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.
Luther never denied the sins of believers to be real sins, and that there was •o more original sin dwelling in a believer then in Christ, as our gross libertines do. But he forbiddeth the tempted to measure their own condition, as forlorn and hopeless, from sense; because they feel sin, wrath, hell, death, terrors of conscience, but contrary to the sense of all this, the weak soul must believe an invisible and spiritual righteousness, and seek no sensitive righteousness, as most men do in conflicts of conscience.
Luther never denyed the sinnes of beleevers to be reall sins, and that there was •o more originall sinne dwelling in a beleever then in Christ, as our grosse libertines doe. But he forbiddeth the tempted to measure their owne condition, as forlorne and hopelesse, from sense; because they feel sinne, wrath, hell, death, terrours of conscience, but contrary to the sense of all this, the weake soule must beleeve an invisible and spirituall righteousnesse, and seek no sensitive righteousnesse, as most men doe in conflicts of conscience.
kIn cruce aliud peccatum invenio contra meum peccatum quod me accusat & devorat, peccatum scilicet aliud in carne Christi qui tollit peccatum mundi, omnipotens est, damnat & devorat peccatum meum.
l Fateor me peccâsse sed peccatum meum quod peccavi, damnatum est in Christo, qui est peccatum damnans, est autem peccatum illud damnans fortius damnato.
2
Qui possum esse sanctus cum habeam & sentiam peccatum? quod sentis & agnoscis peccatum, bonum est, gratias age Deo, ne despera. Est gradus ad sanitatem, cum aegrotus agnoscit, & fatetur morbum suum. S•d quomodo, liberabor à peccato? accurre ad medicum, mactatâ ratione, crede in eum.
Disce credere Christum non pro fictis aut pictis, sed veris, non pro parvis,
maximis: non pro uno atque alt•ro; Sed pro omnibus, non pro devictis (nullus: etiam Argelus velmi nimum peccatum vincere p•test) sed pro invictis peccatis traditum esse, & nisi inveniaris in numero eorum, qui dicuntur, nostri, hoc est qui ha•c fidei doctrinam habent▪••cent, a• diunt, discunt, & ei credunt, tum plane de salu•• tuâ actum est.
As 1.
Luther, When I find remorse of conscience for my sin, I look up to the brazen Serpent Christ on the cross, and there I find another sin against my sin, that other sin in the flesh of Christ which taketh away the sin of the world, is an omnipotent sin and condemns and swallows up my sin.
And l I confess I have sinned, but my sin is condemned in Christ who is made a condemning sin, and the condemning sin is stronger then the condemned.
2.
As its most▪ safe to contemn and pass by a barking Dog, so the only way of overcoming is to despise Satan's casting in thoughts, and
⟨p. 113⟩
dispute no longer with him.
kIn cruce aliud peccatum invenio contra meum peccatum quod me accusat & devorat, peccatum scilicet aliud in carne Christi qui tollit peccatum mundi, omnipotens est, damnat & devorat peccatum meum.
l Fateor me peccâsse sed peccatum meum quod peccavi, damnatum est in Christo, qui est peccatum damnans, est autem peccatum illud damnans fortius damnato.
2 mLuther, Sicut tutissimum est canem latrantem contemnere & praeterire, ita una vincendi ratio est contemnere rationes ⟨p. 113⟩Satanae, neque cum iis disputare diutius.
nTextatus à Satana, cum nullum evadendi modum sent is, simpliciter claude oculos, & nihil responde, & commenda causam Deo.
oLuther, Sathan nihil minus ferre potest quam sui contemptum.
pHi sunt amplexus ejus quibus amplectitur sponsam prae impatientia amoris.
qLuth. Non enim feram te (O lex) Tyrannum durum & crudelem exactorem in conscientia mea regnare; siquidem ea sedes est & templum Christi filii Dei.
rQui possum esse sanctus cum habeam & sentiam peccatum? quod sentis & agnoscis peccatum, bonum est, gratias age Deo, ne despera. Est gradus ad sanitatem, cum aegrotus agnoscit, & fatetur morbum suum. S•d quomodo, liberabor à peccato? accurre ad medicum, mactatâ ratione, crede in eum.
