Survey of the Spiritual Antichrist, Part 1 · Chapter 11 · Letter
Doctor Martin Luther, Against Antinomians.
To the Reverend and most Learned M. Gasper Guttill, Doctor and Pastor at Eisleben his singular good freind in Christ. Loving Mr. Doctor
I Suppose you received long agoe the disputations against those new spirits, the Antino. which have undertaken to thrust the law of God, or the ten commandements out of the Church, and to remit them to the secular court: which kind of proceeding in points of divinity, I never imagined, that it should have entred into any mans purpose, much lesse into his practise. But God warnes us by such passages, to take heed▪ to our selves, and not to fan…y▪ the Devill so farre from us, as those secure daring spirits presume. Verily, God must incessantly be implored, with feare, humility, and earnest supplications, that we may have his assistance and protection; Otherwise truly it may soon come to passe, that the Devill will present …efore our eyes, such a Phantasme, that we should sweare it were the true Holy Ghost it selfe, as not onelyonly those ancient Hereticks, but in our time also examples (which have beene and still are great and dreadfull) do forewarne.
I could indeed have easily forgotten all these things, which had so much greived mee, but that I rested in hope, that by meanes of those forementioned disputations, I had performed my part, and defended my selfe. But Satan would not be content with this, but still he brings me upon the stage, as if matters stood not so ill betwixt me and them. I am afraid that had I dyed at Smalkalden ▪ I should have beene proclaimed forever the Patron of those Spirits, because they appeale to my Bookes, although they have done it behind my back, without my knowledge and against my will. Nor did they afford me so much respect, as to shew me one word or syllable of it, or to conferre with me about it. I was therfore necessitated to convent more then once M. Iohn Agricola, besides my former dealings with him in the disputation it selfe, And in the presence of our Doctors and Divines (because he had beene the beginner and Master of this Game) I did let him know all my minde, that he might be throughly sensible, what a pleasure hee had done to my Spirit, which I repute also to be of good proofe.
Wherupon he humbly submitted himselfe (as much as words and behaviour could evidence) promising to intermeddle no further, if hee had gone too farre, and to comply with us in the same judgement. This so overruled my beleife, that I was satisfied. But it being otherwise construed, yea vaunted of, in pamphlets sent hither▪ that Doctor Martin and M. Eisleben were in good tearmes; I further pressed him to publish in print, an open Recantation, there being no other remedy left, to expell this poyson from the towne of Eisleben and the country round about. To this likewise he willingly assented, & offered himself. fearing he should not hit it so well, as to gaine a due approbation by it; he most earnestly referred the matter to my selfe, intreating mee to doe it, as well as I could, professing for his part that he would be well contented with it. This induced me to undertake it, & now presently to performe it, especially least it should be given out,D. M. Luth. vehement against Antinomians who abolish the Law, setteth downe the Recantation of John Islebius in the name of Islebius. after my decease, either by M Eslebius himselfe, or by any other, that I had neglected these things, and permitted them to passe without controule.
To come then to the matter; the said I. Eisleben, Mr. of Arts, willeth me to make a recantation in his behalfe, of what he had preached, or written against the Morall Law, or Ten Commandements; and to professe that he is of the same judgement as we are here at Winterberge, as likewise at Augspurg, according to the tenour of our confession and Apology tendered to the Emperour: And if hereafter he shall hold or teach the contrary, he willeth me to pronounce the same to be Null and condemned. I could finde in my heart to commend him for stooping so low, but it being so manifest, that he was one of my best and neerest friends, I will spare my prayses for another, least the cause should be prejudiced by it, as if I had not gone in good earnest about it. If he continue in this lowlinesse of minde, God can, and will exalt him, but if he transgresse, hee may be sure that God can as well throw him downe.
Let me therefore intreat you, good M. Doctor, that you would take this to be written not as to your selfe alone, but that you would make it knowne to others, wherever you can, especially to those that cannot read. For therefore also it is printed, that every one, who will, or can read, may peruse it, least it should be conceived that it was penned only for your sake: Since I am not able to disappoint Satan by any other meanes, who still labours by writings to traduce or misconstrue both my person and opinions.
