Survey of the Spiritual Antichrist, Part 1 · Chapter 11 · Conclusion 6
Conclusion 6.
Antinomians contend, as I prove, at length, from their writings, that there is no sin in the beleever, more then oEaton hon…y comb. c. 3. p. 25.in 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 phoney comb. c. 7. p. 139.the nature of sin, the justified man is qSaltmar. free gr. 154.but 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.
rLuther to. 1.543. Antinomians say that we once being justified, there is no sin in us, Luther saith the contrary.Luther 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.
sSaltmar. free gra. 154.Saltmarsh 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 tom. 4. f. 103.Luther, 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.
wLuther to. 1▪406.Its better that Peter and Paul falling in unbelief, be accursed, then that one iota of the Evangell passe away.
xLuth. tom. 1.449.All the Saints have sin, and are sinners, and also none of them doe sin,mL…h. tom. 1.46…. they are righteous according to that which grace hath wholled, and sinners in that in which they are to be wholled.
yLuther to. 2.…6.By 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 to. 1. 543. Antinomians say that we once being justified, there is no sin in us, Luther saith the contrary.Luther, Peccator est adhuc quisquis justificatur, & tamen, velut plene et perfecte justus reputatur, ignoscente et miserente Deo.
tLuther tom. 4. f. 103.Luth. Sumus quidem justi & declarati filii regni sed peccatum originis manet adhuc rebellans in nobis. Non sumus puri ab omnibus vitiis & inquinamentis.
wLuther to. 1▪406.Melius est Petrum & Paulum in infidelitatem lapsos, imo Anathema haberi quam unum iota Evangelii perire.
xLuth. tom. 1.449.Luth. Omnes sancti habent peccatum, suntque peccatores;mL…h. tom. 1.46…. & nullus peccat: iusti sunt juxta illud, quod gratia in iis sanavit, peccatores, juxta quod adhuc sanandi sunt.
yLuther to. 2.…6.Luth. Proinde fit miserante Deo — ut si sint Sancti crassioris duritiae, cadant aliquando in man…estarium opus peccati, — tanta que , curâ illos Deus cogitur servare, ut contra misericordiam suam eos ad misericordiam perducat, & per peccatum a peccato liberet.
It is a proverb (saith zLuth. tom. 1. f. 479.Luther) 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.
aLuth. tom. 1. f 56.Relativè non formaliter a…t substantialiter est peccatum sublatum, lex abolita, mors destructa.
aLuth. tom. 1. f 56.By way of relation, not formally, nor essentially, is sin taken away, the Law abolished, death destroyed.
Heare this, Antinomians, who teach that sin pardoned loseth the nature and being of sin, so that God can see no sin in a beleever.
bLuth. 6. c 2. f. 314,Originis peccatum transit reatu, manet actu.
cLuth. tom. 4.385.Luth. Deus peccata delet quoad remissionem culpae & ipsam vim peccati, non quoad rem seu materiam peccati: Haec vi… 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.
dLuther to. 4. f 385.Christianus 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.
bLuth. 6. c 2. f. 314,Sin originall passeth away after baptisme in the guilt, it remaineth actually.
cLuth. tom. 4.385.God 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 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 to. …. f 385.Luther. 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 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,Pardoned sin is sin, and dwelleth still in iustified beleevers. 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 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.
Luther. Haec est justitia infinita & omnia peccata in momento absorbens,Luther to. 1.1…8. 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 tom. 1. …. …5.Luther. 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,Luther. tom. 4 …. diffidentiam — & alia p…ccata quae adhuc hab…o. Don… enim vivo in carne, verè peccatum est in me.
hLuth. tom. 4. …. 7….Luth. Peccatain nobis manent, quae Deus maxime odit, ideo propter illa oportet nos habere imputationem justitiae.
iLuther tom. … f. 420. How sin remaines in us▪ and how … moved.Luther. 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 tom. …. f. 182.Luther. Renatus non peccat▪ & peccat, peccat in opere eodem propter voluntatem carnis: non peccat propter contrariam voluntatem spiritus.
lLuther to. … f. 240.Quotidie peccat omnis homo, sed & quotidie poenitet.
mLuther to. …. f 537.Toto 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 to. 4.111.Luther. Quotidie Spiritualiter in quolibet Christiano subinde invenitur per vices tempus legis & gratiae.
oLuther tom. 4.111.Luth. Multae horae sunt, in quibus cum Deo rixor, & impatienter ei repugn…: mihi & judicium Dei displicet: ipsi vicissim displicet mea impatientia:How we are under the Law and under Grace, in regard of the flesh and Spirit. 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.
pLuth. tom. 4. …71.Luther, 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.
qLuther tom 4 172.Luther. Hoc quod verê peccatum est contra legem, lex pro peccato non potest accusare in piis.