Disce credere Christum non pro fictis aut pictis, sed veris, non pro parvis,s sed ⟨p. 114⟩maximis: non pro uno atque alt•ro; Sed pro omnibus, non pro devictis (nullus: etiam Argelus velmi nimum peccatum vincere p•test) sed pro invictis peccatis traditum esse, & nisi inveniaris in numero eorum, qui dicuntur, nostri, hoc est qui ha•c fidei doctrinam habent▪••cent, a• diunt, discunt, & ei credunt, tum plane de salu•• tuâ actum est.
As 1. kLuther, When I finde remorse of conscience for my sinne, I looke up to the brazen Serpent Christ on the crosse, and there I finde another sin against my sin, that other sinne in the flesh of Christ which taketh away the sinne of the world, is an omnipotent sinne and condemns and swallows up my sin.
And l I confesse I have sinned, but my sinne is condemned in Christ who is made a condemning sinne, and the condemning sin is stronger then the condemned.
2. mAs its most▪ safe to contemne and passe by a barking Dogge, so the only way of overcomming is to despise Sathans casting in thoughts, and ⟨p. 113⟩dispute no longer with him.
kLuther tom. 4.54. Christ on the cross is to be e•ed to comfort the weak believer against his own sin.Luther tom. 4.54. Christ on the crosse is to bee e•ed to comfort the weake beleever against his own sin.
mLuther tom. 3 f. 376. The ways of overcoming Law temptations.Luther tom. 3 f. 376. The wayes of overcomming Law temptations.
nLuther tom. 3 f. 396.
oLuther tom. 3 376.
pLuther tom. 3. fo. 489.
qLuther tom. 4 f. 6.
rLuther tom. 4▪ f. 76.
sLuther tom. 4. f. 14.
kLuther tom. 4.54. Christ on the cross is to be e•ed to comfort the weak believer against his own sin.Luther tom. 4.54. Christ on the crosse is to bee e•ed to comfort the weake beleever against his own sin.
mLuther tom. 3 f. 376. The ways of overcoming Law temptations.Luther tom. 3 f. 376. The wayes of overcomming Law temptations.
And nwhen there is no escaping▪ close thy eyes and answer nothing, and commend the cause to God, he giveth a reason oSatan cannot endure to be a contemned enemy.
3. pLuther, Tentations are the throngings or embracings of the bridegroom to the bride from impatience of love.
4. qLuther, The tempted is to say, I cannot endure thee (O Law) a rigorous Tyrant, and a cruel exacter, to reign in my conscience, for it is the seat and temple of Christ the Son of God.
5. rLuther, Its true the tempted saith, how can I be holy, when I have and f•el sin? that thou feelest and acknowledgest sin, its good, give thanks to God, despair not; its a degree to health to feel sickness. But how shall I be freed from sin? fly to the Physician, follow not reason, believe, and sacrifice reason.
Antinomians comfort us thus, the sin of believers is seeming sin. Luther saith, its too real, and must be cured by Christ.
6. sLuther, Christ dyed not for the painted and fancied, but for true sinners, and the chief sinners, ⟨p. 114⟩not for one or two, but for all, not for conquered, but for unconquered sins, and if thou be of the number of these that believe, its good.
Luther, here would have the weak ones that find hearing, learning, loving of his doctrine, […] believing, that is such as have qualifications and conditions in them to know Christ dyed not for fancied men, but for them, Antinomians reject all qualifications and conditions▪ Yea.
And nwhen there is no escaping▪ close thy eyes and answer nothing, and commend the cause to God, he giveth a reason oSathan cannot indure to be a contemned enemy.
3. pLuther, Tentations are the throngings or embracings of the bridegrome to the bride from impatience of love.
4. qLuther, The tempted is to say, I cannot endure thee (O Law) a rigorous Tyrant, and a cruell exacter, to reign in my conscience, for it is the seat and temple of Christ the Sonne of God.
5. rLuther, Its true the tempted saith, how can I be holy, when I have and f•el sin? that thou feelest and acknowledgest sin, its good, give thanks to God, despaire not; its a degree to health to feele sicknesse. But how shall I bee freed from sin? flye to the Physitian, follow not reason, beleeve, and sacrifice reason.
Antinomians comfort us thus, the sin of beleevers is seeming sin. Luther saith, its too reall, and must be cured by Christ.
6. sLuther, Christ dyed not for the painted and phancied, but for true sinners, and the chiefe sinners, ⟨p. 114⟩not for one or two, but for all, not for conquered, but for unconquered sins, and if thou be of the number of these that beleeve, its good.