And truly, I wonder exceedingly, how it came to be imputed to me, that I should reject the Law or ten Commandements, there being extant so many of my owne expositions (and those of severall sorts) upon the Commandements, which also are daily expounded, and used in our Churches, to say nothing of the Confession and Apology, and other bookes of ours. Adde hereunto the custome we have (a)This was no custome in the Apo…o…cke Church, but by superstition keeped for the times being the dawning of Reformation.to sing the Commandements in two different tunes; besides the painting, printing, carving, and rehearsing them by children, both morning, noone and evening; So that I know no other way then what we have used, but that we doe not (alas!) as we ought, really expresse and delineate them in our lives and conversations. And I my selfe as old as I am, use to recite them dayly, as a Child, Word for Word; so that if any should have mistaken, what I had written, he might (seeing and feeling as it were▪ how vehemently I use to urge these Catechisticall exercises) in reason have beene perswaded to call upon me, and demand these or the like questions. What? Good Doctor Luther, d…'st thou presse so eagerly the ten Commandements, and yet teachest withall, that they must be rejected? Thus they ought to have dealt with me; and not secretly vndermine me behinde my backe, and then to wait for my death, that so they might afterwards make of me; what themselves▪ pleased. Well, I forgive them, if they leave these courses. Verily, I have taught, and still teach, that sinners must be moved to Repentance by the preaching & pondering of the sufferings of Christ, that they may see how great the wrath of God is against sinne: and that it cannot bee otherwise expiated; but by the death of the sonne of God: Which is not mine; but St Bernards doctrine. But why doe I mention St Bernard? It is the doctrine of the whole Christian world, and which all the Prophets and Apostles have delivered. But how doth it hence follow,Contrary to th…s, Towne the Antinomian saith, assert. …ree grace, p. 3. we are …re…d from the Morall Law or Decalogue, with all its authority, domi…ion, offices and effects so Saltm. free grace, p. 140. that therefore the law must be taken away? I finde no such inference in my Logick, and I would gladly see or heare that Logician, that would demonstrate the truth of this conclusion. When Isaias saith, chap. 35, I have smitten him for the sinnes of my people; I pray tell me; here Christs sufferings are preached, that he was smitten for our sinnes: Is the Law hereby rejected? what is the meaning of these words: For the sinnes of my people? Is not this the sense of them: Because my people have sinned against my law, and not kept the same? Or can it be imaginable, that there should be any sinne, where there is noe law? Whoesoever abrogates the law▪ must of necessity abrogate sinne allsoe. (b)But our Antinomians say we can no more sin, being once Justified, then Christ himself. Ea…on honey comb. c. 3. p. 25. Saltmar. fr. g. 140.146.41. honey com. c 4.5.If hee must suffer sinne to bee; hee must much more suffer the being of the law. For the Apostle saith: Rom: 5: Where noe law is, there is noe sinne. If there bee noe sinne, then Christ is nothing. For why died hee, if there were no law nor sinne, for which hee ought to die? Hence you may see, that the Devill intends, by this Ghostly Gambold to take away, not so much the law, as Christ, the fulfiller of the law.
For hee knowes too well; that Christ may quickly & lightly bee forgotten: but the law being engraven in the bottome of the heart, it is impossible to raze it out, as you may observe in the complaints, which are uttered by the blessed Saints of God in the Psalmes, that are not able to undergoe the wrath of God: which can be nothing else but the lively preaching of the law in their consciences.Satan removing the law which is deeply ingraven in the heart, would drive men to all kind of sensuality. And the Devil also is not ignorant of this, that it is impossible the law should be taken out of the hearts of men, as the Apostle prooves in his second chap▪ to the Rom. v. 14:15. For when the Gentils, which have not the law (In the German Copie: which received not the law by Moses) do by nature the things contained in the Law they having not the Law, are a Law to themselves: which shew the work of the Law written in their hearts &c. His maine plot therefore is, to make people secure, and to teach them, to slight both law & sin, that when they are once suddainely overtaken, either by death, or in an evill conscience, they might without any remedy sink into hell; as having bin… accustomed to all manner of sensuality, and taught nothing else in Christ but a sweet security; soe that when terrors of conscience seize on them, they take it for a certaine signe, that Christ (who can be nothing but sweetnesse it selfe) had reprobated and forsaken them. This the Divell seekes and would faine compasse.
But it appears to mee, that these fanatick spirits are of opinion, that all those, which attend the preaching of the word,Justif…ed persons have sin dwelling in them, yet is it the cu…rent doct…ine … the Antinomi…s of our time, to teach that a beleever is not to sorrow for sin, nor to fear either ill of sin or punishment, but to live for ever in a merry pin, ye…, he wa…ts nothing that the glorified in heaven have (saith Saltmarsh) fr…e gra. p. 140.) but beleeve he is in heaven, and is in heaven. must needs be such Christians, as are altogether without sinne: wheras indeed they are such, whose hearts are altogether sorrowfull and pensive, such as feare God and feel their sins, and therefore they ought to have comfort administred unto them. For to such the love of Christ can never be made sweet enough, but they still need more and more of it, as I have found in experience in a great many, to say nothing of my self. But these teachers are themselves farre short of such Christians, because they are so jocund and secure; Much lesse their Auditors▪ who likewise are as fearlesse and foole-hardy. There is a godly Virgin, an excellent singer, who speaks thus in a certain Hymne. He hath filled the hungry with good things, but the rich he hath sent empty away. Hee hath put down the Mighty from their seats, and …xalted them of low degree. And his mercy is on them that fear him, from generation to generation. God cannot but be angry (if there be any truth in the Magnificat) with such spirits, who are secure and dread nothing▪ and such of necessity must those hold Bayards be, which take away both law and sin.
