World that he gave his onely begotten sonne that whosoever beleeveth in him should not perish but have everlasting life John 3.16 He spared not his owne sonne but delivered him up for us all how shall he not with him freely give us all things Rom. 8.32 then is not this of free grace and Christ gave his life a ransome for all the Elect 1 Tim. 2.6 he gave himselfe for his Church Ephe. 5.25 he gave his life a ransome for many Matt. 20 28. he gave himselfe for us to redeeme us from all iniquity and to purifie unto himselfe a peculiar people zealous of good workes Titus 2.14 saith he I lay downe my life no man taketh it from me I lay it downe of my selfe I have power to lay it downe and I have power to take it up againe John 10.17.18 and then is not this out of free grace and the spirit of God worketh where it listeth John 3.8 then if the spirit of God reach out unto us the righteousnesse of Christ is it not of free grace and out hand of faith by which we receive the righteousnesse of Christ this faith is the gift of God Ephe. 2.8 then is not this also out of free grace thus by grace ye are saved through faith and that not of your selves it is the gift of God Ephe. 2.8 then let us speake of this to the praise of the glory of his grace wherein he hath made us accepted in the beloued Ephe. 1.6 And thus farre of the causes of our justification in the sight of God being all that are mentioned in the Scripture except that of workes which justifies our faith and persons in the sight of men as James speaketh James 2.24 but this we are not to speake of at this time From these caules we may easily see when we are justified in the sight of God I grant in the decree of God this righteousnesse of Christ was purchased vertually for all the Elect aâ— well before his coming in the flesh as afterward for he was the Lambe slain from the foundation of the World Rev. 13.8 Again I grant that this purchase was actually paid above sixteene hundred yeeres agon when Christ in our nature died actually and really on the Crosse for beleevers but to say that the righteousnesse of Christ is really ours before that the spirit of God doth reach it forth unto us or before we have any faith or calling that is before that we have either eye to see it or hand of faith to receive and take it this I say is a cursed error suggested by the father of lies into those that are led by him to beleeve lyes For was that man in the Gospell who had a legion of divels within him justified when as the presence of Christ was a torment to him and he cryed out Jesus thou sonne of God most high I beseech thee torment me not I must needs confesse in one thing he was like our Antenomeans for no bonds could hold him but when the divels were cast out the man was in another mind he that could not abide the presence of Christ before now he can beseech Christ that he might be with him Luke 8.18.38 Then shall we be so foolish to thinke that the holy spirit of Christ will dwell in that foule and filthy heart where the divell reignes and leads them captive at his will 2 Tim. 2.26 but such are all the Elect before they be recovered out of the snare of the divell shall we thinke that the holy spirit of Christ was in Mary Magdalen when those seven divels kept their randevouse within her What agreement hath Christ with the divell that he should be as an underling in that soule where the divell reignes Doth Christ come to justifie such a soule and not to sanctifie it at the same time Doth he not say come out of Babylon and be not partaker of her sinnes that ye receive not of her plagues Rev. 18.4 Come out from among them and be ye seperate saith the Lord touch not the uncleane thing and I will receive you and I will dwell in you 2 Cor. 6.16 17. but will Christ come into the strong mans house and not bind him nor spoile his goods is not Christ stronger then he Luke 11.21 22. Why then will Christ live in that soule that Sathan hath in possession it may be twenty or forty yeeres togther before faith or effectuall calling be truely wrought in it If ye be the Temple of God and his spirit dwell in you if any man desile the Temple of God him shall God destroy let no man deceive himselfe 1 Cor. 3.16.17 Doth Christ say this and will he himselfe live and dwell among divels especially where they rule and reigne I hope no Christian truly justified will harbour such blasphemous thoughts within him lest they should say he hath an uncleane spirit Marke 3. â—0 Secondly But will they yeeld and say God forbid that we should thinke that the holy Spirit of God should dwell and live in that soul that the divell hath in possession then I reply and say if any man have not the Spirit of Christ he is for the present none of his Ye are not in the flesh but on the spirit if so be the Spirit of God dwell in you Rom. 8.9 There shall no flesh be justified in his sight Rom. 3.20 but saith Paul You in times pasted were Gentles in the flesh at that time yee were without Christ and without God in the world but now in Christ Jesus yee who were sometimes afarre off are made nigh by the blood of Christ Ephe. 2.12.13 Then is the righteousnesse of Christ wrought in us by the Spirit of Christ that makes us cleane temples for his Spirit to dwell in and will not his holy Spirit live among divells in a cage together of uncleane and filthy lusts and are they for the present without Christ and without God in the world and in the flesh when as no flesh living shall be justified in the fight of God and having not the Spirit of God they for the present are none of his then how dare any man say that they are justified in the sight of God as soone as they had any being in this world O horrible and blasphemous doctrine that makes the pure and holy Spirit of God to be a companion yea a very band to cursed divells and filthy lusts else how can he live where the divells reigne but thou O blessed Spirit of God art of purer cyes then to behold evill and canst not look on iniquity with approbation Hab. 1.13 But ye in time past walked according to the course of the world and according to the prince of the ayre that ruleth in the children of disobedience saith Paul wee all had our conversation in time past in the lusts of our flesh fulfilling the desires of the flesh and of the minde and were by nature children of wrath even as others Ephe. 3 2 3. but were they
