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.
But hlay aside the matter of justification (saith he) no man can too highly commend good works commanded of God and IIts necessary that Godly teachers press as diligently the doctrine of good works, as of faith. Satan is angry at both and resisteth with all his strength both.
(k) Faith only is not sufficient and yet only faith justifieth, for if it be true faith, it obtaineth the spirit of love. This Spirit fulfilleth the law, and obtaineth the kingdom of heaven.
lExcept faith be without the least good works, it justifieth not,m yea it is not faith, it is impossible that faith can be without assiduous and great good works.
⟨p. 100⟩nFaith justifieth not as our work, but as a work of God for the promise is a work of God, not our work in which we do or give something to God, but in which we receive something from God and that through his mercy.
(o)Thou holdest in thine hand seeds of divers kind, but I ask not what seeds are conjoined with these or these seeds; but what is the proper virtue of every seed, in this case, show plainly, what faith it's alone doth in justification, but not with what other virtues it is conjoined, faith it alone apprehendeth the promise, believeth God promising, and puts to its hand, and receiveth something that God promiseth: this is the proper work of faith only: Love, hope, patience, have objects about the which they work, and other bonds within which they consist, for they embrace not the promise, but fulfil the commandments:
So Luther in the matter of justification putteth reproach on good works, just as Paul Phil. 3. maketh all his privileges, and his very works of righteousness that he doth by the grace of Christ dung and loss in the comparison of imputed righteousness.
so that the doctrine of works must necessarily be a doctrine of Devils, and a departure from faith.
Pernitiosi Doctores sunt qui hodie nescio quibus occasionibus adducti,
Sed qualis quaeso Ecclesia, in quâ tam horribilis vox sonat?
But hlay aside the matter of justification (saith he) no man can too highly commend good workes commanded of God and IIts necessary that Godly teachers presse as diligently the doctrine of good workes, as of faith. Satan is angry at both and resisteth with all his strength both.
(k) Faith onely is not sufficient and yet only faith justifieth, for if it be true faith, it obtaineth the spirit of love. This Spirit fullfilleth the law, and obtaineth the kingdome of heaven.
lExcept faith be without the least good workes, it justifieth not,m yea it is not faith, it is impossible that faith can be without assiduous and great good workes.
⟨p. 100⟩nFaith justifieth not as our worke, but as a worke of God for the promise is a worke of God, not our worke in which we doe or give something to God, but in which we receave something from God and that through his mercy.
(o)Thou holdest in thine hand seeds of divers kinde, but I aske not what seeds are conjoyned with these or these seeds; but what is the proper vertue of every seed, in this case, shew plainly, what faith it's alone doth in justification, but not with what other vertues it is conjoyned, faith it alone apprehendeth the promise, beleeveth God promising, and puts to its hand, and receaveth something that God promiseth: this is the proper worke of faith only: Love, hope, patience, have objects about the which they worke, and other bonds within which they consist, for they embrace not the promise, but fulfill the commandements:
So Luther in the matter of justification putteth reproach on good workes, just as Paul Phil. 3. maketh all his priviledges, and his very workes of righteousnesse that he doth by the grace of Christ dung and losse in the comparison of imputed righteousnesse.
7Workes (saith he) cannot be taught, except yee hurt faith, seeing faith and workes in the matter ⟨p. 101⟩of justification are extreamely contrary;8 so that the doctrine of works must necessarily be a doctrin of Devils, and a departure from faith.
Pernitiosi Doctores sunt qui hodie nescio quibus occasionibus adducti,(a) contendunt legem in ecclesiâ non praedicandam. Tu legem ⟨p. 88⟩non doceres. ubi verus legis populus est, scilicet, avari, supe•bi, adulteri, usurarii, Idololatrae.b
In Antinomorum dogmate erat haec propositio, sig•is esset adulter, tantum ut crederet se habitu rum Deum propitium.11 Sed qualis quaeso Ecclesia, in quâ tam horribilis vox sonat?
(o)Luther to 2 in Gen. Luther teach•eth that only faith justifieth and yet faith is not alone with out good works.Luther to 2 in Gen. Luther teach•eth that only faith justifieth and yet faith is not alone with out good workes.
7Luther tom. 2▪ fol. 517.
8How faith and works are contrary to Luther.How faith and workes are contrary to Luther.
11Luther •o 2. in Gen c. 18 f. 119. Luther ••fu•eth the Antinomians under the name of Antinomians, is enemies to the law of God.Luther •o 2. in Gen c. 18 f. 119. Luth•r ••fu•eth the Ant•nomians under the name of Antinomians, is enemies to the law of God.
faciendum discrimen erat & docendum, quod adulteri s•u peccatores▪ duplices sunt, quidam qui agnoscunt adulterium, se• p•ccatum suum, alii securè indulgent.
Quomodo predicatio legis potest as debet ex Ecclesiâ ejici;c nonne simul, excludis timorem Dei & maximam partem operum Dei.
dLuth. tom. 2. in Ge. Antinomi novi isti prophetae contendunt homines tractandos suaviter, nec terrendos irae divinae ex•mplis, sed diversum Paulus dicet, 2 Tim. 2.3. Ubi dicet scripturam utilem ad objurgandum, ad castigandum.
eNe in Antinomorum insaniam in•idamus, qui legem ⟨p. 99⟩ex Ecclesia tollunt quasi vero in ecclesia ommes si•t sancti,f mundus quidem tales doctores amat, sicut apud Hierem. dicunt loquer• nobi• placentia.
