whereby they Incur God's Displeasure and Grieve his Holy Spirit come to have their Graces and Comforts Impaired have their Hearts Hardned and their Consciences Wounded Hurt and Scandalize others and bring Temporal Judgments upon them Selves yet they are and shall be kept by the Power of God through Faith unto Salvation What can be more opposite unto this Errour The Sixth Errour 6. That they must do no Good Work or Duty for their own Benefit or with an Eye to their own Salvation Our Opposition That Believers must do good Works expecting Blessings in the performance thereof So in Chap. 19. § 6. Altho True Believers be not under the Law as a Covenant of Works yet is it of great use to them as well as to others in that as a Rule of Life informing them of the Will of God and their Duty it Directs and Binds them to walk accordingly The Promises of it in like manner show them God's Approbation of Obedience and what Blessings they may Expect upon the Performance thereof altho not as Due to them by the Law as a Covenant of Works so as a Man's Doing Good and Reforming from Evil because the Law Encourageth to the One and Deterreth from the other is no Evidence of his being under the Law and not under Grace And § 7. Neither are the forementioned Vses of the Law contrary to the Graces of the Gospel but do sweetly Comply with it the Spirit of Christ Subduing and Enabling the Will of Man to do that freely and chearfully which the Will of God Revealed in the Law Required to be done And in Cap. 16. § 6. The Persons of Believers being Accepted through Christ their Good Works also are Accepted in him God looking upon them in his Son is Pleased to Accept and Reward that which is Sincere altho accompanied with many Weaknesses and Imperfections The Seventh Errour 7. Believers not having in themselves an Ability to do Good Works are not bound to Perform any good Duty unless Excited thereunto by a special Motion of the Spirit Our Opposition We have fully Declared our selves against this Errour in Cap. 16. § 3. Their Ability to do Good Works is not at all in themselves but wholly from the Spirit of Christ yet are they not hereupon to grow Negligent as if they were not bound to Perform any Duty unless upon a Special Motion of the Spirit but they ought to be Diligent in Stirring up the Grace of God that is in them The Eighth Errour 8. That Sanctification evidenced by the Spirit of God to their Consciences is not a Sign Mark or Evidence of their Justification and that Marks and Signs for the Tryal of a Believer's Faith are of no use For Faith lying in a Full Perswasion and Assurance that their Persons were Actually Justified and Pardoned in Christ it is a Sin to Question Whether they do Savingly Believe or no Our Opposition It hath been our constant Judgment 1. That saving Faith lieth not in a Full Perswasion and Assurance that our Sins are Actually Pardoned 2. That Marks and Signs for the Tryals of our Spiritual Estate are Vseful and to be sought after 3. That Sanctification evidenced by the Spirit of God to our Consciences is a certain Sign and Mark of our Justification To the First the Judicious Dr. Goodwin hath in his Vol. 4. Part 2. Lib. 2. Cap. 1. delivered our True Sense when he saith That that Act of Faith which Justifieth a Sinner is Distinct from knowing he hath Eternal Life and may therefore be without it because it doth not necessarily contain Prevailing Assurance in it By Prevailing Assurance I mean such an Assurance as overpowreth Doubts and Sense to the contrary so as in the Believer's Knowledge he is able to say Christ is mine and my Sins are Forgiven such an Assurance whereby Man is a Conquerour as Paul speaks Rom. 8.37 Amongst the several Reasons he gives to prove that True Faith may be without such Assurance he presseth this viz. Wicked Men are not bound immediately to have Assurance and therefore it is not the Essential Act wherein Faith consists They are Condemned you know for not Believing Now if the First Act of Faith commanded were to believe that Christ is mine and that my Sins are Forgiven how could a Man in the State of Nature be Bound to it For such an Assurance of Christ's being his is not a Truth in the State wherein he stands but yet he is every Hour bound to come to Christ as the Fountain of Life and cast himself on him for his Pardon What the Doctor here delivereth is agreeable to what is in our Confession which hath two distinct Chapters the 14th about saving Faith and the 18th of the Assurance of Grace and Salvation giving distinct Definitions of each and clearing it that Assurance is not an Essential of Saving Faith and that Faith doth not in all grow up to the Attainment of a Full Assurance affirming That the principal Acts of saving Faith are Accepting Receiving and Resting upon Christ alone for Justification Sanctification and Eternal Life by Vertue of the Covenant of Grace § 2. And chap. 18. § 3. This Infallible Assurance doth not belong to the Essence of Faith but that a True Believer may wait long and Conflict with many Difficulties before he be Partaker of it To the second and third Dr. Goodwin in the Place but now cited cap. 5. goeth on to consider What the Apostle John hath written that may help a Believer to this Assurance what Directions what Helps what Evidence