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.
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.
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.
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 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,
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.
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 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,x 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.
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.
We can then easily expone sLuther. The just man ought not to live well (in regard of any compulsion of a legal curse,2 that the law (from which in Christ he is delivered) can inflict on him. Neither standeth he in need of the Law to teach him, (in a compulsory legal way) to live well, for he liveth not well, because the Law (forcing, and cursing, and not furnishing Grace, as the Gospel doth) requireth that he live well.
Justus non debet bene vivere,s sed bene vivit (hoc est, non obligatur compulsione legally, 4& vi condemnatoriâ legis, quia nulla condemnatio iis qui sunt in Christo) ibid. Nec indiget lege, quae docet eum been vivere. Injustus autem debet (nexu legalis condemnationis) bene vivere, quia non bene vivit, quod lex requirit, hoc totum urget, ne ex lege & op•ribus justifieri presumant &c, Luth. l. 1.451.
We can then easily expone sLuther. The just man ought not to live well (in regard of any compulsion of a legall curse,2 that the law (from which in Christ hee is delivered) can inflict on him. Neither standeth hee in need of the Law to teach him, (in a compulsory legall way) to live well, for hee liveth not well, because the Law (forcing, and cursing, and not furnishing Grace, as the Gospel doth) requireth that hee live well.
Justus non debet bene vivere,s sed bene vivit (hoc est, non obligatur compulsione legali, 4& vi condemnatoriâ legis, quia nulla condemnatio iis qui sunt in Christo) ibid. Nec indiget lege, quae docet eum bene vivere. Injustus autem debet (nexu legalis condemnationis) bene vivere, quia non bene vivit, quod lex requirit, hoc totum urget, ne ex lege & op•ribus justifieri presumant &c, Luth. l. 1.451.
In this regard Luther doubteth not to say,1 that the Law is simply and absolutely abolished to a just man. 2. That the law is not the law, if it be not a condemning law. But he taketh the law strictly as a covenant of Works, and as opposite to Grace, as Paul doth, Rom. 7. Ye are not under the Law, but under Grace.
In this regard Luther doubteth not to say,1 that the Law is simply and absolutely abolished to a just man. 2. That the law is not the law, if it bee not a condemning law. But hee taketh the law strictly as a covenant of Workes, and as opposite to Grace, as Paul doth, Rom. 7. Yee are not under the Law, but under Grace.
sThen the law is absolutely abolished to a just man, it hath no power to accuse them, for they do willingly, what the law requireth.
tThe law is not given for this end to justify, but to discover sin, terrify, accuse, and condemn.
uThis is the fruit of the law, when it is alone, without the Gospel, and the knowledge of grace, that it leadeth men to despair, and final impenitence.
The law (without Christ and the Gospel) is omnipotent — Yea,x⟨p. 122⟩its invincible omnipotency, the conscience compared to it, most weak and poor, for its a tender thing, so that except it be strengthened, it is terrified, waxeth pail, and despaireth for the least sin, therefore the law in its proper use, hath more strength and might then heaven and earth can comprehend, so that one tittle or iota of the law can destroy whole mankind.
yBy the law we have no help, but the revealing and warning of our misery.
sLuther, Itaque lex eis simpliciter est abrogata, non habet igitur, jus accusandi eos, Sponte enim faciunt, quod lex requirit.
tLuther, non data est lex ut justificet, sed ut ostendat peccatum, terreat, accuset, & condemuet.
uHic legis effectus est quando sola est, sine evangelio, & cognitione gratiae, ut adducat in desperationem, & finalem impaenitentiam.
Lex in suo usu — est omnipotens;x imo est invinbilis ⟨p. 122⟩omnipotentia - ad quā collata conscientia est infirmissima et pauperrima, et enim tam tenera res, ut propter leviss mum peccatum, ita pavefi•t, & pallescat, ut disperet, nisi rursus erigatur. Quare lex in proprio suo usu plus virium & opum habet, quam coelum & terra comprehendere potest, ita ut etiam unus apex & unum iota legis totum genus humanum occidere possit.
yPer legem non adiutorium, sed nostri mali indicium & monitorium habemus.
sThen the law is absolutely abolished to a just man, it hath no power to accuse them, for they doe willingly, what the law requireth.
tThe law is not given for this end to justifie, but to discover sin, terrifie, accuse, and condemne.
uThis is the fruite of the law, when it is alone, without the Gospel, and the knowledge of grace, that it leadeth men to despaire, and finall impenitence.
The law (without Christ and the Gospel) is omnipotent — Yea,x⟨p. 122⟩its invincible omnipotency, the conscience compared to it, most weake and poore, for its a tender thing, so that except it bee strengthened, it is terrified, waxeth paile, and despaireth for the least sin, therfore the law in its proper use, hath more strength and might then heaven and earth can comprehend, so that one tittle or iota of the law can destroy whole mankinde.
yBy the law we have no helpe, but the revealing and warning of our misery.
sLuther, Itaque lex eis simpliciter est abrogata, non habet igitur, jus accusandi eos, Sponte enim faciunt, quod lex requirit.
tLuther, non data est lex ut justificet, sed ut ostendat peccatum, terreat, accuset, & condemuet.
uHic legis effectus est quando sola est, sine evangelio, & cognitione gratiae, ut adducat in desperationem, & finalem impaenitentiam.
Lex in suo usu — est omnipotens;x imo est invinbilis ⟨p. 122⟩omnipotentia - ad quā collata conscientia est infirmissima et pauperrima, et enim tam tenera res, ut propter leviss mum peccatum, ita pavefi•t, & pallescat, ut disperet, nisi rursus erigatur. Quare lex in proprio suo usu plus virium & opum habet, quam coelum & terra comprehendere potest, ita ut etiam unus apex & unum iota legis totum genus humanum occidere possit.
All this is true of the Law as a Covenant of works without Christ and the Gospel, as Luther saith, quando est sola si•e evangelio, Tom. 1. in Gen. c. 3. f. 57. Then Luther thinketh that the Law conjoined with the Gospel, and as it is in the hand of Christ, hath the being of the law, and not such terrible effects, 2. Luther acknowledgeth that the law as it condemneth is to be preached to believers, that they may crucify the flesh with the lusts thereof, to the wicked, that they may feel sin and be humbled. 3. He will have the law, as it condemns to be the only law that is opposed to grace, and so meaneth the Apostle, Rom. 7.1, 2, 3, 4, 5, 6, 7, 8, &c.
All this is true of the Law as a Covenant of works without Christ and the Gospel, as Luther saith, quando est sola si•e evangelio, Tom. 1. in Gen. c. 3. f. 57. Then Luther thinketh that the Law conjoyned with the Gospel, and as it is in the hand of Christ, hath the beeing of the law, and not such terrible effects, 2. Luther acknowledgeth that the law as it condemneth is to be preached to beleevers, that they may crucifie the flesh with the lusts thereof, to the wicked, that they may feel sin and be humbled. 3. Hee will have the law, as it condemnes to bee the only law that is opposed to grace, and so meaneth the Apostle, Rom. 7.1, 2, 3, 4, 5, 6, 7, 8, &c.
PuritansScotland
Scottish theologian and commissioner to the Westminster Assembly.
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.