Antino. docent omnia peccata sublata, nec arguenda esse, nec homines terrendos lege, pescatum esseremissum, nibil damnationis, igitur peccatum est nihil, et prorsus sublatum. Lex non tantum non est necessaria ad justificationem,g sed plane inutilis et impossibilis sed data est ut peccatum ostendat, iram operetur, hoc est, conscientiam ream fa•it,
hExtra causam justificationis nemo potest bona opera a Deo praecepta satis magnifice praedicare.
Aeque necessarium est ut pij doctores tam diligenter urgeant doctrinam de bonis operibus,I quám doctrinam de fide: Satan enim utrique sensus est, et acerrimé resistit.
Non sufficit sola fides,l et tamen sola fides justificat, quia si vera est, impetrat,m spiritum charitatis sic legem implet et regnum Dei consequitur, fides nisi sit sine ⟨p. 100⟩ullis etiam mini mis operibus non justificat, impossibile est fidem esse sine assiduis et magnis operibus.
nFides justificat non tanquam opus nostrum, sed tanquam Dei opus: promissio enim non est nostrum opus, cum nos Deo facimus aut damus aliquid, sed accipimus aliquid a Deo, idque tamen per ipsius miserecordiam.
(o)Texes manu varia semina, non autem quero ergo, quae cum quibus conjuncta sint, sed quae cuiusque propria virtus, hic aper•e die, quid faciat sola fides: non cum quibus virtutibus conjuncta fit, sola enim fides apprehendit promissionem, credit promittenti Deo, Deo porrigenti aliquid manum ••m•vet et id accipit, hoc proprium solius fidei opus est, charita•, •pes, patientia, habent alias materias, circa quas versa•tur, habent alios limits intra quos consistant, non enim amplectuntur promissionem, sed mandata exequuntur.
12Opus non potest doceri, nisi laedas fidem:
faciendum discrimen erat & docendum, quod adulteri s•u peccatores▪ duplices sunt, quidam qui agnoscunt adulterium, se• p•ccatum suum, alii securè indulgent.
Quomodo predicatio legis potest as debet ex Ecclesiâ ejici;c nonne simul, excludis timorem Dei & maximam partem operum Dei.
dLuth. tom. 2. in Ge. Antinomi novi isti prophetae contendunt homines tractandos suaviter, nec terrendos irae divinae ex•mplis, sed diversum Paulus dicet, 2 Tim. 2.3. Vbi dicet scripturam utilem ad objurgandum, ad castigandum.
eNe in Antinomorum insaniam in•idamus, qui legem ⟨p. 99⟩ex Ecclesia tollunt quasi vero in ecclesia ommes si•t sancti,f mundus quidem tales doctores amat, sicut apud Hierem. dicunt loquer• nobi• placentia.
Antino. docent omnia peccata sublata, nec arguenda esse, nec homines terrendos lege, pescatum esseremissum, nibil damnationis, igitur peccatum est nihil, et prorsus sublatum. Lex non tantum non est necessaria ad justificationem,g sed plane inutilis et impossibilis sed data est ut peccatum ostendat, iram operetur, hoc est, conscientiam ream fa•it,
hExtra causam iustificationis nemo potest bona opera a Deo praecepta satis magnifice praedicare.
Aeque necessarium est ut pij doctores tam diligenter urgeant doctrinam de bonis operibus,I quám doctrinam de fide: Satan enim utrique sensus est, et acerrimé resistit.
Non sufficit sola fides,
(o)Luther to 2 in Gen. Luther teach•eth that only faith justifieth and yet faith is not alone with out good works.Luther to 2 in Gen. Luther teach•eth that only faith justifieth and yet faith is not alone with out good workes.
cum fides & opera in re justificationis extreme adversantur ⟨p. 101⟩ita a fit ut doctrina operum necessario sit doctrina daemoniorum et discessio a fide.1
Luther speaketh so of Good works, only in the matter of justification, But our Antinomians speak so of the whole course of sanctification in order to heaven, and as they are the way to the Kingdom, not the cause of the crown. as both they follow the person already justified and as they go before him who is yet to be justified: for Crispe saith vol 1. ser. 4, pag. 89. But withal I must tell you, that all this sanctification of life is not a jot the way of that justified person to heaven.
cum fides & opera in re justificationis extreme adversantur ⟨p. 101⟩ita a fit ut doctrina operum necessario sit doctrina daemoniorum et discessio a fide.1
Luther speaketh so of Good workes, only in the matter of justification, But our Antinomians speake so of the whole course of sanctification in order to heaven, and as they are the way to the Kingdome, not the cause of the crowne. as both they follow the person already justified and as they goe before him who is yet to be justified: for Crispe saith vol 1. ser. 4, pag. 89. But withall I must tell you, that all this sanctification of life is not a jot the way of that justified person to heaven.
1How faith and works are contrary to Luther.How faith and workes are contrary to Luther.
I persuade my self Luther had an eye to Antinomians, when he said, […] feared after his death that the doctrine of the true office of the law should be obscured, Luther to 3. fol. 102, admoneo pietati• amatores, praecipue qui aliquando sunt futuri doctores ut diligentèr ex Paulo dis•••t intelligere verum et proprium usum legis qui (ut timeo) post t•mpora nostra▪ interim obscurabitur, et prorsus obruetu•. to 4.106 timeo quod ista doctrina (de vero legis usu) nobis extincti••bscurabitur.
I perswade my selfe Luther had an eye to Antinomians, when he said, 〈…〉 feared after his death that the doctrine of the true office of the law should be obscured, Luther to 3. fol. 102, admoneo pietati• amatores, praecipue qui aliquando sunt futuri doctores ut diligentèr ex Paulo dis•••t intelligere verum et proprium usum legis qui (ut timeo) post t•mpora nostra▪ interim obscurabitur, et prorsus obruetu•. to 4.106 timeo quod ista doctrina (de vero legis usu) nobis extincti••bscurabitur.
