that are whole need not a Physician 26. And seeing Christ came not to destroy but to fulfil the Law he came in vain if there be no Law to be fulfill'd in us 27. And it being the Law of God that Requires our Obedience towards Him those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Fighters against the Law do thereby take away that Obedience which is due to God 28. From whence it is manifest that Satan by these his Instruments doth but Verbally teach that there is Sin Repentance or a Christ 29. But in good Earnest they deny Christ Repentance Sin all the Scriptures together with God their Author 30. And do more effectually than ever Epicurus Himself settle Men in a most Pestilential Security Contempt of God Confidence of Impunity and in Perpetual Impenitence 36. Take away therefore but the Law and we are free from Sin and need not a Mediator 39. To hold that it is not the Work of the Law to Convince of Sin to Condemnation is Notorious Madness 40. For this is the Strength of Sin as Paul affirms That Sin is the Sting of Death and the Law the Strength of Sin 41. Let us therefore Eat and Drink and according to the Doctrine of these Men say Let him Perish that careth for the things of to Morrow 42. For Take away the Law the Strength of Sin Death and Hell will cease to be 44. All therefore that they viz. the Antinomians say of Sin Repentance Christ and Pardon are Abominable Lies worthy of none so much as of the Devil himself The Third Disputation of D. M. Luther against the Antinomians ' Of Repentance 17. The Lord's Prayer Delivered to the Saints by Christ himself is full of the Doctrine of the Law 27. This very Prayer doth Teach us That the Law was before under c. the Gospel and that Repentance hath its beginning from the Law 28. For he that Prayeth for any thing doth first confess that he hath it not and expects that it be given him 30. The Enemies therefore of the Law must at the same time Vacate the Law and lay aside the Lord's Prayer too The Fourth Disputation of D. M. Luther against the Antinomians We must beware of the Popish Doctrine of Penance But be more afraid of the Antinomians who leave no Repentance in the Church 14. They are against the Preaching of the Law in the Church and really and in Truth cannot be for any Repentance 15. That Argument viz. Whatsoever is not necessary to Justification neither in the Beginning the Middle nor End is not to be Preached signifieth Nothing 16. If you ask what they mean by these words Beginning Middle and End you 'll find that they themselves do know nothing of it ' The Sixth Disputation of D. M. Luther against the Antinomians 1540. 1. That Consequence of St. Paul where there is no Law there no Transgression is not only Theologically but Politically and Naturally Good 2. In like manner so are these Consequences where no Sin there no Punishment no Pardon 3. Where no Punishment nor Pardon there no Wrath nor Grace 4. Where no Wrath nor Grace there no Divine nor Humane Government 5. Where nor Divine nor Humane Government there nor God nor Man 6. Where nor God nor Man there nothing unless perhaps the Devil 7. Whence it is That the Antinomians the Enemies of the Law are plainly either Devils or the Cosen-Germans unto Devils 8. Nor will it help them that they make their Boast of God of Christ of Grace of the Law and the like 9. It 's no New nor Infrequent thing for the Name of God to be taken in Vain even by the Devils themselves 10. The Confession of the Antinomians is like to that of the Devils who cried out Thou art the Son of the Living God Luk. 4. and 8. 19. Wherefore they are to be abandoned and forsaken as the most Pestilential Guides to Licentiousness and all manner of Wickedness 20. For they Serve not our Lord Jesus but their own Belly seeking Glory and Praise from Men Only Thus Luther the first Reformer that most Gospel Preacher and Admirer of Free-Grace who in his day excell'd in the Explicating the Doctrine of Justification by Christ's Righteousness receiv'd by Faith in Opposition unto that by Works This Luther observing how much some Endeavour'd to wrest his words that they might if possible give Reputation to Aminomianism doth with the greatest Zeal Express his Abhorrence of that Error discovering the Poison covered with the Glorious Titles of Free and Gospel Grace The Antinomian Cry was against the Law and Legal Preaching and for Free Grace