Luther, here would have the weake ones that finde hearing, learning, loving of his doctrine, 〈…〉 beleeving, that is such as have qualifications and conditions in them to know Christ dyed not for phancied men, but for them, Antinomians reject all qualifications and conditions▪ Yea.
1Luther comforts only these against the Law, who have this condition of Christ enclosed in their heart, as a pearl set in a ring, Luther tom. 4. f. 46. Yea though Luther be against all preparations of merits, yet is he clear for preparations of order against the Antinomians.
1Luther comforts only these against the Law, who have this condition of Christ inclosed in their heart, as a pearle set in a ring, Luther tom. 4. f. 46. Yea though Luther be against all preparations of merits, yet is he cleare for preparations of order against the Antinomians.
1Luther is for conditions in the Covenant of grace, and for preparations before conversion. Antinomians deny both.
tLegis proprium officium est nos reos facere, humiliare, occidere •o fi•e ut justificemur.
w Lex non facit filios Dei - atqui praeparat ad novam nativitatem qua fit per fidem.
xLuther, Malleus lex opprimit pertinacem best ā presumptionem ut ista contusione homo in nihilum redactus desperat de sui• viribus: justitiam — •itiat misericordiam & remissi• nem peccatorum.
Luth. to. 1.472. Per fidem ⟨p. 115⟩Christi non sumus liberi ab operibus, sed ad opinionibus ope•ū, id est, à stultâ presumption justificationis per opera quaesitae, fides enim conscientias nostras redimit, rectificat, & servat: quâ cognoscimus justitiam esse non in operibus, licet opera abesse neque possint, neque debeant.
Luther. Sentiens terrors & minas tuas, O Lex, immergo conscientiam meam in vulnera, sanguinem, mortem &c. Christi. Venit in mentem Christum velle expostulare nobiscum veil rationem à nobis exigere transactae vitae, &c.
zLuther. Cor dictat Deum adversum, verbum Dei sequi debeo, non sensum meum.
aLuther. Est diabolus persuasor mirificus— Verbum pingit Christum, non accusatorem, non durum exactorem.
Luther. bQuanquam caro non nihil murmuret, tamen Spiritus gemit ad Deum & potius intentatione perpetuo manere & perire cupit quam ad impietatem à Deo recidere.
cHic canon est, quod in omnibus tentationibus, ⟨p. 116⟩nos — ipsi alium fingimus Deum esse, quam sit, putamus enim Deum tunc non esse Deum, sed phantasma, id est, horrible spectrum.
Luther. Peccator es, igitur te odit Deus.d Haec consequentia vera est in naturâ, in jure civili — ad tribunal Christi—hoc sequitur, peccator es ergo confide.
eLuther Cum Sathan vexat conscientiam per legem, •tile est opponere Satanae. Quid ad te tamen, non peccavi tibi, sed Deo meo. Non enim sum tuus peccator. Quid igitur juris est in m•? — non peccavi tibi, non legi, non conscientiae, nulli homini, Angelo nulli, sed soli Deo.
tIt is proper to the Law to make men guilty, to humble, kill, bring down to hell, and take all from us, for this end, that we may be justified.
w The Law maketh not men sons of God— but it prepareth us for the new birth.
The Law is a fire and a hammer breaking the rocks,x to suppress that pertinacious beast presumption, that a man may be brought to nothing, and despair of his own strength and righteousness, and being terrified, may thirst for mercy and pardon. More of this ye may see in Luther to. 1. fol. 11. p. 286.412. to. 4. f. 5. f. 296.
tLegis proprium officium est nos reos facere, humiliare, occidere •o fi•e ut justificemur.
w Lex non facit filios Dei - atqui praeparat ad novam nativitatem qua fit per fidem.
xLuther, Malleus lex opprimit pertinacem best ā presumptionem ut ista contusione homo in nihilum redactus desperat de sui• viribus: justitiam — •itiat misericordiam & remissi• nem peccatorum.
Luth. to. 1.472. Per fidem ⟨p. 115⟩Christi non sumus liberi ab operibus, sed ad opinionibus ope•ū, id est, à stultâ praesumptione justificationis per opera quaesitae, fides enim conscientias nostras redimit, rectificat, & servat: quâ cognoscimus justitiam esse non in operibus, licet opera abesse neque possint, neque debeant.