shall preach unto you any other Gospell then that which we have preached unto you let him be accursed I say againe let him be accursed Gal. 1.8 9. then take heed of the Antinomians new Gospell who have cast off all obedience to the law of God who desire to live without rule like sonnes of Belial that they may take their full swing in sinne under their damnable pretence that they have gotten free grace that hath freed them from all obedience to the law of God but for thy information I have written this little booke read it and if thou receive any benefit or satisfaction give God the praise and me the benefit of thy prayers now unto him that is able to keep you from falling and to present you faultlesse before the presence of his glory with exceeding joy to the onely wise God our Saviour be glory and Majesty dominion and power now and evermore Amen Thine in the Lord Jesus Thomas Bakewell A short view of the Antinomean Errours with a Briefe Answer to them They hold that a man is justified as soone as he hath a being in the sight of God before faith or calling TO this I answer leaving the decrees and purposes of God to himselfe as secret things not belonging to us till we have faith and calling but to speake as it is reveal'd and according to our apprehension both of the causes and time of a sinners actuall justification as it is reveal'd unto us in the Scripture First we are said to be justified by the blood of Christ Rom. 5.9 this is done by Christ as the meriting cause of our justification He hath purchased his Church with his owne blood Acts 20.28 Secondly we are said to be justified by the righteousnesse of Christ Rom. 5.18 Therefore as by the offence of one judgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon all unto juctification of life this is the formall cause of our justification this righteousnesse of Christ is not that Inherent righteousnesse or sanctification that is wrought in us by the Spirit of God but it is that without us which remaines in Christ himselfe that justifies us for they are two distinct thing it is called the righteousnesse of God Rom. 1.17 Then they are very ignorant of Gods righteousnesse that goe about to establish their owne righteousnesse and have not submitted themselves to the righteousnesse of God Rom. 10.3 Paul desired not to be found in his owne righteousnesse but in that which is through the faith of Christ the righteousnesse of God by faith Phil. 3.9 This righteousnesse without us being imputed to us makes us just and righteous in the sight of God by this alone we are counted worthy of the Kingdome of God 2 Thess 1.5 and accounted worthy to obtaine that world and the resurrection from the dead Luke 20.35 see 21.36 and saith Paul David also describeth the blessednesse of the man unto whom God imputeth righteousnesse without workes and Abraham by the hand of Faith as an instrument whereby he tooke fast hold of the righteousnesse of Christ giving glory to God and staggered not through unbeleefe it was counted reckoned or imputed unto him for righteousnesse now it was not written for his sake alone that it was imputed unto him but for us also to whom it shall be imputed if we beleeve on him who raised up Jesus our Lord from the dead Rom. 4.6 20 21 22 23 24. Thus we become righteous in the sight of God and although we were borne in the guilt of originall sinne yet now it is done away by Christ for he hath laid on him the iniquity of us all Isa 53.6 so then Blessed is the man whose iniquity is forgiven and whose sinne is covered and Blessed is he to whom the Lord will not impute sinne Rom. 4.7 Psal 32.1 God was in Christ reconciling the world to himselfe not imputing their trespasses 2 Cor. 5.19 thus our sinnes were imputed to Christ but not infused into him for still he was the Lambe without blemish and without spot who did no sinne neither was guile found in his mouth 1 Pet. 1.19.2.22 Yet he that knew no sinne was made sinne for us by imputation they were accounted and reckoned to be his and so Christ hath once suffered for sinnes the just for the unjust 1 Pet. 3.18 That we might be made the righteousnesse of God in him 2 Cor. 5.21 But this was not done by infusing his righteousnesse into us to make us just for we are sinfull creatures still we are all as an uncleane thing and all our righteousnesse are as filthy ragges Isa 64.6 So then we are justified by the righteousnesse of Christ without us imputed or reckoned to be ours for we are made the righteousnesse of God in him and not in our selves this rightly observed might convince them of their proud boasting that they are as righteous as Christ when as the righteousnesse of Christ that makes us just remaines in him and not in us Thirdly we are said to be justified by faith Rom. 3.28.5.1 This is done when we take or receive the righteousnesse of Christ being purchased by the blood of Christ and so imputed and reckoned to be ours being reached forth unto us by the spirit of God and received by the hand of our faith and so we come to have a true title to it yet not by infusion but by imputation and faith for as many as received him he gave power to become the sonnes of God even to them that beleeve on his Name John 1.12 To him that worketh not but beleveth on him that justifieth the ungodly his faith is counted for righteousnesse Rom. 4.5 Not having mine owne righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith Phil. 3.9 Israel hath not attained to the law of righteousnesse wherefore because they sought it not by faith but by the workes of the law therefore they stumbled at that stumbling stone but whosoever beleeveth on him shall not be ashamed Rom. 9.31.32.33 Faith applying makes Christ ours as Thomas beleeving said my God and my Lord John 20.27 28. Then I conclude this third cause of our justification being the instrumentall cause of it with that saying of Paul God justifies the circumcision by faith and uncircumcision through faith Rom. 3.30 but I never read of any that were justified without faith or before faith or calling let the Antenomeans prove the contrary if they can Fourthly we are said to be justified freely by his grace Rom. 3.24 that is when God the Father doth freely accept of the righteousnesse purchased by the blood of Christ and accounts and imputes it unto us as ours and reacheth it our unto us by his spirit and we take and receive it by faith thus to justifie us is freely of his grace and this deserves the title of free grace For God so loved the
justified as soone as they had any being when they lived in all manner of sinne whatsoever the divell having their souls in full possession But such were some of you but ye are washed but ye are sanctified and then it follows that they were justified 1. Cor. 6.11 doth God charge us not to cast pearls before swine nor to give that which is holy to dogges and will he give his chiefest benefits to them that remaine dogges and swine many yeers before they are effectually called and have any true faith wrought in them this is very pleasing doctrine I must needs confesse for dogges and swine but let the true Children of God take heed of it least they sucke too much of their honey-combe and so they poyson their souls and perish eternally but the righteousnesse of Christ is received of us by the hand of our faith and so becomes ours and you see that the Scripture is cleare for it But they will needs be justified in the sight of God without faith or calling and I finde their reason to be this because that Christ took our nature upon him and suffered in it therefore by the humaine nature of Christ they are truly made the sonnes of God by adoption and justified without any faith or calling they say that they need make no application of it to themselves by faith but without faith it is unpossible to please God Heb. 11.6 and whatsoever is not of faith is sinne Rom. 14.23 therefore the truth is as mary as received him he gave power to become the Sonnes of God even to them that beleeve on his name John 1.12 God the Father signed and sealed his Son to the office of Mediatorship but who hath any part in him I ans He that receiveth his testimony