." 1 Pet. 4.17."JudgmentmustbeginatthehouseofGod;"andifpietywouldgivemenanexemptionfromalltroubles,painsandchastisements,thenmenmightdiscernloveorhatredbythethingsthatare{578}beforethem,contrarytoEccl. 9.1,2. Neither could those that are inChrist, suffer thepainfulagoniesofdeath,becauseof sin, expressly contrary toPaul,Rom.8.10,"AndifChristbeinyou,thebodyisdeadbecauseofsin."(3.)Inaword,AsChristnevershedhisbloodtoextinguishorabolishGod'sdispleasureagainstsin,inwhomsoeveritbefound,sohenevershedittodeprivehispeopleof themanifoldblessingsandadvantagesthataccrueto thembythe rods of God upon them. It was never his intent to put us into aconditiononearth,thatwouldhavebeensomuchtoourloss.SothenifthehandofGodbeuponhispeopleforsin,andconsistentlyenoughwithhisjustice, itmustbeanerrortosay,Godsmitesnotbelievers fortheirsins,anditwouldbeinjusticeinhimsotodo;whichistheirsixtherror.

Error7:SinreallytransferredtoChrist.

Error7.Theytellus,ThatbyGod'slayingouriniquitiesuponChrist,hebecameascompletely sinfulaswe,andweascompletelyrighteous asChrist: That not only the guilt and punishment of sin was laid uponChrist, but simply the very faults thatmen commit, the transgressionitself became the transgression of Christ; iniquity itself, not in anyfigure,butplainlysinitselfwaslaidonChrist;andthatChristhimselfwasnomorerighteousthanthispersonis,andthispersonisnotmoresinfulthanChristwas.

Refutation. These twopropositionswill never godownwith soundandorthodoxChristians:thefirstsinksanddebasesChristtoolow,theotherexalts the sinful creature too high. The one represents the pure andspotlessLordJesusassinful: theotherrepresentsthesinfulcreatureas

pureandperfect:andboththesepropositionsseemevidentlytobebuiltupon these two hypothesis. (1.) That the righteousness of Christ issubjectivelyandinherentlyinus,inthesamefulnessandperfectionasitisinChrist;grantthat,andthenitwillfollowindeed,ThatChristhimselfisnotmore righteous than thebeliever is. (2.)That not only the guiltandpunishmentofsinwaslaidonChristbywayofimputation:butsinitself, theverytransgression,orsinfulness itself,wastransferredfromtheelecttoChrist:andthatbyGod'slayingitonhim,thesinfulnessorfault itself was essentially transfused into him; and so sin itself didtransire a subjecto in subjectum. Grant but this, and it can never bedeniedbutthatChristbecameascompletelysinfulaswe.

But both these hypotheses are not only notoriously false, but utterlyimpossible, as will be manifested by and by; but before I come to therefutationofthem,itwillbenecessarytolaydownsomeconcessionstoclear the orthodox doctrine in this controversy, and narrow thematterunderdebateasmuchasmaybe.

(1.)Andfirst.WethankfullyacknowledgetheLordJesusChristtobetheSurety of theNewTestament,Heb. 7.22, and that as such, all the guiltandpunishmentofoursinswerelaidupon{579}him,Isa.53.5,6. Thatis,Godimputed,andhebareitinourroomandstead.GodtheFather,assupremeLawgiver and Judge of all, upon the transgression of the law,admitted the sponsionor suretiship ofChrist, to answer for the sins ofmen,Heb. 10.5,6,7. And for this veryendhewasmadeunder the law,Gal.4.4,5.AndthatChristvoluntarilytookituponhimtoanswerasourSuretywhatsoeverthelawcouldlaytoourcharge;whenceitbecamejustandrighteousthatheshouldsuffer.

(2.)Wesay,ThatGodbylayingupon,orimputingtheguiltofoursinstoChrist, thereby our sins became legally his; as the debt is legally thesurety'sdebt,thoughheneverborrowedonefarthingofit:ThusGodlaid,andChristtookoursinsuponhim,thoughinhimwasnosin,2Cor.5.21,"Hehathmadehimtobesinforus,whoknewnosin,"i.e.whowascleanandaltogethervoidofsin.

