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.
Farewell Scripture then. But Luther expoundeth himself, in what sense he meaneth Christ and a believer is one, and a believer is God, and as it were Christed, to wit▪ in regard of the union of the grace of Faith, and the marriage between a believer and Christ. and the legal interest that the broken man hath in Christ his surety. and of the new birth, so saith Luther, aFides est res omnipotens & virtus ejus inestimabilis, & infinita, Faith is an omnipotent thing, and the power thereof unvaluable and infinite. Now faith is not Christed, nor Godded with the infinite essence of God or Christ, no more is a believer.
Farewell Scripture then. But Luther exponeth himself, in what sense he meaneth Christ and a beleever is one, and a beleever is God, and as it were Christed, to wit▪ in regard of the union of the grace of Faith, and the marriage between a beleever and Christ. and the legall interest that the broken man hath in Christ his surety. and of the new birth, so saith Luther, aFides est res omnipotens & virtus ejus inestimabilis, & infinita, Faith is an omnipotent thing, and the power thereof unvaluable and infinite. Now faith is not Christed, nor Godded with the infinite essence of God or Christ, no more is a beleever.
bLuther, fides pure docenda est, quod scilicet per •am sic conglutineris, ut ex te & Christo quasi fiat una persona, quae non possit segregari, ut cum fiducia dicere possis: Ego sum Christus, hoc est, Christi justitia, victoria, vita est mea, & vicissim Christus dicat: Ego sum ille peccator, hoc est, ejus peccata et mors mea sunt: Quia adhaeret mihi, & ego illi. Conjuncti enim sumus per fidem in unam carnem & os.
Christus quod ad suam personam attinet, est innocens, ergo non debet suspendi in liguo. Quia vero omnis latro secundum legem suspendi debuit, debuit
⟨p. 127⟩
& Christus secundum legem Mosis suspendi, quia gessit personā peccatoris & latronis, non unius sed omnium peccata portat — non quod ipse commiserit ea.
Quaecunque peccata ego & tu, & nos omnes (clecti) fecimus & in futurum faciemus, tam propria sunt Christi, quam si ea ipse fecisset.
Luther, Faith is purely to be taught, because by it thou art so glued to Christ, that of thee and Christ, there is as it were quasi, made one person, which cannot be segregated, so that with confidence thou may say, I am Christ, that is, Christs righteousness, victory, and life is mine, and again, Christ may say: I am that sinner, that is, his sin and death are mine, because he adhereth to me, and I to him. We are conjoined by faith, in one flesh and bone, Ephes. 5. so that this faith does more nearly couple Christ and me, then the husband to the wife.
Christ in his own person is innocent, then he ought not to be hanged on a tree, but because every robber ought to be hanged, Christ according to Moses Law, ought to
⟨p. 127⟩
be hanged, because he did bear the person, not of one sinner and robber, but of all sinners and robbers, — He behoved to be the robber— He beareth the sins of all, in his body, — not that he committed them.
What ever sins, I, or thou, or we all have done, or shall hereafter do, are as proper Christs sins, as if he himself had done them.
bLuther, fides pure docenda est, quod scilicet per •am sic conglutineris, ut ex te & Christo quasi fiat una persona, quae non possit segregari, ut cum fiducia dicere possis: Ego sum Christus, hoc est, Christi justitia, victoria, vita est mea, & vicissim Christus dicat: Ego sum ille peccator, hoc est, ejus peccata et mors mea sunt: Quia adhaeret mihi, & ego illi. Conjuncti enim sumus per fidem in unam carnem & os. Ephe. 5. Ita ut haec fides Christum & me arctius copulet quam maritus uxori copulatus est.
cChristus quod ad suam personam attinet, est innocens, ergo non debet suspendi in liguo. Quia vero omnis latro secundum legem suspendi debuit, debuit ⟨p. 127⟩& Christus secundum legem Mosis suspendi, quia gessit personā peccatoris & latronis, non unius sed omnium peccata portat — non quod ipse commiserit ea.
Quaecunque peccata ego & tu, & nos omnes (clecti) fecimus & in futurum faciemus, tam propria sunt Christi, quam si ea ipse fecisset.
bLuther, Faith is purely to bee taught, because by it thou art so glewed to Christ, that of thee and Christ, there is as it were quasi, made one person, which cannot be segregated, so that with confidence thou may say, I am Christ, that is, Christs righteousnesse, victory, and life is mine, and againe, Christ may say: I am that sinner, that is, his sin and death are mine, because he adhereth to me, and I to him. We are conjoyned by faith, in one flesh and bone, Ephes. 5. so that this faith does more neerly couple Christ and mee, then the husband to the wife.
cChrist in his own person is innocent, then hee ought not to bee hanged on a tree, but because every robber ought to be hanged, Christ according to Moses Law, ought to ⟨p. 127⟩be hanged, because he did beare the person, not of one sinner and robber, but of all sinners and robbers, — He behoved to be the robber— He beareth the sins of all, in his body, — not that he committed them.
