The Rise Reign and Ruin of the Antinomians Familists and Libertines, Catalogue of false statements
Unsavoury Speeches Confuted.
These that follow were judged by the Assembly aforesaid, as unsafe speeches.
1. TO say that we are justified by Faith, is an unsafe Speech, we must say, we are Iustified by Christ.
Answer 1. False, for the constant language of the Scripture is not unsafe; but we are justified by Faith, is the constant language of the Scripture, Rom. 5. 1. being justified by faith; the righteousness of faith, Rom. 10. 31, 32. Righteousness by Faith, Phil. 3. 9, 10.
2. The distinct phrase of the Scripture used in distinguishing Legal and Evangelical righteousness is no unsafe speech; but such is this, Rom. 9. 31, 32. Israel found not righteousness, because they sought it of the Law, and not of, or by Faith, so Rom. 10. 5, 6. The Righteousness of Faith, saith thus, &c. The Apostle makes these two so directly opposite, as membra dividentia, or contrary species, that there is no danger one should be taken for another, but that it's so safe, as that he that affirms the one denies the other: yea, in the most exact expression that ever Paul made, to exclude whatsoever might be unsafe towards a Man's justification, you have this phrase, yea twice in the same verse, Phil. 3. 5. Not having mine own righteousness, which is of the Law, but that which is through the Faith of Christ; And again, The righteousness which is of God by Faith (foreign) Ergo, it is no unsafe speech, yea, it must be said on the contrary from those grounds, that to say a Man is justified before Faith, or without Faith, is unsafe, as contrary to the language of the Scriptures.
And for the second part, that we must say, we are justified by Christ, it is true so far, as that it cannot be denied, nor is it unfound or unsafe at all so to speak, but if it mean a must of necessity always, or onelyonly so to speak, as it is here set in opposition to the phrase of being justified by Faith, then it is utterly false, for as much as the Scripture leads us along in the way of other expressions ordinarily, and the Apostle gives us the truth of doctrine and soundness of phrase together, Rom. 10. 3. Christ is the end of the Law for righteousness to every one that believeth.
2. To evidence justification by sanctification, or graces, savours of Rome.
Answer. Not so, 1. Rome acknowledgeth not justification in our common sense, Scil. by righteousness imputed. 2. Rome denies evidencing of our justification and peace with God, and teacheth Doctrine of doubting, and professeth that a Man cannot know what God will do with him for life or death, unless by special revelation, which is not ordinary: but if they mean old Rome, or Paul's Rome, to which he Wrote, it's true, that it savours of the Doctrine that they received, as appeareth, Rom. 8. 28. All things co-work for good (the evil of every evil being taken away, which is a point of justification, and this is propounded under the evidence of the love of God) to them that love him, because, Rom. 8. 2, 9, 13, 14. the evidencing of our being in Christ, freedom from condemnation and adoption, is prosecuted by arguments from sanctification, as by having the spirit, being led by the spirit, walking after the spirit, mortifying the deeds of the flesh by the spirit: and if hereto were added the Doctrine of Sr. Iohn, so abundant this way in his first Epistle (whereof I have already made mention) I doubt not, but it was the Faith of the Church of Rome that then was, so that the speech is unsavoury, and casting a foul aspersion on a good thing expressed in the Scriptures, but as for the point it self, that is included, we refer it to it's place, to be discussed, when it is rightly stated.
3. If I be holy, I am never the better accepted of God; if I be unholy, I am never the worse; this I am sure of, he that hath elected me must save me.
Answ. These words savour very ill, and relish of a careless and ungracious spirit, for howsoever we grant that our acceptation unto justification is always in and through Christ the same in God's account, yet this expression imports, that though a Man's conversation be never so holy and gracious, yet he can expect never the more manifestation of God's kindness and love to him, contrary to Psal. 50. ult. To him that orders his conversation aright, I will shew the salvation of God; and Iohn 14. 21. It implies Secondly, that though a Man's conversation be never so vile and sensual, yet he need not fear nor expect any farther expression of God's displeasure and anger to break forth against him, or withdrawings of his favour from him, contrary to Psal. 51. 8, 11, 12. where God breaks David's bones for his sin; and Ionah 2. 4. Ionah was as one cast out of God's presence; and 2 Chron. 15. 2. If you forsake him he will forsake you: And, in a word, it imports, as if God neither loved righteousness, nor hated wickedness, contrary to Psal. 45. 6, 7. and did take no delight in the Obedience of his People, contrary to Psal. 147. 11. The Lord delighteth in those that fear him, &c. As concerning the last clause, He that hath elected me must save me: it is true, the foundation of God's election remaineth sure, yet it is as true, that whom he chuseth, he purposeth to bring to Salvation, through Sanctification of the Spirit, 2 Thes. 2. 13.