(3.)Wethankfullyacknowledge,thatChristhathsofullysatisfiedthelawfor the sins of all that are his, that the debts of believers are fully

discharged,andtheverylastmitepaidbyChrist.Hispaymentisfull,andsothereforeisourdischargeandacquittance,Rom.8.1,31.Andthat,byvirtuehereof,theguiltofbelieversissoperfectlyabolished,thatitshallnevermorebringhimundercondemnation,John5.24.AndsoinChristtheyarewithoutfaultbeforeGod.

3.Welikewisegrant,ThatastheguiltofoursinswasbyGod'simputationlaid upon Christ, so the righteousness of Christ is by God imputed tobelievers, by virtue of their unionwithChrist; and becomes thereby astruly and fully theirs, for the justification of their particular personsbeforeGod, as if they themselves had in their own persons fulfilled allthat the law requires, or suffered all that is threatened; No inherentrighteousness inourownpersons, is,orcanbemoretrulyourown, forthis end andpurpose, thanChrist's imputed righteousness is our own.He is the Lord our righteousness, Jer. 23.6, We are made therighteousnessofGod inhim, 1Cor.5.21. Yea, the righteousnessof thelawisfulfilledinthemthatbelieve,Rom.8.4.

Butnotwithstanding all this,we cannot say, (1.) ThatChrist became ascompletelysinfulaswe.Or,(2.)ThatweareascompletelyrighteousasChrist;Andthatoverandabovetheguiltandpunishmentofsin,(whichwegrantwas laiduponChrist) sin itself simply considered,or theverytransgression itself, became the sin or transgression of Christ; andconsequentlythatweareascompletelyrighteousasChrist,andChristascompletelysinfulasweare.

1.Wedarenotsay,thatsinsimplyconsidered,astheverytransgressionof the lawitself,aswellas theguiltandpunishment,{580}became thevery sinand transgressionofChrist:For two thingsaredistinctly tobeconsideredanddifferenced,withrespecttothelaw,anduntosin. Astothelaw,wearetoconsideritin,

1.Itspreceptivepart.

2.Itssanction.

(1.) The preceptive part of the law,which gives sin its formal nature, 1John3.4,Forsinisthetransgressionofthelaw.Alltransgressionarises

from the preceptive part of the law of God: he that transgresseth theprecepts, sinneth: and under this consideration sin can never becommunicatedfromonetoanother. Thepersonalsinofone,cannotbein this respect, the personal sin of another. There is no physicaltransfusion of the transgression of the precept from one subject toanother:thisisutterlyimpossible;evenAdam'spersonalsins,consideredinhissingleprivatecapacity,arenotcommunicabletohisposterity.

(2.)Besidesthetransgressionofthepreceptivepartofthelaw,thereisanobnoxiousness unto punishment, arising from the sanction of the law,which we call the guilt of sin; and this (as judicious Dr. Owen[5]observes) is separable from sin: and if it were not separable from theformer,nosinner in theworldcouldeitherbepardonedor saved; guiltmaybemade another's by imputation, and yet that othernot renderedformally a sinner thereby: Upon this ground, we say the guilt andpunishmentofoursin,wasthatonlywhichwasimputeduntoChrist,butthe very transgression of the law itself, or sin formally and essentiallyconsidered, could never be communicated or transfused from us untohim. Iknowbuttwowaysintheworldbywhichoneman'ssinscanbeimaginedtobecomeanother's,viz.Eitherby imputation,which is legal,andwhatwe affirm; or by essential transfusion from subject to subject(as our adversaries fancy) which is utterly impossible; and we have asgoodgroundtobelievetheabsurddoctrineoftransubstantiation,asthiswild notion of the essential transfusion of sin. Guilt arising from thesanction of the law may, and did pass from us to Christ by legalimputation;but sin itself, the very transgression itself, arising from theverypreceptivepartofthelaw,cannotsopassfromustoChrist:Forifweshouldonceimagine,thattheveryactsandhabitsofsin,withtheodiousdeformity thereof, should pass from our persons to Christ andsubjectivelytoinhereinhim,astheydoinus;thenitwouldfollow,

First,Thatoursalvationwould therebyberenderedutterly impossible.For such an inhesion of sin in the person of Christ is absolutelyinconsistent with the hypostatical union, which union is the veryfoundation of his satisfaction, and our salvation. Though {581} theDivine nature can, and doth dwell in union with the pure and sinlesshumannatureofChrist,yetitcannotdwellinunionwithsin.