Luther. Sentiens terrores & minas tuas, O Lex, immergo conscientiam meam in vulnera, sanguinem, mortem &c. Christi. Venit in mentem Christum velle expostulare nobiscum velle rationem à nobis exigere transactae vitae, &c.
zLuther. Cor dictat Deum adversum, verbum Dei sequi debeo, non sensum meum.
aLuther. Est diabolus persuasor mirificus— Verbum pingit Christum, non accusatorem, non durum exactorem.
Luther. bQuanquam caro non nihil murmuret, tamen Spiritus gemit ad Deum & potius intentatione perpetuo manere & perire cupit quam ad impietatem à Deo recidere.
cHic canon est, quod in omnibus tentationibus, ⟨p. 116⟩nos — ipsi alium fingimus Deum esse, quam sit, putamus enim Deum tunc non esse Deum, sed phantasma, id est, horrible spectrum.
Luther. Peccator es, igitur te odit Deus.d Haec consequentia vera est in naturâ, in jure civili — ad tribunal Christi—hoc sequitur, peccator es ergo confide.
tLuther tom. 4 f. 112.
xLuther to 4.10•.
zLuther tom. 4 f. 156.
aLuth. 9. tom. 4. f. 289.
bLuther to. 4. f. 289. Temptations and how they are resisted in the conscience.Luther to. 4. f. 289. Temtations and how they are resisted in the conscience.
to. 1.53.
Luther never meant that we are ⟨p. 115⟩freed from the Law as a rule of good works, Luther to. 1.472. by the faith of Christ, we are not freed from works, but from the opinion of works; that is, from a foolish presumption of justification by works.
Luther. Finding thy terrors and threatenings, O Law, I dip my conscience in the wounds, death, blood, resurrection of Christ; beside these I will see nothing, hear nothing For we think Christ will quarrel with us, and seek a reckoning of our ill •ed life, and will accuse and condemn us.
zIn tentations though sense say, that God is an enemy, I follow the Word that sayeth the contrary.
aThe devil is an admirable persuader to cause us think a little sin a heinous crime. But the word pointeth Christ sweet, meek.
10. bLuther. The flesh murmureth, but the Spirit sighs to God, and had rather dye in the tentation, then depart to wickedness.
11. cLuther. This is a rule in all temptations, we fancy another ⟨p. 116⟩God, and believe God not to be God, but a fancy, a Ghost.
12. dThis consequence (thou art a sinner, therefore God hateth thee) is true in the Civill Law or Court, but in Christs Tribunal; its true thou art a sinner, therefore believe.
13. eLuther. When Satan vexeth the conscience with the Law, its fit to say to Satan, what is that to thee, yet I have not sinned against thee, but against my God▪ for I am not thy sinner; what Law then hast thou in me?—I have not sinned to thee, not to the law, not to conscience, to no man▪ to no Angel, but only to God.
to. 1.53.
Luther never ment that wee are ⟨p. 115⟩freed from the Law as a rule of good workes, Luther to. 1.472. by the faith of Christ, we are not freed from workes, but from the opinion of workes; that is, from a foolish presumption of justification by workes.
Luther. Finding thy terrours and threatnings, O Law, I dip my conscience in the wounds, death, blood, resurrection of Christ; beside these I will see nothing, heare nothing For we think Christ will quarrell with us, and seeke a reckoning of our ill •ed life, and will accuse and condemne us.
zIn tentations though sense say, that God is an enemy, I follow the Word that sayeth the contrary.
aThe divell is an admirable perswader to cause us thinke a little sin a hainous crime. But the word pointeth Christ sweet, meeke.
10. bLuther. The flesh murmureth, but the Spirit sighes to God, and had rather dye in the tentation, then depart to wickednesse.
11. cLuther. This is a rule in all temptations, we fancie another ⟨p. 116⟩God, and beleeve God not to bee God, but a phancie, a Ghost.
12. dThis consequence (thou art a sinner, therefore God hateth thee) is true in the Civill Law or Court, but in Christs Tribunall; its true thou art a sinner, therefore beleeve.
