1. Universally and in general, as to the state of the person.
2. Specifically and particularly, as to the acts of sin.
As soon as we are received into communion with Christ, and his righteousness is imputed by God, and received by faith, immedi- ately we pass from a state of death and condemnation to a state of life and justification, and all sins already committed, are remitted \rithout exception or revocation ; and not only so, but a remedy is given us in the righteousness of Christ against sins to come: and though these special and particular sins we afterward fall into, do need particular pardons ; yet, by the renewed acts of faith and re- pentance, the believer applies to himself the righteousness of Christ, and they are pardoned.
Again, they carefully distinguish betwixt,
1. Its application by God to our persons. And,
2. Its declaration, or manifestation in us, and to us. Vv'hich manifestation, or declaration, is either,
1. Private, in the conscience of a believer, or,
2. Public, at the bar of judgment.
And thus justification is many ways distinguished. And, not- withstanding all this, it is still actus ijidivisus; an undivided act, not on our part, for it is iterated in many acts ; but on God"*s part, who at once decreed it ; and on Christ's part, who by one offering purchased it, and, at the time of our vocation, universally applied it, as to the state of the person justified; and that so effectually, as no future sin shall bring that person any more under condemna- tion.
In this sentence or judgment the generality of reformed, ortho- dox divines are agreed ; and the want of distinguishing (as they, according to scripture, have distinguished) hath led the Antino- mians into this first error about justification, and that error hath led them into the most of the other errors. That this doctrine of theirs (which teac]:ijes that men are justified actually and complete- ly, before they have a being) is an error, and hath no solid foundation to support it, may be evidenced by these three reasons.
OF ANTINOMIANISM. 561
1. Because it is irrational.
2. Because it is unscriptural.
3. Because it is injurious to Christ and the souls of men.
Reason 1. It is irrational to imagine, that men are actually justi- fied before they have a being, by an immanent act or degree of God. Many things have been urged upon this account, to confute and destroy this fancy, and much more may be rationally urged against it : let the following particulars be weighed in the balance of reason.
1. Can we rationally suppose, that pardon and acceptance can be affirmed or predicated of that which is not ? Reason tells us, N(m ent'is nulla sunt accidentia ; that which is not, can neither be con- demned nor justified : but before the creation, or before a man's particular conception, he was not, and therefore could not in his own person be a subject of justification. Where there is no law, there is no sin; where there is no sin, there is no punishment; where there is neither sin nor punishment, there can be no guilt ; (for guilt is an obligation to punishment) and where there is neither law nor sin, nor obligation to punishment, there can be no justi- fication. He that is not capable of a charge, is not capable of a discharge. What remains then, but that either the elect must exist from eternity, or be justified in time ? It is true, future beings may be considered as in the purpose and decreee of God from all eter- nity, or as in the intention of Christ, who died intentionally for the sins of the elect, and rose again for their justification; but nei- ther the decree of God, nor the death of Christ takes place upon any man for his actual justification, until he personally exist : for the object of justification, is a sinner actually ungodly, Rom. iv. 5. but so no man is, or can be so from eternity. In election, men are considered without respect to good or evil done by them, Rom. ix. 11. not so in actual justification.
% In justification there is a change made upon the state of the person, Rom. v. 8, 9. 1 Cor. vi. 9, 10, 11. By justification men pass from a state of death to a state of life, John v. 24. but the decree or purpose of God, in itself, makes no such actual change upon the state of any person : it hath indeed the nature of an universal cause; but an universal cause produceth nothing ^vithout particulars. If our state be changed, it is not by an immanent act of God : hence no such thing doth transire. A mere vclle non pimire, or intention to justify us in due time and order, makes no change on our state till that come, and the particular causes have wrought. A prince may have a purpose or intention to par- don a law-condemned traitor, and free him from that condemna- tion in due time; but whilst the law that condemned him, stands in its full force and power against him, he is not justified or ac-
562 THE SECOND APPE^'DIX.
quitted, notwithstanding that gracious intention, but stand still condemned. So it is with us, till by faith we are implanted into Christ. It is tru^ Christ is a surety for all his, and hath satisfied the debt ; he is a common head to all his, as Adam was to all his children, Rom. v. 19. but as the sin of Adam condemns none but those that are in him ; so the righteousness of Christ actually justi- fies none but those that are in him ; and none are actually in him but believers : therefore, till we believe, no actual change passetb, or can pass upon our states. So that this hypothesis is contrary to reason.
Reason 2. As this opinion is irrational, so it is unscriptural. For
1. The scripture frequently speaks of remission or justification as a future act, and therefore not from eternity, Rom. iv. 23, 24. ** Now it was not written for his sake alone, that it was imputed " to him ; but for ours also, to whom it shall be imputed, if we be- " lieve on him,'' &c. And, Gal. iii. 8. " The scriptures foreseeing " that God would justify the Heathen through faith, preached " before the gospel unto Abraham." The gospel was preached many years before the Gentiles were justified; but if they were justified from eternity, how was the gospel preached before their justification.^