rLuther tom. 4.385.Luth. Peccatum remissum est, quod fiduciâ misericordiae contritum est, ne damnet, ne accuset, & tamen propter hanc carnem, adhuc pullulat & militat in carne.
sLuth. tom. 4.386.Cavendum ne illas peccati reliquas extenuemus— vilescit enim purgator.
tLuther tom. 2. in Gen. c. …0. f. 156.Luther. Manent in nobis reliquiae peccatorum quae quotidianâ remissione opus habent.
wLuther. to. 4. in Gen. c. 42. f. 94.Luther. Remissa quidem & tecta sunt omnia peccata, sed nondum expurgata, haeret in nobis tantum libidinis, superbiae, odii—sed occultae etiam maculae, dubitatio, imputientia.
xLuther t. ….163.Luther. In carne nostra etiam cum justificati sumus; reliquiae peccati manent, ne scilicet sumus otios…, s…d habeamus exercitia pietatis.
yLuther t. 4▪385.Peccatum, 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 est, nisi quòd per Christum, caput serpentis contritum est, lingua tamen adhuc mi…at & cauda minatur ictum.
zLuther t 4.382.Luth. 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 to. 1.1…8.Luther. 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.
fLuther tom. 1. …. …5.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.
gLuther. tom. 4 ….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.
hLuth. tom. 4. …. 7….Sins remaine in us, which God hateth; for them therefore we must have the imputed righteousnesse of Christ.
iLuther tom. … f. 420. How sin remaines in us▪ and how … moved.We 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 tom …. f …8….Luther. 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 to. … ▪ f. 240.Luther. (every renewed) man daily sins, and daily repents.
mLuther to. …. f 537.All 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 to. 4.111.Luther. Every day there is by course spiritually in every Christian a time of the Law and of Grace.
oLuther tom. 4.111.There bee many houres in which I quarrell with God, and impatiently fight against him, the wrath and judgement of God displeaseth me: and again, my impatience displeaseth him,How we are under the Law and under Grace, in regard of the flesh and Spirit. 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.
pLuth. tom. 4. …71.The 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.
qLuther tom 4 172.Luther, That which is truely sin against the Law, the Law cannot accuse as sin in the godly.
rLuther tom. 4.385.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.
sLuth. tom. 4.386.Beware to think little or much of the reliques of sin, for so the purger, the holy Spirit is lightly esteemed.
tLuther tom. 2. in Gen. c. …0. f. 156.The reliques of sin remaine in us, which need daily pardon.
wLuther to. 4. in Gen. c. 42. f. 94.All (the beleevers) sinnes are pardoned and covered, but not yet purged, so much pride, hatred, lust, &c. yea, inward blots, unbeleefe, impatience, murmuring, remaine in us.
xLuther t. 1.163.The reliques of sin remain in our flesh, even when wee are justified, least we should be idle, that wee may have exercises of godlinesse.
yLuther t. 4▪385.Sin, as Augustine speaks remaineth in us actually, and in guilt it passeth away, that is, the thing it self that is truely sin, is both pardoned, and tollerated by God, and the remnant of it remaines in the flesh, and is not close dead, except that by Christ the Serpents head is bruised, yet his tongue moveth, and his taile threatens a stroake.
zLuther t 4.382.What, you will say? ought not the ten Commandements to bee kept? or if they be kept, is not that our righteousnesse? I answer, wee will performe and keepe the ten Commandements but with a large, that is, with a truly Evangelick dispensation and distinction, because we receive only the first fruits of the Spirit, and the sighs of the Spirit remaine in our heart, also our flesh with the lusts and concupiscence, that is, the whole tree (the whole body of sin in its nature and being, say Antinomians what they will) with the fruits thereof remains, this is the cause why the Law can never be perfectly kept.
Luther does most excellently deliver the differences of Law and Gospell, of which Antinomians are altogether ignorant, Luther calleth the Law a letter, a dead, a condemning letter, not as Antinomians say, because in the Gospel, as Del aDel Serm. 19. Antinomians ignorant of the mind of Luther in the point of difference between the Law and the Gospelsaith, The word and the Spirit are alwayes conjoyned, and therefore Christ saith, the words that I speake are spirit and life, that is, they come from the Spirit and carry Spirit with them, which the Law doth not: but Luther meaneth that the Law, as the Law and Covenant of workes, hath nothing at all of the Spirit, but as a pedagogue to Christ it hath the Spirit conveying it in the hearts of the elect, and the Gospel, as the Gospel, promiseth and hath conjoyned with it, the Spirit, not alwayes, not when preached to Capernaim, as Del citeth ignorantly the text Joh. 6. not when preached to Pharisees, but when preached to the elect, and not alwayes, not when their hearts are hardned, Mark. 6.52. Mark. 8.16, 17. but when God is pleased to open their hearts, and effectually to concurre with the word of the Gospel:bLuther to. 1.556. Quiequid ostendi… peccatum, i…ram, mortem, id exercet officium legis, sive fiat in veteri, sive in novo Testamento. For Luther saith what ever revealeth sinne, wrath, and death, does the office of the Law, whether in the Old or New Testament, according to Luther, the Gospel may act the Laws part on a hardned hearer: and so it hath not the Spirit alwayes accompanying it, and the Law, when it is made a Pedagogue to lead us to Christ, carryeth the Spirit with it; but Antinomians mean no other thing but that the Gospel is the very holy Spirit himself. A most absurd Doctrine, the Gospel is the word of grace, the Holy Spirit is God making the word of grace effectuall.