13. eLuther. When Sathan vexeth the conscience with the Law, its fit to say to Sathan, what is that to thee, yet I have not sinned against thee, but against my God▪ for I am not thy sinner; what Law then hast thou in me?—I have not sinned to thee, not to the law, not to conscience, to no man▪ to no Angell, but only to God.
zLuther tom. 4 f. 156.
aLuth. 9. tom. 4. f. 289.
bLuther to. 4. f. 289. Temptations and how they are resisted in the conscience.Luther to. 4. f. 289. Temtations and how they are resisted in the conscience.
fLuther. Nulla alia re potest sanari hoc vulnus conscientiae quam verbo divinae promissionis.
gLuther. Si es calamus contritus, noli te amplius conterere, aut Satana conterendum dare, sed da te Christo qui est [Greek or Hebrew] & amat conquass•tos & contritus Spiritu.
hLuther. Desperatus ⟨p. 117⟩non orat, dum desperatio durat—sed cum remittitur paroxysmus tum primum incipit clamour — plurimus adjuvatur animus, cum audit fratrem commodè tractantem verbum Dei▪ —cum ad hunc modum siducia in Deum — animo anxio inculcatur: tum surgit sci•tilla fidei & gemitus cordis, O si possem; sequitur tandem sensus gaudii, neque potest Deus hos gemitus negligere.
iLuther. Deus mammam gratiae etiam justificatis nonnunqu•m subtrahit, ut discamus. Quid nostra ipsorum justitia soleat facere, nempe, quod solet opprimere desperatione.
kLuther. Cum Satan objicit, ecce es peccato•, non sic credis, non sic or•s, sicut requirit verbum: tu contra dic, quid me vexas his visibilibus? been sentio ista, nec opus est, ut tu me doceas, illud opus est ut verbum sequar & transferam me ad invisibilia.
lLuther. Maxima pars fallitur, quod non credunt has cogitationes esse tentationes Satanae.
mLuth. Docemur in ⟨p. 118⟩hoc certamine apprehendendā promissionem in baptismo factam, quae certa & clara est, sed hoc cum fit, non statim cessat Sathan, sed reclamat in cord tuo, te non esse dignum istâ promissione, est autem opus ardenti oratione—ne extorqueatur nobi• promissio—Dic, scio promissam mihi propter filium Dei gratiam. Haec promissio non mentietur, etiamsi in exteriors tenebras abjiciar.
14. fLuther. This wound of conscience cannot otherwise be healed, but by the word of God.
gIf thou be a broken reed, do not break thy self any more, or give thy self to Satan to be broken, but give thy self to Christ, who is a man-lover, and loveth the broken and bruised in Spirit.
16. hThe despairing soul ⟨p. 117⟩prays not, while the despair continueth, — but when the fever turneth to a cool, the cry begins— he is much helped when he heareth a brother rightly handling the word of promise — when faith in God is thus inculcated in a sad heart, then glimmereth up a sparkle of faith, and a sigh of heart, O if I could— then followeth sense of joy, God cannot despise these sighs.
17.
fLuther. Nulla alia re potest sanari hoc vulnus conscientiae quam verbo divinae promissionis.
gLuther. Si es calamus contritus, noli te amplius conterere, aut Satana conterendum dare, sed da te Christo qui est 〈non-Latin alphabet〉 & amat conquass•tos & contritus Spiritu.
hLuther. Desperatus ⟨p. 117⟩non orat, dum desperatio durat—sed cum remittitur paroxysmus tum primum incipit clamor — plurimus adjuvatur animus, cum audit fratrem commodè tractantem verbum Dei▪ —cum ad hunc modum siducia in Deum — animo anxio inculcatur: tum surgit sci•tilla fidei & gemitus cordis, O si possem; sequitur tandem sensus gaudii, neque potest Deus hos gemitus negligere.
iLuther. Deus mammam gratiae etiam justificatis nonnunqu•m subtrahit, ut discamus. Quid nostra ipsorum justitia soleat facere, nempe, quod solet opprimere desperatione.
kLuther. Cum Satan objicit, ecce es peccato•, non sic credis, non sic or•s, sicut requirit verbum: tu contra dic, quid me vexas his visibilibus? bene sentio ista, nec opus est, ut tu me doceas, illud opus est ut verbum sequar & transferam me ad invisibilia.
lLuther. Maxima pars fallitur, quod non credunt has cogitationes esse tentationes Satanae.
mLuth. Docemur in ⟨p. 118⟩hoc certamine apprehēdendā promissionem in baptismo factam, quae certa & clara est, sed hoc cum fit, non statim cessat Sathan, sed reclamat in corde tuo, te non esse dignum istâ promissione, est autem opus ardenti oratione—ne extorqueatur nobi• promissio—Dic, scio promissam mihi propter filium Dei gratiam. Haec promissio non mentietur, etiamsi in exteriores tenebras abjiciar.