What ever sins, I, or thou, or we all have done, or shall hereafter doe, are as proper Christs sinnes, as if he himselfe had done them.
Not that they were Christs intrinsically, 1in the fundamental guilt, and law-obligation to suffer for them, as Crisp saith, but legally the believers sins are Christs, the client and the advocate are in Law one law-person, they have but one cause, the surety and the broken man are one, the debt owed by both is one, therefore Christ is the sinner legally.
Not that they were Christs intrinsecally, 1in the fundamentall guilt, and law-obligation to suffer for them, as Crisp saith, but legally the beleevers sins are Christs, the client and the advocate are in Law one law-person, they have but one cause, the surety and the broken man are one, the debt owed by both is one, therefore Christ is the sinner legally.
1How our sins were Christs, not intrinsically fundamentally, or personally, but legally.How our sins were Christs, not intrinsecally fundamentally, or personally, but legally.
hLuther, The believer in doing nothing, (but believing in his surety) doth all things. and in doing all things (in Christ) doth nothing.
iOne Christian tempted, can do more (by faith in him who doth all things for him) quam centum non tentati, than a hundred not tempted can do.
kA Christian by faith becometh a conqueror of sin, Law, and death, so as the Ports of hell cannot prevail against him.
lLuther, Omnipotency is conjoined with nothingness and weakness, and causeth the weak to do things unpossible and incredible.
mSo incomparable is the grace ⟨p. 128⟩of faith, that it conjoineth the soul with Christ, as the Bride with the Bridegroom, by which mystery Christ and the Soul are made one flesh, and if they be one flesh, then are all things common, whether good or evil things, and what ever Christ hath, the believing soul may presume and glory in them, as its own, and what-ever things are the souls own, Christ may ascribe these to himself.
mLuther, Faith in Christ causeth him live in me, and move, and work as a saving ointment worketh on a diseased body, and is made with Christ one flesh, one body, by an intimate and unspeakable transmutation of our sin into his righteousness.
nFaith bringeth to us Christ, that is, makes us one flesh with him, bone of our bone, and makes all things common with him.
oA man in faith may glory in Christ, and say, it is mine that Christ lived, did, said, suffered, died, no otherwise then if I had lived, done, spoken, suffered, dyed, as the Bridegroom hath all the Brides, and the Bride all the Bridegrooms, for all ⟨p. 129⟩are common to both, they are one flesh, so Christ and his Church are one Spirit.
hPius nihil faciendo facit omnia, & faciendo omnia nihil facit.
iLuther, Unus Christianus tentatus plus prodest, quam centum non tentati.
kChristianus fide constituituitur victor p•ccati, legis, & mortis, ut ne quidem inferorum portae ei praevalere possint.
lLuther, Omnipotentia conjungitur cum nihilitudine —eò perducit infirmum ut faciat impossibil•a et incredibilia.
mLuther, Fidei gratia ⟨p. 128⟩incomparabilis hac est, quod animam copulat cum Christo, sicut sponsam cum sponso, quo sacramento Christus & anima efficiuntur una caro, quo•si una caro sint, sequitur & omnia eorum communia fieri, tam bona, quam mala, ut quaecunque Christus habet, de iis tanquam suis presumere & gloriari possit fidelis anima;
hLuther, The beleever in doing nothing, (but beleeving in his surety) doth all things. and in doing all things (in Christ) doth nothing.
iOne Christian tempted, can doe more (by faith in him who doth all things for him) quam centum non tentati, than a hundred not tempted can doe.
kA Christian by faith becommeth a conquerour of sin, Law, and death, so as the Ports of hell cannot prevaile against him.
lLuther, Omnipotency is conjoyned with nothingnes and weaknesse, and causeth the weak to doe things unpossible and incredible.
mSo incomparable is the grace ⟨p. 128⟩of faith, that it conjoyneth the soule with Christ, as the Bride with the Bridegroome, by which mystery Christ and the Soule are made one flesh, and if they be one flesh, then are all things common, whether good or evill things, and what ever Christ hath, the beleeving soule may presume and glory in them, as its own, and what-ever things are the soules own, Christ may ascribe these to himself.
