~ TRUE COVENANTER ~
For he established a testimony in
Jacob, and appointed a law in Israel, which he commanded our fathers, that they
should make them known to their children.—Psalm 78.5.
|
A Treatise against Antinomians written in an Epistolary way,
by
D. Martin Luther, translated out of the high Dutch original; containing the mind of Luther against Antinomians and a recantation of John Agricola Eislebius their first father. |
Doctor Martin Luther, Against Antinomians.
To the Reverend and most Learned M. Gasper Guttil, Doctor
and Pastor at Eisleben his singular good friend in Christ.1
and Pastor at Eisleben his singular good friend in Christ.1
Loving Mr. Doctor,
I SUPPOSE you received long ago the
disputations against those new spirits the Antinomians which have undertaken to thrust
the law of God, or the ten commandments 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 entered into any man's purpose, much less into
his practice. But God warns us by such passages, to take heed to ourselves, and
not to fancy the Devil so far from us, as those secure daring spirits presume.
Verily, God must incessantly be implored, with fear, humility, and earnest
supplications, that we may have his assistance and protection; Otherwise truly
it may soon come to pass, that the Devil will present before our eyes, such a
Phantasm, that we should swear it were the true Holy Ghost itself, as not only those ancient
Heretics, but in our time also examples (which have been and still are great
and dreadful) do forewarn.
I could
indeed have easily forgotten all these things, which had so much grieved me,
but that I rested in hope, that by means of those forementioned disputations, I
had performed my part, and defended myself. 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 died at Smalkalden, I should have been proclaimed
forever the Patron of those Spirits, because they appeal to my Books, 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 confer with me about it. I was therefore necessitated to convent more
than once M. John Agricola, besides my former dealings with him in the
disputation itself, and in the presence of our Doctors and Divines (because he
had been the beginner and Master of this Game) I did let him know all my mind,
that he might be throughly sensible, what a pleasure he had done to my Spirit,
which I repute also to be of good proof.2
Whereupon
he humbly submitted himself (as much as words and behaviour could evidence)
promising to intermeddle no further, if he had gone too far, and to comply with
us in the same judgment. This so overruled my belief, 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 terms; I further
pressed him to publish in print, an open Recantation, there being no other
remedy left, to expel this poison from the town 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 gain a due approbation by it, he most earnestly
referred the matter to myself, entreating me to do 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 perform it, especially lest it should be
given out, after my decease, either by M. Eislebius himself, or by any other, that I
had neglected these things, and permitted them to pass without control.
D. M.
Luther vehement against Antinomians who abolish the Law, setteth down
the Recantation of John Eislebius in the name of Eislebius.
To come
then to the matter; the said J. Eisleben, Mr. of Arts, willeth me to make a recantation in
his behalf, of what he had preached, or written against the Moral Law, or Ten
Commandments; and to profess that he is of the same judgment as we are here at Wittenberg, as likewise at Augsburg, according to the tenor of our
confession and Apology tendered to the Emperor: And if hereafter he shall hold
or teach the contrary, he willeth me to pronounce the same to be Null and
condemned. I could find in my heart to commend him for stooping so low, but it
being so manifest, that he was one of my best and nearest friends, I will spare
my praises for another, lest the cause should be prejudiced by it, as if I had
not gone in good earnest about it. If he continue in this lowliness of mind, God can, and will exalt him, but if
he transgress, he may be sure that God can as well throw him down.
Let me
therefore entreat you, good M. Doctor, that you would take this to be written not as to
yourself alone, but that you would make it known to others, wherever you can,
especially to those that cannot read. For therefore also it is printed, that
everyone, who will, or can read, may peruse it, lest it should be conceived
that it was penned only for your sake: Since I am not able to disappoint Satan by any other means, 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 tenCommandments, there
being extant so many of my own expositions (and those of several sorts) upon
the Commandments, which also are daily expounded, and used in our Churches, to
say nothing of the Confession andApology, and other
books of ours. Add hereunto the custom we have to sing the Commandments in two
different tunes;3 besides the painting, printing,
carving, and rehearsing them by children, both morning, noon, and evening; So
that I know no other way than what we have used, but that we do not (alas!) as
we ought, really express and delineate them in our lives and conversations. And
I myself as old as I am, use to [have it for my custom to] recite them
daily, 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 Catechetical exercises) in reason have been persuaded to call upon
me, and demand these or the like questions. What? Good Doctor Luther, dost thou press so
eagerly the ten Commandments, and yet teachest withal, that they must be
rejected? Thus they ought to have dealt with me; and not
secretly undermine me behind my back, 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 sin: and that it
cannot be otherwise expiated but by the death of the son of God: Which is not mine, but Bernard's doctrine. But why doe I mention 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,4 that therefore the law must be
taken away? I find no such inference in my Logick; and I would gladly see or
hear that Logician, that would demonstrate the truth of this
conclusion. When Isaias saith, chapter 53, I have smitten him for the sins
of my people; I pray
tell me; here Christ's sufferings are preached, that he
was smitten for our sins: Is the Law hereby rejected? what is the meaning of
these words: For the sins 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 sin, where there is no law? Whosoever abrogates the law,
must of necessity abrogate sin also.5 If he must suffer sin to be, he
must much more suffer the being of the law. For the Apostlesaith: Rom. 5: Where no law is, there is no sin. If there be no sin, then Christ is nothing. For why died he, if
there were no law nor sin, for which he ought to die? Hence you may see, that
the Devil intends, by this Ghostly Gambold
to take away, not so much the law, as Christ, the fulfiller of the law.