he has described whereby he may come to be Assured it directs them to two Trinities of Witnesses where three are in Heaven and three on Earth For I take it that all these six Witnesses have their Evidence set to one Record both that Christ is the Fountain of Life and that God hath given to a Believer Eternal Life And a little after the Doctor insists on Sanctification as the second Witness on Earth The second Witness saith he is the Work and Workings of Sanctification Water the Believer finds that closing thus with Christ changeth him Renews him washeth him from the Power of Sin puts a new Spirit and Principle into him Every Grace is a stream in him and all his Graces do Testify also if they be observed Read this Epistle of John you will find he cuts this Water into many Rills and Signs in every of which as so many Signs Believers may see and have some Evidence of their Estates So far the Doctor who still keeps close unto our Confession in which particularly chap. 18. § 1. it 's said Altho Temporary Believers and other Unregenerate Men may vainly deceive themselves with false Hopes and Carnal Presumptions of being in the Favour of God and State of Salvation which Hope of theirs shall Perish Thus they shew what false Hopes and carnal Presumptions some Unregenerate Men may have To which they add § 3. That a Believer being enabled by the Spirit
Justification from Eternity and in Christ saith We are in our own Persons made True Owners and Injoyers of Justification at that Instant when we first Believe which Act is the Completion and Accomplishment of the former and is that Great and Famous Justification by Faith which the Scripture so much Inculcates and almost only mentioneth yea and so speaks of it as if we were not Justified at all till then So 1 Cor. 6.9 Such were some of you but now ye are Sanctified now ye are Justified which before they were not And therefore before Faith the Scripture Pronounceth the very Elect even those whom Christ Died for Children of Wrath as well as others till they Believe Ephes 2.3 So as when we were said to be Justified by Faith it is not only because then Faith Apprehends that Justification which was in God's Breast before and that then we are Justified merely in Ford Conscientiae tho we were in Foro Dei as much as ever as some express it But further it must be said that even in Foro Dei in God's Court and according to the Judgment of that Open Court which God hath set up in his Word and according to the Proceedings of his Word which is the Rule he professeth to Judge Men by and therein he keeps to the Rule of his Word as Christ saith I Judge no Man but the Word which I speak shall Judge you John 12.47 48. God doth Judge and Pronounce his Elect Vngodly and Vnjustified till they Believe yea and by the Spirit of Bondage he Testifieth to their Consciences that before Faith they are Vngodly and Vnjustified and Children of Wrath If it were not a Real Truth the Spirit of God would not evidence this to them 2. What Dr. Goodwin here affirms is consonant to what 't is declared in the Savoy Confession For in Cap. 11. § 4. it is thus God did from all Eternity Decree to Justifie all the Elect and Christ did in the fulness of Time Die for their Sins and rise again for their Justification Nevertheless they are not Iustified Personally until the Holy Spirit doth in due time actually Apply Christ unto them And as in Cap. 3. § 6. They having fall'n in Adam are by their Original and Actual Sins Bound over to the Wrath of God and Curse of the Law and are made subject to Death with all Miseries Spiritual Temporal and Eternal So Cap. 6. § 6. Thus they continue till they are Effectually called as in Cap. 10. § 1. All those whom God hath Predestinated unto Life and only those he is pleased in his Appointed time effectually to call by his Word and Spirit out of that State of Sin and Death in which they are by Nature to Grace and Salvation by Jesus Christ. Besides as it is expresly said Cap. 1. § 4. That they are not Personally Justified till Christ be Actually Applied unto them So in the same Chap. § 1. 't is declared That those whom God effectually calleth he also Freely Justifieth by Imputing Christ's Active Obedience unto the whole Law and Passive Obedience in his Death for their whole and sole Righteousness they Receiving and Resting on him and his Righteousness by Faith And in the very next Section Faith thus Receiving and Resting on Christ and his Righteousness is the alone Instrument of Justification yet it is not alone in the Person Justified but is ever accompanied with all other Saving Graces and is no Dead Faith but worketh by Love The Third and Fourth Errours 3. That Pardoned Sin is no Sin and therefore God can't see Sin in his People to be Displeased with them for their Sins nor doth God express his Fatherly Displeasure against them by any Afflictions laid upon them 4. That Believers are not bound to Confess or Mourn over Sin as committed by them or Pray for Pardon of Sin in making a Daily Acknowledgment of a Need of it because 't was Pardoned before committed and Pardoned Sin is no Sin Our Opposition We have always held 1. That Pardoned yea Mortified Sins are truly and properly Sins 2. That God seeth the Sins of his own People and is Displeased with them for