3 Conclusion. Luther saith the New man needeth no law, its the flesh, the old man, the body of sin that is under the Law,
qThe law in a Christian ought not to exceed his bounds, and ought only to have dominion over the flesh which is subject to it, and remaineth under it. but oh law! wilt thou invade the conscience and exercise dominion there, and accuse the conscience (of a justified believer none terrified) of sin, and take away the joy of heart, thou dost this beyond thy office.
rWhen I behold Christ, I am all holy and pure knowing nothing of the Law (as it curseth and condemneth the believer) but if I behold my ⟨p. 102⟩flesh, I find avarice, lust, wrath▪ pride,r fear of death, sadness, horror, hatred, murmuring and impatience against God, in so far as these are present, Christ is absent, or if he be present, he is weakly present, here there is need, yet of a paedagogoe. who should exercise and vex this strong ass (the flesh) that by this paedagogue sins may be diminished, and a way prepared for Christ.
qLuther Lex in Christiano non debet excedere limites suos, sed tantum dominum habere in carnem, quae et ei subiecta sit, et sub ea maneat, hoc ubi fit, lex consistit intra suos limits lex, situ vis ascendere in regnum conscientiae et ibi dominari (loquitur de conscientia hominis justificati sub tentationibus terrefacta) et eam arguere peccati, et gaudi•m cordis tollere, hoc praeter officium tuum facis
rSi Christum inspicio, totus sanctu• et purus sum, nihil plane sciens de ⟨p. 102⟩lege. Si vero meam carnem inspicio,r sentio avaritiam, libidinem, iram superbiam, timorem mortis, tristitiam, pavorem, odium murmurationem, et impatientiam contra Deum; quatenus ista adsunt, catenus abest Christus, aut si addest, infirm addest: hic opus est adhuc paedagogo qui fortem asinum carnem exerceat et vexet ut hac paedagogia minuantur peccat•, et Christo via paretur.
3 Conclusion. Luther saith the New man needeth no law, its the flesh, the old man, the body of sin that is under the Law,
qThe law in a Christian ought not to exceed his bounds, and ought onely to have dominion over the flesh which is subject to it, and remaineth under it. but oh law! wilt thou invade the conscience and exercise dominion there, and accuse the conscience (of a justified beleever none terrified) of sin, and take away the joy of heart, thou dost this beyond thy office.
rWhen I behold Christ, I am all holy and pure knowing nothing of the Law (as it curseth and condemneth the beleever) but if I behold my ⟨p. 102⟩flesh, I finde avarice, lust, wrath▪ pride,r feare of death, sadnes, horror, hatred, murmuring and impatience against God, in so farre as these are present, Christ is absent, or if he be present, he is weakely present, here there is need, yet of a paedagogoe. who should exercise and vex this strong asse (the flesh) that by this paedagogue sinnes may bee diminished, and a way prepared for Christ.
qLuther Lex in Christiano non debet excedere limites suos, sed tantum dominum habere in carnem, quae et ei subiecta sit, et sub ea maneat, hoc ubi fit, lex consistit intra suos limites lex, si tu vis ascendere in regnum conscientiae et ibi dominari (loquitur de conscientia hominis justificati sub tentationibus terrefacta) et eam arguere peccati, et gaudi•m cordis tollere, hoc praeter officium tuum facis
rSi Christum inspicio, totus sanctu• et purus sum, nihil plane sciens de ⟨p. 102⟩lege. Si vero meam carnem inspicio,r sentio avaritiam, libidinem, iram superbiam, timorem mortis, tristitiam, pavorem, odium murmurationem, et impatientiam contra Deum; quatenus ista adsunt, catenus abest Christus, aut si adest, infirme adest: hic opus est adhuc paedagogo qui fortem asinum carnem exerceat et vexet ut hac paedagogia minuantur peccat•, et Christo via paretur.
qLuther to 4, fol. 6.
rLuth. tom. 4▪ f▪ 114.
rLuth: tom: 4. fol: 114. How according to Luther his mind, the law hath power over the flesh and not over the renewed conscience.Luth: tom: 4. fol: 114. How according to Luther his mind, the law hath power ouer the flesh and not over the renewed conscience.
qLuther to 4, fol. 6.
rLuth. tom. 4▪ f▪ 114.
rLuth: tom: 4. fol: 114. How according to Luther his mind, the law hath power over the flesh and not over the renewed conscience.Luth: tom: 4. fol: 114. How according to Luther his mind, the law hath power ouer the flesh and not over the renewed conscience.
I grant sthe Antinomians now▪ as Town tSaltmarsh wDen, and the old Antinomians xin Luther's time spoke after the same Grammar and stile, and so did the Libertines in Calvins time say, non ego pecco, sed yA•inus meus. Its not I that transgress the law and am under the law, but my ass. But they have a far other mind then Luther, for the Antinomians (as Schlusfelburgius saith cato heriti. l 3. p. 53, 54.) taught that the flesh only and the unrenewed man was under the law, but the renewed and justified man was under no law, more then if it had been never given to him, and the law was no rule of life and obedience to a believer. Luther crieth against this as most false, and Luther asaith, those that believe in Christ must be daily mortified by daily Law-rebukes, and barguenda sunt peccata et proponenda ira dei propter incredulos qui in eccl•sia sunt, imo etiam propter credentes ne adhaerescenti peccato et innatae imbicillitati indulgeant: lex manet cinquit ante evangelium et justificationem, in justificatione et post justificationem.