Let mee therefore beseech you (Good Mr▪ Doctor) to continue, as hetherto you have, in the pure doctrine, and to preach, that sinners can, and must, be drawne to Repentance, not only by the sweetnesse of grace, that Christ suffered and died for us, but alsoe by the terrors of the Law. For when they pretend, that wee must follow but one kinde of Method in teaching the Doctrine of Repentance (to wit,The preaching of the Law necessary both before and after conversion. that Christ suffered for us) lest all Christendome should deviate from the true and onelyonly way; this is little to the purpose. For it is our duty to improve all manner of means (such as are divine Menaces, Promises, Punishments, Blessings, and what ever helps we can) to bring men to Repentance: I mean, by all the Presidents in the word, to bring them to the acknowledgement of sin, and of the Law. Thus doe all the Prophets, Apostles, and Saint Paul, Rom. 2. Knowest thou not that the goodnesse of God leads thee to Repentance? But admit I had taught or said, that the Law should not bee preached in the Church (although the contrary be evident in all my writings, and in the constant practise of my Catechising from the beginning) why should men so stiffely adhere to me, and not rather oppose mee, who having ever taught otherwise, were now revolted from my self (even as I dealt with the Popes Doctrine?) For I will, and may boast of it in truth, that there is no Papist now adayes so conscientious, and in such good earnest, as once I was. For those that now professe Popery, doe it not for any feare of God, (as I a poore wretch was given over to doe) but they seek somthing else, as the world may see, and themselves know. I was faine to learn by experience, what Saint Peter writes: Crescite in cognitione Domini. Nor doe I finde, that any Doctor, Councell, or Fathers (though I should distill their books, and extract the quintessence out of them) have on a sudden, and in their first entrance perfected their Crescite, … Town asser. grace, p. 76.77. pleadeth for perfection both of persons and works, of beleevers & all Antinomians doe the same, as I prove. Antinomians will not yeeld it▪ lawfull to a beleever to pray for remission of sins. Towne saith David in the flesh, and out of weaknes prayed for it, Psal. 51. asser. p. 103.Or that the word Crescite, should be as much as perfectum esse. For instance, Saint Peter himself did learn his Crescite from Saint Paul, Gal. 2. and Saint Paul from Christ himself, who told him by way of incouragement, Sufficit tibi gratia mea, &c.
Good God! will not men endure it, when the holy Church acknowledgeth her sins, beleeves the remission of sins, askes in the Lords Prayer, the forgivenesse of sins? But how come we to know what sin is, if there be no Law, nor conscience? And where shall we learn what Christ is, and what he hath done for us? if we could not know, what the Law is, which he hath fulfilled, or what sin is, for which he hath satisfied? And though we should not stand in need of the law for our part, but could pull it out of our hearts (which yet is impossible) notwithstanding there is a necessity of preaching it in respect of Christ (which also is done, and must be done) that the world may know, what he hath either done or suffered for us. For who could know, what, and wherefore Christ hath suffered for us, if no body could tell, what sin was, or the law?
I conclude therefore, that the Law, will wee, nill we, must be preached, if we mean to preach Christ, though we should not use the word Law. For, doe what you can, the conscience will be terrified by the Law, when it is told,The Law preached wit… Christs sufferings, for the preaching therof, terrifieth more. that Christ was to fulfill the Law for us, at so deare a rate. Why therefore should any goe about to abolish it, when it cannot be abolished? Yea, when by the abolition of it, it is the more firmely established, and deeper rooted? For the Law terrifies farre more dreadfully, when I am told, that Christ the Son of God must necessarily satisfie the same for me, then if without Christ, and such great torments of the Son of God, it had been preached to me, with bare threatnings. For in the Son of God, I really see the wrath of God, which the Law declare… but verbally, and with farre lesse operation and efficacy.
Alasse! that my own friends should thus molest me; I have enough to doe with Papists, I might say almost with Job, and Jeremiah: O that I never had been born! Yea, I might almost say: O that I had never appeared in Books! I did not care, but would be content, if all of them were already perisht, And that the works of such haughty spirits, might be sold in all Book-sellers shops, which is that indeed they would have, that so they might be satiated with their goodly vain-glory.
Againe, I must not count my selfe better then our Lord Jesus Christ, the Master of the house, who complaines once and againe: In vain I have laboured, and spent my strength in vain. But it is so, the devill is lord in the world, and I could never be brought to beleeve, that the devill was the Master and God of this world, till I found by a pretty deale of experience, that Princeps Mundi, Deus hujus soeculi, was also one of the Articles of Faith: Howbeit the children of men still remain in their unbeliefe, and I my self but weakly beleeve it. For every one is in love with his own way, and all perswade themselves, that the devill sure lives beyond Sea, and that they carry God in their pocket.
But for the godly, which desire salvation, wee must live, preach, write doe, and suffer all things. Otherwise, if you regard the devill and false brethren, it were better to preach and to write nothing at all, but presently to dye and to be buryed. For, doe what you can, they will be still perverting and traducing all things, and raise meere Scandals and mischiefes, according as the devill doth ride or lead them. There is no remedy, but we must, and will fight and suffer. We must not thinke to faire better, then the blessed Prophets and Apostles, which were used as we are.
They have invented to themselves a new Method, which is that the doctrine of Grace should be preached in the first place, & afterwards the revelation of wrath, that by no means forsooth the word [Law] might be heard or spoken of. This is a curious Crotchet Germany a stoole for Catts Anti…omians are against all Law, humiliation that goeth before conversion contrary to Luthers method in this passage.wherein they might please themselves imagining that they can turne; and winde, the whole Scripture, as they list, that so they may be Lux mundi ▪ But S. Paul must, and shal be that light, Rom. 1. These men see not how the Apostle teacheth that which is directly opposite to their tenents, denouncing first the wrath of God from Heaven, and making all the world to be sinners and guilty before God; When he hath made them so, then he teacheth further, how they may obtaine Grace, and be justified, and this the 3 first Chapters mightily and clearely evince. But is it not a singular blindnes & folly of theirs, to conceit that the manifestation of wrath must be something else, beside the law, which cannot possibly bee. For the manifestation of wrath is nothing else, but the Law, where it is acknowledged and felt, according to that of the Apostle, Lex iram operatur. And have they not now bravely hit it, when in abrogating the Law, they teach it againe, by teaching the Revelation of wrath? But thus they preposterously put the Cart before the Horse▪ teaching the Law after the Gospell, and wrath after grace.