mLuther, Faith in Christ causeth him live in me, and move, and work as a saving oyntment worketh on a diseased body, and is made with Christ one flesh, one body, by an intimate and unspeakable transmutation of our sin into his righteousnesse.
nFaith bringeth to us Christ, that is, makes us one flesh with him, bone of our bone, and makes all things common with him.
oA man in faith may glory in Christ, and say, it is mine that Christ lived, did, said, suffered, died, no otherwise then if I had lived, done, spoken, suffered, dyed, as the Bridegroom hath all the Brides, and the Bride all the Bridegroomes, for all ⟨p. 129⟩are common to both, they are one flesh, so Christ and his Church are one Spirit.
hPius nihil faciendo facit omnia, & faciendo omnia nihil facit.
et quaecunque animae sunt, ea sibi arrogat Christus tanquam sua.
mLuth. Fides in Christum facit eum in me vivere, moveri, agere non secus atque salutare unguentum in aegrum corpus agit, efficiturque cum Christo una caro & unum corpus per intimam et ineffabilem transmutationem peccati nostri in illius justitiam.
nFides nobis Christum affert, hoc est, unam carn•m, os ex ossibus nostris, & omnia communia cum illo facit.
oLuth. Homo eum fiducia possit gloriari in Christo & dicere. Meum est, quod Christus vixit, egit, dixit, passus est, mortuus est, non secus quam si ego illa vixissem, egissem, dixissem, passus essem, mortuus ⟨p. 129⟩essem, sicut sponsus habet omnia quae sunt sponsae, & sponsa habet omnia, quae sunt sponsi, omnia enim sunt communia utriusque: sunt enim una caro: Ita Christus & ecclesia sunt unus spiritus.
Antinomians contend, as I prove, at length, from their writings, that there is no sin in the believer, more then oin Christ, that Justification is a taking away of sin, root and branch, in its essence and nature, so that pardoned sin is no sin, and hath lost pthe nature of sin, the justified man is qbut a sinner seemingly, not in Gods, but in the worlds account. So blasphemously they speak. But Luther and all Protestant Divines say they are licentious teachers, and gratify the flesh, and belie the Holy Ghost that so teach.
Antinomians contend, as I prove, at length, from their writings, that there is no sin in the beleever, more then oin Christ, that Justification is a taking away of sin, root and branch, in its essence and nature, so that pardoned sin is no sin, and hath lost pthe nature of sin, the justified man is qbut a sinner seemingly, not in Gods, but in the worlds account. So blasphemously they speak. But Luther and all Protestant Divines say they are licencious teachers, and gratifie the flesh, and belie the Holy Ghost that so teach.
oEaton honey comb. c. 3. p. 25.Eaton hon•y comb. c. 3. p. 25.
rLuther who ever is justified, he is still a sinner, yet he is as it were fully and perfectly reputed righteous, the Lord pardoning and showing mercy.
sSaltmarsh contradicting Luther saith the Scripture calleth us (being justified) ungodly and sinners and children of wrath, not that we are so, but seem so: or, not in Gods account, but the worlds, so De•, Crisp, Town, Eaton.
tLuther, We are just, and declared to be the Sons of God: but sin originally remaineth in us, rebelling against us, we are not free from all pollutions.
wIts better that Peter and Paul falling in unbelief, be accursed, then that one iota of the Evangel pass away.
⟨p. 132⟩xAll the Saints have sin, and are sinners, and also none of them do sin,m they are righteous according to that which grace hath wholled, and sinners in that in which they are to be wholled.
yBy Gods mercy, the Saints when they are hardened, fall in manifest sin — and with so great care, God is forced to save them, that contrary to mercy, he leads them to mercy, and by sin freeth them from sin.
rLuther, Peccator est adhuc quisquis justificatur, & tamen, velut plene et perfecte justus reputatur, ignoscente et miserente Deo.
tLuth. Sumus quidem justi & declarati filii regni sed peccatum originis manet adhuc rebellans in nobis. Non sumus puri ab omnibus vitiis & inquinamentis.
wMelius est Petrum & Paulum in infidelitatem lapsos, imo Anathema haberi quam unum jota Evangelii perire.
