A DECLARATION OF THE Congregational Ministers, In and about London, AGAINST Antinomian Errors, AND Ignorant and Scandalous Persons Intruding themselves into the MINISTRY. The SECOND EDITION; to which is Added, The Testimony of some of the said Ministers.  
LONDON, Printed for John Hartley over-against Gray's- Inn, in Holborn. MDCXCIX.   

IT having been Reported, and Industriously spread abroad, That the Declaration against Antinomian Errors, etc. was not Considered, and Approved of by the Congregational Ministers in, and about this City, (which is in manifest Contradiction to the Title-Page, and Preface;) We, whose Names are hereunto subscribed, to the end the Truth of Matter of Fact may Appear to the Conviction of Every Reader, do Declare, That, (Excepting Two or Three Ministers, who go under the same Denomination with us, to whom we thought not fit to Communicate the said Declaration) All the Pastors of Congregational Churches, in, and about this City, did Consider, and unanimously Express their Approbation of it.  
London, Feb. 23. 1699. 

Geo. Griffith.  
Matth. Mead.  
Stephen Lob.  
Richard Taylor.  
John Nesbitt.     

THE PREFACE.  
SOME of us, a while after the Heads of Agreement were Assented unto by the United Ministers in 91, Apprehending that the Doctrines of Christ's Satisfaction, and our justification, were in Danger, 'twas in a Brotherly way Endeavoured, that they might be Explained, and Own'd as commonly held by the Reformed: And, after some considerable Time, (wherein 'twas once hoped, there had been a Sincere Renunciation of the Errors, which too soon appeared to be otherwise) a Paper, containing a Right State of these Articles, and a Disowning the Opposite Opinions, was sent unto, and Joyfully Received by us, as what was Adjusted to Remove the Offence; but, at last, laid aside for Another Paper that Increased the Dissatisfaction.  
Matters lying thus for several Months, the First Paper, with a brief Account of what had been done towards a Conciliation came to light, and thereupon we were surprised with an Accusation, not against a Person or two of Our Way only, but against Us more generally; and although the Charge was, of our being Tainted with Antinomian Errors, yet was it not sent unto, nor seen by us, but in a Public Print; wherein we were treated, not as Brethren, but in a Way very Uncommon, perhaps without a Precedent by One of those Nine who had Subscribed that First Paper, and in Conjunction with others, sent it to us in a Letter, Pressing us to Accept of it, as an Expedient for Accommodation.  
When we considered the Nature of this Charge, and under what Countenance (according to the Representation given of it in Print) it appeared, we had Reason to think, that if our Accusers themselves did not, yet the other Brethren would upon Reflection, judge it to be both Equal and Fair, that they who were in a Regular, and Christian Manner, first Accused, should Vindicate themselves, before they expected any thing of that kind from us: Yea more, that seeing they did so very well know our Principles to be Orthodox and Sound, they would clear themselves from having any Hand in the Accusation, if not save us this Trouble, by Testifying their Dislike of those Unjust Aspersions cast upon us, by some of their own Way, in Point of Discipline.  
But having waited a long while, and nothing more done than the continuing the Clamour of our being Antinomians, we have made the ensuing Declaration, which has been Considered and Approved of by us, [viz. The Ministers of the Congregational Persuasion, in and about this City,] wherein we have been more full than our Accusers have, in their Propositions, desired us to be.  
Now having thus Discharged ourselves from the Groundless Accusations which have been against us, on the one Extreme, we cannot but at the same time express our Dislike of those Hurtful Errors about Christ's Satisfaction, and our Justification on the Other; Particularly, such as are in the Writings of Mr. B— r, and his Followers; wishing, That what Persons soever have been charged, would Declare their true Sense, to the End we may know how to carry it towards them in the Exercise of Forbearance. For, although we do with Luther, think Truth to be of so Inestimable a Value, That it's better Heaven and Earth be Blended together in Confusion, than that the least Dust thereof should Perish: And that therefore it ought earnestly to be Contended for; yet do we very consistently Agree with the Elders and Messengers at the Savoy; who, in the Preface to our Confession declared, That amongst all Christian States and Churches, there ought to be vouchsafed a Forbearance and Mutual Indulgence unto Saints of all Persuasions, that keep unto, and hold fast the Necessary Foundations of Faith and Holiness, in all other Matters Extra-Fundamental, whether of Faith or Order, p. 6. 7. And seeing our Governors have by a Law Tolerated us, we judge ourselves the more obliged to bear with, and Exercise that Compassion and Tenderness towards our Fellow Servants, which we have had from our Superiors.  
Our Prayer unto God is, That the same Mind be in all, which was in Christ Jesus, that nothing be done through Strife, and Vain Glory, but in Lowliness of Mind.   

