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.
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 i
over-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,
in 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
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 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
Town 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
in 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
our 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, pin 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 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 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 sTowne 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 tChrist, to serve God uin 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 xour liberty in Christ, as an occasion to the flesh; and commandeth doing and fulfilling of the Law, in loving our neighbour as our selfe. 3.
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
6. Christian liberty is not in freedom from subjection and obedience to Magistrates, Masters, Kings, Parliaments; for this, Peter esaith, is to use our liberty as a cloak of maliciousness, and that opened the mouths of ignorant and foolish heathen, fwho objected this to some peeping-up Antinomians in these days, who said, their Christian liberty freed them from that yoke of subjection to lawful Authority, Kings, Governors, Masters; now beside that, Antinomians teach, that Saints should not serve, nor obey those that are not Saints, nor believers, as if Dominion and Civill power were founded on grace, as Papists teach. They do not speak out, but when they teach that Murders, Adulteries or any thing done against our brethren, or to the disturbance of the peace of humane Societies, committed by believers, are no sins before God; and that there is no more sin in the children of God, then in gChrist himself: and upon this ground, God in justice cannot hpunish, yea, nor irebuke them for sin. Then say I, these Adulteries, and Murders committed by believers, if they be no sins against God nor his Law, they can be no sins before man ⟨p. 100⟩kneither. For the Magistrate beareth the sword lto take vengeance on evil doers; if these be not sins against God, even because they are sins against our neighbour, then the Magistrate doth unjustly punish them. 1. The Magistrate is the Vicegerent of God, lnot judging for man but for the Lord, and so should not punish, but for these ill deeds, for the which the Lord himself would punish. But the Lord judgeth them,9 neither sins against his Law, nor can, in justice, punish them, say Antinomians. Ergo, neither can the Lords Vicegerent judge them sins; for they are against no Law of God, nor can he punish them upon the same reason. 2. The Law commandeth to Love our neighbour as our selves, no less then to love God; and he that loveth not his brother, mloveth not God; and then, who ever sinneth not as an evil doer against God, cannot sin against his brother, and the peace of humane Societies, and so the Magistrate ought not to draw his sword against him. I grant, Gods not punishing sin, is not a ground, nor rule, to the Magistrate;
6. Christian liberty is not in freedome from subjection and obedience to Magistrates, Masters, Kings, Parliaments; for this, Peter esaith, is to use our liberty as a cloake of maliciousnesse, and that opened the mouthes of ignorant and foolish heathen, fwho objected this to some peeping-up Antinomians in these daies, who said, their Christian liberty freed them from that yoake of subjection to lawfull Authority, Kings, Governours, Masters; now beside that, Antinomians teach, that Saints should not serve, nor obey those that are not Saints, nor beleevers, as if Dominion and Civill power were founded on grace, as Papists teach. They doe not speake out, but when they teach that Murthers, Adulteries or any thing done against our brethren, or to the disturbance of the peace of humane Societies, committed by beleevers, are no sinnes before God; and that there is no more sinne in the children of God, then in gChrist himselfe: and upon this ground, God in justice cannot hpunish, yea, nor irebuke them for sinne. Then say I, these Adulteries, and Murthers committed by beleevers, if they bee no sinnes against God nor his Law, they can bee no sinnes before man ⟨p. 100⟩kneither. For the Magistrate beareth the sword lto take vengeance on evil doers; if these bee not sinnes against God, even because they are sinnes against our neighbour, then the Magistrate doth unjustly punish them. 1. The Magistrate is the Vicegerent of God, lnot judging for man but for the Lord, and so should not punish, but for these ill deeds, for the which the Lord himselfe would punish. But the Lord judgeth them,9 neither sinnes against his Law, nor can, in justice, punish them, say Antinomians. Ergo, neither can the Lords Vicegerent judge them sinnes; for they are against no Law of God, nor can he punish them upon the same reason. 2. The Law commandeth to Love our neighbour as our selves, no lesse then to love God; and he that loveth not his brother,
g1 Pet. 2.14.15. Christ freeth us not from obedience to Superiors; as Antinomians insinuate, if they would be plain1 Pet. 2.14.15. Christ freeth us not from obedience to Superiours; as Antinomians insinuate, if they would be plaine
hEaton Honey comb, cap 3. pag. 25.Eaton Honey combe, cap 3. pag. 25.
