A survey of the spiritual antichrist opening the secrets of familism and antinomianism in…A survey of the spirituall antichrist opening the secrets of familisme and antinomianisme in…
A survey of the spiritual antichrist opening the secrets of familism and antinomianism in the antichristian doctrine of John Saltmarsh and Will. Del, the present preachers of the army now in England, and of Robert Town, by Samuel Rutherfurd ...A survey of the spirituall antichrist opening the secrets of familisme and antinomianisme in the antichristian doctrine of John Saltmarsh and Will. Del, the present preachers of the army now in England, and of Robert Town, by Samuel Rutherfurd ...
Samuel Rutherford 1600?–1661London: printed by J.D. & R.I. for Andrew Crooke, 1648
[48], 354 [i.e. 344], 239 p. · 248k words · Wing R2394 · ESTC R22462
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Hence Antinomians, when they say, we must not so much as see our agood works, for not to see them is bspiritual poverty, and we cannot see them, but we must trust cin them, and build on them. And therefore best remove such chalk stones, and rotten foundations, as holy walking, and live loosely, that we sowing sin, may reap pardoning grace; So they say, dI know I am Christs, because I do not crucify the lusts, but believe that Christ hath crucified them for me. And our sanctification, ewhen dark and less maketh justification brighter. And ffrequency and length of holy duties, are signs of one under a covenant of works, and so under the curse of Law. And gto take delight in the holy service of God, is to go a whoring from God. And hthe Spirit acts most in the Saints, when they endeavour least. All these say, to be rich in works of sanctification is to be poor in grace. 2. To do and act nothing, and so sinfully to omit the duties that the grace of God calleth for. Tit. 2.11. is the way ⟨p. 92⟩to have the Spirit acting graciously; then sin that grace may abound, be sick, and exceeding sick, that Christ may bestow on you much Gospel-physic; To be abundant in the work of the Lord, to delight in the Law of the Lord in the inner man, to labour more abundantly then they all, to be rich in good works, are nothing else but to go a whoring from God. So
Saltmarsh expoundeth these words, I can do all things through Christ which strengtheneth me. Such were ye, but ye are justified, but ye are sanctified, &c. That Christ believed, repented, sorrowed for sin, mortified sin perfectly for me, and this (saith he) is sanctification, and the fullness of his, the All in All. Then to do nothing my self, but sinfully to omit all duties, and let Christ do all, is full sanctification; and the less ye do, the more Christ doth for you.
HEnce Antinomians, when they say, we must not so much as see our agood works, for not to see them is bspirituall poverty, and we cannot see them, but we must trust cin them, and build on them. And therefore best remove such chalke stones, and rotten foundations, as holy walking, and live loosely, that wee sowing sinne, may reap pardoning grace; So they say, dI know I am Christs, because I doe not crucifie the lusts, but beleeve that Christ hath crucified them for mee. And our sanctification, ewhen darke and lesse maketh justification brighter. And ffrequencie and length of holy duties, are signes of one under a covenant of works, and so under the curse of Law. And gto take delight in the holy service of God, is to goe a whoring from God. And hthe Spirit acts most in the Saints, when they endeavour least. All these say, to be rich in works of sanctification is to be poore in grace. 2. To doe and act nothing, and so sinnefully to omit the duties that the grace of God calleth for. Tit. 2.11. is the way ⟨p. 92⟩to have the Spirit acting graciously; then sinne that grace may abound, be sicke, and exceeding sicke, that Christ may bestow on you much Gospel-physicke; To be aboundant in the worke of the Lord, to delight in the Law of the Lord in the inner man, to labour more aboundantly then they all, to bee rich in good works, are nothing else but to goe a whoring from God. So iSaltmarsh expoundeth these words, I can do all things through Christ which strengtheneth me. Such were yee, but yee are justified, but yee are sanctified, &c. That Christ beleeved, repented, sorrowed for sinne, mortified sinne perfectly for me, and this (saith hee) is sanctification, and the fulnesse of his, the All in All. Then to doe nothing my selfe, but sinnefully to omit all duties, and let Christ doe all, is full sanctification; and the lesse yee doe, the more Christ doth for you.
hRise, er. 43. Libertines say, frequency and delight in holy duties take us off Christ.Rise, er. 43. Libertines say, frequencie and delight in holy duties take us off Christ.