their Sins 3. That when Believers do sin it is their Duty to humble themselves Confess their Sins and pray for Pardon The Declaration of our Faith at the Savoy is so distinct and full against these Errours that whoever will consult the following Passages taken out of it cannot but think himself bound in Conscience to own our Orthodoxy For in Cap. 6. § 4. we affirm That the Corruption of Nature during this Life doth remain in those that are Regenerated and altho it be through Christ Pardoned and Mortified yet both it self and all the Motions thereof are Truly and Properly Sin In Cap. 11. § 5. God doth continue to Forgive the Sins of those that are Justified and altho they can never fall from the State of Justification yet they may by their Sins fall under God's Fatherly Displeasure and in that Condition they have not usually the Light of his Countenance Restored unto them until they humble themselves Confess their Sins Beg Pardon and Renew their Faith and Repentance In Cap. 15. § 2 3. Whereas there is none that doth Good and Sinneth not and the best of Men may through the Power and Deceitfulness of their Corruptions dwelling in them with the Prevalency of Temptation fall into Great Sins and Provocations God hath in the Covenant of Grace mercifully provided that Believers so Sinning and Falling be Renewed through Repentance unto Salvation That this Saving Repentance is an Evangelical Grace whereby a Person being by the Holy Ghost made sensible of the manifold Evils of his Sin doth by Faith in Christ Humble himself for it with Godly Sorrow Detestation of it and Self Abhorrency Praying for Pardon and Strength of Grace c. The Fifth Errour 5. That Believers ought not to be afaid of committing Sin because their Sins can do them no hurt Our Opposition If the Sins of Believers do Impair their Graces and Comforts harden their Hearts wound their Consciences hurt and scandalize others Grieve God's Holy Spirit Expose to his Fatherly Displeasure and bring Temporal Judgments too upon them then surely their Sins hurt them and they should be Afraid to commit them and if we have declared thus much in our Confession 't is sufficient to clear us from this Imputation And that we have freely and readily owned thus much is plain from what is in Cap. 5. § 5. The Most Wise and Gracious God doth oftentimes leave for a Season his own Children to Manifold Temptations and the Corruptions of their own Hearts to Chastise them for their former Sins or to Discover to them the hidden strength of Corruption and Deceitfulness of their Hearts that they may be Humbled and to make them more Watchful against all Future Occasions of Sin In Cap. 17. § 3. And tho they may fall into Grievous Sins and for a time continue therein
Mercy those that had not yet obtained it must come that they may obtain it But you will say We cannot come Why come says he to obtain Help it self in the next Words So Heb. 12.2 He Exhorts them to look to Jesus the Beginner of their Faith as well as the Finisher And my Reasons why Men are to Endeavour and Attempt the Immediate Acts of Believing are 1. Because God commands Men to believe and to come to Christ 1 John 3.23 My Unability to do it aright hinders not nor frees me from Attempting to do it and Reaching as far as I can 2. If Ministers are to present Promises and Motives unto Men then those Considerations Motives c. which the Ministers of the Word are to present to Hearers and Humbled Souls to beget Faith in them humbled Souls may and ought with Application to consider alone and digest and Exercise Thoughts of Faith about Heb. 4.12 And tho it be true that but some shall enter in yet the Promise is Indefinitely made to all ver 6. And upon that Ground ver 11. he Exhorts all to Labour after Faith to look up to Jesus as the Author of Faith And God doth often Engraft true Thoughts of Faith upon the Notions we had being Vnbelievers and changeth them into true Thoughts of Faith whilst we are Thinking them Now herein also the Doctor kept to our Confession For in Cap. 7. § 3. it is thus Man by his Fall having made himself Uncapable of Life by that Covenant viz. of Works the Lord was pleased to make a Second commonly called the Covenant of Grace wherein He Freely Offereth unto Sinners Life and Salvation by Jesus Christ Requiring of Them Faith in Him that they may be Saved The Eleventh Errour 11. That by God's laying our Sins upon Christ he became every way as sinful as we and we every way as Righteous and Holy as He and that therefore Persons may expect to be Pardoned whilst they continue in a State of Unbelief and Impenitence and that continued Repentance and Holiness are not in the Nature of the Thing nor by the Constitution of the Gospel necessary to our being possessed of Eternal Life Our Opposition That we may deliver our true Sense in this great Point we declare 1. That our Sins were not laid upon Christ as to make him every way as Sinful as we 2. That we are not every way as Righteous as Christ 3. That none may expect to be Pardoned in a State of Unbelief 4. That continued Repentance with Holiness are necessary to our Possession of Eternal Life To the First That our Sins were not so laid upon Christ as to make him every way as sinful as we are For if Christ had been as compleatly fully and every way as sinful as we are he would have been Inherently sinful and Filthy which cannot without the Guilt of Blasphemy be Asserted That it 's expresly Affirm'd by the Holy Ghost in Scripture 1. Typically in the Scape Goat that all their Transgressions in all their Sins were put upon Christ Levit. 