But what foule errors the Devill drives at by those jugling Gypsies, I discerne (in part) well enough, but cannot now stand to discusse them. And because I hope they will proceed no further, it shall not need.
It hath been a speciall peice of pride and presumption in those men,Conceit of singulari…y an occasi…n of Antinomianisme. that they would bring something to light, that is new and singular, that the people might say, He…r's a brave fellow indeed! Here's another Paul! Have they of Wittenberg …ngrossed all knowledge? have not I also a good head? Yes truely, thou hast a head, but it is such a head, that …ekes its owne glory, and be…ummers it selfe in his owne wisedome. For you resolve to casheere the Law, and yet would preach wrath which onelyonly the law must doe. Thus you do no more in effect, but throw away the poore letters L.A.W. but ratifie the wrath of God which is pointed at, and signified by those letters save that withall you wreath St. Pauls neck behind him and put that, which is formost, hindermost. Is not this forsooth a high mystery, and a good reason, why all the world should stand amazed at it? But let this suffice at this time; For I hope, seing that M. Eisleben is converted, and makes a recantation, that they likewise which have beene his followers, will surcease: which God grant! Amen. From all these premises, if we would, we might learne to understand the histories from the beginning of the Church, that evermore when the Church of God, did shine forth at any time, and if its little flocke beganne to be gathered, then the Devill, espying the Divine light, raised from all corners huge great stormes and hideous tempests, to put it out: And though one or two puffes were stayed, and kept off, yet he never gave over to bluster through some other hole against the same light, without any end or ceasing. And so he will continue to doe, I warrant you till doomes-day.
I think, that I alone (to omit the Ancients) have undergone more then twenty severall stormes and sects, by which the Devill hath puft at mee.
The first was the Papacy. And I perswade my selfe,1 Luthers suffering from Sects that almost all the world knowes, by how many tempestuous winds of Bulls and Bookes, the Devill by those his instruments hath raged against me, how direfully they have torne me in peices, devour'd and brought me to nothing. I confesse that sometimes I have also bestowed some little breath upon them, but it did them no good, but made them more angry and madde, raging and raving, without any intermission, till this day.2
And when I was almost freed of the feare of these devillish whirlewinds, another stormaticall devill, breakes in upon me through another hole, by Munster, and those uproares, which had neere blowne out my candle. But when Christ had almost stopt that gap, Satan breakes some panes of glasse in my window by Carolast wheirling and whizzing, that I thought hee would have carried away both weike and candle; but here also God assisted his poore Taper, preserving it that it was not blowne out.
After this came the Anabaptists, who to put out the light, thought to have throwne the house out at window.
Into hazard all they brought,
But their wills they have not wrought.
Some also have raged against the antient Doctors the Pope and Luther altogether, as Serveto, Campanus, and the like.
As for those which have not openly in print falne upon me, since their venemous malignant papers and speeches, toucht only my person, I will not insist upon them. Only let me adde thus much, that by my owne experience (If I should not reflect on histories) I have learned that the Church will never be at quiet for the good words sake; but must still expect more new tempests from Satan, as it hath beene from the beginning, as you may read in the Ecclesiasticke and Tripartite history, and in the books of the holy Fathers. But should I live yet a hundred yeares, and could I (by the grace of God) appease not onelyonly the former sects, and moderne stormes, but also those, which should arise hereafter; Yet I see well, that no rest can by such endeavours be procured to our posterity, so long as the Devill lives and domineers. This makes me also pray for a gracious houre, as desirous to be quiet of such matters.
O you of succeeding generations, pray likewise, and study diligently, the word of God Preserve the poor Taper of God. Be warned and armed, as those that must looke every houre, where the Devill will attempt to extinguish the light, either by breaking the whole window, or a peice, or else by pulling off the doore of the roofe.A warning to the following generations to look for sectaries, such as Antinomians, Familists, Anabaptists, and yet to beleeve that the power of Christ shall preserve his owne Church. For he dyes not till the last day. I and thou must dye…, and when wee are dead, yet hee remaines the same, that he was ever, For the Fiend cannot leave his storming.
I see yonder a farre off, how vehemently he blowes his cheekes, till he grow red; intending to bluster and storme. But as Christ our Lord from the beginning (even in his owne person) did stricke with his fists upon those pouch-mouthed cheekes of his, that they proved but meere blasts of the Devill (though they left but an ill favour behind them) so he will do still both now and for ever, For he cannot lye when he saith, I am with you to the end of the world. And the Gates of Hell shall not prevaile against the Church. But let us doe our duty withall, as we are commanded, which is to watch and to preserve the light, as much as in us lyeth. It is written, Be vigilant, and the devill is called Leo rugiens, a roaring Lyon, who goes about seeking whom to devoure, not onelyonly in the Apostles time, when Saint Peter spoke those words, but to the worlds end. This we must look for: the Lord help us as he hath holpen our forefathers, and as he will help our posterity, to the honour and praise of his glorious name, to all Eternity.