hath set too his seal that God is true John 3.35 He that beleeveth is not condemned but he that beleeveth not is damned already because he hath not beleeved on the name of the onely begotten Sonne of God he that beleeveth on the Sonne hath life and he that beleeveth not the Sonne shall not see life but the wrath of God abideth on him John 3.18.36 He that beleeveth on the Sonne of God hath the witnesse in himselfe and he that beleeveth not God hath made him a lyar because he beleeveth not the record that God gave of his Sonne John 3.10 Then are such as these unbeleevers uncalled that make God a lyar that are in a damnable estate and the wrath of God abiding on them are these justified in the sight of God let such doctrine be damned to the pit of hell yet such are the Elect as well as the Reprobate before their calling and conversion as they came into the world untill they have justifying saith wrought in them there was no difference betweene us and them till our hearts were spirifiedly â—aith Rom. 15. â— 2.22 The Scripture hath concluded all under 〈…〉 at â—he promise by faith in Jesus Christ may be given to them that beleeve Gal. 3.22 But they say that faith is imperfect therefore it cannot take hold sufficiently on Christ to justifie them I answer if the begger can but reach out his hand although it be weake or lame to take his almes yet it is his when he hath received it sure enough as if he had received it by a stronger hand and it were folly to say that his almes is not his because his hand is weak or lame that received it so he that by faith taketh the righteousnesse of Christ it is his sure enough although his faith were never so weak if it be true faith and it were folly to say that the righteousnesse of Christ is none of his because he had not a stronger faith to receive it but marke their folly they say that a man may be justified without faith and yet not by faith because it is too weak but must we beleeve their errours or the Spirit of God that cannot lye Rom. 3.28.4.5.5.1 but they say faith will not endure for ever therefore it cannot justifie us as a hand or instrument I answer from the former simily that when the begger hath received his almes if he should bethinke himselfe then and say this almes is not mine because the hand that took it must perish and rot in the grave should we not thinke it grosse folly in him and so to say that the righteousnesse of Christ is not mine because my faith must end with my body but if the beggers hand were afterward cut off yet the almes is his for all that and so let faith dye with us yet having received the righteousnesse of Christ that is really ours to all eternity and the Lord looks upon his people as they are cloathed with the righteousnesse of Christ being received by faith and not so much upon the hand that received it whether it be weak or strong so it be in truth and then he esteemes us as perfectly justified and shall abide so for ever The next grosse errours are these they being justified assoone as they have any being then God cannot see their sinne for they are perfectly righteous even as righteous as Christ assâ—one as they have any being and faith doth but declare to them what was done before To speak of them that are elected before they have faith or calling when thou wast naked and bare I saw thee polluted â—n thine owne blood then I looked upon thee Eze. 16.6.8 shall we thinke that God did not see that catalogue of sinnes in Manasseh before his conversion when as the pen-men of the Scripture wrote as they were moved by the Holy Ghost 2. Pet. 1.21 The Lord turned not from the fiercenesse of his wrath wherewith his anger was kindled against Iudah because of all the provocation that Manasseh had provoked him withall 2 Kings 14.26 I will cause them to be removed into all kingdomes of the earth because of Manasseh Jer. 15.4 then did not God see his sinnes although afterward he repented and prayed and the Lord was entreated of him 2. Chron. 33.13 and saith Peter ye denied the Holy One and the Iust and defired a murtherer to be granted unto you and killed the Prince of life Acts 14.15 Iesus whom ye have crucified now they were pricked at the heart and three thousand of them converted Acts 2.36.37.41 then did Peter see their sins and did not God see them when as he spake but as he was moved by the Holy Ghost saith Paul no theeves nor covetous nor drunkards shall inherite the kingdome of God and such were some of you but ye are washed doth Paul see them and doth not the Spirit of God see them In time past ye walked according to the course of the world according to the prince of the power of the ayre that worketh in the children of disobedience we all had our conversation in times past in the lusts of our flesh fulfilling the desires of the flesh and were by nature children of wrath even as
others Ephe. 2.2 3. did Paul see this and did not God see it at that time they were without Christ and without God in the world ver 12. and did not God see them saith Paul I was before a blasphomer and a persecuter and injurious 1. Tim. 1.13 did he see this and did not God see it doth not Christ say Saul Saul why persecutest thou me I am Jesus whom thou persecutest Acts 9.4.5 did not Christ then see his sinne although he was a chosen vessell ver 15. but so much before saith or calling But after conversion did not God see Lots incest and Noah drunke and Moses and Aarons unbeliefe which barred them out of the land of Canaan the Lord sent Nathan to David to convince him of his sinne 2. Sam. 12. and he confesseth saying against thee onely have I sinned and done this evill in thy sight Psal 51.4 and saith Moses thou hast set our iniquities before thee and our secret sins in the light of thy countenance Ps 90.8 saith the Lord the high places were not taken away out of Israel neverthelesse the heart of Asa was perfect all his dayes 2. Chro. 15.17 yet he was wroth with him that told him of his sinne and put him in person and oppressed some of the people at the same time chap. 16.10 and trusted in the Physician more then God ver 12. then did not God see this how should the Prophet have known it if God had not told him saith the Lord among my people are found wicked men they lay waite as he that setteth snares they set a traâ— they catch men they overpasse the deeds of the wicked they judge not the cause of the fatherlesse yet they prosper Jer. 5.26.28 the sinne of Iudah is written with a pen of Iron and with the point of a Diamond it is graven upon their heart Jer. 17.1 saith Paul Peter and the other Jewes desembled insomuch that Barnabas also was carried away with their dissimulation Gal. 2.13 Did Paul see this and did not God see it when Peter denied Christ did not he see him the Lord turned and looked upon him and Peter remembred the words of the Lord and Peter went out and wept bitterly Luke 32.61.62 Yee fools when will ye be wise he that planted the care shall not he bear and he that formed the eye shall not he see Psal 94.8 9. the Lord knowes the thoughts of men then I conclude that a man may build upon the true foundation hay wood or stubble and he may suffer losse but himselfe shall be saved yet so as by fire 1. Cor. 3.11.12.15 therefore God sees all the sinnes of his justified children both before and after conversion And although it be said He beheld no iniquity in Jacob nor perversnesse in Israel Num. 23.21 yet he saw it although he would passe by their transgressions Micah 7.18 and would not suffer Balaam to curse them neither would he forsake them but correct them as he saw good and not according to their enemies rage which hath no mercy And although it be said that they cannot sinne 1 John 3.9 yet saith the same Iohn if we say that we have no sin we deceive our selves and the truth is not in us 1 John 1.8 but yet they doe not sinne that sinne unto death 1 John 5.16 neither with that whole swing as wicked men doe but the spirit striveth against the flesh that they cannot doe the things that they would Gal. 5.17 yet how can he be cleane that is borne of a woman who can bring a cleane thing out of an uncleane Job 14.1 how can man be justified with God or how can he be cleane that is borne of a woman Job 25.4 Who can say I have made my heart cleane Pro. 20.7 there is no man living that sinneth not 1 Kings 8.46 2 Chron. 