Secondly,Thissuppositionwouldrenderthebloodofthecrossaltogetherunabletosatisfyforus.HecouldnothavebeentheLambofGodtotakeawaythesinsoftheworld,ifhehadnotbeenperfectlypureandspotless,1Pet.1.19.

Thirdly,HadoursinsthusbeenessentiallytransfusedintoChrist,thelawhadhadajustandvalidexceptionagainsthim;foritacceptsofnothingbut what is absolutely pure and perfect. I admire, therefore, how anygoodmendaretocallourdoctrine,whichteachestheimputationofourguilt and punishment to Christ, a simple doctrine; and assert, that thetransgression itself becameChrist's; and that therebyChrist became ascompletelysinfulaswe.And,

Fourthly, If thewayofmakingour sinsChrist'sby imputation,bethusrejectedandderided;andChristassertedbysomeotherwaytobecomeascompletelysinfulaswe; thenIcannotseewhichwaytoavoid it,butthattheverysameactsandhabitsofsinmustinherebothinChristandin believers also. For I suppose our adversaries will not deny, thatnotwithstanding God's laying the sins of believers upon Christ, thereremain in all believers after their justification, sinful inclinations andaversations;alawofsinintheirmembers,abodyofsinanddeath.Didthese things pass from them to Christ, and yet do they still inhere inthem?Whydotheycomplainandgroanofindwellingsin?asRom.7,ifsin itself be so transferred from them toChrist? Sure, unlessmenwilldaretosay,thesameactsandhabitsofsinwhichtheyfeelinthemselves,areastrulyinChristasinthemselves,theyhavenogroundtosay,thatbyGod'slayingtheiriniquitiesuponChrist,hebecameascompletelysinfulas they are; and if they should so affirm, that affirmation wouldunderminetheveryfoundationoftheirownsalvation.

Ithereforeheartilysubscribetothatsoundandholysentence,ofaclearand learned divine,[6]Nothing is more absolutely true, nothing moresacredlyandassuredlybelievedbyus, than thatnothingwhichChristdidorsuffered,nothingthatheundertook,orunderwent,did,orcouldconstitute him subjectively, inherently, and thereupon personally asinner, or guilty of any sin of his own. To bear theguilt or blameofother men's faults, to be alienæ culpæ reus, makes no man a sinner,unless he did unwisely and irregularly undertake it. So then this

proposition, that by God's laying our sins {582} upon Christ (in someother way, than by imputation of guilt and punishment) he became ascompletely sinfulaswe,willnot,oughtnot tobe receivedas the sounddoctrineofthegospel.Noryetthis

Secondproposition,ThatweareascompletelyrighteousasChristis;or,thatChristisnotmorerighteousthanabeliever.

I cannot imagine what should induce any man so to express himself,unless it be a groundless conceit and fancy, that there is an essentialtransfusionofChrist'sjustifyingrighteousnessintobelievers,wherebyitbecomestheirsbywayofsubjectiveinhesion,andisinthemintheverysamemanner it is in him: and so every individual believer becomes ascompletelyrighteousasChrist.Andthisconceittheywouldfainestablishupon that text, 1 John 3.7, "He that doeth righteousness, is righteous,evenasheisrighteous."

Butneither this expression,nor anyother like it in the scriptures givesthe least countenance to such a general and unwary position. It is farfrom the mind of this scripture, That the righteousness of Christ isformallyandinherentlyours,asitishis.Indeeditisoursrelatively,notformallyandinherently;notthesamewithhisforquantity,thoughitbethesameforverity. Hisrighteousnessisnotoursinitsuniversalvalue,thoughitbeoursastoourparticularuseandnecessity. Nor is itmadeourstomakeussomanycausesofsalvationtoothers;butitisimputedtousastothesubjects,thataretobesavedbyitourselves.