For alasse! what are we, that we should be conservators of the Church; our forefathers could not doe it, nor can they that come after us. He only it is, that hath been, that is, and that shall bee: He that saith, I am with you to the end of the world; or as it is Heb. 13· Jesus Christ heri & hodie & in soecula [Jesus Christ yesterday, and to day, and for ever.] And in the Revelat. Hee that was, that is, and that shall bee. This is the man, thus he is called, and there is none other besides him. For thou and I were nothing a thousand years agoe, when the Church of God was preserved without us; For He did it, who is called [Who was and yesterday] Qui erat, & heri. Nor can we doe it now in these our dayes; For the Church is not preserved by us, because we cannot stave off Satan, who is in the Pope, Sectaries, and other Malignant people. And for ought we can doe, the Church might be ruined before our eyes, and we with the Church, (as we have daily experience) were there) not another who doth visibly protect both Church and us This is so palpable a truth, that we may even touch and feele it, had we no minde to beleeve it; And therefore he only must doe it, who is stiled [who is ever and to day] qui est semper & hodie. Nor are we able to doe ought for the preservation of the Church, when we are dead. But he will doe it who is called [Who is to come, and who is for ever] Q…i venturus est, & in soecula. And what we now say of our selves in this point, the same also our Progenitors were forced to say, according as the Psalmes and other Scriptures testify: Yea, our posterity will even experiment the same, and must sing with us and the whole Church, the 124 Psalme, If God were not with us, now may Israel say, &c.
O! What a lamentable thing is it, that we should have so many dreadfull examples before us, of such men, who were so highly conceited of themselves, as if they had been the only pillars to support the Church, and as if the Church had been founded upon them; and yet see to what a shamefull end they were brought at last. Yet these terrible judgements of God, cannot abate our pride and daring, nor make us lowly and humble? What is befalne Muncer in our time (to say nothing of Elder and former ages) who was perswaded, that the Church could not subsist without him, but that hee might beare and rule her? And of late the Anabaptists have warned us (with a vengeance) to remember, how puissant, and neerely advancing that specious Devill is, and how perilous it is to have such gallant thoughts of our selves. Let us be wise at last and learne when we enterprize any thing, first, to look (according to the counsell of Isaiah) into our hand, whether it be God or an Idoll, whether it be gold or clay. But all this availes not; for we still remain secure, without feare or care. We can put the devill farre from us, and beleeve not, that there is such a body of flesh in us, as Saint Paul complaines, Rom. 7. That he could not doe that which he would, and that he was led captive. For we (forsooth) are those Heroick Champions that need not feare our flesh and thoughts: but we are all Spirit, and have wholly captivated both flesh and devill; so, that whatsoever we think, or is cast into our mindes, that must be a certain truth, and infallibly the Holy Ghost. How can it be otherwise? Therefore, what other fine Catastrophe could be lookt for at last, but that both horse and rider must break their necks. But enough of those lamentations. The Lord Christ be, and remain our Lord Christ▪ blessed for ever, Amen.
I conceive, without failing against charity, I may say that Eislebius after the death of Luther, returned to his vomit, and recanted his recantation, upon these reasons:
First, because I think, we may credit Osiander his testimony, who saith, in his old age, he turned Epicure.
An vero ante mortem ad meliorem mentem redierit affirmare nequeo. Audivi tamen eum etiam in provecta admodum aetate homini Epicuraeo, quàm pio Theologo fuisse similiorem. Lucas Osiander, Epit. hist. Ecclesiast. …entur. 16. l. 3. p. 802. De…to. Agric. Eislebi. Printed at Wittingburgh, by Joseph Klug, an. 1539. that is, Whether or no, Eislebius before his death repented of his heresie, I dare not affirm, but I heard by report in his old age, that he lived more like a voluptuous Epicure, then a Godly Divine, 2 The Divines of Eisleben in their large confession published an. 1560 say that after Luthers death, he againe defended his error in his publicke writings, So Schlusserburg, Catalo. heretick. l. 4. pag. 36, 37. 3 he declined to publish in writing his owne recantation, as Luther desired him, but shifted the businesse, and layd it upon Luther to do it, though he was a learned man and able to doe it himselfe: How ever Osiander is so farre from thinking that Luther favoured the Antinomian way▪ that he saith he believes that there was not any that held the opinion of Antinomians, Lucas Osiander ubi enim Lutherus docet (ut saepe com. supe… epis. ad Galatas) paeni…entem peccatorem non debere audire Mos…m per legem peccata accusantem, sed in Christum salvatorem oculos conjiciendos qui sanet co …rita corda, inde Eislebius et alij colligerunt legem non esse docendam.and though Luther have hard phrases in his Comment on Galathians yet Osiander saith Cent, 16. l. 2. c. 29. pag. 314. That a sinner broken in Spirit, should not heare the Law condemning sinnes, but should turne his eyes to Christ, who healteh the broken in heart. Luther was a man much exercised in conscience, and writes much from his owne experience, especially in his Commentary on the Epistle to the Galatians. Therefore I purpose God willing▪ further to vindicate Luther in all his writings from the Antinomian error, when I have further, from Schlusselburgius, Sleidan and Osiander, cleared the errors of Eislebius and his, that the Reader may see, that they are the very errors of present Antinomians and Familists.