6. â—6 Eccle. 7.20 Then are we perfectly righteous I meane in respect of degrees in this life if this were so how can there be any degrees of grace as a strong faith in some and a little faith in others Or how can there be any groth in grace if we had already attained or were already perfect in degrees but perfection in this world consists not in the absence of sinne but in the sight of sinne and fighting against sinne and groaning under the burthen of sinne and because we sinne daily we must aske forgivenesse daily and to be kept from temptation daily Matth. 6. we are not perfect in degrees of grace heere therefore the Sacrament was ordained to strengthen our faith and to increase our holinesse but they that say that they are as perfect as Christ what makes them to receive the Sacrament which is onely to strengthen their faith let the subtellest of them make answer if he can but saith Paul as ye abound in every thing in faith and utterance and knowledge and in all diligence and in your love to us so abound in this grace also 2 Cor. 8.7 and saith Iohn I pray God thou maiest prosper even as thy soule prospereth 3 John 2. Yet I grant that we are perfectly justified at once but we are not perfectly sanctified in this life I meane in respect of degrees although we be perfectly sanctified in respect of parts as a child hath all the parts of a man but he must grow up unto the degrees of a man then what bold presumption is this to say we are perfectly righteous as Christ when as he neither wants parts nor degrees and besides it is in him as in the Fountaine and in us but as the Cesterne out of his fulnesse we receive grace for grace John 1.17 againe he waâ— never desiled with sinne as we are and we have no more of his righteousnesse then our weake faith is able to receive yet I grant he that hath little shall have no lacke yet there is degrees of grace here and of glory hereafter God gave not the spirit to Christ by measure John 3.34 but unto every one of us is give grace according to the measure of the gift of Christ Ephe. 4.7.16.13 the let us take heed lest we offend Christ in boasting of our righteousnesse wheâ— we have nothing but what we have received then why should we boast as if we received it not 1 Cor. 6.7 and take heed lest you say God cannot see your sin for be sure your sinne will find you out Num. 32.23 the Lord commended Iob for a perfect man upright and one that feared God and eschewed evill Job 1.1 yet Iob sinned not onely in his passion chap. 3. but afterward when he saith the Lord breaketh me with a tempest and multiplieth my wounds without cause chap. 9.17 he saith I am righteous and God hath taken away my judgement my wound is incurable without transgression chap. 34 5 6. he saith I am cleane without transgression I am innocent neither is there iniquity in me behold he findeth out occasions against me chap. 33.9 10. he hath said I am more
for the pardon of his sinne is like a man afrighted with sinne and at the same time giving thankes for the râ—mision of sinne and of a man that is afraid of the sinnes of his present prayers and of one that hath victory over sinne death and hell I answer although our sinnes be pardoned and the guilt taken away yet the being of sinne is not taken away and although we are justified from all sinne yet we are not sanctified from all sinne so that we ought to be humbled for our filthinesse for want of sanctification when we come into the presence of God and because that sinne is in us we may well feare that we shall not carry our selves so holy as becometh such a presence as the men of Beth-shemish said Who is able to stand before this holy Lord God 1 Sam. 6.20 and yet not so despaire as to leave off the duty but to pray still and as sanctification increaseth we come into the presence of God with more cheerfulnesse and as our assurance increaseth we shall be lesse in our petitions and more in thanksgiving and praising God for his mercies to us He saith we present a man that is delivered from the law into the glorious liberty of the sonnes of God and yet puts himselfe under the law I answer we are delivered from the curses of the law and the threatnings of the lavv and from the condemning povver of it and from the constraining povver of it but vve are not delivered from the commanding povver of it the free grace of Christ did not deliver us from our obedience to the lavv of God but in giving us the eye of faith vve see our duty more cleerly that is vvritten in the lavv of God and by our hand of faith vve fetch more strength from Christ to enable us to performe our duty to the lavv of God I can do all things through Christ that strengtheneth me Phil. 4.13 but if our eye of faith vvere never so cleere to see our duty yet if vve vvill not looke upon the lavv of God but count it as a strange thing Hosea 8.12 it is all one to them as if the book of the law were sealed up and he that hath no faith is like a man to whom the booke of the law is open but the man cannot read for he is not learned Isa 29.11 12. so then the eye of faith is the Organ and our duty is the object and the written law of God is the Medium by which we see our duty but when the law is taken from us or if we cast away the commanding power of it which is all one we can see our duty no more then a man can see in a dungeon then well may the Antinomians be so blind concerning their duty when as they cast away that light that should shew it unto them thy law is a lanterne to my feet and a light unto my pathes Psal 119.105 But then faith hath another property when it sees the greatnesse of the work to be done and the weaknesse of the doer of it that it seeth helpe in another which is Christ and presently fetcheth it to helpe him this honour have all the Saints Psal 149.9 He saith we need not to tell a healthfull man that it is his duty to feed himself even so is it needfull to tell a beleever that it is his duty to heare Sermons read the Scripture and frequent the Lords Table these are his proper and his naturall food by which his faith is strengthened and increased yet saith he in what a sad and fearfull manner are these pressed upon mens consciences