Itistrue,wearejustifiedandsavedbytheveryrighteousnessofChrist,andnoother;butthatrighteousnessisformallyinherentinhimonly,andisonlymateriallyimputedtous. Itwasactivelyhis,butpassivelyours.Hewroughtit,thoughwewearit.ItwaswroughtinthepersonofGod-manforthewholechurch,andisimputed(nottransfused)toeverysinglebelieverforhisownconcernmentonly.For,

(1.)It ismostabsurdtoimaginethattherighteousnessofChristshouldformally inhere in thepersonofevery,oranybeliever,as itdoth in theperson of themediator. The impossibility hereof appears plainly fromthe incapacityof the subject. The righteousnessofChrist is an infinite

righteousness, because it is the righteousness of God-man, and cantherefore be subjected in no other person beside him. It is capable ofbeing imputed to a finite creature, and therefore, in the way ofimputationwearesaidtobemadetherighteousnessofGodinhim;butthough it may be imputed to a finite creature, it inheres only in thepersonoftheSonofGod,asinitspropersubject.Andindeed,

(2.)Ifitshouldbeinherentinus,itcouldnotbeimputedtous,asitis,Rom.4.6,23.Norneedwegooutofourselvesfor{583}justification,asnowwemust, Phil. 3.9, butmay justify ourselves by our own inherentrighteousness.And,

(3.) What should hinder, if this infinite righteousness of Christ wereinfused into us, and shouldmake us as completely righteous asChrist;butthatwemightjustifyothersalsoasChristdoth,andsowemightbethesavioursoftheelect,asChristis?Whichismostabsurdtoimagine.And,

(4.) According to Antinomian principles,What needwas there thatweshouldbejustifiedatall?or,Whatplaceisleftforthejustificationofanysinnerintheworld?For,accordingtotheiropinion,the justificationofthe elect is an immanent act of God before the world was; and thateternal act of justification,making the elect as completely righteous asChristhimself,therecouldnotpossiblybeanytheleastguiltintheelecttobepardoned;andconsequentlynoplaceorroomcouldbeleftforanyjustification in time.And then itmust follow, that seeingChristdied intime,forsin,accordingtothescriptures;itmustbeforhisownsinsthathedied,andnotforthesinsoftheelect;diametricallyoppositetoRom.4.25,andthewholecurrentofscripture,andfaithofChristians.

Itisthereforeveryunbecomingandunworthyofajustifiedperson,afterChrist hath taken all his guilt upon himself, and suffered all thepunishmentduethereunto inhisplaceandroom;insteadofanhumbleandthankfuladmirationofhisunparalleledgracetherein,tothrowmorethan the guilt and punishment of his sins upon Christ, even thetransgressionitself:andcomparinghisownrighteousnesswithChrist's,to say he is as completely righteous as Christ himself. This is, as if acompanyofbankruptdebtors,arrested for theirowndebts, ready tobe

castintoprison,andnothavingonefarthingtosatisfy,aftertheirdebtshave been freely and fully discharged by another, out of his immensetreasure,shouldnowcomparewithhim,yea,andthinktheyhonourhim,bytellinghim,thatnowtheyareascompletelyrichashimself.

Iamwellassured,nogoodmanwouldembraceanopinionsoderogatorytoChrist'shonourasthisis:didhebutseetheodiousconsequencesofit,doubtlesshewouldabhorthemasmuchaswe.Andasforthosenowinheaven, who fell into suchmistakes in the way thither, were they nowacquaintedwithwhat is transacted here below, theywould exceedinglyrejoiceinthedetectionofthosemistakes,andblessGodfortherefutationofthem.

Error8:BelieversneednotfearSin.

Error8.Theyaffirm,Thatbelieversneednotfeartheirownsins,northesinsofothers;forasmuchasneithertheirown,orothersinscandothemanyhurt,normusttheydoanydutyfortheirowngoodorsalvation,orforeternalrewards.

