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
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
to know the Things which are freely given him of God he may without Extraordinary Revelation in the Right use of ordinary Means attain thereunto And therefore it is the Duty of every one to give all Diligence to make his Calling and Election sure which as in § 1 2. cannot be but by Endeavouring to Walk in all Good Conscience before the Lord Jesus For This Certainty is not a bare Conjectural and Probable Perswasion grounded upon a Fallible Hope but an Infallible Assurance of Faith founded on the Blood and Righteousness of Christ revealed in the Gospel and also upon the Inward Evidence of those Graces unto which Promises are made and on the Immediate Witness of the Spirit Testifying our Adoption and as a Fruit thereof leaving the Heart more Humble and Holy And in cap. 6.2 Good Works done in Obedience to God's Commandments are the Fruits and Evidences of a True and Lively Faith and by them Believers strengthen their Assurance The Ninth Errour 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 Our Opposition We hold 1. That the Law delivered by Moses continues in its Commands and Curses Vndissolv'd 2. That it 's still of use to convince of Sin that we may see a need of Christ and therefore is to be Preached and Externally propounded and we are to look unto it To the First 'T is very expresly declared in our Confession cap. 19. § 2. That the Law written in the Heart continued to be a perfect Rule of Righteousness after the Fall of Man and was delivered by God upon Mount Sinai in Ten Commandments and written in Two Tables commonly called the Moral-Law § 3. And in § 5. The Moral-Law doth for ever Bind all as well Justified Persons as others to the Obedience thereof and that not only in regard to the Matter contained in it but also in respect of the Authority of God the Creator who gave it Neither did Christ in the Gospel any way Dissolve but much strengthen this Obligation To the Second In this Chap. § 6. Altho True Believers be not under this Law as a Covenant of Works to be thereby Justified or Condemned yet it is of Great Vse 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 discovering also the Sinful Pollutions of their Nature Hearts and Lives so as Examining themselves thereby they may come to further Conviction of Humiliation for and Hatred against Sin together with a Clearer Sight of the Need they have of Christ and the Perfection of his Obedience It is likewise of use to the Regenerate to Restrain their Corruptions in that it forbids Sin and the Threatnings of it serve to show what even their Sins deserve c. To what is here declared let us add what is in cap. 15. § 5. and 't will appear that it must be Understood of Preaching for it 's there said That altho there is no Sin so small but it deserves Damnation yet there is no Sin so great that it shall bring Damnation to them that truly Repent which makes the constant Preaching of Repentance necessary for there can be no Preaching Repentance as described in this cap. § 3. but by Preaching the Law as 't is useful to Convince of Sin for Humiliation c. Before we proceed to the Tenth Errour we must if we will Impartially deliver the Truth about the standing Obligation of the Law declare with the Learned Dr. Owen in his Treatise of Justification p. 201. That that is an Antinomianism of the worst sort and most derogatory to the Law of God which Affirms it to be divested of its Power to Oblige unto Perfect Obedience so as that what is not so shall as it were in despight of the Law be Accepted as if it were so unto the End for which the Law Requires it There is no Medium but that either the Law is utterly Abolished and so there is no Sin for where there is no Law there is no Transgression or it must be Allowed to require the same Obedience that it did at its first Institution and unto the same degree Thus much we thought needful to mention that whilst we are declaring our selves against those Errours which are commonly called Antinomian the worst Part of Real Antinomianism might not escape the mention of our Abhorring it which yet some of our Accusers are for The Tenth Errour 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 Our Opposition That tho Men want Ability to Believe Savingly yet it 's the Duty of Gospel Ministers to make the Offer and Testifie unto them That whoever Believes and Repents shall be Saved and that it 's the Peoples Duty to make use of their Natural Faculties with such External Means and Workings of the Spirit as God Affords them that they may Believe Repent and be Saved Dr. Goodwin in Vol. 4. Part 2. Lib. 3. Cap. 1. is very positive That tho Faith be a Difficult Work yet we ought to