I grant sthe Antinomians now▪ as Town tSaltmarsh wDen, and the old Antinomians xin Luthers time spoke after the same Grammer and stile, and so did the Libertines in Calvins time say, non ego pecco, sed yA•inus meus. Its not I that transgresse the law and am under the law, but my asse. But they have a farre other minde then Luther, for the Antinomians (as Schlusfelburgius saith cato heriti. l 3. p. 53, 54.) taught that the flesh only and the unrenewed man was under the law, but the renewed and justified man was under no law, more then if it had beene never given to him, and the law was no rule of life and obedience to a beleever. Luther cryeth against this as most false, and Luther asaith, those that beleeve in Christ must be daily mortified by daily Law-rebukes, and barguenda sunt peccata et proponenda ira dei propter incredulos qui in eccl•sia sunt, imo etiam propter credentes ne adhaerescenti peccato et innatae imbicillitati indulgeant: lex manet cinquit ante evangelium et justificationem, in justificatione et post justificationem.
sTown ass. p. 35.73Towne ass. p. 35.73
tSalt. free. grace. 154.152.
wDen. ser. man of sin p. 9.10.
xSchluss. cat. heret. l. 3. p. 53.54▪ 55.
yCall. adv. lib. c. 18 452,Cal. adv. lib. c. 18 452,
dLuther, verum tunc amplius non sunt opera legis, sed Christi in nobis per fidem operanti•, et viventis per omnia: ideo non possunt ⟨p. 103⟩sunt Mogis omitti, quam ipsa fides, n•c sunt minus necessaria quam ipsa fides. Caeterum opera (legalit•r perfecta) quae verè sunt legis, ficta et falsa sunt.
dGood works (saith Luther) are not any more the works of the law, compelling under the pain of damnation, (for he saith in the same place libere et gratis facienda sunt) but ⟨p. 103⟩works of Christ working in us by faith, and every way living in us: therefore they can no more be omitted, then faith it self, and are no less necessary then faith it self.
dLuther, verum tunc amplius non sunt opera legis, sed Christi in nobis per fidem operanti•, et viventis per omnia: ideo non possunt ⟨p. 103⟩sunt Mogis omitti, quam ipsa fides, n•c sunt minus necessaria quam ipsa fides. Caeterum opera (legalit•r perfecta) quae verè sunt legis, ficta et falsa sunt.
dGood workes (saith Luther) are not any more the workes of the law, compelling under the paine of damnation, (for he saith in the same place libere et gratis facienda sunt) but ⟨p. 103⟩workes of Christ working in us by faith, and every way living in us: therefore they can no more be omittted, then faith it selfe, and are no lesse necessary then faith it selfe.
Observe this in reading Luther's works,1 that he taketh the law, as opposed to justifying grace, and as it may condemn or justify, and so as an instrument of the Covenant of works exacting perfect obedience in a legal sense, otherwise neither Luther nor any of our Divines will say good works absolutely perfect and in all things conform to the Law are necessary to salvation, for it is false, all believers are saved by faith in Christ without any such good works or perfect legal obedience. Then we must hold this to be Luther's mind, that if good works be commanded to the renewed man, in the law, as well as faith, and be as necessary as faith, then the renewed part is under the law commanding good works, as well as it is under the command of faith but Luther saith, the former Antinomi. say nothing sins but the flesh, & nothing is under the law, but the flesh▪ & so nothing is under a command and an obliging rule of law or Gospel to do good works and believe, but the flesh: a senseless untruth, For it is the new man by the Spirit of Christ, saith Luther from the word of truth, that doth good works and believeth. So Luther to 4. fol. 499, in Psal. 130. (2) and excellently saith Luther to 1 fol. 436▪ Christiana l•bertas est, quando non •utata leg•, m•ta•tur homines, ut l•x eadem, quae prius libero arbitrio odiosa•uit, 2jam defusa per spiritus sa•ct• charitatem cordibus nostris jucunda fiat. Hence Luther saith two things, that contradicts the Antinomians. 1. The Law is not changed, when the sinner is changed, but that which was hateful to free will before, is the same law, but now sweet and pleasant to the heart, then if the law be not so much as changed, it is not abolished to the believer, its made of hateful pleasant. 2. That Law that is pleasant to the heart, and sweet, it is not given to the flesh and unrenewed part, but especially to the renewed part. 3 The renewed part in the believer doth either do good works by the grace of Christ and so keep the law, though unperfectly, or not do good works at all.
Observe this in reading Luthers works,1 that he taketh the law, as opposed to justifieing grace, and as it may condemne or justifie, and so as an instrument of the Covenant of works exacting perfect obedience in a legall sence, otherwise neither Luther nor any of our Divines will say good works absolutely perfect and in all things conforme to the Law are necessary to salvation, for it is false, all beleevers are saved by faith in Christ without any such good workes or perfect legall obedience. Then we must hold this to be Luthers minde, that if good workes be commanded to the renewed man, in the law, as well as faith, and be as necessary as faith, then the renewed part is under the law commanding good workes, as well as it is under the command of faith but Luther saith, the former Antinomi. say nothing sins but the flesh, & nothing is under the law, but the flesh▪ & so nothing is under a command and an obleiging rule of law or Gospell to doe good workes and beleeve, but the flesh: a senselesse untruth, For it is the new man by the Spirit of Christ, saith Luther from the word of truth, that doth good workes and beleeveth. So Luther to 4. fol. 499, in Psal. 130. (2) and excellently saith Luther to 1 fol. 436▪ Christiana l•bertas est, quando non •utata leg•, m•ta•tur homines, ut l•x eadem, quae prius libero arbitrio odiosa•uit, 2iam defusa per spiritus sa•ct• charitatem cordibus nostris iucunda fiat. Hence Luther saith two things, that contradicts the Antinomians. 1. The Law is not changed, when the sinner is changed, but that which was hatefull to free will before, is the same law, but now sweet and pleasant to the heart, then if the law be not so much as changed, it is not abolished to the beleever, its made of hatefull pleasant. 2. That Law that is pleasant to the heart, and sweet, it is not given to the flesh and unrenewed part, but especially to the renewed part. 3 The renewed part in the beleever doth either do good workes by the grace of Christ and so keepe the law, though unperfectly, or not doe good workes at all.