Thatweneedfearnohurtfromsin,ormaynotaimatourowngoodinduty, are two propositions that sound harsh in the ears {584} ofbelievers.Ishallconsiderthemseverally,andrefutethemasbrieflyasIcan.

Proposition 1. Believers need not fear their own sins, or the sins ofothers;becauseneitherourownorotherssinscandousanyhurt.

Theyseemtobeinducedintothiserror,bymisunderstandingtheapostle,inRom.8.28,asifthescopeofthattextweretoassertthebenefitsofsintojustifiedpersons;whereashespeaksthereofadversitiesandafflictionsbefalling the saints in this life. Universalis restringenda est admateriam subjectam, loquitur enim de afflictionibus piorum. Thesubject-matter (saith Paræus on the place) restrains the universalexpressionoftheapostle:forwhenhetheresaith,"Allthingsshallworktogether forgood;"heprincipally intends theafflictionsof thegodly,ofwhich he treats there in that context. It may be extended also to all

providential events; Omnia quæcunque eis accedunt forinsecus, tamadversa, quam prospera: All adverse and prosperous events of thingswithoutus,asEstiusupontheplacenotes. Nothing isspokenofsin inthistext.Andtheapostledistributingthisgeneralintoparticulars,verse38, plainly shews what are the things he intended by his universalexpression,verse28,asalsoinwhatrespectnocreaturecandothesaintsanyhurt,namely,thattheyshallneverbeable"toseparatethemfromtheloveofGod,whichisinChristJesusourLord."Andinthisrespectitistrue, that the sins of the elect shall not hurt them, by frustrating thepurposeofGodconcerningtheireternalsalvation;ortotallyandfinallytoseparate them fromhis love. Thiswegrant, andyetwe think it a veryunwaryandunsoundexpression,Thatbelieversneednotfeartheirownsins,becausetheycandothemnohurt:Itistoogeneralandunguardedapropositiontobe received for truth. What if their sinscannotdo themthathurt,tofrustratethepurposeofGod,anddamnthemtoeternityinthe world to come? Can it therefore do them no hurt at all in theirpresent stateof conflictwith it in thisworld? Formypart, I think thegreatest fear of caution is due to sin, the greatest evil; and thatChrysostomspakemorelikeaChristian,whenhesaid,Nilnisipeccatumtimeo,Ifearnothingbutsin.Thoughsincannotfinallyruinthebeliever,yetitcanmanywayshurtandinjurethebeliever,andthereforeoughtnottobemisrepresentedassuchaninnocentandharmlessthingtothem.Invainaresomanyterriblethreateningsinthescripturesagainstit,ifitcandousnohurt;and it is certainnothing candousgood,but thatwhichmakesusbetterandmoreholy:Butsincanneverpretendto thatofallthingsintheworld.Buttocometoanissue,sinmaybeconsideredthreeways.

1.Formally.2.Effectively.3.Reductively.

First,Formally,asatransgressionofthepreceptivepartofthe{585}lawofGod,andunderthatconsiderationitisthemostformidableevilinthewholeworld.Theevilofevilsatwhicheverygracioushearttrembles,andought rather to chuse banishment, prison, and death itself in themostterrible form, than sin, or that which is most tempting in sin, thepleasuresofit;asMosesdid,Heb.11.25.

Secondly,Sinmaybeconsideredeffectively,withrespecttothemanifold

mischiefsandcalamitiesitproducethintheworld,andthespiritualandcorporeal evils it infers upon believers themselves: Though it cannotdamntheir souls,yet itmakeswaragainst their souls,andbrings themintomiserablebondageandcaptivity,Rom.7.23.Itwoundstheirsouls,underwhichwoundstheyarefeeble,andsorebroken;yea, theyroarbyreasonofthedisquietnessoftheirhearts,Psalm38.5,8.Iswar,captivity,festering,painfulwounds,causingthemtoroar,nohurttobelievers?Itbreaks their very bones, Psalm 51.8. And is that no hurt? It draws offtheir minds from God, interrupts their prayers andmeditations, Rom.7.18-21. Andistherenohurt inthat?Itcauseththeirgracestodecline,wither,andlanguishtothatdegree,thatthethingswhichareinthemarereadytodie,Rev.3.1,andRev.2.4.Andisthelossofgraceandspiritualstrengthnohurttoabeliever? IthidesthefaceofGodfromthem,Isa.59.2.AndistherenohurtinspiritualwithdrawmentsofGodfromtheirsouls?Whythendodesertedsaintssobitterlylamentandbemoanit?Itprovokes innumerable afflictions, and miseries which fall upon ourbodies,relations,estates;andifsinbethecauseofalltheseinwardandoutwardmiseries to thepeopleofGod, sure then there is somehurt insin,forwhichthesaintsoughttobeafraidofit.