use our Endeavours to Believe As 1 To cleanse our Hands and Hearts taking heed of Hinderances and Impediments which may hinder God's working it or Provoke him to leave off the Work To Refrain all ill Company and all Sins of what kind soever which grieve the Spirit Thus the Apostle Heb. 12.1 2. Men may Endeavour to be Humbled for their Sins and take such Considerations into their Hearts as may serve to Humble them which tho it is not Faith nor Works Faith yet leads to it James 4.3 3. There are Duties and Ordinances God hath appointed in which to bring our Hearts before him James 4.8 And this also Men may do they may come unto God and Present their Souls before him by Prayer by Hearing the Word by good Conference by Reading c. But 5. Further Souls humbled are to attempt the Exercise of the very Act of Believing That is they are to take Promises into their Thoughts and to bring their Hearts to them to look up to Christ and consider his Fulness and attempt to lay hold upon him We have an express place for this Heb. 4.11 v. 16. The Apostle bids them come to the Throne of Grace that they may obtain
this way 1 Tim. 3.14 Continue thou in the Things thou hast Learned Knowing of whom thou hast Learned them He had Learned them of Paul Daniel tho a Prophet understood by Books cap. 9.2 And whereas some Men are for Preaching only Extempore and without Study Paul bids Timothy Meditate and Study and give his Mind wholly to these Things 3. Our Sense in these Particulars is fully delivered in the late Heads of Agreement to which those of us who Assented thereunto do still Adhere as we do also to the whole and every Branch of it notwithstanding the many Reports to the contrary made by them who have represented us as Violaters of it who know how easily they might remove what has of late hindred our meeting with them For by declaring their dislike of those Errours which under the Covert of their Names have been and still are spread Abroad and by Asserting the Doctrine of the Reformed in the Articles of Christ's Satisfaction and our Justification by his Righteousness as Explained by our greatest Divines and as sent unto us by some Eminent Brethren of their own Number they would have laid a good Foundation for a Composure 4. We do also declare That as we count none meet to Dispense the Oracles of God to others who are not themselves Qualified for Communion in all Ordinances in like manner their joyning themselves to a particular Church of Christ would be a good Expedient to prevent Ignorant and Rash Intruders into the Ministry seeing then if any Vnfit for this Holy Office should presume to enter upon it they might be Proceeded against in a Church Way which could be no sooner signified to them amongst whom these Ignorant Persons Preach than they would meet with Just Discouragement from their Godly and more Prudent Hearers And we do esteem it the Duty of Particular Churches and their Officers to take special Care that none of their Communion who are not Qualified do enter on this Work without their Orderly Dealing with them for so great a Presumption 5. We cannot be Just to the Truth as to Matter of Fact nor to our selves unless we declare That notwithstanding the severe Charges of this Nature cast upon us no Scandalous Persons have gone out from amongst us into the Ministry and since this Liberty there have more Unqualified Persons broke out of the Congregations of every other Perswasion than out of ours in this City And the true Reason why the most of them who thrust themselves into the Ministry Assume the Name of Congregational is not that they were of us or went out by our Incouragement but because such are the Circumstances of Dissenting Churches at this time as makes them Congregational altho our Accusers do now so vehemently cry down the Name And we have been and now are so Dissatisfied with such Mens Intruding themselves into this Holy Function that when such from the Country made Application to us for our Countenance we Unanimously agreed That none who gave not good Satisfaction of their Abilities for the Ministry should have any Encouragement from us In a Word 6. We having freely delivered our True Sentiments in these Points as we have fully declared against the aforesaid Errours in Doctrinals so we do hereby express our Dislike and Witness against all Ignorant and Scandalous Persons entering on the Ministry And we do in the Bowels of our Lord Jesus Christ Pray and Beseech all such as fear God That they give not the least Encouragement to the Preaching of Men either Ignorant or Erroneous in the Great Articles of Faith or Scandalous in their Lives and Conversations or otherwise Unmeet for this Holy Imployment lest they bring the Guilt of these Mens Sins on their own Souls FINIS