A57980:1626
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 ...
London: printed by J.D. & R.I. for Andrew Crooke, 1648
Part 2 › Chapter 57: Of the liberty which Christ hath purchased to us by his death.
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.
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)