14.
iGod withdraweth the paps and […] of Grace from the justified, that we may learn to know what our own righteousness useth to do, even to press us with despair.
18. kwhen satan objecteth, behold thou art a sinner, thou dost not so believe, thou dost no• so love as the word requireth: say thou again, why vexest thou me with those visible things? I feel these well, there is no need that thou teach me, there is need I follow the word and turn to invisible things.
19 lLuther. The greatest part of men are beguiled, that they know not that the thoughts of their utter casting out from God, is a tentation of Satan.
20. mLuther. In a conflict of ⟨p. 118⟩despair, we must hold the promise made in baptism—if Satan cease not, but cry in thy heart, thou art not worthy of that promise — we must ardently pray that the promise be not thrown out of our hand. — Say, I know there is a promise of grace, for the Son of Gods sake made to me; this promise shall not lie, though I were cast in utter darkness. I have stayed the longer on these, because possibly every Reader cannot have Luther's works at hand.
iGod withdraweth the paps and 〈…〉 of Grace from the justified, that we may learne to know what our owne righteousnes useth to doe, even to presse us with despaire.
18. kwhen sathan objecteth, behold thou art a sinner, thou dost not so beleeve, thou dost no• so love as the word requireth: say thou againe, why vexest thou me with those visible things? I feel these well, there is no need that thou teach me, there is need I follow the word and turne to invisible things.
19 lLuther. The greatest part of men are beguiled, that they know not that the thoughts of their utter casting out from God, is a tentation of Sathan.
20. mLuther. In a conflict of ⟨p. 118⟩despaire, we must hold the promise made in baptisme—if Sathan cease not, but cry in thy heart, thou art not worthy of that promise — wee must ardently pray that the promise be not throwne out of our hand. — Say, I know there is a promise of grace, for the Son of Gods sake made to me; this promise shall not lie, though I were cast in utter darknesse. I have stayed the longer on these, because possibly every Reader cannot have Luthers works at hand.
Luther and our Divines say, that we are patients in the business of justification,1 which tendeth not to favour the Antinomian dream, that we are justified without faith, and before we believe, or that we are •locks and dead passive creatures in the act of believing, or in other supernatural acts. The Antinomians of old, as nnow t Town, and others teach that the Law hath no activity over the new man, by teaching▪ ruling, commanding, requiring, exacting or demanding obedience of him, because the Christian man is Lord of the Law and the Sabbath, and doth all without a Law teaching or commanding; for the new man, as new, doth good works by nature, as the fire casteth heat then not by law, or teaching or command. But Luther will have justification to be passive, and the Law in justification a patient in a far other sense. 1. Because the broken debtor is free in Court for nothing he doth himself; but because the rich surety did all, and paid his debt. 2. Because the Law, and the fulfilling thereof in the person of the justified is utterly unpossible, and he is justified freely in Christs rich grace, without Law or works, and the Law makes him no help for justification at all, but is a mere patient. 3. Because Christ that justifieth the ungodly, and is the head of the justified, oweth nothing at all to the Law, and needed not to be teached what to do by the Law, and did and over-did, and out-suffered more ⟨p. 119⟩abundantly by grace, then the compelling, cursing and threatening Law can teach or command, had we suffered for the breach of one Law, and done all the rest of the Law most perfectly and exactly, yet could we never have given such glory to God, nor such exact payment and satisfaction to the Law, both by doing and suffering, as Christ did, we should have payed to the Lord and his Law, but copper and brass. Christ payed our Law-debts in fine and precious gold. And what our new obedience wants in quantity (for we cannot by Grace keep the Law exactly, nor thereby be justified) it hath in quality, being wrought by Grace, and perfumed with the glorious merits of Christ in these respects; saith,
oLuther. The whole nature of justifying us, in regard of us, is passive.