1 The Law is not worthy to be called the Word of God.
2 When thou art in the midst of sin, only beleeve, and thou art in the midst of salvation.
3 The Law of God belongeth to the Cours or Benches of Civil Iudges (to men-ward) not to the pulpit or conscience (to God-ward.The tenents of Eislebius and other Antinomians in Luthers time.)
4 Men are not to be prepared for the Gospel or conversion by the preaching of the Law.
5 Who ever have to doe with Moses, goe straight to the Devill.
6 In the Gospell nothing now should be spoken of violating of a Law, But onelyonly of the offending of the sonne of God.
7 To heare the word and thinke of it in the heart is the proper consequence of the Gospel.
8 Peter understood not Christian liberty.
9 To make our Calling and Election sure by good workes is needlesse..
10 If you think the Church should be so governed, as men must be sober▪ holy, good, chast▪ now yee have erred from the Gospell.
11 The Law teacheth not good workes, nor is the Law to be preached, that wee may doe good workes, but only the Gospell.
12 The Law and Moses cannot shew us the true God.
13 Christians are not to be rebuked by the Law.
14 Our faith and New-Testament-religion was unknowne to Moses.
15 Good workes profit nothing to salvation, Ill workes tend not to damnation.
16 Christians with all their good workes belong to the Devill.
20 The Holy Ghost converteth by himselfe, not by the Law, nor convinceth he the conscience of sin.
21 A beleever is above all law, and all obedience.
22 The Legall Preachings of the Prophets, belong nothing to us.
23 We should not use these phrases, A Christian conversation, a christian obedience, good workes of christians.
24 The law, good workes, new obedience belong not to the Kingdome of Christ, but to the world, as Moses and the Popes supremacy belongs thereunto. So Saltmarsh. Christ is our new obedience, and our mortification by imputation.
25 We should so live, as Iewes, Anabaptists and others should see no good workes in us,
26 The law onelyonly, without the Gospell reveales not sin in its greatnesse and deformity.
27 The Gospell only argueth the contempt of a mediator.
28 Paulus Crellius the Antinomian prop. 85 Negant nostra ecclesiae foreign vocabulum evangelij se generaliter in hac disputatione pro corpore doctrinae accipere tam legem, quam evangelium.
It is true the Law, in its rigour, condemning and cursing and denying righteousnesse or justification to a sinner, is no part of the Gospel, as the Gospel is the pure doctrine of free justification in Christs alone imputed righteousnesse, nor can the law as it curseth and condemneth, justifie, or convert the soule, but sure what ever Antinomians say on the contrary, The Law of the Lord converteth the soule, Psal. 19.7. that is, the law in the hand of Christ and spiritualized with a Gospell-Spirit converteth, which is not to be taken as M. Towne dreameth asser. pag. 42. The Law is established in our sanctification, but that is in the inward Spirit, not in the outward letter, for he and Antinomians imagine that we fulfill and obey the law, because the Spirit immediately and irresistibly draws us, and acts on us as on blocks, and that we are not to obey God and abstain from sin out of conscience to the written Law [Thou shalt not kill] but so all we doe, must be will-service wanting all warrant of one letter of the word, contrary to Rom. 14.23.
These Antinomians (d)Schlusselbu. cat. hereticorum, l. 3. p. 45, 46, 47.descended to a more subtle and finer way of the Laws use▪ they said it was no question, but the just man or beleever having received the Holy Ghost, doth every thing of the Law and lawfully useth the Law, to discipline and represse those that were politically or in a Theologicall consideration unjust or unregenerate, or to terrifie and punish their owne flesh, or unrenewed part (which Towne (e)Town asser. p. 35.with them sayes is under the Law, and is no better (said they) then the flesh of the unjust, for none on earth keeps the Law, but the beleever by the Spirit of Christ, for he, by faith, establisheth the Law.
In this, the old Antinomians are not so grosse as new Antinomians, for I make it good in this Treatise, that whereas old Antinomians said, caro justorum non est melior carne injustorum, the flesh and unrenewed part of beleevers is no better then the flesh of unbeleevers, and so the Adulteries and murthers of the one, are sins as well as the murthers of the other. Our Antinomians, as (f)Saltmarsh free grace· 154.Saltmarsh, say the Scripture calleth us ungodly and sinners, and children of wrath; not that we are so, but seem so; or not so in Gods account, but in the worlds. then by good Logick, the flesh, the sins, the murthers of the beleever are but seeming sins, and sins in the worlds false account, not in Gods just and true account. Yea, they are as clean (saith Eaton (g)Honey combe c. 3. pag. 35.from sin, as Jesus Christ, and (h)Saltm. fr. gr. p. 140.(as Saltmarsh saith) as the glorified in heaven, and they are sins saith i.Sermon the man of sin discovered rather vailed p. 10.11 The old Antinomians are not so grose as Saltmarsh and our new Antinomians. Sclusselbur. p. 46, 47, 48, 49. The state of the question touching the Law, as the old Antinomians framed itDe…, to men ward and in the conversation, but not to Godward, or in the conscience, that is, right downe, they are no sins at all.