Object. 1. Christ saith not, Peter be encouraged to believe, because thou art an holy, obedient, loving Apostle. But I have prayed that thy faith fail not, Saltmarsh, Free grace, pag. 32.33.
Object. 1. Christ saith not, Peter be encouraged to beleeve, because thou art an holy, obedient, loving Apostle. But I have prayed that thy faith faile not, Saltmarsh, Free grace, pag. 32.33.
Answ. In that place he doth not show Peter how he should know by such and such signs, that he believed; but for Peters comfort and faith, he showeth him the true cause, why he should not fall away, to wit, because his Advocate intercedeth for him.
Answ. In that place he doth not shew Peter how he should know by such and such signes, that hee beleeved; but for Peters comfort and faith, he sheweth him the true cause, why he should not fall away, to wit, because his Advocate interceedeth for him.
Object. 2. Christ saith not to his Apostles, O my Disciples, though I be from you, yet ye have been thus and thus humble, penitent, obedient, and let this be your ground and assurance when I am gone, but he lays in promises, ye believe in God, believe also in me, I will send the Comforter Saltmarsh, pag, 33.
Object. 2. Christ saith not to his Apostles, O my Disciples, though I be from you, yet yee have been thus and thus humble, penitent, obedient, and let this be your ground and assurance when I am gone, but hee layes in promises, yee beleeve in God, beleeve also in me, I will send the Comforter Saltmarsh, pag, 33.
Answ. We make no qualifications, object, or ground, or cause of faith, but only signs to know we have faith, therefore might Christ have said, ye shall know ye love me, and believe,1 because you love those begotten of me.
Answ. We make no qualifications, object, or ground, or cause of faith, but onely signes to know wee have faith, therefore might Christ haue said, ye shall know yee love me, and beleeve,1 because you love those begotten of me.
1How we may ab•se our evidences from walking by looking to much on our own sanctified acts, and •o little on Christ.How we may ab•se our evidences from walking by looking to much on our owne sanctified acts, and •o little on Christ.
1. But we think, though natural sweating at duties, setteth not the Spirit on edge to work graciously; yet to work by the grace of God, increaseth both talents and grace.
1. But we thinke, though naturall sweating at duties, setteth not the Spirit on edge to worke graciously; yet to worke by the grace of God, increaseth both talents and grace.
2. Nor the frequent actings of grace, nor the simply looking on them especially under sad hours, to wine to our feet again are ill, but the abuses to be avoided. As 1. the comparative poring, and the more frequent living on the comforts ⟨p. 93⟩of our own gracious actings, more then on Christ himself and his death, is as if I would live to much on a sight of a new created birth in my self, and the Image of the second Adam, when I have Christ himself to live on. 2. Excessive out-running, and over-bank-flowings of wondering at what is done in our selves, by the grace of Christ, cannot want a great deal of mixture of our self; for we are not so found on actings of grace in others, and that is a token there is a self-reflection in the work, and that I sit down, and write of my self a hundred in stead of fifty. 3. All comparative over-loving of created comforts must take the heart, in so far off Christ. 4. We should wonder more at the depth and height of free grace in the Creator, and in Christ the well-head, then in our selves, for the beauty of grace, and gracious actings are in Christ, pure, spiritual, clean abstracted; In us, in whom there dwelleth a Law in the members, it is muddy, clay, in dregs, and concretion, abstracta sunt puriora concretis. 5. What we over-behold, that we over love; what we over-love, in that we over-confide; the affections both in their flowings, and their over-bank-flowings are linked together: so we see not that actings of grace are made secret substituted Mediators with Christ; but these flow from the corruption of our nature, not from the strain of our Doctrine in these points.
2. Nor the frequent actings of grace, nor the simply looking on them especially under sad houres, to wine to our feet againe are ill, but the abuses to bee avoided. As 1. the comparative poring, and the more frequent living on the comforts ⟨p. 93⟩of our owne gracious actings, more then on Christ himselfe and his death, is as if I would live to much on a sight of a new created birth in my selfe, and the Image of the second Adam, when I have Christ himselfe to live on. 2. Excessive out-running, and over-banke-flowings of wondring at what is done in our selves, by the grace of Christ, cannot want a great deale of mixture of our selfe; for we are not so found on acttings of grace in others, and that is a token there is a selfe-reflection in the worke, and that I sit downe, and write of my selfe a hundred in stead of fifty. 3. All comparative over-loving of created comforts must take the heart, in so farre off Christ. 4. We should wonder more at the depth and height of free grace in the Creator, and in Christ the well-head, then in our selves, for the beauty of grace, and gracious actings are in Christ, pure, spirituall, cleane abstracted; In us, in whom there dwelleth a Law in the members, it is muddie, clayie, in dregs, and concretion, abstracta sunt puriora concretis. 5. What we over-behold, that we over love; what we over-love, in that wee over-confide; the affections both in their flowings, and their over-banke-flowings are linked together: so we see not that actings of grace are made secret substituted Mediators with Christ; but these flow from the corruption of our nature, not from the straine of our Doctrine in these points.