9Magistrates cannot draw the sword of God against […] murders, adulter•es, are oppressions of believers, because by the Antinomian way, they are not real, but imaginary sins.Magistrates cannot draw the sword of God against 〈…〉 murthers, adulter•es, are oppressions of beleevers, because by the Antinomian way, they are not reall, but imaginary sins.
not to punish sin, but sure, Gods not punishing sin, and his none-displeasure against any thing, as no sin, as having lost the nature and being of sin, as being against no Law; as all the Adulteries, Murtherings, Cousonings, Cheatings, Robbing, Stealing, false-Witness-bearing of believers are supposed to be, in regard they are no more sins against a Law of God, then any thing that Christ doth, must be a rule to the Civill Magistrate, who may no more strike the innocent, who faileth against no Law of God, nor he may kill, rob, and oppress. Antinomians make a found escape from this, they say, The Adulteries, Murders, lyings of believers, are sins before men, not before God, or sins to their sense and feeling, not to their faith, and before God, or sins in conversation, not in conscience, or sins in the flesh, not in the Spirit; So nTown, oSaltmarsh, pDen, qEaton. So the Magistrates do punish men for seeming Adulteries, and Murders fancied to be murders, but are not so indeed, nor before God; only the unbelieving weak conscience, and erring sense, or flesh taketh them to be sins, but they are not any real injuries to God, nor contrary to any Law of God. 2. The Magistrate in conscience cannot judge that to be violence to the life of a brother, nor worthy of death, which no Law ⟨p. 101⟩of God can condemn as a sin; nor can he, in justice, for imaginary Murder inflict real death. 3. Adultery and Murder must be then true and real innocencies.
not to punish sinne, but sure, Gods not punishing sinne, and his none-displeasure against any thing, as no sinne, as having lost the nature and being of sinne, as being against no Law; as all the Adulteries, Murtherings, Cousonings, Cheatings, Robbing, Stealing, false-Witnesse-bearing of beleevers are supposed to bee, in regard they are no more sinnes against a Law of God, then any thing that Christ doth, must be a rule to the Civill Magistrate, who may no more strick the innocent, who faileth against no Law of God, nor he may kill, robbe, and oppresse. Antinomians make a found escape from this, they say, The Adulteries, Murthers, lyings of beleevers, are sinnes before men, not before God, or sinnes to their sense and feeling, not to their faith, and before God, or sinnes in conversation, not in conscience, or sinnes in the flesh, not in the Spirit; So nTowne, oSaltmarsh, pDenne, qEaton. So the Magistrates doe punish men for seeming Adulteries, and Murthers fancied to be murthers, but are not so indeed, nor before God; onely the unbeleeving weake conscience, and erring sense, or flesh taketh them to bee sinnes, but they are not any reall injuries to God, nor contrary to any Law of God. 2. The Magistrate in conscience cannot judge that to bee violence to the life of a brother, nor worthy of death, which no Law ⟨p. 101⟩of God can condemne as a sinne; nor can hee, in justice, for imaginary Murther inflict reall death. 3. Adultery and Murther must be then true and reall innocencies.
nTown assert. 39 40.Towne assert. 39 40.
oSaltmarsh Free grace. pag. 57.
pDe•ne Ser. Of the Man of sin, pag. 9.10 11.12.De•ne Ser. Of the Man of sinne, pag. 9.10 11.12.
Antinomians from their mis-understood justification (of which they be utterly ignorant) with Familists, infer, That justified persons must not walk, and live blamelessly with men, and by sense, but must live, and have their daily conversation in the sight and presence of God; and so they abandon all sincerity of holy walking before men, and must live by faith, up with God without sin. Dr. Tailor strongly proveth the Law to be in force to believers, because the same sins are forbidden, after faith, and before faith, and so the same holy and sincere doing of the Law, by personal strength of free grace, is given to us in Christ; and aTown answereth him, Keep the Law and works here below on earth, and as Enoch, converse in spirit, and walk with God, in the alone righteousness of Christ, and though justification be one individual action, and not by succession and degrees, as inherent holiness, yet the virtue and efficacy of it is to clear the coast of the conscience from all sin, to keep the unbeliever in everlasting favour, peace, security, happiness, though the Jebusite must be in the Land, and the prick in the flesh, uncessantly forcing us to sin more, or less, inwardly, or outwardly; yet Faith banisheth all the vapours that arise from our earthly members. The same bSaltmarsh hath. But this is a subtle way of fleshly living. 1. The word requireth sincerity, as in the sight of God, in our walking and conversing, here on earth below with men. Servants (saith cPaul) obey in all things, your masters according to the flesh, not with eye-service, as men-pleasers, but in singleness of heart, fearing God. Then servants are to serve, as believing they are under the eye and sight of God; and children's obeying their parents, is dwell-pleasing to God; then doth God see and judge our works; and Enoch's walking with God, was not in only believing ⟨p. 102⟩that GOD walked with God, or the Son Christ with the Father for him, as eAntinomians say, making imputative sanctification all in all that is required in us, but also in Enochs personal, holy, and sincere conversing with men. Hence that goeth as a description of the good Kings of Israel and Judah; He did right in the sight of the Lord. Which includeth their conversation on earth with men, as well as their faith in God So to walk as the fchildren of the day.