ERRATA.  
PAge 6. Line 7. for easy, read easily; l. 17. read, some of us expressed a; p. 32. l. 7. read, whereof.   

A DECLARATION, etc.  
ALtho' the Elders and Messengers of Congregational Churches, who met in the Year 1658. at the Savoy, after they had (as themselves express it) sailed through an Aestuation, Fluxes and Refluxes of great Variety of Spirits, Doctrines, and Opinions which have been Accompanied in their several Seasons, with Powerful Persuasions and Temptations, to Seduce those of our way, did Declare their Faith, in the same Substance for matter, yea Words for the most Part, which other Churches, and Assemblies Reputed the most Orthodox, have done before them, expressing their Approval of the Confession of the Assembly at Westminster, and holding forth a Professed Opposition to the Common Errors, and Heresies of those times; And, although our Brethren in New-England, who for the Substance, Assented fully to the Assemblies Confession, Zealously oppugned the Wild Notions of the Antinomians; And also, though we ourselves have frequently Signified our Approbation of the Doctrinal Articles of the Church of England, and the aforesaid Confessions, and many of our way have not only Preached, but Written against them, and never hath a Book Containing Errors of that or any other sort, been sent forth under the Countenance of an Attestation of its Soundness subscribed by any Number of us, and although our Orthodoxy be so manifest that we cannot want a Witness of it in the Consciences of our Accusers, yet to the Dishonour of God, and the Reproach of that Holy Profession, which we, with the rest of sound Protestants, make of the Truth, and in contradiction to the plainest Evidence, are we traduced for being Antinomians, and several upon this account pressed against their Attendance on our Ministry; Whereupon, in Faithfuness unto God, and Compassion to the Souls of Men, as well as for the Clearing ourselves 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 Errors 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 Offspring of the Brains of some Popish and other Heretical Writers, who, in their Disputes with Protestants, have first affirmed '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 show, 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, Publicly 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 easy to conceal; and under a Covert, the more effectually to instill and propagate Errors 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 Errors to our Charge, until we expressed our Dissatisfaction about their Arminian and other hurtful Opinions.  
But what Judgement soever any shall pass on their Methods and Designs, we will set down the Errors, they say we Hold, and show 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 Acknowledgement of a Need of it, because 'twas 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 trial of a Believer's Faith, are of no use: For, Faith lying in a full Persuasion, 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 Errors, 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 Errors what is delivered in the foresaid Confession, and Writings.  

The First and Second Errors.  
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 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, though 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 Judgement of that Open Court, which God hath set up in his Word, and according to the Proceed 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 , and Vnjustified, till they Believe; yea, and by the Spirit of Bondage he Testifieth to their Consciences, that before Faith they are , 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 'tis declared, in the Savoy Confession: For, in Cap. 11. §. 4. it is thus. God did from all Eternity Decree to Justify all the Elect, and Christ did, in the fullness of Time, Die for their Sins, and rise again for their Justification: Nevertheless they are not justified Personally, until the Holy Spirit doth in due time actually Apply Christ unto them. And, as in Cap. 3. §. 6. They having fallen 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 expressly said Cap. 1. §. 4. That they are not Personally Justified till Christ be Actually Applied unto them: So in the same Chap. §. 1. 'tis 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 Errors.  
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 Acknowledgement of a Need of it, because 'twas 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 seethe 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 Errors, 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 although it be through Christ Pardoned and Mortified, yet both itself, 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 although 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, etc.    

The Fifth Error.  
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 scandalise others, Grieve God's Holy Spirit, Expose to his Fatherly Displeasure, and bring Temporal Judgements 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, 'tis 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 though they may— fall into Grievous Sins, and for a time continue therein, whereby they Incur God's Displeasure, and Grieve his Holy Spirit, come to have their Graces and Comforts Impaired, have their Heart's Hardened, and their Consciences Wounded Hurt, and Scandalise others, and bring Temporal Judgements upon themselves; yet they are, and shall be kept by the Power of God, through Faith unto Salvation. What can be more opposite unto this Error?    

The Sixth Error.  
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. Although 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, although 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 Uses 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 cheerfully, 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, although accompanied with many Weaknesses and Imperfections.    