⟨p. 132⟩xLuth. Omnes sancti habent peccatum, suntque peccatores;m & nullus peccat: justi sunt juxta illud, quod gratia in iis sanavit, peccatores, juxta quod adhuc sanandi sunt.
yLuth. Proinde fit miserante Deo — ut si sint Sancti crassioris duritiae, cadant aliquando in man•estarium opus peccati, — tantaque, curâ illos Deus cogitur servare, ut contra misericordiam suam eos ad misericordiam perducat, & per peccatum a peccato liberet.
rLuther who ever is justified, he is still a sinner, yet he is as it were fully and perfectly reputed righteous, the Lord pardoning and shewing mercy.
sSaltmarsh contradicting Luther saith the Scripture calleth us (being justified) ungodly and sinners and children of wrath, not that wee are so, but seeme so: or, not in Gods account, but the worlds, so De•, Crisp, Town, Eaton.
tLuther, We are just, and declared to be the Sonnes of God: but sin originally remaineth in us, rebelling against us, we are not free from all pollutions.
wIts better that Peter and Paul falling in unbelief, be accursed, then that one iota of the Evangell passe away.
⟨p. 132⟩xAll the Saints have sin, and are sinners, and also none of them doe sin,m they are righteous according to that which grace hath wholled, and sinners in that in which they are to be wholled.
yBy Gods mercy, the Saints when they are hardned, fall in manifest sin — and with so great care, God is forced to save them, that contrary to mercy, he leades them to mercy, and by sin freeth them from sin.
rLuther, Peccator est adhuc quisquis justificatur, & tamen, velut plene et perfecte justus reputatur, ignoscente et miserente Deo.
tLuth. Sumus quidem justi & declarati filii regni sed peccatum originis manet adhuc rebellans in nobis. Non sumus puri ab omnibus vitiis & inquinamentis.
wMelius est Petrum & Paulum in infidelitatem lapsos, imo Anathema haberi quam unum iota Evangelii perire.
⟨p. 132⟩xLuth. Omnes sancti habent peccatum, suntque peccatores;
rLuther to. 1.543. Antinomians say that we once being justified, there is no sin in us, Luther saith the contrary.
sSaltmar. free gra. 154.
tLuther tom. 4. f. 103.
wLuther to. 1▪406.
xLuth. tom. 1.449.
mL••h. tom. 1.46•.
yLuther to. 2.•6.
rLuther to. 1. 543. Antinomians say that we once being justified, there is no sin in us, Luther saith the contrary.
It is a proverb (saith zLuther) they must have strong bones, who can bear many fair days of prosperity. Oportet esse ossa robusta, qui serant dies bonos. So say I, not sinning, and not being acquainted with our own weakness in falling in sin, hath broken many bones, and the falls of David and Peter hath cured their bones.
It is a proverb (saith zLuther) they must have strong bones, who can bear many faire dayes of prosperity. Oportet esse ossa robusta, qui serant dies bonos. So say I, not sinning, and not being acquainted with our own weaknesse in falling in sin, hath broken many bones, and the falls of David and Peter hath cured their bones.
aRelativè non formaliter a•t substantialiter est peccatum sublatum, lex abolita, mors destructa.
aBy way of relation, not formally, nor essentially, is sin taken away, the Law abolished, death destroyed.
bOriginis peccatum transit reatu, manet actu.
cLuth. Deus peccata delet quoad remissionem culpae & ipsam vim peccati, non quoad rem seu materiam peccati: Haec vi•⟨p. 131⟩peccati per miseri•ordiam gratuitam tollitur, & tamen manent verae hujus veneni reliquiae: ergo utrumque verum est: Quod nullus Christianus hab•t peccatum: & quod omnis Christianus habet peccatum-hinc duplex p•ccatum apud Christianos, peccatum remissum & peccatum reliquum, quod extirpandum & abluendum est.
dChristianus non est formaliter justus, non justus secundum substantiam aut qualitatem, — sed est justus secundum praedicamentum ad aliquid, nempe respectu divina gratiae tantum, & remissionis gratuitae quae contingi• agnoscentibus peccatum & credentibus.
bSin original passeth away after baptism in the guilt, it remaineth actually.
cGod taketh away our sins, as touching the remission of the fault, and the power of sin, not according to the thing it self, and the matter of sin, this power of sin through ⟨p. 131⟩free mercy is removed, and yet the true relics of this poison remaineth; then both is true, none in Christ hath sin, every one in Christ hath sin: there is a twofold sin in Christians, a sin pardoned, and a sin remaining; a sin to be rooted out, a sin to be washen out.
dLuther. A Christian is not formally just: he is not just according to the substance or quality— but according to relation; to wit, in regard of grace only, and of remission of sins, which befalleth freely to such as confess their sins and believe.
bOriginis peccatum transit reatu, manet actu.