1How good works conform to the Law are not necessary. The new man is under the same law as a rule of life which was in the covenant of works, and though we be changed, the law is the sameHow good workes conforme to the Law are not necessary. The new man is under the same law as a rule of life which was in the covenant of workes, and though we be changed, the law is the same
2The Law is given to the new man […] of lif•, and not proper•y to the flesh, but as a sin▪ condemning law.The Law is given to the new man 〈…〉 of lif•, and not proper•y to the flesh, but as a sinne▪ condemning law.
If the latter be said, the renewed part, is not renewed, but dead and is the very old ⟨p. 104⟩man, which is a contradiction, but if th• former be said, that it is the new man or renewed part that doth good works in the believer, then the new man either doth th•se good works contrary to the law, which is non-sense, for to be merciful, sober, just, true, chaste, are agreeable, not contrary to the law, or the new man doth good works without the law, and so without the word of either Law or Gospel, this is will-service to God and separateth the Spirit from the word, and is a high way to legitimate, murder, adulteries, parricides, under the veil of the Spirits working, and leading without the word, if the new man work according to the law, then is the law a rule, and what the new man doth according to a ruling law, he doth it ex debito out of obligation, then must the new man be under this law and obligation as a rule, nor can it be said that the flesh doth good works for Paul saith in his flesh there dwelleth no good nor can it be said the new man worketh not according to the law, but according to the Gospel▪ because the Gospel as distinguished from the Law, showeth us cred•nda non fac••nda, what we should believe▪ not what we should do (4) the new man worketh by love, the flesh worketh not by love, but love is the fulfilling of the law Ro. 1•.8 9. Ga. 5.14.18.19▪ 24. Ga. 6.2. th•n must the new man be under the debt of love, and so under the law as an obliged rule, and to this Luther •e•reth witness.
If the latter be said, the renewed part, is not renewed, but dead and is the very old ⟨p. 104⟩man, which is a contradiction, but if th• former be said, that it is the new man or renewed part that doth good works in the believer, then the new man either doth th•se good works contrary to the law, which is non-sense, for to be mercifull, sober, just, true, chast, are agreable, not contrary to the law, or the new man doth good workes without the law, and so without the word of either Law or Gospell, this is will-service to God and separateth the Spirit from the word, and is a high way to legittimate, murther, adulteries, paricides, under the veil of the Spirits working, and leading without the word, if the new man worke according to the law, then is the law a rule, and what the new man doth according to a ruling law, he doth it ex debito out of obligation, then must the new man be under this law and obligation as a rule, nor can it be said that the flesh doth good workes for Paul saith in his flesh there dwelleth no good nor can it be said the new man worketh not according to the law, but according to the Gospel▪ because the Gospel as distinguished from the Law, sheweth us cred•nda non fac••nda, what we should beleeve▪ not what we should doe (4) the new man worketh by love, the flesh worketh not by love, but love is the fulfilling of the law Ro. 1•.8 9. Ga. 5.14.18.19▪ 24. Ga. 6.2. th•n must the new man be under the debt of love, and so under the law as an obleiged rule, and to this Luther •e•reth witnesse.
(e)Sponte faciunt quod lex requirit, fide enim Spiritum receperunt, qui non si•it eo• esse otiosos si caro resistit, Spiritu ambulent. Sic Christianus implet legem, fide: Christus enim perfectio legis est ad salutem omni credenti: f• ris operibus, et remissione peccatorum intus.
But our Antinomians mean that there is no indwelling sin in believers, they are (f)as clean as Christ from all sin, as (g)the glorified ⟨p. 105⟩in heaven; that God can see no sin (h)in believers,5 because there is no sin in them (i)he cannot be displeased with them for sin, because it is not, forgiven sin is no sin, it (k)hath no being before God, its but a seeming sin,(l) not really and to faith.
3 But Antinomians, as Town asser. pag 77, 78. Salt. free grace. pag. 140 44, 45. Eaton Honey-come. c. 11.322. teach that all the natural, civill and religious works of believers, as well as their persons, are made perfect and conform to Gods law, then Christ cannot be absent in any measure, nor weakly present, as Luther saith nor have they need of the pedagogy of the law to make way to Christ.
(e)Believers of their own accord do what the Law requireth, for by faith they have received the Spirit that suffereth them not to be idle, if the flesh resist, they walk in the Spirit, so a Christian fulfilleth the Law of God by faith,(f) for Christ is the end of the Law for salvation to every one that believeth, he fulfilleth the law without, by good works and remission of sins within.(g)
2 Luther Meaneth that the flesh the ass in believers truly sinneth, and violateth the Law, and bringeth the believer under condemnation, if God would enter into judgement with them, so as God ⟨p. 105⟩seeth sin, adultery in David to be sin,12 denying of Christ in Peter to be sin, and hateth it and is displeased with it, and (i)believers have carnem peccatricem a sinning sin in them Luther Tom. 2. c. 18. fol. 119, pride, avarice,(h) murmuring against God, and in so far as they have these in them,(k) Christ is not in them. To 4. fo. 114.(l)
3 Luther in these words expressly saith the justified man is not perfect, nor are his works perfect, because the sin of them is pardoned quatenus ista (avaritia, libido, superbia &c.)