4. If Christ will let me sin, let him look to it, upon his honour be it.
Answ. This resorts the Lord's words upon himself, Prov. 4. 22, 24. Keep thine heart, &c. Ponder thy Paths, &c. and therefore no less blasphemous, and is contrary to the professed practice of David, Psal. 18. 23. I was upright before him, and kept my self from mine iniquity: The latter clause puts the cause of God's dishonour upon himself, no less blasphemous than the former, and contrary to Rom. 2. 23. where the dishonouring of God is laid upon themselves.
5. Here is a great stir about graces, and looking to hearts, but give me Christ, I seek not for graces, but for Christ; I seek not for promises, but for Christ; I seek not for Sanctification, but for Christ; tell not me of meditation and duties, but tell me of Christ.
Answ. 1. This speech seemeth to make a flat opposition between Christ and his graces, contrary to that in Joh. 1. 16. Of his fulness we all received, and grace for grace; and between Christ and his Promises, contrary to Gal. 3. 13, 14. Christ was made a curse, that we might receive the promise of the Spirit; and, Luk. 1. 70. with 74. And betwixt Christ and all holy duties, contrary to Tit. 2. 14. and therefore hold forth expressions not agreeing to wholsome Doctrine.
6. A living Faith, that hath living fruits, may grow from the living Law.
Answ. This whole speech is utterly cross to the sound form of Words required, 2 Tim. 1. 13. Hold fast the form of sound words, 1. That a Hypocrite may have a living Law, is contrary to Iam. 2. 17. where the hypocrites faith is called a dead Faith. 2. That a hypocrite may bring forth living fruit, is contrary to that, Heb. 9. 14. 3. That all this grows from a living law, contrary to 2 Cor. 3. 6. where the Law is called a killing Letter, and to Gal. 3. 21. If there had been a law which could have given life, &c.
7. I may know I am Christ's, not because I do crucisie the lusts of the flesh, but because I do not crucifie them, but believe in Christ that crucifieth my lusts for me.
Answ. 1. The phrase is contrary to the Scripture language, Gal. 5. 24. They that are Christ's, have crucified the flesh with the affections and lusts. 2. It savours of the flesh, for these three things may seem to be expressed in it. 1. If Scripture makes not opposite, but subordinate, Rom. 8. 13. I through the Spirit crucifie the flesh. 2. That if I do not crucifie my lusts, then there is an open and free way of looking to Christ, contrary to the Scripture, Mat. 5. 8. Blessed are the pure in heart, for they shall see God, both in boldness of Faith here, and fruition hereafter, 2 Tim. 2. 19. Let every one that names the Lord Iesus, depart from iniquity. 3. That believing in Christ may ease me from endeavouring to crucifie my lusts in my own person; which is so gross, that it needs no more confutation than to name it. 4. The safe sense that may be possibly intended in such a speech, is this, If I crucifie the flesh in my own strength, it is no safe Evidence of my being in Christ; but if renouncing my self, I crucifie the flesh in the strength of Christ, applying his death by Faith, it is a safe evidence of my being in Christ: but this sense conveighed in these words, is to conveigh wholesome doctrine in an unwholsome Channel, and a darkening and losing the truth in an unsavoury expression.
8. Peter more leaned to a Covenant of works than Paul, Paul's Doctrine was more for free-grace than Peters.
Answ. To oppose these persons and the doctrine of these two Apostles of Christ, who were guided by one and the same Spirit in Preaching and penning thereof, (2 Pet. 1. 21. Holy Men of God spake as they were moved by the Holy Ghost, 2 Tim. 3. 16. All Scripture is given by inspiration of God) in such a point as the Covenant of works and grace, is little less than Blasphemy.
9. If Christ be my Sanctification, what need I look to any thing in myself, to evidence my Iustification?
Answ. This position is therefore unsound, because it holds forth Christ to be my Sanctification, so as that I need not look to any inherent holiness in my self; whereas Christ is therefore said to be our Sanctification, because he works Sanctification in us, and we daily ought to grow up in him, by receiving new supply and increase of grace from his fulness, according to 2 Pet. 3. 18. Grow in grace, and in the knowledge of our Lord Iesus Christ.