cLuth. Deus peccata delet quoad remissionem culpae & ipsam vim peccati, non quoad rem seu materiam peccati: Haec vi•⟨p. 131⟩peccati per miseri•ordiam gratuitam tollitur, & tamen manēt verae hujus veneni reliquiae: ergo utrumque verum est: Quod nullus Christianus hab•t peccatum: & quod omnis Christianus habet peccatum-hinc duplex p•ccatum apud Christianos, peccatum remissum & peccatum reliquum, quod extirpandum & abluendum est.
dChristianus non est formaliter justus, non justus secundum substantiam aut qualitatem, — sed est justus secundum praedicamentum ad aliquid, nempe respectu divina gratiae tantum, & remissionis gratuitae quae contingi• agnoscentibus peccatum & credentibus.
bSin originall passeth away after baptisme in the guilt, it remaineth actually.
cGod taketh away our sins, as touching the remission of the fault, and the power of sin, not according to the thing it self, and the matter of sin, this power of sin through ⟨p. 131⟩free mercy is removed, and yet the true reliques of this poyson remaineth; then both is true, none in Christ hath sinne, every one in Christ hath sinne: there is a twofold sinne in Christians, a sinne pardoned, and a sinne remaining; a sin to be rooted out, a sin to be washen out.
dLuther. A Christian is not formally just: he is not just according to the substance or quality— but according to relation; to wit, in regard of grace only, and of remission of sinnes, which befalleth freely to such as confesse their sins and beleeve.
This is our very doctrine, point blank contrary to Antinomians. Crisp saith, Sin is taken away, as money removed out of a place, it was once in, it is no more in its being and nature there,1 then if it had never been there. The believer is as just and as clean from sin as Christ; God cannot see sin in a believer, because pardoned sin as lost the nature of sin, and both his person and his works are perfect and sinless before God. The devil cannot teach more fleshly doctrine; for we are only by justification just by a relative righteousness as the prodigal bankrupt is just legally, and free from debt, for which is his surety hath satisfied. But the bankrupt personally, inherently, subjectively and in himself, is an unjust waster a thief and a robber, and hath in him still a sinful disposition to take one new debt, except both inherent and assisting grace hinder him; there is not this injustice in the surety, far less can any such thing be dreamed ⟨p. 132⟩to be in Christ, nor is pardoned sin taken away in its nature and being, as money removed out of a place, its only in its law, obligation, and rigid power of condemning removed, as if it never had been; and we, with Luther, say, that sin remaineth formally and essentially sin in the complete being and nature of sin, both in our person and best works after we are pardoned and justified, though God see it not as a judge therefore to condemn us; the sting and condemning guilt of sin, not the sin it self, in its nature and being, is removed, as a Serpent without a sting▪ hath still the being and nature of a Serpent. A Lion, chained that it cannot devour, is still a Lion: so is sin pardoned, still sin in the kind and nature of transgression against a divine Law.
This is our very doctrine, point blanke contrary to Antinomians. Crisp saith, Sin is taken away, as money removed out of a place, it was once in, it is no more in its being and nature there,1 then if it had never been there. The beleever is as just and as clean from sinne as Christ; God cannot see sinne in a beleever, because pardoned sinne as lost the nature of sinne, and both his person and his workes are perfect and sinlesse before God. The devill cannot teach more fleshly doctrine; for we are only by justification just by a relative righteousnesse as the prodigall bankerupt is just legally, and free from debt, for which is his surety hath satisfied. But the bankerupt personally, inherently, subjectively and in himselfe, is an unjust waster a theef and a robber, and hath in him still a sinfull disposition to take one new debt, except both inherent and assisting grace hinder him; there is not this injustice in the surety, far lesse can any such thing be dreamed ⟨p. 132⟩to be in Christ, nor is pardoned sinne taken away in its nature and being, as mony removed out of a place, its only in its law, obligation, and rigid power of condemning removed, as if it never had been; and we, with Luther, say, that sinne remaineth formally and essentially sin in the compleat being and nature of sin, both in our person and best workes after we are pardoned and justified, though God see it not as a judge therfore to condemne us; the sting and condemning guilt of sin, not the sinne it self, in its nature and being, is removed, as a Serpent without a sting▪ hath still the being and nature of a Serpent. A Lion, chained that it cannot devoure, is still a Lion: so is sin pardoned, still sin in the kinde and nature of transgression against a divine Law.
1Pardoned sin is sin, and dwelleth still in justified believers.Pardoned sin is sin, and dwelleth still in iustified beleevers.