Luther and our Divines say, that we are patients in the businesse of justification,1 which tendeth not to favour the Antinomian dreame, that we are justified without faith, and before we beleeve, or that we are •locks and dead passive creatures in the act of beleeving, or in other supernaturall acts. The Antinomians of old, as nnow t Towne, and others teach that the Law hath no activity over the new man, by teaching▪ ruling, commanding, requiring, exacting or demanding obedience of him, because the Christian man is Lord of the Law and the Sabbath, and doth all without a Law teaching or commanding; for the new man, as new, doth good workes by nature, as the fire casteth heat then not by law, or teaching or command. But Luther will have justification to be passive, and the Law in justification a patient in a farre other sense. 1. Because the broken debtor is free in Court for nothing he doth himselfe; but because the rich surety did all, and paid his debt. 2. Because the Law, and the fulfilling thereof in the person of the justified is utterly unpossible, and he is justified freely in Christs rich grace, without Law or workes, and the Law makes him no helpe for justification at all, but is a meere patient. 3. Because Christ that justifieth the ungodly, and is the head of the justified, oweth nothing at all to the Law, and needed not to be teached what to doe by the Law, and did and over-did, and out-suffered more ⟨p. 119⟩abundantly by grace, then the compelling, cursing and threatning Law can teach or command, had wee suffered for the breach of one Law, and done all the rest of the Law most perfectly and exactly, yet could we never have given such glory to God, nor such exact payment and satisfaction to the Law, both by doing and suffering, as Christ did, we should have payed to the Lord and his Law, but copper and brasse. Christ payed our Law-debts in fine and pretious gold. And what our new obedience wants in quantity (for we cannot by Grace keep the Law exactly, nor thereby be justified) it hath in quality, being wrought by Grace, and perfumed with the glorious merits of Christ in these respects; saith,
oLuther. The whole nature of justifying us, in regard of us, is passive.
1How we are patients in justification, how not.
nSchlusselburgius. i• Ca••logo. heretico. l. 3. p 49. Town ass. 3.9, 10.Schlusselburgius. i• Ca••logo. heretico. l. 3. p 49. Towne ass. 3.9, 10.
pActively the Law is a weak and poor •lement (the letter of neither Law nor Gospel can give strength to obey) and its weak passively, because of it self it hath not strength to bring righteousness▪ and newtra•ly its infirmity▪ and poverty it self.
qLuther. Our merit (by doing the Law) is just nothing. What can a cursed sinner, ignorant of God, dead in sins, liable to the judgement and wrath of God deserve? therefore that is the only way of eschewing the curse to believe in God. Thou, O Christ, art my sin, and my curse, or rather I am thy sin, and thy curse, thy death, thy wrath of God, thy hell; on the contrary, thou art righteousness, blessing, life, the grace of God, my heaven; for the text saith clearly. Christ was made a curse for us, then we are the cause why he was ⟨p. 120⟩made a curse; yea, we are his curse.
rGood works are not to be drawn to the article of justification, as Monks do.
s We grant we must teach of good works and charity, but in the own time and place. When the question is without the lists of this Article of Justification—. We say with Paul, by Faith in Christ only, not by the works of the law or charity, we are j•st, not that we reject works and charity as our adversaries say— When then we are in this common place of justification, we reject and condemn works, — we simply reject all laws, and works of the Law.
oTota ratio justificandi, quoad nos passiva est.
pActive Lex est elementum infirmum & egenum quia reddit homines infirmiores, & egentiores, passive, quia ipsa per se non habet vim & opes justitiae donandae & afferendae▪ neutraliter est infirmitas & paupertas ipsa.
qErgo meritum nostrum plane nullum est, Quid enim mirerer maledictus, peccator, ignorans Dei, mortuus in peccatis, obnoxius irae & judicio Dei? Quare illa unica via est evadendi maledictionem, credere & certâ fiduciâ dicere. Tu Christ, es peccatum & maledictum meum, seu potius, ego sum peccatum tuum, maledictum tuum, mors tua, ira Dei tua: infernus ⟨p. 120⟩tuus. Tu contra es justitia, benedictio, vita, gratia Dei, coelum meum. Quare textus clarè dicit, Christus factus est pro nobis maledictum. Itaque nos sumus causa quod factus sit maledictum, imo nos ipsius maledictum sumus.
rLuther, non sunt trahenda bona opera in articulum justificationis, ut Monachi fecerunt.
s Concedimus docendum quoque de bonis operibus, & charitate:
pActively the Law is a weake and poore •lement (the letter of neither Law nor Gospell can give strength to obey) and its weake passively, because of it selfe it hath not strength to bring righteousnes▪ and newtra•ly its infirmity▪ and poverty it selfe.