and Pure Gospel but their Error according to Luther Subverts the Gospel of our Lord Jesus even all Religion Natural as well as what Depends on Positive Revelation setting up in its room and stead nothing but Diabolism The Vitals of Antinomianism lye in these Particulars 1o. The Vacating the Law 2o. The Suppressing all Preaching of Repentance from the Law 3o. The Confining the Doctrine of Repentance and Revelation of Wrath to the Gospel 4o. The Extending the Grace of the Gospel to all manner of Sinners who can but Confidently Perswade themselves that Christ is theirs The Mischievous Tendency and Poison of these Errors Luther doth thus Detect If there be no Law saith he seeing the very Nature of Sin lyeth in its being the Transgression of a Law there can be no Sin If there be no Sin there can be no Wrath due for Sin nor no Guilt for that lyeth in an Obligation to Wrath for Sin Nor Pardon for Pardon is the Dissolving the Obligation to Wrath and where no Obligation there can be no Dissolving it nor no Redemption from Wrath because no Wrath to be Redeemed from If there be no Redemption there can be no Redeemer If no Law no Sin then no Repentance for Sin if no Christ then no Faith in Christ Thus by laying aside the Law the Christian Religion is made void for there is hereby no Sin no Wrath no Guilt no Pardon no Redemption no Redeemer no Christ no Repentance no Faith Again If no Law as no Sin so no Duty no Obedience for that is to a Law no Government for that is by Law and If no Government no Governor If no Rewards nor Punishment nor Heaven nor Hell No Providence with the Epicure no God with the Athiest Thus by laying aside the Law not only Christianity but all Religion is made void for there is hereby no Sin no Duty no Reward no Punishment no Heaven no Hell no Providence no God no Religion Nothing therefore remains saith Luther but the Devil The Reins you see are let loose and Encouragement given to all manner of Licentiousness and Debauchery which hath not been only in the Notion but wofully in the Practice which is the True Reason why the Antinomian and Libertine have been by Godly Judicious Divines put together Antinomian Principles produce Libertine Practices If it had not been too Notorious to admit the
Recantation in a Publick Auditory at Wittiberge and Prints it However after Luther's Death he Returns to his Vomit reassumes his old Errors and drew some Learned Men to close with them Labouring to get Countenance to them by wresting some Passages in Luther's Writings so that whereas Luther had in his Commentary on the Galatians said That the Penitent Sinner ought not to hear Moses by the Law accusing him of Sin but should rather cast his Eye on Jesus Christ his Saviour who by the Gospel heals the Broken and Contrite heart Islebius and his Followers would from hence infer That the Law was not at all to be Taught and thus would they Palliate their Own Errors by fathering them on Luther So far Lucas Osiander Luther on Genesis doth in several Places show what the Antinomians are Cap. 19.21 affirming That they throw the Law out of the Church and will have it that Repentance is to be taught by the Gospel That they Darken Paul's Doctrine about the Remission of Sin and so magnifie Grace as utterly to Extinguish it and expose Men to the Wrath of God by Perswading them to such a Security concerning the Divine Displeasure and Judgement as if there had been no Sin no fear of Death and Hell These Antinomians seem to be the followers of Muntzer who teach that all Sin is wholly taken away nor are we to Endeavor the convincing any of Sin or terrifie them by the Law They like the Ishmaelites who because the Thigh of their Father Abraham was Holy believe Every thing to to be Holy Tho' they carefully endeavor to conceal thus much yet are they not afraid to entertain such Monstrous Opinions Sin being forgiven there is in them nothing Damnable Sin therefore is nothing or at least 't is taken from them This Error they would fasten on the Doctrines of the Apostles He that is born of God sinneth not I believe the Remission of Sin In Gen. c. 24. by which they understand the taking away of all Sin The Papists Preach nothing but Terror In Gen c. 19. and these false Prophets will have nothing taught but the Gospel and the Promises which Error of theirs is much more hurtful than that of the Papists In the First Tome of