Antinomians agenerally contend for a Christian liberty wherewith Christ hath made us free, and we contend for the same, but the question is, wherein the liberty consisteth, it concerneth us much, that we take not licence for liberty. We think, 1. We are freed by Christ, from not only bthe Ceremonial Law, so as Christ profiteth us nothing, if we come under that cyoke again, but also from all Commandments of men; for all these Ceremonies being now not commanded, but forbidden of God, become the Commandments of dmen, from which both Jews and Gentiles were freed in Christ. 2. We are freed and redeemed, efrom the Moral ⟨p. 94⟩Law as cursing, fand condemning, by gthe Son of God who makes us free indeed. 3. We are redeemed from the dominion of hsin, by the Spirit of igrace, for where this Spirit is, there is liberty; and Christ kfreeth us from this service of sin, in regard that the Law is a Lord by irritating our lcorruption more and more (though this be accidental to the Spiritual Law) mthat bringeth forth in us nsons and children to death; and oover-aweth, and compelleth us to keep the Law, as a manifestation of wrath; whereas the Spirit of the Lord is a free, sweet, lovely-constraining-Spirit in the Gospel-working, pin a far other way, obedience to the Law, then the Law-spirit of bondage doth. And upon these are we 4. freed from a necessity of being justified by the qLaw, or the works thereof. 5. From all conquering Law-power of all 17enemies. But we are not delivered and freed from the commanding, directing, obliging and binding power of the Law, as a binding rule of life; so as believers once being believers sin not, because they are under no Law, far less is it such a freedom, as is that which is from the yoke of the Ceremonial Law, as sTown saith. But if we be free from the Law, with this kind of freedom, which is licence, it is free to us to sin, whereas the end of our Redemption is to change the yoke of a condemning and cursing Law, in a sweet easy yoke of tChrist, to serve God uin holiness and righteousness (the compend of the two Tables of the Law) to deny ungodliness and worldly lusts. 2. The Word of God calleth freedom from doing Gods will, a not using xour liberty in Christ, as an occasion to the flesh; and commandeth doing and fulfilling of the Law, in loving our neighbour as our self. 3.
ANtinomians agenerally contend for a Christian liberty wherewith Christ hath made us free, and we contend for the same, but the question is, wherein the liberty consisteth, it concerneth us much, that we take not licence for liberty. We thinke, 1. We are freed by Christ, from not onely bthe Ceremoniall Law, so as Christ profiteth us nothing, if we come under that cyoake againe, but also from all Commandements of men; for all these Ceremonies being now not commanded, but forbidden of God, become the Commandements of dmen, from which both Jewes and Gentiles were freed in Christ. 2. We are freed and redeemed, efrom the Morall ⟨p. 94⟩Law as cursing, fand condemning, by gthe Son of God who makes us free indeed. 3. We are redeemed from the dominion of hsin, by the Spirit of igrace, for where this Spirit is, there is liberty; and Christ kfreeth us from this service of sin, in regard that the Law is a Lord by irritating our lcorruption more and more (though this be accidentall to the Spirituall Law) mthat bringeth forth in us nsonnes and children to death; and oover-aweth, and compelleth us to keep the Law, as a manifestation of wrath; whereas the Spirit of the Lord is a free, sweet, lovely-constrayning-Spirit in the Gospel-working,
dCol. 2.18.19.•0. Ma•. 15 9. 1 Cor. 7.23. Ye are bought with a price, be not the servants of men.Col. 2.18.19.•0. Ma•. 15 9. 1 Cor. 7.23. Yee are bought with a price, be not the servants of men.
