nomians in desire.

These feel the restraints of the

law to be irksome. They would gladly cast off its cords and burst its bands asunder. And yet they have been too well instructed, and have too much. conscience to be able to do so at once. But as the process of hardening the heart is going on rapidly, they may yet be able to say, "We will none of thy ways.' 3. Then we have the Practical Antinomians. They care little about systems. They hardly avow a creed. But "the worst heresy is a wicked life." This they lead always. They practically and continually say, "Who is the Lord that we should obey him?”

In every form of Antinomianism, and especially in the systematic form it sometimes assumes, we can hardly fail to notice its utter contrariety to Scripture. Paul says, "Shall we continue in sin that grace may abound? God forbid." Rom. vi. 1,2. He declares that it was a slanderous report against him and his brethren that they taught, that we may do evil that good may come. He says that the "damnation" [condemnation] of those who hold such a principle is "just." Rom. iii. 8. "Any doctrine inconsistent with the first principles of morals must be false, no matter how plausible the metaphysical argument in its favour. Paul assumed, as an ultimate fact, that it is wrong to do evil that good may come."

How clearly the Scriptures testify against all Antinomian tendencies will appear by citing even a few passages. Paul says, "There are many unruly and vain talkers and deceivers, who subvert whole houses, teaching things which they ought not, for filthy lucre's sake." Titus i. 10, 11. John says, "If we say that we have fellowship with him, and walk in darkness,

we lie, and do not the truth." 1 John i. 6. "He that saith, I know him, and keepeth not his commandments, is a liar, and the truth is not in him." 1 John ii. 4. "Every man that hath this hope in him, purifieth himself, even as he is pure." 1 John iii. 3. Peter also tells us of such: "Spots they are and blemishes, sporting themselves with their own deceivings while they feast with you; having eyes full of adultery, and that cannot cease from sin; beguiling unstable souls: an heart they have exercised with covetous practices;. cursed children." 2 Pet. ii. 13, 14. Jude also says of such: "These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about with winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever." Jude 12, 13. No wonder that in the strong language of Scripture, such men are "abominable and disobedient, and to every good work reprobate." Titus i. 16.

When we open the gospel we find the most urgent calls to holiness founded on its gracious proposals: "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." 2 Cor. vii. 1. Indeed, Paul expressly declares that "the grace of God that bringeth salvation," that is, the gospel, "teaches us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world." Titus ii. 11, 12. Again, "God hath not called us to uncleanness, but

unto holiness." John says: "Let no man deceive you: he that doeth righteousness is righteous. . . He that committeth sin is of the devil." 1 John iii. 7, 8.

The following propositions laid down by Flavel are abundantly supported by Scripture:

1. The Scriptures "frequently discover God's anger, and tell us his castigatory rods of affliction are laid upon his people for their sins." 2 Sam. xii. 9-14; Ex. iv. 13, 14; Jer. xxx. 15; Lam. iii. 39, 40; Ps. xxxviii. 3-5; Micah vii. 9, &c., &c.

2. They "represent sin as the greatest evil; most opposite to the glory of God and good of the saints; and are therefore filled with cautions and threatenings to prevent their sinning." Jer. v. 30, xliv. 4, xviii. 13, xxiii. 14; Hosea vi. 10; Ps. xiv. 1, liii. 1; Titus i. 16; 1 Pet. iv. 3; Rom. vi. 23; Dan. v. 23; Rom. iii. 23; Heb. iv. 1, and many other places.

3. "The Scriptures call the saints frequently and earnestly, not only to mourn for their sins before the Lord, but to pray for the pardon and remission of them in the blood of Christ." Matt. vi. 12; 1 Pet. v. 6; James iv. 10, &c., &c.

4. "They earnestly and everywhere press believers to strictness and constancy in the duties of religion, as the way wherein God would have them to walk." Rom. xii., throughout, 1 Cor. xv. 58, &c., &c.

Many other Scriptures might be cited to the same effect. He, who has read thus far, and who shall read the next chapter also, can be at no loss for proof

texts.

Of all errors in religion, perhaps none is more revolting to the truly pious than the grosser forms of Antinomianism. It is hardly more shocking to deny

the divine existence altogether than it is to teach that God is the patron of iniquity. Those pious men, who seem to have had most intercourse with Antinomians, regard their principles and practices with extreme abhorrence. It is impossible to read the works of those venerable servants of Christ, Thomas Scott, the Commentator, and Andrew Fuller, without perceiving that they must have witnessed the most odious exhibitions of human wickedness. They were doubtless right in expressing in many forms the belief that nothing more imperils the soul than any religious principle, which releases us from the government of God.

Perhaps the most shocking thing in Antinomianism is that ordinarily it makes Christ the minister of sin. It impudently marches up to his cross, and says, "O thou bleeding Lamb, who didst live and die for me, I will neither live nor die for thee; but I will serve divers lusts and please myself."

The testimony of sound and pious writers in all branches of the church of Christ against Antinomian laxity of life and doctrine has been clear and uniform. The best writers of the 17th century have lifted up their united voices in the most solemn manner against it.

Bishop Hopkins says: "Antinomianism is to be abominated, which derogates from the value and validity of the law, and contends that it is to all purposes extinct to believers, even as to its preceptive and regulating power; and that no other obligation to duty lies upon them who are in Christ Jesus, but only from the law of gratitude: that God requires not obedience from them upon so low and sordid an account

as the fear of his wrath and dread severity; but all is to flow only from the principle of love and the sweet temper of a grateful and ingenuous spirit. . . . This is a most pestilent doctrine, which plucks down the fence of the law, and opens a gap for all manner of licentiousness and libertinism to rush in upon the Christian world."

Leighton: "The gospel sets not men free to profaneness: no, it is a doctrine of holiness. 'We are not called unto uncleanness, but unto holiness.' 1 Thess. iv. 7. He hath indeed taken off the hardness, the iron yoke, and now, his commandments are not grievous. 1 John v. 3. His yoke is easy, and his burden light. They who are most sensible, and have most assurance of their deliverance, are ever the most active and fruitful in obedience: they feel themselves light and nimble, having the heavy chains and fetters taken off. 'Lord, I am thy servant; thou hast loosed my bonds."" Ps. cxvi. 16.

Flavel: "God preserve all his people from the gross and vile opinions of Antinomian libertines, who cry up grace, and decry obedience: who under specious pretences of exalting a naked Christ upon the throne, do indeed strip him naked of a great part of his glory, and vilely dethrone him. My pen shall not English what mine eyes have read. Tell it not in

Gath."

Charnock: "Libertinism and licentiousness find no encouragement in the gospel. It was made known to all nations for the obedience of faith. The goodness of God is published, that our enmity to him may be parted with. Christ's righteousness is not offered to us to be put on, that we may roll the more