(e)Sponte faciunt quod lex requirit, fide enim Spiritum receperunt, qui non si•it eo• esse otiosos si caro resistit, Spiritu ambulent. Sic Christianus implet legem, fide: Christus enim perfectio legis est ad salutem omni credenti: f• ris operibus, et remissione peccatorum intus.
But our Antinomians meane that there is no indwelling sinne in beleevers, they are (f)as cleane as Christ from all sinne, as (g)the glorified ⟨p. 105⟩in heaven; that God can see no sin (h)in beleevers,5 because there is no sin in them (i)he cannot be displeased with them for sinne, because it is not, forgiven sinne is no sin, it (k)hath no being before God, its but a seeming sin,(l) not really and to faith.
3 But Antinomians, as Towne asser. pag 77, 78. Salt. free grace. pag. 140 44, 45. Eaton Hony-com. c. 11.322. teach that all the naturall, civill and religious workes of beleevers, as well as their persones, are made perfect and conforme to Gods law, then Christ cannot bee absent in any measure, nor weakely present, as Luther saith nor have they need of the paedagogie of the law to make way to Christ.
(e)Beleevers of their own accord doe what the Law r•quireth, for by faith they have receaved the Spirit that suffereth them not to be idle, if the flesh resist, they walke in the Spirit, so a Christian fulfilleth the Law of God by faith,(f) for Christ is the end of the Law for salvation to every one that beleeveth, he fulfilleth the law without, by good works and remission of sins within.
(e)Luther to. 4.178. Eaton
(f)Honey-come c. 3. pag. 25.Hony-com c. 3. pag. 25.
adsunt, Christus abest, aut si addest, infirm addest, hic opus est adhuc paedagogo qui fortem asinum carnem excerceat et vexet, in so far as there is sin in the believer, Christ is absent, or if he be present, he is weakly present, &c. and hath need of the pedagogy of the law.
adsunt, Christus abest, aut si adest, i•firme adest, hic opus est adhuc paedagogo qui fortem asinum carnem excerceat et vexet, in so farre as there is sinne in the beleever, Christ is absent, or if he be present, he is weakely present, &c. and hath need of the paedagogie of the law.
3 Conclusion, 1Taking the Law simply as the Law and an instrument of the covenant of works exacting by Law-compulsion perfect obedience without a Mediator and that under the strictest penalty of eternal wrath for the least breach, as it is opposed to the Gospel, which is a milder King, and taking the conscience not in its latitude, as it is in both the believer and the unbeliever, but as it is in the believer renewed, and withal troubled and terrified with the sense of sin, so the Law as Luther saith, is abrogated, and hath no dominion over the renewed man or the renewed conscience to condemn it, but only over the old man and the sinning and lusting flesh to chase the believer to a more strict closing with Christ, and arguing ⟨p. 106⟩and convincing him of too real and true sinning, not of seeming and imaginary offending against a Law, as Antinomians dream, so is Luther mto be taken.
3 Conclusion, 1Taking the Law simply as the Law and an instrument of the covenant of workes exacting by Law-compulsion perfect obedience without a Mediator and that under the strictest penalty of eternall wrath for the least breach, as it is opposed to the Gospell, which is a milder King, and taking the conscience not in its latitude, as it is in both the beleever and the unbeleever, but as it is in the beleever renewed, and withall troubled and terrifyed with the sense of sinne, so the Law as Luther saith, is abrogated, and hath no dominion over the renewed man or the renewed conscience to condemne it, but only over the old man and the sinning and lusting flesh to chase the beleever to a more strict closing with Christ, and arguing ⟨p. 106⟩and convincing him of too reall and true sinning, not of seeming and imaginary offending against a Law, as Antinomians dream, so is Luther mto be taken.
1How Luther according to Scripture saith the new man and terrified conscience in the believer, is simply freed from the law, and the Law is abrogated to him, and hath only power over his flesh.How Luther according to Scripture saith the new man and terrified conscience in the beleever, is simply freed from the law, and the Law is abrogated to him, and hath only power over his flesh.
Lex justo non est posita; sie enim vivit, ut nullà lege opus habeat, quae eum admoneat, urgeat, •ogat, •ed sine ullà coactione legis, sponte facit, quae lex exigit, Id•o lex non potest accusare; & reos agere credentes in Christum, nec enim conscientias perturbare, terret quidem & accusat, sed Christus fide apprehensus a•igit •am cum suis terroribus & minis. Itaque lex iis simpliciter abrogata est, non igitur habet jus accusandi eos, Sponte enim faciunt, quod lex requirit.
nLuther, ingrediendum est igitur Regia vià, ut neque legem, pla•e rejiciamus, neque plus ei tribuamus, quam •portet.
oLuther, Ante Christum [lex] est sancta, post Christum est mors: Ideo ubi Christus venit (justificans impium) nihil simpliciter scire debemus de lege,3 nisi quatenus imperium habet in carnem, quam coercet & premit.
pLuther, lex etiam dedecalogi ⟨p. 107⟩sine fide in Christum est mortifera, non quod lex mala sit, sed quod justificare non possit, quia pl••e contrarium habet effectum.
qLuther, Legis (c•ge•tia cond•mnantis) proprium officium est nos reos facere, humiliare, occidere, adinfer•um d•ducere & omnia nobis auferre sed illo fine, ut justificemur & non ergo simpliciter occidit, sed ud vitam occidit.
rLuther, Dominetur sa•e lex in corpus & veterèm hominem, is sit sub leg•, h•ic praescribat lex, quid facere, quid perferre debet, cubile enim in quo Christus s•lus quiescere & d•rmire debet, non contaminet id est, novum hominem nullo suo usu aut officio perturbet.