Luther's Works to which Osiander directed me I have not only met with Luther's Six Disputations but with a Paper containing the Particulars of the Antinomian Errors drawn up by One of themselves as was then Generally believed which for the Reader 's greater Satisfaction I will faithfully Transcribe and add unto it an Abridgment of Luther's Disputations against them Unto the Antinomian Positions Luther sets this Preface Martin Luther to the Pious Reader There came to my hands Certain Positions so is the the Title of an Unknown Author scattered among the Brethren which lest I be thought to approve of them I would so Publish as to give the fullest Testimony of my Abhorring them which God willing I will soon do by my Disputations A. D. 1538. The Positions of a Certain Antinomian REpentance is not to be Taught from the Decalogue or any Law of Moses but Ex Violatione filii per Evangelium which I presume thus to Render from the Sufferings of Christ by the Gospel 2. For Christ saith Thus it behoved him to suffer and Rise again from the Dead that Repentance and Remission of Sins should be Preached in his Name among all Nations 3. And Christ in the Gospel of John saith that the Spirit shall convince the World of Sin Not the Law 4. The same is Taught in the Last Sermon of Christ Go Preach the Gospel to Every Creature 5. Paul to the Philippians saith Let the same mind be in you which is in Christ Jesus that with Fear and Trembling ye may work out your Salvation which words do fully establish this Truth viz. That Repentance which he calls Fear and Trembling is to be taught from the Mind of Christ not from the Law 6. From the Discourses of Paul and Barnabas it sufficiently appears that there is no need of the Law for any One part of Justification 7. That without which the Holy Spirit is given and Men are justified is not necessary to be Taught either for the Beginning Middle or End of Justification 8. But the Holy Ghost of Old was given and still is that Men might be Justified without the Law by the Gospel of Christ alone 9. Therefore it 's not necessary to Teach the Law of Moses either for the Beginning Middle or End of Justification 10. The Major is evident from the Experience which Paul and Barnabas mention 11. And we must Judge the Minor to be true 11. Idem Judicabimus de Minore nam Spiritus Sanctus cecidio visibili specie super Gentes because the Holy Ghost in a visible shape fell on the Gentiles 12. What shall we then say of some who without the Word yea Contrary to it and the Example of the Apostles do make the Law the first Part yea a Necessary one to the Doctrine of Justification 13. For which reason that we may maintain the Purity of Doctrine we must oppose them who Teach That the Gospel must not be Preached but to those who are convinced by the Law 14. For they that put on the words of Christ an Improper sence and say that first the Law then the Gospel is to be taught and do Pervert the words of Christ nor is their Interpretation consistent with the Simplicity of Christ 15. As we are to adhere unto the simple sence of Christ's word when he saith This is my Body so must we abide by the Simplicity city of those words Go Preach the Gospel Baptizing c. 16. The Law doth only convince of Sin and that without the Holy Spirit and therefore convinceth to Damnation 17. But there is need of that Doctrine which is Efficacious not only to Condemn but also to Save Thus the Gospel doth conjunctly Teach Repentance and Pardon of Sin 18. For the Gospel of Christ doth make known the Wrath of God from Heaven together with the Righteousness of God Rom. 1. for it is the Preaching of Repentance in Conjunction with the Promise which our Reason doth not Naturally but by Divine Revelation Receive These are the Antinomian Positions unto which Luther in his Disputations has a respect The first Disputation of D. Martin Luther against the Antinomians about Repentance 1. Repentance by the Testimony of all and by what is undoubtedly True is a Grief for Sin with an adjoyned Purpose of a better Life 2. This Grief Properly is not nor can it be any thing else than a deep sence of the Law in the Heart or Conscience 3. For tho' many hear the Law yet because they have not that sense nor feel the force of the Law they Grieve not nor Repent 4. The first Part of Repentance to wit Grief is Only from the Law The other part namely a Good Purpose cannot be from the Law 5. For