16.21 22. And 2. In the Prophesie of Isa 53.6 The Lord hath laid upon him the Iniquity of us all And 3. In the New Testament The Lord made him who knew no Sin to be Sin for us 2 Cor. 5.21 and a Curse Gal. 3.13 which we firmly believe to be true and necessary to the Lord Jesus Christ's making a True Proper and Full Satisfaction for our Sins to the Law and Punishing Justice of God yet we do most sincerely declare 1. That when it 's said Our Iniquities all our Transgressions in all our Sins were put upon Christ it 's not to be understood as if Jesus Christ did Actually commit those Sins which were laid upon him or that God did look upon him under the Consideration of his being the Committer of them 2. Nothing is more Absolutely true as Dr. Owen expresses it of Justif p. 283. Nothing is more Sacredly or Assuredly Believed by us than that Nothing which Christ did or suffered nothing that he undertook or underwent did or could constitute him Inherently or thereon Personally a Sinner That Christ should Admit of any thing of Sin in himself as it is absolutely inconsistent with the Hypostatical Vnion so it would render him unmeet for all other Duties of his Office Heb. 7.25 26. 3. There can be no laying of our Sins on Christ so as to make him Inherently Polluted or Morally Vnclean in himself but by a Physical or Natural Translation or Transfusion of our Sin into him for it would include an Inclination in him to Sin which as it is both Naturally and Spiritually impossible so is it Blasphemous to suppose wherefore 4. Our Sins were in no other Sense laid upon Christ than by Imputation and touching the Imputation of our Sins to Christ we farther declare 1. That tho God himself hath said Christ was made Sin and a Curse for us and it 's manifest that 't was by Imputation yet as Dr. Goodwin Vol. 3. of Christ's Mediation Lib. 5. cap. 1. pag. 195. We had need take them in a Right Sense or else they will be Blasphemy in our Thoughts Altho Christ was made Sin yet in that he was freely made so therefore that Imputation stained not him nor his Nature but he Remained Holy Vndefiled and Separate from Sinners wherefore as the Doctor goeth on 2. To free your Thoughts form the least Mistake the Imputation of our Sins to Christ is not such as that whereby Adam's Sin was Imputed unto us For tho that Sin of his was but Imputedly made ours yet so as we being One in Him are truly said to have sinned in him Rom. 5.12 and so it stained and depraved us his Posterity But of Christ we must Abhor to think so He was not made Sin in Vs but for us He was not in us nor Descended from us nor Sinned in us as we are in Adam Descended from him and sinned in him 3. There is as Dr. Owen has it a great Difference between the Imputation of our Sin to Christ and the Imputation of Christ's Righteousness unto us So that he cannot be said to be made a Sinner by our Sin as we are made Righteous by his Righteousness Dr. Goodwin gives this Reason for it His Righteousness is so Imputed unto us as we by reason of that Covenant between God and Him may be said to have Fulfill'd the Law in him and the Law is said to be fulfill'd in us because we were in him But it cannot be said in any sense He was made Sin in us but for us only For tho we were in him yet not He in us The Root bears the Branches and not the Branches the Root So the Doctor To which we add That Christ was a Publick Person to us but not we to him And the Apostle in 2 Cor. 5.21 He was made Sin for us we made Righteousness not for but in Him 4. We hold no other Imputation of our Sins to
Men as well as for the Clearing our selves from such groundless false and injurious Imputations we have thought it expedient to give a just Representation of our Principles in these Points But to prevent Mistakes We desire it may be observed that our Design is not to profess our Dislike of every Doctrine to which the Name of Antinomian hath been given For we know that not only Bellarmine with sundry Papists but the Socinians and other Erroneous Persons among our Accusers too near a kin unto them have branded some of the most Important Truths of the Gospel defended by the Reformed against the Insults of the Jesuits and their Abettors as Antinomian Nor indeed can we look on the Errours falsely said to be held by us as Opinions that have found so much Reputation as to gain any Number of Learned Men to support them they being for the most part the Off-spring of the Brains of some Popish and other Heretical Writers who in their Disputes with Protestants have first affirm'd 'em to be Consequences easily deduced from Principles entertained by us and then represented as Doctrines which we have espoused But yet several of 'em have had Parents to own and cherish them and have not been misnamed which nevertheless we shall consider only as charged upon us and endeavour to shew not only that we never entertained or gave countenance unto them but that in our Writings and by the Articles and Confessions which we have deliberately