For he
knows too well, that Christ may quickly & lightly be
forgotten: but the law being engraven in the bottom 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 Psalms, that are not able to undergo
the wrath of God: which can be nothing else by the lively preaching
of the law in their consciences. 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 proves in his second chapter to the Romans, verses 14, 15. For when the Gentiles, which have
not the law (In the German Copy: 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 main plot therefore is, to
make people secure, and to teach them, to slight both law & sin, that when
they are once suddenly overtaken, either by death, or in an evil conscience,
they might without any remedy sink into hell; as having been accustomed to all
manner of sensuality, and taught nothing else in Christ but a sweet security; so that
when terrors of conscience seize on them, they take it for a certain sign, that Christ (who can be nothing but sweetness
itself) had reprobated and forsaken them. This theDevil seeks and would fain compass.
But it
appears to me, that these fanatick spirits are of opinion, that all those,
which attend the preaching of the word, must needs be such Christians, as are altogether without sin:6 whereas indeed they are such,
whose hearts are altogether sorrowful and pensive, such as fear God and feel
their sins, and therefore they ought to have comfort administered 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 myself. But these teachers are themselves far short of such Christians,
because they are so jocund and secure; Much less their Auditors, who likewise
are as fearless and fool-hardy. There is a godly Virgin, an excellent singer
who speaks thus in a certain Hymn, He hath filled the hungry with
good things, but the rich he hath sent empty away. He hath put down the Mighty
from their seats, and exalted 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 bold Bayards be,
which take away both law and sin.
The
preaching of the Law necessary both before & after conversion.
Let me
therefore beseech you (Good Mr. Doctor) to continue, as hitherto you
have, in the pure doctrine, and to preach, that sinners can, and must, be drawn
to Repentance, not only by the sweetness of grace, that Christsuffered and died for us, but
also by the terrors of the Law. For when they pretend, that we must follow but
one kind of Method in teaching the Doctrine of Repentance (to wit, that Christ
suffered for us) lest all Christendom should deviate from the true and only
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
whatever helps we can) to bring men to Repentance: I mean, by all the
Precedents in the word, to bring them to the acknowledgment of sin, and of the
Law. Thus do all the Prophets, Apostles and Saint Paul, Rom. 2. Knowest thou not that the
goodness of God leads thee to Repentance? But admit I had taught or said,
that the Law should not be preached in the Church (although the contrary be
evident in all my writings, and in the constant practice of my Catechising from
the beginning) why should men so stiffly adhere to me, and not rather oppose
me, who having ever taught otherwise, were now revolted from myself (even as I
dealt with the Pope's Doctrine?) For I will, and may boast of it in truth, that
there is no Papist nowadays so conscientious, and in such good earnest, as once
I was. For those that now profess Popery, do it not for any fear of God, (as I
a poor wretch was given over to do) but they seek something else, as the world
may see, and themselves know. I was fain to learn by experience, what Peter writes: Crescite in cognitione Domini [Grow in the knowledge of our
Lord 2 Pet. 3.18.] Nor do I find, that any Doctor, Council, orFathers (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 [growing], Or that the word Crescite, should be as much as perfectum esse. For instance, Peter himself did learn his Crescite from Paul, Gal. 2, and Paul from Christ himself, who told him
by way of encouragement, Sufficit tibi gratia mea, &c. [My grace is sufficient for
thee—2 Cor. 12.9.]7
Good God!
will not men endure it, when the holy Church acknowledgeth her sins, believes
the remission of sins, asks in the Lord's Prayer, the forgiveness of sins? But
how come we to know what sin is, if there be no Law, nor conscience?8 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 nobody
could tell, what sin was, or the law?
The Law
preached with Christ's sufferings, for the preaching thereof, terrifieth more.