The question is (said the old Antinomians) whether or no, there be a law given to the just man, or the new man, that is, whether or no doth the Law teach the new man, or the unrenewed part to doe good works, and require them of him, or doth it teach him that he must doe good works, as a meere patient or doth he, without the Law urging, teaching, commanding, doe the Law, being created in Jesus Christ to good works, or more shortly, whether is the Law a meere patient toward a just man; or is it active in teaching, ruling, regulating of him in doing of good works, for to teach, rule, exact, require, command, doe all import some activity, or is the law proposed as a teacher and commander onelyonly to the flesh, or to the unrenewed part of a beleever?Antinomians say that the Law is a meer patient to a beleever and doth neither command, direct, nor give him any glance of light to doe Gods will, the spirit is his onelyonly light. this is the cardo hinge of the controversie (say they kSaltmarsh fr. gr. p. 146, 147.) Saltmarsh saith, We being once justified, have no need of one beam of light from the Law to teach us: no more then the world has need of the first dayes light of the creation, or of a candle, when the Sun is risen, and lTown asser. gr. p. 10. what if it be affirmed that even in true sanctification, the law of workes is a meere passive thing, as the Kings high way, which a christian freely walketh i…? you can never have face to deny it. Psal. 119.…, 2.Towne saith, the Law in teaching, ruling, or commanding, is a meere patient, that is, the Morall Law is as close abolished in teaching us, what we shall doe, as the Ceremoniall Law, now if the Spirit should teach us to be circumcised and to keep the Ceremoniall Law, that Spirit should be judged to be Enthysiasticall and not of God; for the Apostle saith the contrary, Gal. 5.1. and calleth it a falling from Christ, if then the Spirit teach us to honour our Parents, not to kill, whereas the Law teacheth us no more, that we should doe such a duty, then the Law teacheth us to be circumcised, or then if a Candle-light should show us what is black, we are to beleeve it is so, and the light of the sun, show the contrary, we were to beleeve that black is not black; so if the Spirit teach the Mother to kill her childe, and offer it in a sacrifice to God, because it was baptized, as an Anabaptist mother in Dover lately hath done; the mother is to beleeve and follow the light of that spirit, contrary to the expresse law, and the law is by this way a meere patient, and the beleever freed from the direction of the sixt Commandement (Thou shalt not murther,) for the teaching, ruling, commanding thereof are activities, and yet is the Law a meere patient to the regenerate part, so the womans regenerate part killed the child, and sinned not in so doing, for the regenerate part (say they) is under no Law; and the Antinomians who did chide with the Minister, because he convinced the Mother of sinning against the sixt Command, in killing her own childe, said right, Why speak yee to the beleeving Mother of the Law, the Law doth not rule nor teach the regenerate part, and she hath killed the childe according to the Spirits dailight, and the regenerate part, not according to the Laws star-light, and the fl…sh, speak (say they) to her of free grace.
So Michael Neander, a grosse Antinomian wrote in an Epistle, to a friend in his time, To the just man, there is no Law given in any use or office, as he is just and liveth in the Spirit, as he is one with Christ, and converseth in heaven, where there is no law, that acts in a just man, the just dialect of the English Antinomian Towne. pag. 129. asser of grace. Being Iustified by faith we are admitted to the favour and presence of God, there to live and abide for ever, here by sense and light in the kingdome of glory, &c. and (i)Saltmarsh. free grace. 140. pag. 142.Saltmarsh speaketh in the same Grammer, as if the beleever were at the right hand of God, and the old Antinomians said, in the words of (k)Towne asser. grace pag. 34.Towne, read his words, the justified man (as Schusselburgius (l)Schlusse…. catalogo. haeriticorum. l. 3. pag. 47 48, 49. Novus homo …ustus, regeneratus renatus — perfectus in Christo Iesu, et completus in ipso Sanctus justus innocens unum cum Christo, caro de carne, et os ex ossibus eius: illud ipsum denique ex gratia, side, et imputatione, quod Christus est natura in quo Christus vivit loquitur, facit, et operatur omn…a, nam omnia opera eius sunt opera Christi, …uius▪ ipse est mera passiva ma…er a.relateth their minde) is holy, just, neither male nor female▪ but one with Christ, flesh of his fl…sh, and bone of his bone, and the same by grace, faith and imputation▪ that Christ is by nature, in whom Christ liveth, speaketh, worketh all things, for all the workes of the just man, are the workes of Christ, and he is the meere passive matter of these workes. Therefore all the doctrine of love, good workes, and new obedience, which Christ and the Apostles give after the doctrine of justification, is given only for the unjust man, or the flesh, and old man in every man. So say the English Antinomians, that the precepts of a Christian conversation doe onelyonly obleige the hypocrites under the law that are mixed with true beleevers, so doth (m)Towne ass. grace pag 41, 42, 43.Towne, all the duties Mat. 5. Blessed are the meeke &c. are performed by the beleever in Christ, and Christ presseth not these …uties as obleiging the beleever, but that he may destroy all vaine boasting and confidence in mans owne righteousnesse of workes, bred by the Scribes and Pharisies, which is an abominable doctrine, for then there was no beleever on earth blessed through personall meekenesse, spirituall poverty, hungring for Christ: and the Apostles, and beleevers were not blessed, nor had any reward to looke for in heaven, in that they were persecuted and killed for Christs sake, the contrary is cleare in scripture (n)M…t. 10.18▪ 19, 20. Ioh. 16.1, 2. Luk. 21.15, …6, 17, 18, 19, 20. Ioh. 21.18, 19, 20. 1▪ Pet. 3.14, 15, 16, 17.The putting on of the new m…n (said they (o)Schluss. cat. haer. l. 3. p. 82.) and walking in newnesse of life is nothing but externall discipline and hath nothing common with the Spirit. So Eaton, Crispe, Den, Saltmarsh, its but to walke according to the outward conversation, honestly, as in the sight of men, not as in the sight of God, yea walking contrary to new obedience, and after the lusts of the old man, in beleevers is no sinne, which God (p)Hony…co c. 4 43, 44, 45, 46, 47, 48 &c▪ c. 3.23, 24, 25.can see in beleevers, say Eaton (p)Hony…co c. 4 43, 44, 45, 46, 47, 48 &c▪ c. 3.23, 24, 25.Towne (q)Tow. ass. gra. p. 95, 96▪ 97, &c.Saltmarsh (r)Salt. free grace. 144, 145, 146. &c.in Luthers time Christopherus Petzelius wrote a bitter peece for Antinomianisme, against Ioannes Wigandus, Crellius in spo…gia contra. Io…n. Vigandum, Mart. Luther more ag…inst Antinomia…s then any man.and others as Petrus Paladius in catalo aliquot haereseor relateth.