The service of sin is the greatest bondage that is, and the sinner is overcome by this Tyrant; now ythe Son of God hath freed us from this bondage. Whosoever committeth sin, is the servant of sin; if the Son make you free, then are ye free indeed. And to serve God is a free mans life, as David saith, zI will walk at liberty, for I seek thy precepts; and Christ hath loved us, and washed us in his blood, aand made us Kings and Priests unto God. Now Kings are, of all men, the freest on earth: but Kings and Priests to God, are Lords over their own lusts, which is more then to take a walled City, and are to offer themselves, and their bodies, as ba holy, living, and acceptable sacrifice, which is their ⟨p. 95⟩reasonable service. 4. And the whole Gospel urgeth the same; for it subjecteth us to Gods external Commandment, of honouring father and mother, cof having our conversation honest amongst the Gentiles, din abstaining from fleshly lusts; of walking in Christ, as we have received ehim, and fit is the Commandment that the Apostle gave by the Lord Jesus, which is our sanctification, and that we should abstain from fornication; and the whole doctrine of the Apostles, that we be holy, as he is gholy; nor doth the Law cease to be the Law to hbelievers; as Town saith, Because it neither can, nor actually doth condemn and curse these ithat are in Christ, and consequently it cannot oblige them as a commanding rule, for you cannot separate the condemning power of the Law (saith khe) from the commanding power of it. If the Law cannot condemn, it loseth the being of the Law, and Luther saith, it is no more Law, Lex non damnans, non est Lex; not one jot or title of the Law lcan perish. But the truth is, the Law as it is an instrument of the covenant of works,14 and justifieth or condemneth, ceaseth to be the Law to the believer, as Luther saith, it ceaseth to be the Law of life and righteousness, and the way to heaven, according to the tenor of the first covenant, which is, He that doth these things, abiding in all things written in the Law, in thought, word, and deed, perfectly, without the least breach, in one Iota, by his own strength, he shall live, that is, he shall be justified, and obtain eternal life, by the Law, without a Mediator, and shall be saved, but not be in Christs debt, nor obliged in one grain, to the grace of the Gospel.
The service of sinne is the greatest bondage that is, and the sinner is overcome by this Tyrant; now ythe Sonne of God hath freed us from this bondage. Whosoever committeth sin, is the servant of sin; if the Son make you free, then are ye free indeed. And to serve God is a free mans life, as David saith, zI will walk at liberty, for I seek thy precepts; and Christ hath loved us, and washed us in his bloud, aand made us Kings and Priests unto God. Now Kings are, of all men, the freest on earth: but Kings and Priests to God, are Lords over their owne lusts, which is more then to take a walled City, and are to offer themselves, and their bodies, as ba holy, living, and acceptable sacrifice, which is their ⟨p. 95⟩reasonable service. 4. And the whole Gospel urgeth the same; for it subjecteth us to Gods externall Commandement, of honouring father and mother, cof having our conversation honest amongst the Gentiles, din abstaining from fleshly lusts; of walking in Christ, as we have received ehim, and fit is the Commandement that the Apostle gave by the Lord Jesus, which is our sanctification, and that we should abstain from fornication; and the whole doctrine of the Apostles, that we be holy, as he is gholy; nor doth the Law cease to be the Law to hbeleevers; as Towne saith, Because it neither can, nor actually doth condemne and curse these ithat are in Christ, and consequently it cannot oblige them as a commanding rule, for you cannot separate the condemning power of the Law (saith
But where liveth (I pray you) this good man? Neither in heaven, nor earth, except the man Jesus Christ. So the Law is not such a Law as can save, to any man now under sin: so Luther saith right, but it was never Luther's mind, that the Law simpliciter, ceaseth to be the Law commanding, and obliging to holy walking. So it is a sophism a [Greek or Hebrew] ad dictum, [Greek or Hebrew]; the Law [Greek or Hebrew] as it justifieth and saveth Legally, is no damning Law, and loseth its being, as it is a covenant of works to all believers. True; ergo, it is in no sort a Law to them, it followeth not, such a just Judge and King condemneth not this guilty man, because his Son, the Prince and heir suffered for him; ergo, he is not a Law-judge, condemning the poor guilty man, true, but ergo, he is not King and Judge to command this man to be ⟨p. 96⟩obedient to all his good Laws, and ergo, this pardoned man, is in all other things, and good Laws, loosed from this oath of allegiance and the band of loyalty, and he is no more the the Kings subject; so as if the man now break the Kings Laws, and he doth not sin against the King, as Law-giver, or his Laws: surely it cannot follow, that the Law be urged in tenor of a mere covenant of works; yea, or as hedged with ceremonial and bloody sacrifices, that are Heralds of our guiltiness and handwritings of condemnation, is accidental to the Law, not essential, though the Law have its denomination from this sad office, Rom. 7. Rom. 8. Ye are dead to the Law, ye are not under the Law; so that under the Gospel the Law is substantially and formally the same, saith Luther, as death is essentially the same, before the fall under Moses, and under Christ, Luth. tom. 1. fol. 56. Relativè non formaliter aut substantialiter, est peccatum sublatum, Lex abolita, mors distructa, then the Law in its essence and obliging power is eternal, never abolished.