upon paine of having no part in Christ and of everlasting damnation in hell for ever I answer first if one should tell a healthfull man that it is his duty to feed himselfe I hope it would not make him leave feeding and goe about to starve himselfe because he is told that he must doe it as a duty and so for spirituall duties to be told of them is rather an encouragement to goe on still because it is their duty and what if he know it before he need not be offended at the love of his friend for telling him that which he knew before but I smell wherein lieth the venome of this man he hath free grace bestowed on him which hath freed him from all duties of obedience to the Lord so that what he doth is onely out of free love for he thinkes to be tyed by way of duty will not stand with his free grace but I say againe we trust in no duty as causes of our salvation but we obey and doe these duties as the way to salvation neither did they ever heare those worthy Divines whom they villefie with the termes of legall Teachers presse any duties to merit salvation for the doing of them but let the sonnes of Belial know that if they slight their duties to the law of God they may purchase damnation by it neither can there be any salvation for that man till he humble himselfe and freely yeeld to the commanding power of the law of God and count it his duty to give all the power of body and soule in obedience to it but this yoke is too heavy for the sonnes of Belial they will be tyed to nothing but upon free love and currisie that they may leave it when they list they have gotten free grace He saith they put us upon these duties to try and to prove our selves by the performance of them as by markes and signes of grace within I answer if Christ be in the soule there must needs be fignes of his presence we need not goe by heare-say or from a bare Testimony or suggestion they told Jacob that Joseph was alive but that did not satisfie him till he saw the Wagons Gen. 45.27.28 so now if the eyes of the soule be opened to see our duty written in the law it is Christ that hath done it Acts 16.14 whose heart the Lord opened Doe ye aske whence he is and yet he hath opened mine eyes John 9.30 Acts 26.17 18. Secondly the worke must arise from a true justifying faith that knits them to Christ and makes their person accepted Rom. 5.1 Gen. 4.4 this faith must take hold of that promise that is made to them that doe this duty Exod. 20.6 Thirdly in our duties we must aime at Gods glory 1 Cor. 10.31 thus by any duty we may try our selves whether we doe it by vertue of Gods command without us and whether it be acted by an inward principle of faith within us and whether it tend to Gods glory as the utmost end of it he that hath thesemarkes and signes the Spirit of God is in him this faith worketh by love and obedience Rom. 1.5.1 John 5.3 neither can he say what a fearfull thing it is to presse these things as duties upon our consciences that belongs to the sons of Belial that cannot abide the yoke of Gods saw
A short View of the ANTINOMIAN ERROVRS With a Briefe and plaine Answer to them As the Heads of them lye in order in the next Page of this Booke Being a nest of cursed Errors hatched by Hereticks fed and nourished by their Proselites being taken as they were flying abroad were brought as the Eagle doth her young ones to see if they could endure to looke upon the Sun-beams of truth with fixed eyes the which they could not were presently adjudged to be a Bastard-brood and theâ—â— necks chopt off and their carkasses throwne to the Dunghill Imprimatur Ja. Cranford Beware of false Prophets which come to you in sheeps cloathing but inwardly are ravening Wolves Mat. 7.15 There are certaine men crept in unawares who were before of old ordained to this condemnation ungodly men turning the grace of our God into lasciviousnesse Jude 4. For when they speake great swelling words of vanity they allure through the lusts of the flesh through much wantonnesse those that were cleane escaped from them who live in errour for while they promise them liberty they themselves are the servants of corruption 2 Pet. 2 18.19 London Printed by T. B. for Ed. Blakmore and Tho. Bankes and are to be sold at the Angell in Pauls Church-yard and upon the top of Bridewell-staires 1643. 1 THey hold that a man is justified as soon as he hath a being in the sight of God before they have any faith or calling 2 Then they say God cannot see their sinne for they are as perfectly righteous even as Christ himselfe as soone as they have any being and faith doth but declare to them what was done in them before they had it even as soone as they were borne 3 This they know by revelation or a bare Testimony or suggestion they say from the Spirit of God when as they deny the operation or the sanctifying worke of the Spirit of God to be any meanes whereby they may come to know their justification for so to doe they say is the doctrine of our legall Teachers which goe by markes and signes 4 Then they being as righteous as Christ they say God doth not correct them for sinne neither can he doe it but onely to exercise their faith 5 They are freed they say by the free grace of Christ from the commanding power of the law of God and they are discharged from all duty or obedience to it and now the law is no rule to them but what they doe is onely out of love unrequired not as any duty for they are freed from all by their free grace These things I have gathered both from their Sermons and by conference with them as also out of their books which have passed privately amongst themselves TO THE READER CHristian Reader now in these last perilous dayes the divel is very busie to sowe the Tares of Heresies even in the Corn-field of Christ especially when men sleep and heed him not and therefore Christians had need to be circumspect watchfull because their adversary the divel as a roaring lyon walketh about seeking whom he may devour 1 Pe. 5.8 Then be no more tossed too fro and carried about with every wind of doctrine by the sleight of men and cunning craftinesse whereby they lye in waite to deceive Ephe. 4.14 I say be not carried about with divers and strange doctrines for it is good that the heart be established with grace Heb. 13.9 Watch ye stand fast in the faith quit ye like men and be strong take unto you the whole Armour of God that ye may be able to stand stand therefore having your loynes girt about with truth Ephe. 6. and having laid the true foundation which is Christ Jesus be ye rooted and built up in him and established in the faith as ye have been taught Col. 2.7 if so be ye have been taught by him as the truth is in Jesus Ephe. 4. I write unto you and exhort you that you would earnestly contend for the faith that was once delivered unto the Saints Jude 3. onely let your conversation be as becometh the Gospell of Christ and that ye stand fast in one spirit with one mind striving together for the faith of the Gospell Phil. 2.27 and the gates of hell shall not prevaile against you They that trust in the Lord shall be as Mount Zion which cannot be moved but abideth for ever Psal 125. it is true that offences must needs come but woe be to that man by whom they come Mat. 18.7 for there must be also heresies