a man Terrified at the Sight of Sin cannot in his own Strength Purpose any good thing for he is neither at Peace nor Safe 6. But confounded and over-whelm'd by the Power of Sin falls into Desperation and Hatred of God or as the Holy Scriptures have it Descends into Hell 7. To the Law therefore the Promise or Gospel is to be added which do quiet and revive the terrified Conscience and broken Heart that it may Purpose what is Good 8. That Repentance which is Only from the Law is but the half or Beginning of Repentance or Repentance by a Synecdoche because there is wanting the good Purpose 9. If it be Persevered in it becomes the Repentance of a Cain a Saul a Judas and of all such as Distrust of the Mercy of God and Despair that is to say who Perish 10. These Sophists learn't their Definition of Repentance viz. That it is a Sorrow and Purpose c. out of the Fathers 11. But they understand not the Terms of this their Definition Sorrow Sin Purpose c. 19. Nor need we wonder at this their Ignorance for they neglecting and slighting the Scriptures can't be thought to know what is Law or what Gospel 20. Indeed quite bound up in Humane Commands and Injunctions they only Dream when they Judge of Sacred and Divine Things 21. But the Gospel teaches us in Opposition to these Masters of Despair that Repentance ought not to be a meer Horror and Despair 22. But that Penitents must hope and trust and hate Sin out of love to God which is the only Good Temper and Purpose of Mind 23. This some Unmindful of any Proofs or Reason and indeed Heedless of the Matter in Hand assert to be contrary to the Law of God 24. And very erroneously teach that the Law of God is totally and without any Distinctions or Limitations to be taken out of the Church which is Blasphemous and Sacrilegious 25. But the Scriptures throughout inform us that Repentance must be begun by the Law which likewise the Order and Nature of the thing it self requires and common Experience proves 26. They viz. the Scriptures say Let all them be turned into Hell who forget God and Set O Lord a Law-giver over them that Men may know c. 27. Fill their Faces with Shame that they may seek thy Name O Lord and the Sinner is caught in the Works of his Hands 28. And this is the Stated Order that Death and Sin are in us before Life and Holiness 29. Nor are we now Righteous and Alive to be delivered over to Sin and Death but actually and in our Present State Sinners and Dead in Adam to be Justified and made alive by Christ 30. Wherefore we must be first taught the first Adam i. e. Sin and Death who is the Figure of him who was to come i. e. Christ now in the second Place to be Preach'd unto us 31. Sin and Death must of Necessity be shown us out of the Law and not by the Word of Grace and Comfort 32. And experience clears it Adam first stood convicted a Transgressor of the Law was afterwards Restored to Hopes by the Promised Seed of the Woman 33. And David was first struck dead by the Law telling Him by Nathan Thou art he is afterwards Saved by the Grace of the Gospel saying Thou shalt not Die 34. Paul trembling under Law-Stroaks first heard Why Persecutest thou me then was Enlivened and Quickned by the Gospel Arise c. 35. And Christ Himself says Mark 1. Repent and Believe the Gospel for the Kingdom of Heaven is at Hand 36. Likewise it behoved that Repentance and Remission of Sins should be Preached in his Name 37. Thus the Holy Spirit convinces the World first of Sin that it may teach Faith in Christ i. e. Forgiveness of Sins 38. Paul in the Epistle to the Romans observes this Method he teaches first that all are Sinners to be Justified by Christ 39. Luke in the Acts informs us of the same thing that Paul taught both Fews and Gentiles that no man can be Justified but by Christ The Second Disputation of M. Luther against the Antinomians ' Of the Law ' 1. The Law is not only Not-necessary to Justification but also manifestly Unprofitable and altogether Impossible 2. And to them who keep the Law with a Respect to be Justified by it it becomes as Poison and most Pernicious 3. When we discourse of Justification we cannot say too much of the Weakness of the Law and against a most Dangerous Confidence in the Law 4. Neither is the Law given that it may Justifie or give Life or any way to Help unto a Righteousness 5. But to shew us Our sin