But where liveth (I pray you) this good man? Neither in heaven, nor earth, except the man Jesus Christ. So the Law is not such a Law as can save, to any man now under sin: so Luther saith right, but it was never Luthers mind, that the Law simpliciter, ceaseth to be the Law commanding, and obliging to holy walking. So it is a sophisme a 〈non-Latin alphabet〉 ad dictum, 〈non-Latin alphabet〉; the Law 〈non-Latin alphabet〉 as it justifieth and saveth Legally, is no damning Law, and loseth its being, as it is a covenant of works to all beleevers. True; ergo, it is in no sort a Law to them, it followeth not, such a just Judge and King condemneth not this guilty man, because his Sonne, the Prince and heire suffered for him; ergo, he is not a Law-judge, condemning the poore guilty man, true, but ergo, he is not King and Judge to command this man to be ⟨p. 96⟩obedient to all his good Lawes, and ergo, this pardoned man, is in all other things, and good Lawes, loosed from this oath of allegeance and the band of loyalty, and hee is no more the the Kings subject; so as if the man now break the Kings Lawes, and he doth not sin against the King, as Law-giver, or his Lawes: surely it cannot follow, that the Law bee urged in tenour of a meere covenant of works; yea, or as hedged with ceremoniall and bloudy sacrifices, that are Heraulds of our guiltinesse and handwritings of condemnation, is accidentall to the Law, not essentiall, though the Law have its denomination from this sad office, Rom. 7. Rom. 8. Yee are dead to the Law, yee are not under the Law; so that under the Gospel the Law is substantially and formally the same, saith Luther, as death is essentially the same, before the fall under Moses, and under Christ, Luth. tom. 1. fol. 56. Relativè non formaliter aut substantialiter, est peccatum sublatum, Lex abolita, mors distructa, then the Law in its essence and obliging power is eternall, never abolished.
But Antinomians will have the Gospel-grace to loose a man from all commanding Laws, because he is pardoned, and because he getteth a pardon for Adultery, and murder, and such like, they conceive this pardon giveth a dispensation, that though he commit Adultery and Murder, being once a pardoned David, he sinneth now against no Law; hence believe and be pardoned (saith the Antinomian) and sin if you can. The most ingenious Antinomian I know, is M. Randall, who as M. Gataker saith, Preached, that its as possible for Christ himself to sin, as for a child of God to sin. 1And M. Simson, That if a man know himself, by the Spirit, to be in the state of grace, though he be drunk, or commit murder, God seeth no sin in him — And when Abraham denied his wife, and lied, even then, truly, all his thoughts, words, and deeds, were perfectly holy, and righteous from all spot of sin in the sight of God. And Randall, Its blasphemy for a child of God to crave pardon for sin. And it cannot be avoided, the Adultery of a believer is but seeming Adultery, and he is an Adulterer and a sinner, so (saith nSaltmarsh) to the eyes of the world, and else-where to sense and feeling, not truly and before God, or in his account; for to Faith (saith 3Town) there is no sin, And even that same Text, That not a tittle of the Law can perish, proveth the same; ⟨p. 97⟩for Matth. 5.19. Whosoever (believer, or unbeliever) shall break one of these least Commandments, 4and shall teach men so, (as Antinomians do) shall be called the least in the kingdom of heaven; and whosoever shall do, and teach the same, shall be called great in the kingdom of heaven. Now, 1. that Christ speaketh of the Law there, as ordinarily, it was taken for a binding and obliging rule is clear, vers. 17, Think not I am come to destroy the Law and the Prophets; for he speaks of that, which he came to fulfil; but he came to fulfil the Law by doing and suffering. 2. That which may be broken in a sinful way, is a binding and obliging rule; but the Law Christ speaketh of there, may be broken; for he saith, Whosoever therefore shall break, &c. (2.) That he intendeth that the Law stand as a rule binding to personal obedience, and not to imputative obedience, only in the Mediator is clear. For 1.