qLuther. Our merit (by doing the Law) is just nothing. What can a cursed sinner, ignorant of God, dead in sinnes, lyable to the judgement and wrath of God deserve? therefore that is the only way of eschewing the curse to beleeve in God. Thou, O Christ, art my sin, and my curse, or rather I am thy sin, and thy curse, thy death, thy wrath of God, thy hell; on the contrary, thou art righteousnesse, blessing, life, the grace of God, my heaven; for the text saith clearly. Christ was made a curse for us, then wee are the cause why hee was ⟨p. 120⟩made a curse; yea, wee are his curse.
rGood workes are not to bee drawne to the article of justification, as Monks doe.
s Wee grant wee must teach of good works and charity, but in the owne time and place. When the question is without the lists of this Article of Justification—. We say with Paul, by Faith in Christ onely, not by the workes of the law or charity, we are j•st, not that we reject works and charity as our adversaries say— When then we are in this common place of justification, wee reject and condemn works, — wee simply reject all laws, and works of the Law.
oTota ratio justificandi, quoad nos passiva est.
pActive Lex est elementum infirmum & egenum quia reddit homines infirmiores, & egentiores, passive, quia ipsa per se non habet vim & opes justitiae donandae & afferendae▪ neutraliter est infirmitas & paupertas ipsa.
qErgo meritum nostrum plane nullum est, Quid enim mirerer maledictus, peccator, ignorans Dei, mortuus in peccatis, obnoxius irae & judicio Dei? Quare illa unica via est evadendi maledictionem, credere & certâ fiduciâ dicere. Tu Christe, es peccatum & maledictum meum, seu potius, ego sum peccatum tuum, maledictum tuum, mors tua, ira Dei tua: infernus
sed suo loco & tempore, quando, scilicet, questio est de operibus extra hunc capitalem articulum — Respondemus cum Paulo, sola fide in Christum nos pronuntiari justos, non operibus legis aut charitate, non quod opera aut charitatem rejiciamus, ut adversarii nos accusant — Cum versamur in communi loco, de justificatione, rejicimus & damnamus bona opera.
Therefore the law is passive only in the article of Justification, in which article it condemneth, compelleth, curseth, and so is just nothing, and is passive in justifying, but in binding the New man to obey, and in laying on him a rule of life, it is active.
Therefore the law is passive onely in the article of Justification, in which article it condemneth, compelleth, curseth, and so is just nothing, and is passive in justifying, but in binding the New man to obey, and in laying on him a rule of life, it is active.
PuritansScotland
Scottish theologian and commissioner to the Westminster Assembly.
Luther Cum Sathan vexat conscientiam per legem, •tile est opponere Satanae. Quid ad te tamen, non peccavi tibi, sed Deo meo. Non enim sum tuus peccator. Quid igitur juris est in m•? — non peccavi tibi, non legi, non conscientiae, nulli homini, Angelo nulli, sed soli Deo.
It is proper to the Law to make men guilty, to humble, kill, bring downe to hell, and take all from us, for this end, that we may be justified.
w The Law maketh not men sons of God— but it prepareth us for the new birth.
The Law is a fire and a hammer breaking the rocks,
to suppresse that pertinacious beast presumption, that a man may be brought to nothing, and despaire of his owne strength and righteousnesse, and being terrified, may thirst for mercy and pardon. More of this yee may see in Luther to. 1. fol. 11. p. 286.412. to. 4. f. 5. f. 296.
If thou be a broken reed, doe not breake thy selfe any more, or give thy selfe to Sathan to be broken, but give thy selfe to Christ, who is a man-lover, and loveth the broken and bruised in Spirit.
16.
prayes not, while the despaire continueth, — but when the feaver turneth to a cool, the cry begins— he is much helped when he heareth a brother rightly handling the word of promise — when faith in God is thus inculcated in a sad heart, then glimmereth up a sparcle of faith, and a sigh of heart, O if I could— then followeth sense of joy, God cannot despise these sighes.
17.
⟨p. 120⟩
tuus. Tu contra es justitia, benedictio, vita, gratia Dei, coelum meum. Quare textus clarè dicit, Christus factus est pro nobis maledictum. Itaque nos sumus causa quod factus sit maledictum, imo nos ipsius maledictum sumus.