cLuther tom. 1 f. 471.Luther. The Evangell is a word both of power and grace, while it beats on the ears, & within powres in the Spirit. But if it powre not in the Spirit, a hearing man differeth not from a deafe man. Then the Gospel is sometimes without the Spirit, as well as the Law.
dLuther to. 1.399. What is a dead, and what a quickning letter.Except the doctrine of faith, by which the heart is purified and justified, be revealed, all teaching of all commands is literall, and the tradition of Fathers.
eLuther to. 1. f 412.The Law teacheth what is your debt, and what you want, Christ giveth what you should doe, and what you should have.
fLuth. …om. ….16.Augustine saith, the Law of works saith doe what I command: the law of faith saith to God, grant, Lord, what thou commandest: and again, what the Law of works commandeth by threatning, that the Law of faith obtaines by beleeving, the people of the Law is hauty, the people of Faith, sighes for pardon.
gLuth tom. 2. f. 356.Every law, especially Gods Law, is a word of wrath, the power of sin,Luther speaketh of the Law as given to us now in the state of sin. the law of death: the Gospel is the word of grace, life, salvation, the word of righteousnesse and peace.
hLuth. tom. 4. 2. Tim. 2.5.It is a wonder, and unknown to the world, to teach Christians to be ignorant of the Law, and to live so before God, as if there were no Law. For except thou be ignorant of the law, and conclude in thy heart, there is no law, no wrath, but onelyonly grace and mercy in Christ Jesus, thou cannot be saved, for by the law is the knowledge of sin, by the contrary, so the law and works must be pressed on the unbeleeving world, as if there were no Gospel promise, no grace.
iLuther to. 4.…1.Luther, The Gospel is a preaching of Christ, that he pardons sin, gives grace, justifies and saves sinners. Whereas there are Commandements in the Gospel, they are not Gospel, but expositions of the law, and consequences of the Gospel.
cLuther tom. 1 f. 471.Evangelium verbum virtutis & gratiae simul est dum aures pulsat, intus Spiritum infundit. Quod si Spiritum non infundit, nihil differt audiens â surdo.
dLuther to. 1.399. What is a dead, and what a quickning letter.Luther, Nisi doctrina …idet, quâ cor purificatur & justificatur, reveletur, omnis omnium praeceptorum eruditio, Literalis & paterna traditio.
eLuther to. 1. f 412.Lex docet quid debeas, & quo careas, Christus dat quod facias & habeas.
fLuth. …om. … 16.Augustinus dicit, lex factorum dicit homini, fac quod jubeo: Lex autem fidei dicit Deo: da quod jubes: iterum, quod lex factorum minando imperat, hoc lex fidei credendo impetrat.
gLuth tom. 2. f. 356.Luther, Lex quae cunque presertim divina est verbum irae,Luther speaketh of the Law as given to us now in the state of sin. virtus peccati, lex mortis: Evangelium verò est verbum gratiae, vitae, salutis, verbum justitiae & salutis.
hLuth. tom. 4. 2▪ Tim. 2.5.Res mira, mundo inaudita, Docere Christianos ut discant ignorare legem, utque sic vivant coram Deo quasi penitus nulla lex sit, nisi enim ignoraveris legem & in corde tuo statueris, nullam esse legem, & iram Dei, & tantum, graciam & misericordiam propter Christum, non potes salvus fieri. — E contra in mundo sic urgeri lex & opera debent, quasi prorsus nulla sit promissio & gratia.
iLuther to. 4.….Evangelium est predicatio De Christo, quòd remittat peccatum, donet gratiam, justificet & salvet peccatores. Quod autem praecepta in Evangelio reperiuntur, ista non sunt Evangelium, sed expositiones & apendices Evangelii.
Luther meaneth that as the Gospel is distinguished from the Law, and containeth the Doctrine of justification by free grace without works, so the precepts of good works, are not Gospel-precepts▪ but otherwise taking the Gospel in its latitude, it confirmeth and establisheth the law, and commandeth the same works of sanctification, which the Law commandeth.