Luther. Fatemur justis non esse p•sitam legem,s quaten•• just• sunt & spiritu vivunt, sed quatenus in c•rne sunt, & corpus peccati habent, esse sub lege, & facere legis opera, id est, non esse justos nec facere bona opera.
The Law is not given to a just man, who so liveth that he hath no need (in his terrified and quaking conscience of the Law as compelling and forcing with curses and as condemning) of a Law which should admonish press and compel him, but without any compulsion of the Law of his own accord, he doth what the Law requireth, therefore the Law cannot accuse and implead believers as guilty, nor can it trouble their conscience, it terrifieth and accuseth▪ but Christ apprehended by faith, chaseth it away with the terrors and threatenings thereof: therefore the law to them is simply abrogated, nor hath it authority to accuse them, for they do willingly what the law requireth.
Lex justo non est posita; sie enim vivit, ut nullà lege opus habeat, quae eum admoneat, urgeat, •ogat, •ed sine ullà coactione legis, sponte facit, quae lex exigit, Id•o lex non potest accusare; & reos agere credentes in Christum, nec enim conscientias perturbare, terret quidem & accusat, sed Christus fide apprehensus a•igit •am cum suis terroribus & minis. Itaque lex iis simpliciter abrogata est, non igitur habet jus accusandi eos, Sponte enim faciunt, quod lex requirit.
nLuther, ingrediendum est igitur Regia vià, ut neque legem, pla•e rejiciamus, neque plus ei tribuamus, quam •portet.
oLuther, Ante Christum [lex] est sancta, post Christum est mors: Ideo ubi Christus venit (justificans impium) nihil simpliciter scire debemus de lege,3 nisi quatenus imperium habet in carnem, quam coercet & premit.
pLuther, lex etiam dedecalogi ⟨p. 107⟩sine fide in Christum est mortifera, non quod lex mala sit, sed quod justificare non possit, quia pl••e contrarium habet effectum.
qLuther, Legis (c•ge•tia cond•mnantis) proprium officium est nos reos facere, humiliare, occidere, adinfer•um d•ducere & omnia nobis auferre sed illo fine, ut justificemur & non ergo simpliciter occidit, sed ud vitam occidit.
rLuther, Dominetur sa•e lex in corpus & veterèm hominem, is sit sub leg•, hic praescribat lex, quid facere, quid perferre debet, cubile enim in quo Christus slus quiescere & drmire debet, non contaminet id est, novum hominem nullo suo usu aut officio perturbet.
Luther. Fatemur justis non esse psitam legem,
nLuther tom. 4. p. 112.
oLuther tom. 4.119.
3How the law condemneth & terrifieth, and how not.
pLuther tom. 4. fo. 47.
qLuther to. •. p. 112.
rLuther to. 1 128. How the renewed man i• freed from the Law.
We must then walk (saith nLuther) in the Kings way, that we may neither utterly reject the Law, nor ascribe more to it then is due.
oBefore Christ [the Law] as it rigidly commands and condemns▪ is holy, after Christ justifieth, it is death. Therefore when Christ cometh (being apprehended by faith) we should know (or acknowledge in the renewed conscience nothing of the compelling and condemning Law) nothing simply of the Law▪3but in so far as it hath dominion over the flesh, which it oweth and presseth.
pSo the Law (saith Luther) of ⟨p. 107⟩the ten Commandments without faith in Christ bringeth death, not that the Law is evil, but because it cannot justify, but hath the plain contrary effect.
qThe proper office of the Law (as the Law without a Mediator) is to make us guilty, to humble, kill, bring to hell, take all from us; but for this end (as it is the hand of the Mediator) that we may be justified, and then it killeth not simply, but killeth to salvation.
Therefore rLuther, the Law hath dominion indeed over the body and the old man, let this man be under the Law, let the Law prescribe what he ought to do, what he ought to suffer, let it not pollute the chamber in which Christ only ought to rest and sleep, that is, let it not trouble the new man with its use and office.
sWe grant (saith Luther) there is no Law given to the just, as they are just and live in the Spirit, but as they are in the flesh, and have in them a body of sin, and are under the Law, and do the works of the Law, for that is not to be just▪ nor to do the works.
We must then walk (saith nLuther) in the Kings way, that we may neither utterly reject the Law, nor ascribe more to it then is due.
oBefore Christ [the Law] as it rigidly commands and condemnes▪ is holy, after Christ justifieth, it is death. Therefore when Christ commeth (being apprehended by faith) we should know (or acknowledge in the renewed conscience nothing of the compelling and condemning Law) nothing simply of the Law▪3but in so farre as it hath dominion over the flesh, which it oweth and presseth.
pSo the Law (saith Luther) of ⟨p. 107⟩the ten Commandements without faith in Christ bringeth death, not that the Law is evill, but because it cannot justifie, but hath the plaine contrary effect.
qThe proper office of the Law (as the Law without a Mediator) is to make us guilty, to humble, kill, bring to hell, take all from us; but for this end (as it is the hand of the Mediator) that we may be justified, and then it killeth not simply, but killeth to salvation.
Therefore rLuther, the Law hath dominion indeed over the body and the old man, let this man be under the Law, let the Law prescribe what he ought to doe, what he ought to suffer, let it not pollute the chamber in which Christ only ought to rest and sleep, that is, let it not trouble the new man with its use and office.
sWee grant (saith Luther) there is no Law given to the just, as they are just and live in the Spirit, but as they are in the flesh, and have in them a body of sin, and are under the Law, and doe the workes of the Law, for that is not to be just▪ nor to doe the workes.
nLuther tom. 4. p. 112.
oLuther tom. 4.119.