among you that they which are approved may be made manifest 1 Cor. 11.9 then seeke no novelties or new doctrines but rather stand in the wayes and see and aske for the old pathes where is the good way and walk ye in it and ye shall find rest for your soules Jer. 6.16 thinke of no other way to heaven but that which our fathers have gone in before you for the time is come that men will not endure sound doctrine but after their owne lusts they will heape up to themselves teachers having itching eares they will turne away their eares from the truth and shall be turned unto fables but watch you in all things 2 Tim. 4.3 4 5. Beloved beleeve not every spirit but try the spirits whether they be of God because many false Prophets are gone out into the world 1 John 4.1 follow Paul but as he followes Christ and be ye like the noble Bereans who searched the Scriptures daily to see whether those things were so Acts 17.11 affect neither Paul nor Apollos nor Cephas nor any other but as they ground their doctrine on the cleere word of God for seducers will labour to steale away your affections and your mony also as Absalom by flattery stole away the hearts of the men of Israel 2. Sam. 15.6 they will teach for hire and divine for money Micah 3.11 but saith Paul I seeke not yours but you 2 Cor. 12.14 but seducers will creep into houses about Moor-fields and other places and lead captive silly women laden with their lusts they will set upon those that are led away with their lusts who are ever learning and never able to come to the knowledge of the truth 2 Tim. 3.6 7. let no man deceive you for with faire speeches they will deceive the hearts of the simple who beleeve every thing but the wise lookes well to his going Prov. 14.15 thus through covetousnesse they will with faigned words make merchandise of you 2 Pet. 2.3 then heare those that have renounced the hidden things of dishonesty and doe not walke in craftinesse nor handle the word of God deceitfully but by manifestation of the truth doe commend themselves to every mans conscience in the sight of God 2 Cor. 4.2 who are not as many who corrupt the Word of God but as of sincerity but as of God in the sight of God so speak they in Christ 2 Cor. 2.17 saith Paul though we or an Angell of Heaven
grace of God we have had our conversation in the world 2 Cor. 1.12 I have lived in all good conscience before God to this day Act. 23.1 I say the truth in Christ I lye not my conscience beareth me witnes in the Holy-ghost Ro. 9.1 Thus you see that we must not content our selves with a bare testimony but we must labour to see the work wrought in us let but thy conscience bring thee to thy tryall and thou shalt easily see how it is with thee and doe not say that this is legall teaching lest thou be filled with fancies and no reall worke of grace be wrought as yet in thee and doe not thinke that the spirit of God will worke when thou liest still and remainest an empty trunke or a dead stone no thou must be made a living stone and must worke actively by the movings of the spirit of God in thee draw me and we will runne after thee Cant. 1.3 I shall runne the wayes of thy Commandements when thou doest inlarge my heart Psal 119.32 but this they condemne as legall teaching because spirituall sloathfulnesse hath so possessed them that they will make no other triall but rest upon a bare idle perswasion or testimony but whether it came from God or the divell they know not Well they say they are justified as soone as they were borne and then as righteous as Christ and this they know from a bare testimony now it followes say they that God cannot correct them neither doth he correct for their sinne but onely to exercise their faith I grant that God doth not punish his children in wrath and fury with plagues and vengeance but as gentle corrections from a loving father for their good yet still sinne was the cause of it saith David there is no soundnesse in my flesh nor rest in my bones because of my sinne Psal 38.3 4 5. why doth the living man complaine man is punished for his sinne Lam. 3.39 then art thou made whole sinne no more lest a worse thing come unto thee John 5.14 if David a man after Gods owne heart sinne scandalously the sword shall never depart from his house 2 Sam. 12 10. God is not partiall in his corrections though Coniah were as the signet upon my right hand yet would I plucks him thence Ier. 22.24 that soule that sinneth it shall dye Ezek. 18. all things come alike to all there is one event to the righteous and to the wicked Eccles 9.2 the wages of sinne is death Rom. 6.23 And every sicknesse or inward griese or sorrow or outward hurts or maladies all are but parts and parcels of this wages that we receive from the service of sinne and we receive this wages by parts and parsels daily for as Adam in the day that he sinned he began to dye he received some part of that wages of sinne death seized upon him and slew him by degrees and so we as soon as we were borne began to dye and all those afflictions and sorrowes that doe befall us doe but hallen us to our end but who is freed from these things what man is he that liveth and shall not see death Ps 89.41 our Prophets are dead and our fathers are fallen asleep wise men dye as well as fooles for all must dye and be as water spile upon the ground 2 Sam. 14.14 then God doth correct and that heavily for sinne yet his corrections are sweetned to his people the sting or bitternesse of them is takâ—n out yet we shall not be freed from corrections nor death so long as we carry a body of sinne daily about with us death is passed upon all men for that all have sinned Rom. 5.12 but will they say that death is not a correction it is the king of terrours Iob 18.14 will they say death is but to exercise their faith but suppose one of them were shot with a bullet how would he exercise his faith or can they exercise their faith to prevent a sinne when they are corrected for their sinne already committed saith David before J was afflicted J went astray Psal 119.67 and Manasseh was converted in the furnace of afflictions which was the meanes to beget his faith and not to exercise it before he had it it is manifest enough that God doth correct his people for sinne if thy children forsake my law and if they breake my statutes then J will visit their transgressions with a rod and their iniquity with stripes neverthelesse J will not take away my mercy from him Psal 89.30 then let not the Antonomeans forsake Gods law lest they feele the weight of his correcting hand you have I knowne of all the families of the earth therefore I will punish you for your iniquities Amos 3.2 then let them take heed how they say when they sinne tush God sees not God is not like to themselves he will reprove them and set their sinnes in order before them consider thâ—â— ye that forget God lest he teare you in â—â—eces and there be none to deliver you Psal 50.21 God will correct Jacob in measure and will not leave him altogethen unpunished Jer. 10.24.20.11 for the transgression of Jacob is all this Micah 1.5 Zachariah and Elizabeth are as famous as any in all the Scripture for being both just and righteous before God and walking in all the Commandements and Ordinances of the Lord