work Wrath and convince the Conscience of our Guilt 8. In short Heaven is not more distant from the Earth than the Law must be separate from Justification 9. Nothing is to be taught said or thought on in the Matter of Justification but only the Word of Grace exhibited in Christ 10. And yet nevertheless it doth not follow that the Law is to be abolished and not to be Preached in the Church 11. But it is the more needful it should be taught by being Useless nay Impossible for Justification 12. That so Proud Man confident of his Abilities may be instructed that he cannot be Justified by the Law 13. For Sin and Death are therefore to be shown us not that they are Necessary for Life and Innocence 14. But that Man may be sensible of his Unrighteousness and lost State and so be humbled 15. If we see not our Sin we conceit our selves Innocent as is visible in the Heathen and Pelagians 16. If Death were unknown to us this Life would be the only Life to us nor should we look for a future one 17. But since both are taught us only by the Law it is evident that the Law is very Necessary and Profitable 18. Whatever shews us Sin Wrath or Death that belongs to the Law whether it be in the Old or New Testament 19. A Discovery of Sin cannot be but by the Law and is its proper Effect and Force 20. The Law Manifestation of Sin and Revelation of Wrath are Reciprocal Terms as much as Man and Risible or Rational 21. To take away the Law and Retain the Revelation of Wrath is as if one should Deny Peter to be a Man and yet affirm Him to be a Risible Rational Creature 22. After the same sort do they Reason who take away the Law and then hold that Sin remains to be forgiven 23. Whereas the Holy Spirit in the Scriptures teach that Sin is Dead without the Law and where there is no Law there is no Transgression 24. So that it is Impossible that Sin should either be or be known without the Law either Written or Vnwritten 25. Whence it follows that seeing on the taking away of the Law there Remains no Sin there can be no Christ to Redeem from Sin for Christ Himself saith they
a full Perswasion all which reside in the heart when we do not actually think of God As Scientia is by Philosophers put into the praedicament of Quality Thus a Child in whom can be no Acts of Knowledge Sense or Perswasion has yet the Spirit the Power or Habit of Faith as All the Learned do confess particularly Martin Bucer Besides they are very particular and distinct in their Endeavours to make it manifest that Faith and Fears are consistent For they suppose Faith to be oft conflicting with Doubts and Fears which they to continue the use of Zanchy's words thus solve There is no absurdity in asserting Faith to be a firm Perswasion and yet the Believer disturb'd with afflictive doubts for there being in everâ— Believer Flesh as well as Spirit when the Spirit prevails there is a sense of goodness sweetly refreshing the Soul a looking to the Gospel-Promise a relying on it an apprehending Eternal Life as prepared for him rejoycing in it But when the Flesh conquers there is a sight of sin and misery filling the Soul with the anguish of sorrow a view of its obnoxiousness to death at which he trembles fearing lest he die eternally which is occasioned by the weakness of our Faith which never whilst in this Life arrives to that degree of Perfection Zanch. Oper. Tom. 8 â—e 7. de Fide as to cure the Believer wholly of his Unbelief and Diffidence It 's true the first Believers have not explicated Justifying Faith as distinct from Assurance so clearly as our more Modern Divines have done amongst whom the Westminster Assembly in their Confession as Le Blanc hath well observ'd have excelled However they did carefully endeavour to express their Sentiments so as to prevent the despair of such who tho' sound Believers were afflicted with many fears and doubts about the pardon of their sins and their interest in the Mercy of God They insisted on a perswasion a firm belief of the forgiveness of sins but on such a perswasion as admitting of different degrees was in many so weak and feeble as not to be always perceptible A Notion as they explicated it easie enough to be understood For in other Instances what more common than to distinguish between Acts and Habits That the Acts are seen when the Habits from whence they flow lies undiscover'd Every one knows whether he believes