3How the law condemneth & terrifieth, and how not.
pLuther tom. 4. fo. 47.
qLuther to. •. p. 112.
rLuther to. 1 128. How the renewed man i• freed from the Law.
But the Antinomians in Luther's ttime, and in our days, do wickedly winfer then, these, and the like commandments, Walk in my Laws, put •n the new man who is created according to God, serve one another in love, do not belong to the ⟨p. 108⟩new man,3 but only to the flesh, and to those that are under the law, for what need is there (said the old Antinomians) to bid a man put on his coat, when his coat is already on him? therefore we say this to a man that hath not put on his coat, that is to a man under the Law, and to the old man in the believer, not to the new man: for it is true these precepts, as they are merely legal and to be obeyed without the grace of the Mediator, and as they exact perfect Law obedience in a compulsive way under the pain of death eternal, are not given to the new man, nor to the believer at all, that is most true. But that these commands, Evangelically considered, and as they urge obedience unperfect and by the grace of God, are not given to the new man, but to the old only, is a most palpable untruth, for Christ biddeth the believer and the new man put on his coat, though he have put it already on, but imperfectly, there is a sleeve or a shoulder of his new wedding coat not on yet, it is not perfectly buttoned in this life; though the coat of imputed righteousness be perfect, and if sanctification be sincere, yet it is not every way so sewed and pinned on us, but the very new man hath need, in regard that his faith is in the growing hand, of that command. Put ye on the Lord Jesus. The just, as just, should have no need of a compelling Law, if they were perfectly just both in person and works▪ as Antinomians say they are. And it is most false that the Law is given formally to the flesh, as if sinful flesh were commanded to believe and put on Christ, or were capable of righteousness, as before is cleared.
But the Antinomians in Luthers ttime, and in our dayes, doe wickedly winferre then, these, and the like commandements, Walke in my Laws, put •n the new man who is created according to God, serve one another in love, doe not belong to the ⟨p. 108⟩new man,3 but only to the flesh, and to those that are under the law, for what need is there (said the old Antinomians) to bid a man put on his coat, when his coat is already on him? therefore wee say this to a man that hath not put on his coat, that is to a man under the Law, and to the old man in the beleever, not to the new man: for it is true these precepts, as they are meerly legall and to be obeyed without the grace of the Mediator, and as they exact perfect Law obedience in a compulsive way under the paine of death eternall, are not given to the new man, nor to the beleever at all, that is most true. But that these commands, Evangelically considered, and as they urge obedience unperfect and by the grace of God, are not given to the new man, but to the old only, is a most palpable untruth, for Christ biddeth the beleever and the new man put on his coat, though he have put it already on, but imperfectly, there is a sleeve or a shoulder of his new wedding coat not on yet, it is not perfectly buttoned in this life; though the coat of imputed righteousnesse be perfect, and if sanctification be sincere, yet it is not every way so sewed and pinned on us, but the very new man hath need, in regard that his faith is in the growing hand, of that command. Put yee on the Lord Jesus. The just, as just, should have no need of a compelling Law, if they were perfectly just both in person and works▪ as Antinomians say they are. And it is most false that the Law is giv•n formally to the flesh, as if sinfull flesh were commanded to beleeve and put on Christ, or were capable of righteousnesse, as before is cleared.
tSchlusselburgiu••at▪ heretic• l. 3. p. 53.
wTown ass. grace. p. 35. p. 3.Towne ass. grace. p. 35. p. 3.
3How the Law is given to the new man, and how not.
Fides justificat non tanquam opus nostrum, sed tanquam Dei opus: promissio enim non est nostrum opus, cum nos Deo facimus aut damus aliquid, sed accipimus aliquid a Deo, idque tamen per ipsius miserecordiam.
Texes manu varia semina, non autem quero ergo, quae cum quibus conjuncta sint, sed quae cuiusque propria virtus, hic aper•e die, quid faciat sola fides: non cum quibus virtutibus conjuncta fit, sola enim fides apprehendit promissionem, credit promittenti Deo, Deo porrigenti aliquid manum ••m•vet et id accipit, hoc proprium solius fidei opus est, charita•, •pes, patientia, habent alias materias, circa quas versa•tur, habent alios limites intra quos consistant, non enim amplectuntur promissionem, sed mandata exequuntur.
2 Luther Meaneth that the flesh the asse in beleevers truly sinneth, and violateth the Law, and bringeth the beleever under condemnation, if God would enter into judgement with them, so as God
3 Luther in these words expresly saith the justified man is not perfect, nor are his workes perfect, because the sinne of them is pardoned quatenus ista (avaritia, libido, superbia &c.)
quaten•• just• sunt & spiritu vivunt, sed quatenus in c•rne sunt, & corpus peccati habent, esse sub lege, & facere legis opera, id est, non esse justos nec facere bona opera.
The Law is not given to a just man, who so liveth that hee hath no need (in his terrified and quaking conscience of the Law as compelling and forcing with curses and as condemning) of a Law which should admonish presse and compell him, but without any compulsion of the Law of his owne accord, hee doth what the Law requireth, therefore the Law cannot accuse and impleade beleevers as guilty, nor can it trouble their conscience, it terrifieth and accuseth▪ but Christ apprehended by faith, chaseth it away with the terrours and threatnings thereof: therefore the law to them is simply abrogated, nor hath it authority to accuse them, for they doe willingly what the law requireth.