and readily subscribed unto we have from time to time Publickly given our Testimony against them whereby it will appear that as there hath not been the least Colour or Pretence for our Accusers so boldly to Publish their Insinuations and Charges against us so it must be acknowledged that there is somewhat at bottom not obvious to every one's View that influences them hereunto which whether it be the more easie to conceal and under a Covert the more effectually to instill and propagate Errours of an Arminian Nature and Tendency we leave to Impartial Observers to determine who we doubt not will soon be convinced that what is here suggested is too True seeing they did not lay Antinomian Errours to our Charge until we expressed our Dissatisfaction about their Arminian and other hurtful Opinions But what Judgment soever any shall pass on their Methods and Designs we will set down the Errours they say we Hold and shew How and Where we have witnessed against them The ERRORS § 1. That the Eternal Decree gives such an Existence to the Justification of the Elect as makes their Estate whilst in Unbelief to be the same as when they do believe in all respects save only as to the Manifestation and that there is no other Justification by Faith but what is in their Consciences § 2. That the Elect considered as in their Natural Estate or as in the first Adam are not under the Denunciation of Wrath by the Law as well as other Unbelieving and Impenitent Sinners are § That pardoned Sin is no Sin and therefore God can't see Sin in his People to be displeased with them for their Sins nor doth God express his Fatherly Displeasure against them by any Afflictions laid upon them § 4. That Believers are not bound to Confess or mourn over Sin as committed by them or pray for pardon of Sin in making daily Acknowledgment of a Need of it because 't was pardoned before committed and pardoned Sin is no Sin § 5. That Believers ought not to be afraid of committing Sin because their Sins can do them no hurt § 6. That they must do no good Work or Duty for their own benefit nor with an Eye unto their own Salvation § 7. Believers not having in themselves an Ability to do good Works are not bound to perform any good Duty unless excited thereunto by a special Motion of the Spirit § 8. That Sanctification evidenced by the Spirit of God to their Consciences is not a Sign Mark or Evidence of their Justification and that Marks and Signs for the tryal of a Believer's Faith are of no use For Faith lying in a full Perswasion and Assurance that their Persons were Actually Justified and Pardoned in Christ it is a Sin to Question Whether they do Savingly believe or no § 9. That Gospel-Ministers are not to Preach the Law in its Commands and Curses to convince Men of their need of Christ nor are Believers obliged to Regard the Law as delivered by Moses nor as Externally propounded nor are they bound when they commit Sin to look to the Law for further Discoveries and Convictions of the remaining Corruptions that are in them because by the Gospel its Obligations are dissolved § 10. That Ministers of the Gospel ought not to propound the Offers of Salvation unto all those to whom God calls them to Preach seriously Inviting them to Improve the Means of Grace that they may be Saved and assuring them in the way of their Ministerial Duty of the Salvation of all such as believe in Christ because they want Ability to close with the Offer and all shall not be saved § 11. That by God's laying our Sins upon Christ he became every way as sinful as we and we every way as Righteous and Holy as he and that therefore Persons may expect to be pardoned whilst they continue in a State of Unbelief and Impenitence and that continued Repentance and Holiness are not in the Nature of the Thing nor by the Constitution of the Gospel necessary to our being possessed of Eternal Life The Opposition we have made unto these Errours may be seen in our Confession at the Savoy as also in the Writings of our Brethren both at Home and in New-England particularly in the Books of the Celebrated Dr. Goodwin and Dr. Owen as we will distinctly evince by opposing to these Errours what is delivered in the foresaid Confession and Writings The First and Second Errours 1. That the Eternal Decree gives such a Real Existence to the Justification of the Elect as makes their State whilst in Unbelief to be the same as when they do believe in all Respects save as to Manifestation and that there is no other Justification by Faith but what is in their Consciences 2. That the Elect considered as in their Natural Estate or as in the First Adam are not under the Denunciation of Wrath by the Law as well as other Unbelieving and Impenitent Sinners Our Opposition 1. That there is a Difference between the Estate of the Elect whilst in Unbelief and when Believers besides what is manifestative to their Consciences 2. That before they believe they are not Personally and Actually Justified in the Court of Heaven but by believing they are so Justified 1. The Learned Dr. Goodwin in the Fourth Volume of his Works about the Objects and Acts of Justifying Faith Part 1. Book 1. Chap. 15. hath in the following Words given our true and Genuine Sense about this Important Point For there he Discoursing of