The Seventh Error.  
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 ourselves against this Error, 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 Error.  
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 Trial of a Believer's Faith, are of no use. For Faith lying in a Full Persuasion 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 Judgement.  
1. That saving Faith lieth not in a Full Persuasion and Assurance that our Sins are Actually Pardoned.  
2. That Marks and Signs for the Trials of our Spiritual Estate, are Useful, 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 Conqueror, 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 Virtue 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, Although 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 show what false Hopes and carnal Presumptions some Unregenerate Men may have. To which they add, §. 3. That a Believer being enabled by the Spirit 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 Persuasion, 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 Error.  
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, Vndissolved.  
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, 'Tis very expressly 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. Although True Believers be not under this Law as a Covenant of Works, to be thereby Justified, or Condemned; yet it is 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, 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 Threaten of it serve to show what even their Sins deserve, etc.  
To what is here declared, let us add what is in cap. 15. §. 5. and 'twill appear, that it must be Understood of Preaching; for it's there said, That although 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 'tis useful to Convince of Sin for Humiliation, etc.  
Before we proceed to the Tenth Error, 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 despite 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 ourselves against those Errors 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 Error.  
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 though Men want Ability to Believe Savingly, yet it's the Duty of Gospel Ministers to make the Offer, and Testify unto them, That whoever Believes and Reputes, shall be Saved; and that it's the People's 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 though 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 Hindrances 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 though 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, etc.— 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 Fullness, 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 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, than those Considerations, Motives, etc. which the Ministers of the Word are to present to Hearers and Humbled Souls to beget Faith in them, humbled Souls may, and aught with Application to consider alone, and digest and Exercise Thoughts of Faith about, Heb. 4.12. And though 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 unbelievers, 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 Error.  
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 completely, fully, and every way as sinful as we are, he would have been Inherently sinful, and Filthy, which cannot, without the Gild of Blasphemy, be Asserted.  
That it's expressly Affirmed by the Holy Ghost in Scripture. (1.) Typically, in the Escape Goat, that all their Transgressions, in all their Sins, were put upon Christ, Levit. 16.21, 22. And, (2.) In the Prophecy 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 Union; 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  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 though God himself hath said Christ was made Sin, and a Curse for us, and it's manifest, that 'twas 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.— Although 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, Undefiled, 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 though 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 Us, 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 Fulfilled the Law in him, and the Law is said to be fulfilled 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, though 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 Public 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 Christ, than what is commonly received by Protestants, and Inculcated by our Ablest Divines at Home and Abroad in their Writings against Papists and Socinians, which is, That by the Imputation of our Sins unto Christ, he became Accountable unto God for them; He was made under that Law we violated, and our Gild was charged upon him; yea, our Sins were the Proper Meritorious Cause of his Sufferings, and his Sufferings a proper Punishment for our Sins, as a Learned Divine of the Church of England, 
Dr. South.  in his 3d. Vol. of Sermons, p. 488. God, in the whole Procedure of Christ's Sufferings, must be considered as a Judge Exacting, and Christ as a Person paying down a Recompense or Satisfaction for Sin. For, though Christ was as Pure and Undefiled with the least Spot of Sin, as Purity and Innocency itself, yet he was pleased to make himself the Greatest Sinner in the World, by Imputation, and rendering himself a Surety Responsible for our Debts. For as it is said, 2 Cor. 5.21. He who knew no Sin, was made Sin for us. When the Justice of God was lifting up the Sword of Vengeance over our Heads, Christ snatched us away from the Blow, and substituted his own Body in our Room, to receive the whole Stroke of that Dreadful Retribution Inflicted by the Hand of an Angry Omnipotence. Thus far this Learned Doctor. In opposition hereunto, Bellarmine saith, That by the Imputation of Sin unto Christ, he must be Polluted; and thence be Denominated a Sinner in every kind: To which the Answer of Dr. Owen, p. 277. is full. This would (saith he) be true, if our Sins could be Communicated unto Christ by Transfusion, so as to be his Inherently. But their being so only by Imputation, gives no countenance to any such Pretence. However, there is a Notion of Legal Uncleanness, where there is no Inherent Defilement, Numb. 16.7, 8.  
