tion, is equally neceffary. By this only can the good effects of his death in pardon, hclinefs, and heaven be obtained. But the "Antinomian imputation of CHRIST'S holinefs, the being holy in him, and "unholy in themfelves," is fo contrary to the way and work of CHRIST'S fpirit in applying the benefits of his death, as too plainly indicates a great eftrangedness from, and infenfibility of his operation on the heart in what the fcripture afcribes to him. And, is fo far from being fufficient, that it renders CHRIST as a Saviour, in that refpect, wholly ineffectual: For if the merit of his death be not applied in the benefits of it, it can be of no fervice. If CHRIST be not in the heart in holinefs by the renewing of the holy fpirit, man is reprobatet, is as filver which will not endure the trial. All the holinefs in heaven imputed cannot make a foul holy; nothing but real perfonal internal holinefs wrought into the conftitution of the foul, will anfwer that purpofe. Indeed to impute holiness to another is an impoffible thing, because holiness is a perfonal quality inhering in the fubftance of the foul. Hence CHRIST, by reason of his native perfonal holiness was properly filed that holy thing. But how can the holinefs which dwelt in him be imputed to another? In no wife, because imputation has nothing to do where a real change is to be made. Man's want of holiness confifts in the finful difpofition of his mind. Can that want be supplied by accounting or imputing any thing that does not take it away and form a contrary quality? No. All imputation which does not make a real change from evil to good, leaves the foul in the fame condition wherein it found it. On the contrary, the foul being II. Cor. xiii. 5. fpiritual perfonal fubftance, is the natural image of GOD; and as by the renewing of the HOLY GHOST, holinefs inheres in it, fo it is a perfonal quality, and the moral image of GOD. And thus only can a fpirit be holy, which evidently fhews the abfurdity and impoffibility of being holy in CHRIST and unholy in ourfelves. Whoever they are then, who do not obtain true holinesst of heart here, must be content to dwell with devils hereafter; for "without holiness "shall no man see the LORD‡." 19. A fecond article of the Antinomian creed is, "The imputed righteoufnefs of CHRIST's life and "converfation." This is warmly contended for by thofe who hold the imputation of his holinefs; for as that is to fupply the place of inward perfonal pu rity, this is to be inftead of perfonal practical obe-dience. And this is not only held by thofe who deny internal holiness, but by fome who allow the neceffity of it. But as imputed holinefs is an impoffible thing, and the belief of it dangerous in the higheft degree; and imputed righteoufnefs being an article of the. fame creed, it may contain as little fenfe and truth as the other, though lefs detrimental to the believers of it: As fuch, we will enquire what it is, and how it minifters to man's falvation. Now the Antinomian fenfe of it is," That CHRIST's perfonal practical righte"oufnefs of life and converfation; his honeft and upright dealing amongit men, his piety and devo"tion towards God; or his full discharge of duty "in refpect of both, is set to cur account, and by im"putation is as really ours, as by practice it was And in the perfection of this unfpotted obe +Eph, iv. 24. Heb, xii, 14. dience, dience they profefs to ftand unblameable, notwithftanding the wickedness of their own prefent life and converfation. Hence they deny perfonal fubjection to the law, because, (fay they) CHRIST has obeyed it for them, and thereby freed them from all obligation to obey for themfelves. So, though the law may cenfure their conduct and bring them in guilty of many things, they refer it to the righteoufnefs of CHRIST for fatisfaction, telling it that they pretend to nothing perfonal, that their own righteousness is as filthy rags and they will not be accountable for it, and defire it to give them no more uneafinefs on that account, CHRIST's practical imputed obedience being fufficient both for it and them. But, 20. How does this imputation minifter to man's falvation? I anfwer, it is not the meritorious caufe of it, CHRIST's death alone being fufficient for that. Nor is it the efficient caufe, that by which fin is taken away, for that is effected by the HOLY GHOST. Nor does it answer the bufinefs of a substitute, in refpect of man's practice in fupplying his lack of fervice, either before or after falvation. For, forgivenefs of fin fupplying the place of obedience before juftification, by placing the fubjects of it in the fame. circumftances which obedience would have done, (for obedience and forgivenefs have the fame effects) renders the righteoufnefs of CHRIST's life in that cafe unneceffary; and all who are faved from fin being qualified to obey in their own perfons, to walk as CHRIST alfo walked*, his obedience is not then neceffary. And as the righteoufnefs of CHRIST's life is not neceffary as a fubftitute, neither is it proportionable I. John, ii. 6. portionable to the lives of many others, there being many things in which CHRIST did nothing, feveral relations in which he never ftood, and fo could not fatisfy them either for himself or others. Having never acted in the capacity of a father, mother, hufband, wife, &c. his obedience can do nothing in those cafes. Nor can any good reason be affigned why it fhould be preffed into the fervice of man's falvation at all, feeing there is no need of it. For, falvation from fin capacitating men to ferve GOD; and, holinefs of heart and life being a fufficient qualification for heaven, there is no place for the imputed righteoufnefs of CHRIST's life either here or hereafter. 21. Indeed the end intended to be answered by it, is an argument against the use of it. The defign of it is to provide believers with a complete life of obedience in CHRIST, and thereby in effect, if not formally, to free them from all obligations to obey for them felves: For, if CHRIST's obedience be fet to our account, it is to fupply the place of our own obedience, in the fame fenfe that his merit fupplies the want of merit in us. Now if we could merit for ourselves, we should not want the merit of CHRIST. And as we need not merit for ourfelves when CHRIST's merit becomes ours, we need not obey for ourselves when his obedience becomes ours: All obligation to both is taken off by imputation. But though this is the meaning of Antinomianism, yet it is not true in both cafes; for feeing that we cannot merit for ourselves, there is no command for it; but as believers can obey for themfelves, being able to do all things through "CHRIST ftrengthening them," they are commanded L 66 * Phil. iv. 13. manded to do it, and threatened with death in cafe of difobedience: "For if ye live after the flesh ye fhall "diet." So, it being their duty to abound in every good word and work, and are promised a reward for and according to what they do; if they obey, what place is there for imputed obedienee? Or, if they dif obey, will imputed obedience screen them from deruction? Not if GOD will judge his people, and ender to every one according to his works: For the foul that fins fhall die, and the wages of fin is death*. 22. Hence it may be inferred, that Antinomianism is a compound of right and wrong, of good and bad doctrine. The grofs among them profefs CHRIST as to merit, but remain (if one may believe their own words) ftrangers to the inward and outward holinefs which is wrought by his fpirit. Others, more refined and nearer the truth, admit of the fpirit's efficiency alfo, but being entangled with the conceit of being complete in CHRIST's righteousness, they want an obligatory motive to induce them to walk agreeable to the gofpel. And, this doctrine confifting with a licentious life, (for if a formal imputation of CHRIST'S life be man's obedience, he needs no other, and the want of another, if this doctrine be true, will not defroy him) if the maintainers of it take the liberty their principles allow them, they only act a confiftent part. But let Antinomians believe, that as CHRIST died for mankind, fo he purifies and makes them zealous "of good works; he gives a new heart and renews a right fpirit within them, that they may abound "in "the fruits of righteousness, which are by CHRIST "JESUS Rom. viii. 13. Heb x, 30. § Rom. ii. 6. |