this or the other Report loves this or the other person as well as whether he seeth this or the other Object The Acts of the Understanding and Rational Appetite when exerted are as perceivable in their way as our Sensitive Acts. But then it should be minded that these Acts are oft look'd upon in their Habits and when actuated are commonly blended with such other as are conversant about contrary Objects and their prevalence over these other so inconsiderable that it 's not at all times discernable to which if we add the consideration of the World's Allurements Satan's many subtle Temptations c. it cannot but be that true Believers fall into great perplexities about the forgiveness of their sins which tho' great destroy not their Faith nor are they inconsistent with this firm perswasion Strong fears and many doubts may consist with a moral certainty of the same Truths How many have a moral certainty of the Immortality of their Souls and yet grievously tormented with amazing frights about it This very Point the Learned Mr. Baxter in discourse with me did thus illustrate It is saith he as with a Man so firmly chain'd to the top of a high Spire as to have the Greatest Certainty of his Fastness yet looking down could not but fear a Fall We may then easily perceive that from the making Faith to lie in a perswasion of the pardon of sin it cannot be justly inferred that whoever doubts of God's Mercy in Christ is destitute of Justifying Faith for this perswasion may be in the Habit where not in the Act and is consistent enough with strong fears and many doubts as the first Reformers expresly affirmed which is enough to free them from the Reproach of driving by their Doctrine every sound Believer who hath any doubts about his being pardoned into the Horrour of Despair Nor did they so describe Justifying Faith as to give unto any an occasion to expect Heaven whilst they lived under the Reigning Power of their sins On the contrary they held III. That none who continue to live under the Reigning Power of their Lusts had or whilst so can have Saving Faith 'T was constantly asserted by them That to true Justifying Faith whether strong or weak Life and Perpetuity were too essential and inseparable Properties the first is necessary that it may be a Living Faith exciting in the Believer the Life of Christ that is to say such a Life as stirred up in his heart such new and heavenly motions thoughts and desires conform to God's Law as drove out all earthly Affections Thus much they said was the Import of those Scriptures which speak of purifying the heart mortifying the flesh quickning of the spirit crucifying and burying the Old Man putting on the New The Holy Ghost in the Sacred Scriptures doth so very much press this one thing especially in the Epistles of James and John that it must be acknowledged that this is so Essential a Property of Faith that it cannot be true Justifying Faith without it as all of us unanimoustly hold These are the words of the Learned Zanchy De Persev Sanct. Confess p. 349. who in answer to an Objection against the Perseverance of the Saints carrying in it this very Calumny That the Protestant Doctrine is such as makes Repentance of nouse le ts loose the Reins to all manner of Profaneness rendring men so very secure as to embolden them to venture on sin contrary to the convictions of their Consciences doth further declare That true Justifying Faith cannot be where sin doth reign that sound Believers altho' they sin not as the wicked do Ipsorum vid. fidelium lapsus suapte naturâ aternâ morte esse dignissimos item displicere Deo item punitum iri à Deo c. Zanch. de pers Sanct. p. 159. yet the sins they fall into are in their own nature most worthy of Eternal Death Displease God and are punished by him The Fervour of the Holy Spirit in them much abated the flames of their Faith quenched their minds troubled let them therefore repent of their sins return to the Lord as Children to their Father not cut off from Christ nor wholly forsaken of the Holy Spirit Again This is the nature of true Faith to stir up in us true Repentance Zanch. Oper. Tom. 6. loc 5. de Fide p. 43. and inflame our hearts with Love to God and a Zeal to please him and promote his Glory to provoke us sincerely to love our Neighbour that as much as in us lieth we may live peaceably with all men that it fill our Souls with a