But Antinomians will have the Gospel-grace to loose a man from all commanding Lawes, because he is pardoned, and because he getteth a pardon for Adultery, and murther, and such like, they conceive this pardon giveth a dispensation, that though he commit Adultery and Murther, being once a pardoned David, he sinneth now against no Law; henee beleeve and be pardoned (saith the Antinomian) and sinne if you can. The most ingenious Antinomian I know, is M. Randall, who as M. Gataker saith, Preached, that its as possible for Christ himselfe to sin, as for a child of God to sinne. 1And M. Simson, That if a man know himselfe, by the Spirit, to be in the state of grace, though he be drunk, or commit murther, God seeth no sinne in him — And when Abraham denied his wife, and lyed, even then, truly, all his thoughts, words, and deeds, were perfectly holy, and righteous from all spot of sinne in the sight of God. And Randall, Its blasphemy for a child of God to crave pardon for sinne. And it cannot bee avoided, the Adultery of a beleever is but seeming Adultery, and he is an Adulterer and a sinner, so (saith nSaltmarsh) to the eyes of the world, and else-where to sense and feeling, not truely and before God, or in his account; for to Faith (saith 3Towne) there is no sinne, And even that same Text, That not a tittle of the Law can perish, proveth the same; ⟨p. 97⟩for Matth. 5.19. Whosoever (beleever, or unbeleever) shall breake one of these least Commandements, 4and shall teach men so, (as Antinomians doe) shall bee called the least in the kingdome of heaven; and whosoever shall doe, and teach the same, shall be called great in the kingdome of heaven. Now, 1. that Christ speaketh of the Law there, as ordinarily, it was taken for a binding and obliging rule is cleare, vers. 17, Think not I am come to destroy the Law and the Prophets; for hee speaks of that, which he came to fulfill; but hee came to fulfill the Law by doing and suffering. 2. That which may be broken in a sinnefull way, is a binding and obliging rule; but the Law Christ speaketh of there, may be broken; for hee saith, Whosoever therefore shall breake, &c. (2.) That he intendeth that the Law stand as a rule binding to personall obedience, and not to imputative obedience, onely in the Mediator is cleare. For 1.
1Gatt•k•r Prefat. to Gods eye on Israel, Mart•n […].Gatt•k•r Prefat. to Gods eye on Israel, Mart•n 〈…〉.
he saith, Whosoever shall break the least of these, it must be understood of personal breaking not imputative; for he that breaketh the Law in Christ, his breach being imputed to Christ, shall not be the least man, but a chief man in the kingdom of heaven, even a heir of heaven. 2. If the binding and obliging Law be not understood, Christ came, in the Antinomian sense, to free believers both from the cursing, and obliging, and commanding Law. Now sure Christ came to destroy the Law, as it curseth and condemneth believers, for he exhausted the curse, and dyed the cursed death for us, but he came not to take away the binding power, because he both threateneth the breaker, and the Antinomian teacher of breaches, with being the least of the kingdom of heaven, that is, with being excluded out of heaven, by a meiosis, for it is opposed, to be great in the Kingdom, and also he promiseth a reward to the doer, he shall be great in the kingdom. Now that Law which is hedged with threatening, and reward is a binding Law. 2. The believer can neither break the Law in order to punishment, nor keep and do the Law in order to reward, by the Antinomian way, because they are freed from all binding and obliging Law (say the Antinomians) as well as from all cursing and condemning Law: so Christ could do no more, if he intended to come in the flesh, to destroy the Law, then if he should take away the whole, nature and being of the Law; for he removeth (say the Antinomians) ⟨p. 98⟩all the binding and commanding, all the threatening and minatory power, and the rewarding and promissory power of the Law from believers. What then leaveth he of the Law to any man who believeth? Just nothing. Antinomians say; Christ came to fulfil the Law by doing and suffering, and so came not to destroy it.