blamelesse yet saith the Angell to him thou shalt be dumb and not able to speake which was a sore correction because thou beleevest not my words Luke 1.6.20 and Jehosaohat was a good man yet if he helpe the ungodly and love them that hate the Lord there shall wrath from the Lord be upon him nevertheles there are good things found in him 2 Chr. 19.23 Miriam was a good woman yet if she speake against Moses the anger of the Lord is kindled and behold Miriam became leprous white as snow Num. 12.1.9 10. for whom the Lord loveth he chasteneth and scourgeth every sonne that he receiveth if ye endnre chastening whereof all are partakers then are ye sonnes and not bastards Heb. 12.6 7 8. Ephraim bemoaned himselfe thus Thou hast chastâ—sed me yet saith the Lord Ephraim is my deare sonne he is a pleasant child I doe earnestly remember him still my bowels are troubled for him I will surely have mercy on him saith the Lord Jer. 31.18.20 it is a signe of a humble heart when the Land is scourged for sinne to acknowledge our sinnes to be the cause of it as David did saying to the Lord I even I onely have sinned and done evill indeed but as for these sheep what have they done 1 Chron. 21.17 see 2 Sam. 24.10 Againe when Nathan came to him he said I have sinned against the Lord 2 Sam. 12.13 Againe it is the brand of a reprobate when God ceaseth to correct him for his sinne I will no more punish your daughters when they commit whoredome nor your spouses when they commit adultery Ephraim is
spirit that are wrought in his people I meane such as these 2 Cor. 7.11 tell them what carefulnesse godly sorrow hath wrought in you and they will answer that their care is taken and what a cleering of your selves and they will say that they are as cleere from sinne as Christ and of anger for sinne and they will say that they have none to be angry at and of feare to offend God and they will say that they cannot sinne to offend him tell them of a desire to please God and they will say that Christ hath done that already and what need they to trouble themselves tell them of a zeale for Gods glory and revenge on sinne and they will say these are legall things which they are freed from and so of all other graces they know not what we meane But they have faith to see that all is done by Christ without faith or application onely when faith is come by it they can see what was done in them before and without it they say Christ lives in them and acts and moves them as we move a stone and they are still as an empty trunke for his spirit to move in so that nothing is required of them but onely to let the spirit of God-doe his owne vvorke in them and by them they remaine still but dead stones they are not acquainted with that principle of life that is put into Gods people they are not as yet made living stones but they like Balaams Asse remaine as they were a though shee speake with mans voyce yet an Asse still and so are they but the child of God is quickned that vvas dead in trespasses and sinnes Ephe. 2.1 saith Christ â—he that heareth my word and beleeveth on him that sent me hath everlasting life and shall not come into condemnation but is passed from death to life Joh. 5.24 from all this vve may cleerly see that duties of obedience are required of beleevers and they will be easily convinced of it that are living members of the misticall body of Christ and living stones in his spirituall building but for dead stones and empty trunkes we wonder not much at their folly which breaks out into all licentiousnesse and abominable practises as for example a woman prostrating her selfe to uncleannesse said you thinke that you should sinne if you should lye with me but what law doth forbid it unto us O horrible practise of lawlesse people but when they see any to live as neer the rule of Gods law as they can those they reproach with such names as these duty-mongers duty-doers followers of legall preachers scorning that word of God which condemnes their sinfull courses and to expresse their dislike of the duties of holinesse they say What have we to doe with the dungie durty duties of sanctification we thanke God through Jesus Christ we have nothing to doe with them these they say are workes for home-booke Christians they tell us that beleevers doe duties onely in respect of men for God requires none at their hands they are so deluded that a woman said Jesus Christ came and tooke her by the hand and asked her why shee was so sad and bad her leave off her mourning for sinne and be cheerfull for shee greatly dishonoured the Gospell in being troubled for her sinnes another as shee was sitting by the fire Christ came to her and bad her pray for such a one of her acquaintance that she may have assurance which she did and presently the party received by a light from Heaven full assurance and another said nothing troubled her so much as the time shee had spent in prayer and other duties which held her so long from her comfort these are they that will not be guided by the law of God who are given up to strong delusions to beleeve lyes that they may be damned who beleeve not the truth 2 Thess 2.11 12. But when these men with their owle eyes cannot abide the Sun-beames of cleare Scripture against them they would hide themselves with some humane testimonies wrested and distorted from the true meaning and intention of their alleadged Authors First they boast highly that Master Luther is theirs wholly and they hold nothing in this point but what they sucked from his breasts but by this instance you may see how they serve the rest for Master Luther was so farre from being an Antinomean that no man doth more expresly and soundly overthrow and contradict this wicked opinion then he neither can any man desire a stronger humane witnesse against them then Master Luther read his words with a pause and judge satan saith he stirreth up daily new Sects and now he hath raised up a sect of such as teach that the ten Commandements are to be taken out of the Church and that men should not be terrified with the law see this in Luthers Preface to his Commentary on the Gal. and in pag. 171. he speaketh of three sorts of men that abuse the law first those that seeke justification by the law secondly those that will utterly exempt a Christian man from the law and on page 153. he admonisheth all those that feare God that they would learne out of Paul to understand the true and proper use of the law which I feare saith he after our time will be troden under foot and abolished by the enemies of the truth but if Master Luther thought that Christ had abolished the law he would never desire men fearing God to learne the true use of it and if he feared that men would abolish it then sure he thought in his judgement that it ought not to be abolished and if he esteeme them that would abolish it to be enemies to the truth then sure he is not their Patron and in page 154. he saith we doe plainly testifie that we reject not the law nor workes as our adversaries doe falsly accuse us but we doe altogether establish the law and require the workes thereof and we say the law is good and profitable and chap. 5.14 page 154. saith he it is necessary that godly Preachers should as diligently teach the doctrine of good workes as the doctrine of faith for satan is a deadly enemy of both but then is Luther an Antinomean doth he not directly contradict your foolish tenents and disclaime you as adversaries and false accusers you reject the law and workes but he rejecteth neither you abolish the whole law but he establisheth it you reject them for legall preachers that teach not Christ aright who urge men to the duties of the law but he imposeth it as a necessary part of their office to urge the law as to teach the doctrine of faith for shame never claime Luther more But they object to small purpose that Luther should say Christ hath abolished all the law of Moses so I say too that he hath abolished all the ceremoniall law of Moses but they say he saith pag 177. man is not justified by Gods law nor