The Second, That we are not every way as Righteous as Christ.  
That we are made Righteous in Christ by Imputation of his Righteousness unto us, is what we firmly Believe. And whereas the Jesuit objects against this Doctrine, That then we are as Righteous as Christ himself, because we are Righteous with his Righteousness. Dr. Owen with good Reason replies. To say We are as Righteous as Christ, is to make a Comparison between the Personal Righteousness of Christ, and our Personal Righteousness, if the Comparison be of Things of the same kind. But this is Foolish and Impious; for notwithstanding all our Personal Righteousness, we are sinful; He knew not Sin. And, if the Comparison be between Christ's Personal Inherent Righteousness, and Righteousness Imputed unto us: Inhaesion, and Imputation being things of divers kinds, it is fond, and of no Consequence. Christ was Actively Righteous, we are Passively so. When our Sin was Imputed unto Him, He did not thereby become a Sinner, as we are; Actively and Inherently a Sinner, but Passively only, and in God's Estimation. As He was made Sin, yet knew no Sin, so we are made Righteous, yet are sinful in ourselves. Of Justify, p. 509. or as Dr. Crew of Justif. Ed. 2. p. 96. We are as Righteous, Christ need to make us before God.  
3. That none may expect to be Pardoned in a State of Unbelief and Impenitence.  
We have, by referring ourselves to the Assemblies Confession, constantly owned thus much, as well as by our Preaching and Writings. In the Confession of the Assembly it is said, cap. 15. §. 3. Although Repentance be not to be rested in, as any Satisfaction for Sin, or any Cause of the Pardon thereof, which is the Act of God's Free Grace in Christ, yet is it of such Necessity to all Sinners, that none may expect Pardon without it.  
The Fourth, That continued Repentance and Holiness are necessary to our Possession of Eternal Life, for without it we can't see God.  
Our Confession at the Savoy fully Asserts, cap. 15. §. 4. That Repentance is to be continued through the whole Course of our Lives, upon the account of the Body of Death, and the Motions thereof. And in cap. 13. §. 1. They who are effectually called— are also further Sanctified, Really and Personally— by his Word and Spirit dwelling in them; the Dominion of the whole Body of Sin is destroyed, and the several Lusts thereof are more and more weakened and mortified; and they more and more Quickened and Strengthened in all Saving Graces, to the Practice of all true Holiness, without which no Man shall see the Lord.  
These Things we Offer to be considered, that it may appear, to the Conviction of all, that our Soundness in the Faith, and Agreement with the Reformed Churches is so very Conspicuous and Manifest, that it cannot but Surprise and Astonish the unprejudiced to hear any Accusing us, and move them to conclude, That our Accusers themselves believe not the Truth of their own Charge; but have brought it against us, to the End they may the more effectually divert from an observing how, and after what manner they insinuate and spread their own Erroneous Opinions.  
In this Apprehension many will be confirmed when they consider, that the Matters charged upon us, are not only without the least colour of Reason, but most contrary to our known and avowed Principles. Nor hath there been any thing offered, that we know of, to countenance this Accusation, but the raising Another, which has as little Truth, and no more ground for it, than the former; which is, That we Encourage Ignorant Persons, and Men of no good Report to enter on the Ministry, who make it their Business to Preach up the Errors charged upon us, which we would never have done, had we not favoured their Notions: To which we Reply.  
1. That touching men's entering on the Ministry, we yield no more than other Protestant Churches, such as the Churches of Scotland, Holland and England, have hitherto done, viz. That Men of Sound Knowledge in the Substantials of Religion; Discreet, Holy, and Humble; whose Hearts God Inclines to the Work of the Ministry, though they have not had the Advantages of Eminency in the Academic Learning, or any considerable skill in Philosophy, yet when the State of the Churches, and some special Circumstances in regard to their Opportunity of Service and Usefulness, require it, may enter on this Holy Work in an Orderly way with Approbation.  
2. We do also declare, That they who enter on the Ministry, ought ordinarily to be endued with a competent Measure of Learning, (which is necessary for the Defence of Truth against subtle Adversaries) as well as with other Ministerial Gifts: And that they may obtain this Qualification, they ought to use those Helps that are most proper in order thereunto. In this we Agree with Dr. Goodwin; who in Vol. 4. of Church Governm. L. 7. Cap. 3. saith. There is a Generation of Men that are against Acquired Knowledge; or that which is sought out by Study, or received from others; and would have all Infused. Now consider, Timothy had the main and chief of his Knowledge 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, though 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 Violators of it; who know how easily they might remove what has of late hindered our meeting with them. For, by declaring their dislike of those Errors, 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 joining 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 Unfit 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 ourselves, 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 Persuasion, 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 Encouragement, but because such are the Circumstances of Dissenting Churches at this time, as makes them Congregational, although our Accusers do now so vehemently cry down the Name. And we have been, and now are, so Dissatisfied with such men's 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 Errors 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 Employment, lest they bring the Gild of these men's Sins on their own Souls.    
FINIS.