in Chrift, and our actual Salvation by him, then Faith is Juftification, and Juftification is Iaith; the Terms are convertable, and mutually imply each other; and confequently we can, with no Propriety of Expreffion, be faid to be juftified by taith.This Glofs of theirs is not therefore to explain Scripture, but to render it obfcure, inconfiftent, and unintelligible. There is nothing more plainly, exprefsly, and repeatedly affirmed in Scripture, than that we are jullified by Faith and through Faith, and that the Righteoufnefs of Chrift becomes ours by or through Faith; and if this means no more, than that we have the Knowledge, the Manifeftation, or Perfuafion of our Juftification by Faith, then Language can be no longer ufeful to convey Ideas; for the Words may be interpreted in any other Senfe with as much Propriety as in this, forced upon them by our Antinomian Interpreters.-If it be but the Knowledge or Perfuafion of our Juftification that is afcribed to Faith, then we may as properly be faid to be elected by Faith, to be created by Faith, or to be redeemed by Faith, as to be jufified by Faith: For we have the Knowledge or Perfuafion of thofe Things by Faith as well as of this; and the Expreffion (fo underftcod) is just as abfurd and ridiculous in this Cafe as in the other.

Befides, declarative or manifeftative Juftification is not by Faith alone, but by Works alfo; as the Apoftle James largely fhews us, throughout the fecond Chapter of his Epiftle. It is therefore evident and certain, that where the Scripture speaks of our Juftification by Faith alone, without the Deeds of the Law, it cannot intend a mere declarative or manifeftative, but an actual fentential Juftification: Unless we would put the Scripture into the highest Oppofition and Contrariety to itself.

But

But 'tis high Time I fhould proceed to the fecond Thing propofed, which is, to confider fome of the horrible Confequences, that must neceffarily flow from this Antinomian Scheme.

It must follow from this Doctrine of theirs, that there are many Unbelievers, who are not in a State of Condemnation, and are not the Objects of God's Wrath and Difpleafure; though our Lord himself affures us, that he who believeth not is condemned already, and hath the Wrath of God abiding on him. John iii. 18, 36. For there can be no greater Repugnancy, than to be justified and condemned at the fame Time.

And this may probably be Count Zinzendorf's Meaning, in that odd Saying of his : "He that will condemn natural Men, who neither "have nor can have the Lord Jefus in their Hearts, "-meddles with an Affair, that does not at all "belong to him (a).

It

It will alfo follow from hence, that there is no Need of any Care or Pains, to get into a State of Peace or Favour with God. For why fhould I take Pains to obtain what I have already; or else what it is impoffible that I ever fhould have? is enough, upon this Suppofal, to attend the Count's Advice;" Here one fhould do nothing, but quiet"ly attend the Voice of the Lord (b).”—There can be no Need to excite any to the Ufe of Means; but, according to another Direction of his, "As "long as People purfue their finful Courfe with "Pleasure, and do not fee their Danger, one must "have Patience with them (c)".

It will likeways follow, that the more Confidence the greatest Sinner in the World entertains, of the Safety of his State by the Merits of Chrift, the more acceptable will he be to God, and the more will he promote his own Happiness. Thus Pre(a) Difcourfes on the Redempton of Man, p. 70. (b) Pag. 29. (c) Pag. 95.

Sumption

Jumption is fo far from being finful or dangerous, that it is our greatest Duty and Safety.-This Confequence the Count feems to allow. "There is "(Jays he) no Sinner to whom Satan has not loft "all his Claim. Ye Whoremongers and Thieves, ye revengeful and Murderers, ye Liars and whoever ye are, ye Fearful and Unbelieving, that "hear and read this, will ye be faved? Believe "then that Jefus has atoned and paid a Ransom "for you all; and that you may experience it this very Moment, and know that ye have been "healed by his Wounds, and by his Stripes,

66

"take the Abfolution; look upon him; believe "and rejoice; arife, gird yourselves and run (d)." -How pleafing muft fuch Doctrine as this be to bold, careless, and impenitent Sinners!