Luther. Haec est justitia infinita & omnia peccata in momento absorbens,1 quia impossibile est quod peccatum in Christo haere. at, & qui credit, haeret in Christo, est que unus cum Christo, habens candem justitiam c•m ipso.
fLuther. Impossibile est ut peccet filius Dei quicunque, tametsi verum est, quod peccat: sed quia ignoscitur ei, ideo vero etiam peccans, non peccat.
Non videt Deus dubitationem de voluntate ejus,3 diffidentiam — & alia p•ccata quae adhuc hab•o. Don•• enim vivo in carne, verè peccatum est in me.
hLuth. Peccatain nobis manent, quae Deus ⟨p. 133⟩maxime odit, ideo propter illa oportet nos habere imputationem justitiae.
iLuther. Non est dicendum, quod baptismus non tollat omnia peccata. Verè enim omnia tollit, non secundum substantiam, sed plurimum secundum substantiam, & totum secundum vires ejus, simul quotidie etiam tollens secundum substantiam, ut evacuetur.
kLuther. Renatus non peccat▪ & peccat, peccat in opere eodem propter voluntatem carnis: non peccat propter contrariam voluntatem spiritus.
lQuotidie peccat omnis homo, sed & quotidie poenitet.
mToto vitae tempore durat peccatum in carne nostrâ, & adversatur Spiritui sibi adversario: Quare omnia opera post justificationem sunt aliud nihil quam paenitentia, aut bonum propositum contra peccatum.
nLuther. Quotidie Spiritualiter in quolibet Christiano subinde invenitur per vices tempus legis & gratiae.
oLuth. Multae horae sunt, in quibus cum Deo ⟨p. 134⟩rixor, & impatienter ei repugn•: mihi & judicium Dei displicet: ipsi vicissim displicet mea impatientia:11 hoc tempus legis est, in quo Christianus sub carnem semper est: car• concupiscit, &c. — Tempus gratiae est, cum cor iterum ••igitur & dicit, Quar• tristis es anima mea &c. Qui istam artem bene nosset, ille merito diceretur Theologus: Ego & mei similes vix tenemus hujus artis prima elementa.
pLuther, Imo quo quisque magis pius est, hoc plus sentit illam pugnam.
Ego Monachus statim putabam actum de sal•te meâ si quando s•ntiebam co•cupiscentiam carnis; tent•bam multa, confitebar quotidie, sed nihil prorsus proficiebam, si tum recte, intellexissem Pauli sententiam, Caro concupiscit adversus▪ Spiritum, non usque adeo me a••lixissem: sed, ut hodie soleo, cogita••em. Martine, tu non carebis probus peccato, quia carnem adhuc habes — Staupicius dicere solitus, millies vovi me probi•rem fore, ••nquam praesti•i, amplius non v•vebe.
⟨p. 135⟩qLuther.
1Luther to. 1.1•8.
fLuther tom. 1. •. ••5.
3Luther. tom. 4 […].Luther. tom. 4 〈…〉.
hLuth. tom. 4. •. 7•.
iLuther tom. • f. 420. How sin remains in us▪ and how […] moved.Luther tom. • f. 420. How sin remaines in us▪ and how 〈…〉 moved.
kLuther tom. •. f. 182.
lLuther to. • f. 240.
mLuther to. •. f 537.
nLuther to. 4.111.
oLuther tom. 4.111.
11How we are under the Law and under Grace, in regard of the flesh and Spirit.
Hoc quod verê peccatum est contra legem, lex pro peccato non potest accusare in piis.
rLuth. Peccatum remissum est, quod fiduciâ misericordiae contritum est, ne damnet, ne accuset, & tamen propter hanc carnem, adhuc pullulat & militat in carne.
sCavendum ne illas peccati reliquas extenuemus— vilescit enim purgator.
tLuther. Manent in nobis reliquiae peccatorum quae quotidianâ remissione opus habent.
wLuther. Remissa quidem & tecta sunt omnia peccata, sed nondum expurgata, haeret in nobis tantum libidinis, superbiae, odii—sed occultae etiam maculae, dubitatio, imputientia.
xLuther. In carne nostra etiam cum justificati sumus; reliquiae peccati manent, ne scilicet sumus otiose, s•d habeamus exercitia pietatis.
yPeccatum, sicut Augustinus loquitur, actu manet, reactu tamen transit, hoc est, res ipsa qu• verè peccatum e•t, & remissa est, & â Deo tolleratur, ea manet in carne reliqua, nec dum plane mortua ⟨p. 136⟩est, nisi quòd per Christum, caput serpentis contritum est, lingua tamen adhuc mi•at & cauda minatur ictum.