he saith, Whosoever shall breake the least of these, it must bee understood of personall breaking not imputative; for hee that breaketh the Law in Christ, his breach being imputed to Christ, shall not be the least man, but a chiefe man in the kingdome of heaven, even a heire of heaven. 2. If the binding and obliging Law bee not understood, Christ came, in the Antinomian sense, to free beleevers both from the cursing, and obliging, and commanding Law. Now sure Christ came to destroy the Law, as it curseth and condemneth beleevers, for he exhausted the curse, and dyed the cursed death for us, but he came not to take away the binding power, because he both threatneth the breaker, and the Antinomian teacher of breaches, with being the least of the kingdome of heaven, that is, with being excluded out of heaven, by a meiosis, for it is opposed, to be great in the Kingdome, and also he promiseth a reward to the doer, he shall bee great in the kingdome. Now that Law which is hedged with threatning, and reward is a binding Law. 2. The beleever can neither breake the Law in order to punishment, nor keepe and doe the Law in order to reward, by the Antinomian way, because they are freed from all binding and obliging Law (say the Antinomians) as well as from all cursing and condemning Law: so Christ could doe no more, if he intended to come in the flesh, to destroy the Law, then if he should take away the whole, nature and being of the Law; for he removeth (say the Antinomians) ⟨p. 98⟩all the binding and commanding, all the threatning and minatory power, and the rewarding and promissory power of the Law from beleevers. What then leaveth hee of the Law to any man who beleeveth? Just nothi•g. Antinomians say; Christ came to fulfill the Law by doing and suffering, and so came not to destroy it.
Anew. That cannot be his meaning here; for the Argument of our Saviour should so conclude nothing; and it is this, If whosoever breaketh the least Commandment of the Law, and teacheth others, to do so, be debarred out of heaven, and who so doth, and teacheth men to do the Law, be great in heaven, then I the Saviour of man, came not to destroy, but to fulfil the Law. But the former is true. Ergo, so is the latter. The major proposition hath no truth; for by the Antinomian way, believers, according to the Antinomian Gospel, are neither excluded heaven in breaking the Law, nor admitted to heaven in doing the Law; but Christ doth all for them, and they are not excluded heaven, for breaking a Law; they are freed from all binding, commanding, and obliging power of the Law; and who can break a Law, who is under no Law? Where there is no Law, there is no transgression, saith Saltmarsh, applying it wickedly to this case, and to all trouble of conscience for sin, when we are once justified.
An•w. That cannot be his meaning here; for the Argument of our Saviour should so conclude nothing; and it is this, If whosoever breaketh the least Commandement of the Law, and teacheth others, to doe so, bee debarred out of heaven, and who so doth, and teacheth men to doe the Law, be great in heaven, then I the Saviour of man, came not to destroy, but to fulfill the Law. But the former is true. Ergo, so is the latter. The major proposition hath no truth; for by the Antinomian way, beleevers, according to the Antinomian Gospel, are neither excluded heaven in breaking the Law, nor admitted to heaven in doing the Law; but Christ doth all for them, and they are not excluded heaven, for breaking a Law; they are freed from all binding, commanding, and obliging power of the Law; and who can breake a Law, who is under no Law? Where there is no Law, there is no transgression, saith Saltmarsh, applying it wickedly to this case, and to all trouble of conscience for sinne, when we are once justified.
5. The Antinomians place liberty from the Law, in the free, loose, and wide walking, without any fear of sinning against a Law, which to them is a shadow, a fancy, and nothing and in being compelled for fear of wrath and eternal vengeance, pto love and serve God, as if the Law of God did command us to serve God, for fear of wrath, and hire or hope, of reward. But the holy Law of God biddeth us fear sin before and after it is committed. For qthe Law commandeth the whole fear of God, and the offending of his Majesty by sin. And rhappy is the man that feareth alway; this fearing of sin is contrary to hardness of heart, he is happy who sfeareth an oath, lest he be ensnared. Now fearing sin as sin is contrary to a law. is bondage, and floweth from the Spirit of bondage (say Antinomians) Yea it is unbelief, and a making God a liar, because (say they) there is no spot of sin in the believer; ⟨p. 99⟩But the believer is not, and shall not be, till his dying day, as free of sin, and spotless in the sight of God, as Christ thimself, and whosoever feareth sin, and believeth not that uGod seeth no sin in him, being once justified, robbeth God of his glory, and is undoubtedly damned, say they; for its unpossible, God can see sin, where there xis none at all, say they; nor is this our freedom to be freed from the Law, that is from the servile fear of eternal wrath, or mercenary hope of reward, as if the Law of God could command such slavish fear and hireling hope, as yTown saith. For the Law never did, never could command sin, but so to fear or serve God, as to seek him early, when his rod is on us, and when he zslayeth us, when the heart is like a deceitful bow, as aPharaoh did, is slavish fear, and to serve the Almighty, for hire or gain is bsin; to fear the punishment, and love the reward, more then God, is slavish and mercenary: Gods holy Law can command no fear, no obedience, but what is free, liberal, ingenuous, sinless, sonly, filial and holy, for the Law is cspiritual; it is dholy, just, and good.