keepe all Gods Commandements and yeelding universall obedience thereto and to hate all sinne THe Antinomeans say that they are bewitched that hold a man cannot be saved without faith and wisheth them cut off that so trouble them they say it is the envious man that hath sowed those Tares but here he cals the Spirit of God that envious man because he hath told us that without faith it is unpossible to please God Heb. 11.16 and whatsoever is not of faith is sinne Rom. 14.23 and he that beleeveth not is damned already and the wrath of God abideth on him John 3.18.36 Then what a bold blasphemer is this to call the holy Spirit of God the envious man because he contradicts their cursed Errours They say why should Christ put them upon the performance of conditions they having no life but are stone-dead in sinne so I say too but when Christ gives us a hand and life and motion in it too it is no hard condition to put it out to receive so great a Benefit He saith for God to put us upon such a worke supernaturall as faith is and to have no part in Christ without it seems very difficult and unlike his Fatherly affections toward us I answ but Gods people doe not thinke so whatever he thinkes when God hath given them faith they must use it and cannot doe otherwise they find so much profit and comfort by implying that Tallent of faith He saith to say faith is a condition without which we cannot be saved doth perplex the conscience and denies our mercies and resists the spirit of God and doth not consist with the right end for which faith was wrought in us he saith Christ died for the ungodly to purchase remission of sinnes and to reconcile them to God and so I say too so it be understood out of the number of the Elect but when he saith this was done without any condition or application on our parts we remaining ungodly still and going on in a course of sinnes is a foule errour but I have answered it already and he saith faith was given that we might see what was wrought in and upon us before we had either faith or calling that is saith he to see our remission of sinnes and reconciliation with God and how we are made righteous in the sight of God justified and saved all this as soone as we have our being in this life and faith is but a declarative grace to shew us these things that were all done before but onely we did not see them and so faith comforts us saith he and when the law clamours for obedience faith answers we are not under the law but under grace and therefore they owe no obedience to it it is true they will doe some things unrequired as to breake out into exaltations and thankfulnesse but not as any duty they owe to the Lord but upon free will and as a curtisie what they please unrequired this is their free grace but it is of the divels making to damne their soules but Paul saith Christ was revealed for the obedience of faith Rom. 16.26 and he received grace and Apostleship for the obedience of faith Rom. 1.5 they say that their love makes them doe great matters unrequired but let them take heed how they bring strange fire or any thing before they have tryed it in the ballance of the Sanctuary for God will not be served by their devisings but by his owne directions made knowne to us in his law He that looketh into the perfect law of liberty and continueth therein not being a forgetfull hearer but a doer of the worke this man is blessed in the deed James 1.25 we must bring that worship and service that God requires in his law for substance and in the same manner it must be done in faith and time place considered and to the same end that God hath apointed which is his glory but their faith sheweth them a Christ that requires no duty of them but what they please out of free love and curtisie for all was done before they had faith or calling and he saith children when they dye are saved without faith but I suppose that to be more then he can prove because without faith it is unpossible to please God and he that beleeveth not is damned already and â—he wrath of God abideth on him but that wrath must be removed and they must please God before they can be saved although we cannot conceive the manner how it is wrought in them therefore when Christ came to heale any â—iseases if he perceived they had faith to be healed then he cured them and commonly he said according to thy faith be it unto thee all things are possible to him that beleeveth he saith they that mix the Law and the Gospell together are false teachers and so I say too and to make redemption conditionall â—o depend on duties as causes I say the same but to say these duties are not â—equired as the way to salvation is a grosse errour that beats off all obedience â—o the law of God but they say the state of a Christian is most free in this respect because nothing at all is required of him and he saith they are deceivers that teach otherwise so that their free grace they boast so much of is nothing but a freedome from all obedience to the lavv of God I find in that book of theirs that they say legall Teachers say that repentance â—umiliation self-deniall weeping mourning fasting and praying and the use of â—he Sacraments the observing of the Sabbath and doing as one would be done â—nto and the rest must be done as duties but are palpable mistakings for they â—re made as duties by almost all Teachers But here they shew their sinne as Sodome and bewray what they meane by â—â—eir free grace yet I say againe that we deny that duties are any causes of â—ur salvation but they are the way appointed by the Lord to attaine that end â—nd must be done in obedience to Gods command and not left for us to doe 〈◊〉 not to doe at our pleasure these ought to be pressed as duties so long as we â—â—rry about with us daily a body of sinne which is as a heavy weight upon us â—â—d being alwayes with us and makes us faile in all our duties we then had â—â—ed to be stirred up daily to weeping and mourning and to repent of our failâ—â—gs nay although we know nothing by our selves yet are we not hereby justified 1 Cor. 4.4 because there be many secret sinnes in us that we cannot find out O Lord forgive our secret sins Psal 19. he saith feare hath torment so I say that slavish feare hath torment and is not made perfect in love 1 Joh. 4.18 but filiall feare is a companion of all joy and comfort Psal 2.11.56.6 he saith it is in vaine to bid a beleever humble himselfe for there is none so humble as he But is this