Antinomians now, as of ol…, pretended that Luther is of their mind, and alleadge diverse testimonies out of Luther. But Luther instituted six publicke disputations, at Wittingburg against the Antinomians, but the style of Luther was according to his Spirit and zeale; hot, hyperbolicke, vehement against justification by works, and therefore these distinctions are to bee observed to cleare Luthers minde.
Divers usefull distinctions touching the law and the beleevers freedome from it tending to cleare the minde of Luther and Protestants.1 Luther speaketh one way of the Law, and the workes of the law, in the matter of justification, and a far otherway of the Law and workes simply as they obleige all.
2 To Luther the law teaching, squaring, commanding is one thing, & the law in strict terms commanding perfection, under highest eternal paine, & compelling, terrefying, cursing, condemning, is another thing.
3 The Law compelling legally, and condemning that it may condemne, is one thing, and the Law compelling and condemning materially, not that it may destroy and condemne, but condemning to the end it may chase the sinner to Christ, and save intentionally, is a farre other thing.
4 The conscience simply is one thing, and the conscience terrifyed, crushed, shaken with dispaire, a far other thing, Luther constantly …aught that the law obligeth the conscience of believers, as well as unbelievers, and yet that the law ought to exercise no dominion over the terrified & affrighted conscience of a believer, to presse him to despair.
5 The Law according to Luther hath three speciall uses.
1 That it may reveale sinne and wrath, and by this be a paedagogue … lead the sinner to Christ.Three speciall uses of the law according to M. Luther
2 To be a rule of a holy life.
3 To discipline and compesce, with the fury and feare of wrath, hypocrites and wicked men, that they may be disciplined externally, and not goe with loose raines after their lusts.
6 The Law in its rigour, as it sounds out of the mouth of Moses and is violated, and presseth us to absolute obedience out of our owne strength, without a Mediator, or a Mediators free grace is to the beleever a rough and bloody enemy, and preacheth bloody tragedies, and craveth and exacteth hard things, but the Law as pacified with the blood of a surety. and as it is the sweet …reathing of the love of Christ, through the Spirit, and as it saith walke in love through the strength of him that hath loved you to death, it is a sweet, warme, kindly lovely freind, and leadeth us being willing.
7 The law is eternall, the law condemning, forceing, cursing a believer is not eternall; but ceaseth to the believer in that bloody office through the satisfaction of Christ.
8 Luther highly magnifieth good works in themselves, but as the agent resteth on them with confidence, he abaseth them.
9 The law without the Spirit is a poore, thin, liueles, hopeles, useles, dead letter: the law animated with the Spirit, and tempered with some ounces of Gospel-breathings of free grace, concurreth instrumentally to convert, quicken, revive us and to promote salvation.
10 The law as it teacheth, directeth, commandeth, obligeth, bindeth to duties for the authority of the law-giver, and is ever an active rule to the believer; and never a passive thing: But as it condemneth and …urseth, it is to a believer a meere passive, and a naked stander by, and hath no activity, nor can it act in that power upon any in Christ, as the law of Spaine is meerly passive in condemning a free borne man dwelling in Scotland.
11 The binding authority in the law laying on the sinner an obligation to doe and act, is different from the binding power of the law to suffer punishment, for transgressing of the law. The former agreeth to the Law simply, as it is a Law: the latter agreeth to the Law a… it is violated and disobeyed. 2, The former is eternall & urgeth the believer, unbeliever, before the fall. after the fall, in the life to come, the latter is removed in Christ, to all those that are in Christ, for the law fully satisfied, neither condemneth, nor can it condemne to eternall suffering, for Christs passive obedience removeth all possibility of our passive obedience for sin in a satisfactory way.
12 The Law admonish…th but helpeth not.
Hence these conclusions for the clearing of the truth, and of the minde of Luther more fully.
1 Conclusion, Luther expresly declared himselfe against Antinomians, by that title and name