Thirdly,Sinmaybeconsideredreductively,as it isover-ruled,reduced,andfinallyissuedbythecovenantofgrace. Underthisconsiderationofsin,whichratherrespectsthefuturethanpresentstate,theAntinomiansonly respect the hurt or evil of it; overlooking both the formerconsiderationsofsin,whichconcernthepresentstateofbelievers,andsorashlypronounce,Sincandobelieversnohurt;anassertiontendingtoagreatdealofloosenessandlicentiousness.Amandrinksdeadlypoison,and is, after many months, recovered by the skill of an excellentphysician;shallwesay,Therewasnohurtinit,becausethemandiednotofit?Sure,thosefearfultwingeshefelt,hislossofstrengthandstomachwerehurtfultohim,thoughheescapedwithlife,andgotthisadvantageby it to be more wary for ever after. Tantum religio potuit suaderemalorum.

Andthen,forothermen'ssins,(whichtheysayweneednotfear)itisanassertionagainstallthelawsofcharity;forthesins{586}ofwickedmeneternally damn them, disturb the peace and order of the world, draw

down national judgments upon the whole community, cause wars,plagues, persecutions, &c. which considerations of the sins of othersopenedfountainsoftearsinDavid'seyes,Psalm119.136,causedhorrortotakeholduponhim,verse53,andyet,ifyouwillbelievetheAntinomiandoctrine,believershavenoneedtofear,muchlesstobeinhorror(whichistheextremityoffear)forothermen'ssins.HowisSatangratified,andtemptations to sin strengthened upon the souls of men, by suchindistinct, unwary, and dangerous expressions as these are? A goodintentioncanbenosufficientsalveforsuchassertionsasthese.

Secondly,Theytellus,'Thatasthesaintsneedfearnosinforanyhurtitcandothem,sotheymustdonodutyfortheirowngood;orwithaneyetotheirownsalvation,oreternalrewardsinheaven.'

Refutation. This, as the former, is too generally and indistinctlydelivered.Hethatdistinguishethwell,teachethwell.Theconfoundingofthingswhichoughttobedistinguished,easilyrunsmenintothebogsoferrors.Twothingsoughttohavebeendistinguishedhere;

1.Endsinduties.

2.Self-endsinduties.

First, Ends in duties; there are two ends in duties, one supreme andultimate, viz, the glorifying ofGod,whichmust, and ought to take thefirstplaceofallotherends:Anothersecondaryandsubordinate,viz.thegoodandbenefitofourselves.Toinvertthese,andplaceourowngoodintheroomofGod'sglory,issinfulandunjustifiable;andhethataimsonlyathimselfinreligion,isjustlycensuredasamercenaryservant,especiallyif it be any external good he aims at; but spiritual good, especially theenjoymentofGod,issoinvolvedintheother,viz.thegloryofGod,thatnomancanrightlytaketheLordforhisGod,buthemusttakehimforhissupreme good, and consequently therein may, and must have a duerespecttohisownhappiness.

Secondly,Self-endsmustalwaysbedistinguishedinto,

1.Corruptorcarnalself-ends.

2.Pure,andspiritualself-ends.

As to carnal and corrupt self-ends, inviting and moving men to theperformanceofreligiousduties;whenthesearetheonlyendsmenaimat,they bewray the hypocrisy of the heart, and accordingly, God chargeshypocrisyuponsuchpersons. Hos.7.14. "Theyhavenot crieduntomewith their heart, wh