ANtinomians from their mis-understood justification (of which they be utterly ignorant) with Familists, inferre, That justified persons must not walke, and live blamelesly with men, and by sense, but must live, and have their dayly conversation in the sight and presence of God; and so they abandon all sinceritie of holy walking before men, and must live by faith, up with God without sinne. Dr. Tayler strongly proveth the Law to be in force to beleevers, because the same sins are forbidden, after faith, and before faith, and so the same holy and sincere doing of the Law, by personall strength of free grace, is given to us in Christ; and aTowne answereth him, Keepe the Law and works here below on earth, and as Enoch, converse in spirit, and walke with God, in the alone righteousnesse of Christ, and though justification be one individuall action, and not by succession and degrees, as inherent holynesse, yet the vertue and efficacie of it is to cleare the coast of the conscience from all sinne, to keep the unbeleever in everlasting favour, peace, securitie, happinesse, though the Jebusite must be in the Land, and the prick in the flesh, uncessantly forcing us to sinne more, or lesse, inwardly, or outwardly; yet Faith banisheth all the vapours that arise from our earthly members. The same bSaltmarsh hath. But this is a subtile way of fleshly living. 1. The word requireth sincerity, as in the sight of God, in our walking and conversing, here on earth below with men. Servants (saith cPaul) obey in all things, your masters according to the flesh, not with eye-service, as men-pleasers, but in singlenesse of heart, fearing God. Then servants are to serve, as beleeving they are under the eye and sight of God; and childrens obeying their parents, is dwell-pleasing to God; then doth God see and judge our works; and Enoches walking with God, was not in onely beleeving ⟨p. 102⟩that GOD walked with God, or the Sonne Christ with the Father for him, as eAntinomians say, making imputative sanctification all in all that is required in us, but also in Enochs personall, holy, and sincere conversing with men. Hence that goeth as a description of the good Kings of Israel and Judah; He did right in the sight of the Lord. Which includeth their conversation on earth with men, as well as their faith in God So to walke as the
As wise men, not as fools 1in Christ, as 2we have received him, and to live no longer the rest of our time 3in the flesh, to the lusts of men, but to the will of God, to have our conversation 4in the world, by the grace of God, in simplicity and godly sincerity. All these, and many the like, hold forth necessarily a sincere walking before God, as in his sight, in our daily conversation with men; and the Antinomian doctrine in this, is that, though believers walk as carnal men, serve their lusts, whore, lye, cousin, deceive, yet they are strongly to believe, that God seeth them not, nor any fleshly and sinful walking in them. God seeeth not their whoring, lying, cheating, cozening to be sin, and their believing that God seeth not their wickedness, is their living by faith, and walking in the Spirit with God up in heaven, as Enoch did.
As wise men, not as fooles 1in Christ, as 2we have received him, and to live no longer the rest of our time 3in the flesh, to the lusts of men, but to the will of God, to have our conversation 4in the world, by the grace of God, in simplicity and godly sincerity. All these, and many the like, hold forth necessarily a sincere walking before God, as in his sight, in our dayly conversation with men; and the Antinomian doctrine in this, is that, though beleevers walke as carnall men, serve their lusts, whore, lye, cousen, deceive, yet they are strongly to beleeve, that God seeth them not, nor any fleshly and sinnefull walking in them. God seeeth not their whoring, lying, cheating, cousening to bee sinne, and their beleeving that God seeth not their wickednesse, is their living by faith, and walking in the Spirit with God up in heaven, as Enoch did.
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.
loveth not God; and then, who ever sinneth not as an evill doer against God, cannot sinne against his brother, and the peace of humane Societies, and so the Magistrate ought not to draw his sword against him. I grant, Gods not punishing sinne, is not a ground, nor rule, to the Magistrate;