zLuth. Quid, Inquies? an non decalogus praestari debet? si autem praestatur, an non ea justitia est? Respondeo volumus decalogum praestare & servare sed cum largâ, hoc est verè Evangelicâ dispensatione seu distinctione. Quia accipimus tantum primitias Spiritus, & gemitus Spiritus in corde manent, item caro nostra cum suis libidinibus ac concupiscentiis, hoc est tota arbor cum fructibus etiam manet: haec causa est cur decalogus nunquam plenò praestari possit.
eLuther. The infinite justice of God in a moment swalloweth up all sin; because it is impossible that sin remain in Christ, and he that believes in Christ, remaineth in Christ, and is one with Christ, having the same righteousness with him.
fIt is unpossible that a Son of God should sin, though it be true, that he sin, but because his sin is pardoned, therefore when he truly sins, he sins not.
gBecause of saith, God seeth not my doubting, my unbelief, my sadness of spirit, and other sins, which I have yet in me; for so long as I live in the flesh it is truly sin that is in me; but because I am under the shadow of Christs wings, I am protected as a chicken under an hen.
hSins remain in us, which God hateth; for them therefore we must ⟨p. 133⟩have the imputed righteousness of Christ.
Hoc quod verê peccatum est contra legem, lex pro peccato non potest accusare in piis.
rLuth. Peccatum remissum est, quod fiduciâ misericordiae contritum est, ne damnet, ne accuset, & tamen propter hanc carnem, adhuc pullulat & militat in carne.
sCavendum ne illas peccati reliquas extenuemus— vilescit enim purgator.
tLuther. Manent in nobis reliquiae peccatorum quae quotidianâ remissione opus habent.
wLuther. Remissa quidem & tecta sunt omnia peccata, sed nondum expurgata, haeret in nobis tantum libidinis, superbiae, odii—sed occultae etiam maculae, dubitatio, imputientia.
xLuther. In carne nostra etiam cum justificati sumus; reliquiae peccati manent, ne scilicet sumus otios•, s•d habeamus exercitia pietatis.
yPeccatum, sicut Augustinus loquitur, actu manet, reactu tamen transit, hoc est, res ipsa qu• verè peccatum e•t, & remissa est, & â Deo tolleratur, ea manet in carne reliqua, nec dum plane mortua ⟨p. 136⟩est, nisi quòd per Christum, caput serpentis contritum est, lingua tamen adhuc mi•at & cauda minatur ictum.
zLuth. Quid, Inquies? an non decalogus praestari debet? si autem praestatur, an non ea justitia est? Respondeo volumus decalogum praestare & servare sed cum largâ, hoc est verè Evangelicâ dispensatione seu distinctione. Quia accipimus tantum primitias Spiritus, & gemitus Spiritus in corde manent, item caro nostra cum suis libidinibus ac concupiscentiis, hoc est tota arbor cum fructibus etiam manet: haec causa est cur decalogus nunquam plenò praestari possit.
eLuther. The infinit justice of God in a moment swalloweth up all sin; because it is impossible that sin remaine in Christ, and hee that beleeves in Christ, remaineth in Christ, and is one with Christ, having the same righteousnesse with him.
iWe must not say that baptism takes not away all our sins▪ for it truly takes them all away, not in their essence or nature, but in some respect in their nature, and wholly in their dominion, and it removes them daily in their being and nature, through the growth of sanctification, that sin at length may be fully exhausted and spent.
kLuther. A renewed man sins, and sins not: he sins in the same work, in regard of the will of the flesh, he sins not because of the contrary will of the spirit.
lLuther. (every renewed) man daily sins, and daily repents.
mAll our life sin dwells in our flesh, and resists the spirit, as an adversary, therefore all our works after justification, are nothing but repentance, or a good purpose against sin.
nLuther. Every day there is by course spiritually in every Christian a time of the Law and of Grace.
oThere be many hours in which I quarrel with God, and ⟨p. 134⟩impatiently fight against him, the wrath and judgement of God displeaseth me: and again, my impatience displeaseth him,7 this is the time of the Law, in which a Christian is under the flesh, for the flesh ever lusts against the Spirit, and the Spirit against the flesh, in some more, in some less. The time of grace is when the heart is erected, and saith, why art thou cast down, O my soul, &c. He that knows this art well, is deservedly a Divine. I and those like me, know scarce the first elements thereof.
pThe more godly any is, the more he feels this battle.