5. The Antinomians place liberty from the Law, in the free, loose, and wide walking, without any feare of sinning against a Law, which to them is a shaddow, a fancie, and nothing and in being compelled for feare of wrath and eternall vengeance, pto love and serve God, as if the Law of God did command us to serve God, for feare of wrath, and hire or hope, of reward. But the holy Law of God biddeth us feare sinne before and after it is committed. For qthe Law commandeth the whole feare of God, and the offending of his Majesty by sinne. And rhappy is the man that feareth alway; this fearing of sin is contrary to hardnesse of heart, he is happy who sfeareth an oath, lest he be insnared. Now fearing sinne as sinne is contrary to a law. is bondage, and floweth from the Spirit of bondage (say Antinomians) Yea it is unbeliefe, and a making God a lyar, because (say they) there is no spot of sinne in the beleever; ⟨p. 99⟩But the beleever is not, and shall not be, till his dying day, as free of sinne, and spotlesse in the sight of God, as Christ thimselfe, and whosoever feareth sinne, and beleeveth not that uGod seeth no sinne in him, being once justified, robbeth God of his glory, and is undoubtedly damned, say they; for its unpossible, God can see sinne, where there xis none at all, say they; nor is this our freedome to be freed from the Law, that is from the servile feare of eternall wrath, or mercenary hope of reward, as if the Law of God could command such slavish feare and hireling hope, as yTowne saith. For the Law never did, never could command sinne, but so to feare or serve God, as to seeke him earely, when his rod is on us, and when he zslayeth us, when the heart is like a deceitfull bow, as a
in a farre other way, obedience to the Law, then the Law-spirit of bondage doth. And upon these are we 4. freed from a necessity of being justified by the
enemies. But we are not delivered and freed from the commanding, directing, obliging and binding power of the Law, as a binding rule of life; so as beleevers once being beleevers sinne not, because they are under no Law, farre lesse is it such a freedome, as is that which is from the yoake of the Ceremoniall Law, as
Towne saith. But if we be free from the Law, with this kind of freedome, which is licence, it is free to us to sinne, whereas the end of our Redemption is to change the yoake of a condemning and cursing Law, in a sweet easie yoak of
in holynesse and righteousnesse (the compend of the two Tables of the Law) to deny ungodlinesse and worldly lusts. 2. The Word of God calleth freedome from doing Gods will, a not using
he) from the commanding power of it. If the Law cannot condemn, it loseth the being of the Law, and Luther saith, it is no more Law, Lex non damnans, non est Lex; not one jot or title of the Law
and justifieth or condemneth, ceaseth to be the Law to the beleever, as Luther saith, it ceaseth to be the Law of life and righteousnesse, and the way to heaven, according to the tenour of the first covenant, which is, He that doth these things, abiding in all things written in the Law, in thought, word, and deed, perfectly, without the least breach, in one Iota, by his own strength, he shall live, that is, he shall be justified, and obtaine eternall life, by the Law, without a Mediator, and shall be saved, but not be in Christs debt, nor obliged in one graine, to the grace of the Gospel.
Town asser. pag. 31.
lTown asser. pag. 30.31Towne asser. pag. 30.31
14How we are freed from the Law, how no•.
Pharaoh did, is slavish feare, and to serve the Almighty, for hire or gaine is
sinne; to feare the punishment, and love the reward, more then God, is slavish and mercenary: Gods holy Law can command no feare, no obedience, but what is free, liberall, ingenuous, sinlesse, sonnely, filiall and holy, for the Law is
Eccles. 9.2. Antinomians are ignorant of the Law, and of our freedom from it, as if the Law should command slavish fear and mercenary service.Eccles. 9.2. Antinomians are ignorant of the Law, and of our freedome from it, as if the Law should command slavish feare and mer••nary service.
zTown ass. 137. It cannot be […] said that my spirit doth tha• voluntarily which the command of the Law bindeth & forceth unto, pag. 11, 12.13.14.Towne asse. 137. It cannot bee 〈…〉 said that my spirit doth tha• v•luntarily which the command of the Law bindeth & forceth unto, pag. 11, 12.13.14.