It will moreover follow, that no Man need to have any Apprehenfions of Danger, from any Courfe of Sinning, be he as bold in Impiety, as daring and impenitent in his Sins, as he pleases. For if he be justified already, and all he has to do is to be perfuaded of it, and to take Comfort in the Reflection, his Confcience may be eafy and pleafant Or, if he be not juftified already, he never will; and it is in vain to fright himself about it. He may therefore fafely agree with the Gount, that "Sin is the moft miferable and mean Thing under "the Sun, not worth our Thoughts. Sin has no "Right nor Power, nor is worthy of our leaft Re"gards. He need not fo much as look upon Sin,

nor think it worthy of one Caft of his Eyes (e). "For 'tis also true, that Sinning is not the Caufe of "Rejection, according to the New Teftament (f)." -What is the natural Language of this Doctrine, but an Exhortation to Sinners to go on courageously in their sins, without Care or Fear? (e) P. 137.

(d) Pag. 120.

(f) P. 16.

It

It will, in like Manner, follow from this Doctrine, that as there is no Duty neceffary for our Safety, being juftified before we were born, fo there can be no Duty, but a Perfuafion of our good State, neceffary for our Comfort. This the Count fully acknowledges." There is (ays he) but one Duty, "which is that of believing (g). Holiness is a Nature, but not a Duty, as Morality dreams (b)”. -What Sort of a World would there quickly be, if Mankind could generally fuppofe themselves releafed from all Duty, either to God, to our Neighbour, or to ourselves.

You may perhaps imagine, that we are not to take an Eftimate of the Antinomians Principles from the Count's Conceffions. But as their Doctrines, in the Point under Confideration, are the fame, so the Confequences from them all are the fame, whether they do fo readily fee, or fo ingenuously own these Confequences or not. I hope by this Time you are convinced of the horrible Inconfiftency of this Scheme, and even of its Repugnancy to the very first Principles of Reason and common Sense.

How extravagant is the Pretence of the actual Juftification of a Non-entity of Pardon to thofe who never offended, or of Reconciliation to God, before there was any Diftance or Alienation from him!-But this was done in the eternal Counsel of God. Very well! Let these Antinomians alfo publifh for hiftorical Truth, that the Man Christ Jefus was born of the Virgin Mary, and suffered under Pontius Pilate, even before Adam was created; that the Day of Judgment is already come; that all the Children of God in the World are now actually fining in their Robes of Glory, and triumphing at the right Hand of Chrift: Or, if you will, that I wrote this Letter to you before the (g) Page. 193. (b) P. 165.

World

Years ago.

World began; or at least above seventeen hundred There is juft the fame Foundation of Truth in the one, as in the other. For all these Things were as truly the Objects of the divine Counfel as our Juftification; and in that Respect as actually true from Eternity, or from the Time of Chrift's Death, as that would be.

How inconfiftent and abfurd is the ftrange Apprehenfion, that Sinners are actually juftified, reconciled to God, and inftated in his Favour, while yet habitually indulging their Lufts, and going on boldly and impenitently in Sin and Enmity to God; as is the Cafe of all Men before Conversion and Faith in Chrift!Are Men's Hearts and Lives contrary to God; and yet God pleased with them at the fame Time?-Are they condemned already, the Children of Wrath; and yet reconciled to God, and at Peace with him?-Are they of their Father the Devil, whofe Works they do; and yet the Children of God, and Heirs of eternal Glory? Can Heaven and Hell be blended together ?—Is the Service of Chrift and of Belial equally agreeable to a pure and holy God; and the greatest practical, as well as fpeculative Contradictions, reconcileable to Truth? What a ftrange Medley is here! What a Door to all Licentioufnefs is here fet open!

In short, how wild and chimerical are their Notions on the Article of our Juftification by Faith! If we are indeed in the Favour of God, our Souls are in the fame Degree of Safety, whether we are perfuaded of this, or not. If we are not in the Favour of God, our Perfuafion of a State of Safety will not influence him to treat us as his Favourites; nor to confider that as true, which in its own Nature is falfe. All therefore that is left for Faith to do, according to them, is to give us Eafe and Comfort in our own Minds.And is this all we are