When I was a Monk, I thought my heaven gone, so often as I felt the concupiscence of the flesh, I assayed much, I confessed every day but in vain, while I understood Paul, saying, The flesh lusteth against the Spirit, then I was not so afflicted, I thought then as now. Martin, even thou, though godly, shalt not want sin, and this battle, despair not, but fight then, thou art not under the Law. Staupicius said, I have vowed a thousand times to be godlier, but I keep not, Isle vow no more, &c.
⟨p. 135⟩qLuther, That which is truly sin against the Law, the Law cannot accuse as sin in the godly.
rLuther. Sin that is pardoned, is broken, through confidence of mercy, that it condemn not, or accuse not, yet because of the flesh it springs up and wars in the flesh.
sBeware to think little or much of the relics of sin, for so the purger, the holy Spirit is lightly esteemed.
tThe relics of sin remain in us, which need daily pardon.
iWe must not say that baptisme takes not away al our sins▪ for it truly takes them all away, not in their essence or nature, but in some respect in their nature, and wholly in their dominion, and it removes them daily in their being and nature, through the growth of sanctification, that sin at length may be fully exhausted and spent.
kLuther. A renewed man sins, and sins not: hee sins in the same worke, in regard of the will of the flesh, he sins not because of the contrary will of the spirit.
lLuther. (every renewed) man daily sins, and daily repents.
mAll our life sin dwells in our flesh, and resists the spirit, as an adversary, therefore all our works after justification, are nothing but repentance, or a good purpose against sin.
nLuther. Every day there is by course spiritually in every Christian a time of the Law and of Grace.
oThere bee many houres in which I quarrell with God, and ⟨p. 134⟩impatiently fight against him, the wrath and judgement of God displeaseth me: and again, my impatience displeaseth him,7 this is the time of the Law, in which a Christian is under the flesh, for the flesh ever lusts against the Spirit, and the Spirit against the flesh, in some more, in some lesse. The time of grace is when the heart is erected, and saith, why art thou cast downe, O my soule, &c. Hee that knowes this art well, is deservedly a Divine. I and those like me, know scarse the first elements thereof.
pThe more godly any is, the more he feeles this battle.
When I was a Monk, I thought my heaven gone, so often as I felt the concupiscence of the flesh, I assay'd much, I confessed every day but in vaine, while I understood Paul, saying, The flesh lusteth against the Spirit, then I was not so afflicted, I thought then as now. Martin, even thou, though godly, shalt not want sin, and this battle, despaire not, but fight then, thou art not under the Law. Staupicius said, I have vowed a thousand times to be godlier, but I keep not, Ile vow no more, &c.
iLuther tom. • f. 420. How sin remains in us▪ and how […] moved.Luther tom. • f. 420. How sin remaines in us▪ and how 〈…〉 moved.
kLuther tom •. f •8•.
lLuther to. •▪ f. 240.
mLuther to. •. f 537.
nLuther to. 4.111.
oLuther tom. 4.111.
7How we are under the Law and under Grace, in regard of the flesh and Spirit.
pLuth. tom. 4. •71.
qLuther tom 4 172.
rLuther tom. 4.385.
sLuth. tom. 4.386.
tLuther tom. 2. in Gen. c. •0. f. 156.
PuritansScotland
Scottish theologian and commissioner to the Westminster Assembly.
incomparabilis hac est, quod animam copulat cum Christo, sicut sponsam cum sponso, quo sacramento Christus & anima efficiuntur una caro, quo•si una caro sint, sequitur & omnia eorum communia fieri, tam bona, quam mala, ut quaecunque Christus habet, de iis tanquam suis presumere & gloriari possit fidelis anima;
Luth. Proinde fit miserante Deo — ut si sint Sancti crassioris duritiae, cadant aliquando in man•estarium opus peccati, — tantaque, curâ illos Deus cogitur servare, ut contra misericordiam suam eos ad misericordiam perducat, & per peccatum a peccato liberet.
It is unpossible that a Son of God should sin, though it be true, that he sin, but because his sin is pardoned, therefore when he truly sins, he sins not.
Because of saith, God seeth not my doubting, my unbeleefe, my sadnesse of spirit, and other sinnes, which I have yet in me; for so long as I live in the flesh it is truly sinne that is in me; but because I am under the shadow of Christs wings, I am protected as a chicken under an hen.
Luther. Sin that is pardoned, is broken, through confidence of mercy, that it condemne not, or accuse not, yet because of the flesh it springs up and warres in the flesh.