I
conclude therefore, that the Law, will we, nill we, must be preached, if we
mean to preach Christ, though we should not use the word Law. For, do what you can, the
conscience will be terrified by the Law, when it is told, that Christ
was to fulfill the Law for us, at so dear a rate. Why therefore should any go
about to abolish it, when it cannot be abolished? Yea, when by the abolition of
it, it is the more firmly established, and deeper rooted? For the Law terrifies
far more dreadfully, when I am told, that Christ the Son of God must necessarily satisfy the same
for me, than if without Christ, and such great torments of the Son of God, it had been preached to me,
with bare threatenings. For in the Son of God, I really see the wrath of God,
which the Law declares but verbally, and with far less operation and efficacy.
Alas!
that my own friends should thus molest me; I have enough to do 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 perished, and that the works of such haughty spirits, might
be sold in all Book-seller's shops, which is that indeed they would have, that
so they might be satiated with their goodly vain-glory.
Again, I
must not count myself better than our Lord Jesus Christ, the Master of the house, who
complains once and again: In vain I have laboured, and spent my strength in
vain. But it
is so, the devil is lord in the world, and I could
never be brought to believe, that the devil was the Master and god of this world, till I found by a pretty deal
of experience, that Princeps Mundi, Deus hujus sœculi [prince of the world, god of
the age], was also one of the Articles of Faith: Howbeit the children of
men still remain in their unbelief, and I myself but weakly believe it. For
every one is in love with his own way, and all persuade themselves, that the devil sure lives beyond Sea, and that
they carry God in their pocket.
But for
the godly, which desire salvation, we must live, preach, write, do, and suffer
all things. Otherwise, if you regard the devil and false brethren, it were
better to preach and to write nothing at all, but presently to die and to be
buried. For, do what you can, they will be still perverting and traducing all
things, and raise mere Scandals and mischiefs, according as the devil doth ride or lead them. There is
no remedy, but we must, and will fight and suffer. We must not think to fair
better than 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 Crotchet9 wherein they might please
themselves imagining that they can turn and wind the whole Scripture as they
list, that so they may be Lux mundi [the light of the world]:
But Paul must, and shall 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 obtain Grace, and be justified,
and this the first three Chapters mightily and clearly evince. But is it not a
singular blindness & folly of theirs, to conceit that the manifestation of
wrath must be something else, beside the law? which cannot possibly be. 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 [the law worketh wrath—Rom.
4.15.] And have they not now bravely hit it, when in abrogating the Law, they
teach it again, by teaching the "Revelation of wrath"? But thus they
preposterously put the Cart before the Horse, teaching the Law after the
Gospel, and wrath after grace.
But what
foul errors the Devil drives at by those juggling Gypsies, I discern (in part)
well enough, but cannot now stand to discuss them. And because I hope they will
proceed no further, it shall not need.
Conceit
of singularity an occasion of Antinomianism.
It hath
been a special piece of pride and presumption in those men, that they would
bring something to light, that is new and singular, that the people might say, Here's a brave fellow indeed!
Here's another Paul! Have they ofWittenberg engrossed all knowledge? have not
I also a good head? Yes, truly, thou hast a head, but it is such a head, that
seeks its own glory, and beslummers [exposes to mockery] itself in his
own wisdom. For you resolve to casheer [annul] the Law, and yet would
preach wrath which only the law must do. Thus you do no more in effect, but
throw away the poor letters L.A.W. but ratify the wrath of God which is pointed at, and
signified by those letters, save that withal you wreath Paul's neck behind him and put that,
which is foremost, 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, seeing that M. Eisleben is converted, and makes a
recantation, that they likewise which have been his followers, will surcease:
which God grant! Amen. From all these premises, if we would, we might
learn 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
flock began to be gathered, then the Devil, espying the Divine light, raised
from all corners huge great storms and hideous tempests, to put it out: And
though one or two puffs 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 do, I warrant you till doom's-day.
Luther's suffering from Sects.
I think,
that I alone (to omit the Ancients) have undergone more than twenty several
storms and sects, by which the Devil hath puft at me.
The first
was the Papacy. And I persuade myself, that almost all the world
knows, by how many tempestuous winds of Bulls and Books, the Devil by those his
instruments hath raged against me, how direfully they have torn me in pieces,
devoured and brought me to nothing. I confess that sometimes I have also
bestowed some little breath upon them, but it did them no good, but made them
more angry and mad, raging and raving, without any intermission, till this day.
And when
I was almost freed of the fear of these devilish whirlwinds, another
stormatical devil, breaks in upon me through another hole, by Munster, and those uproars, which had
near blown out my candle. But when Christ had almost stopped that gap, Satan
breaks some panes of glass in my window by Carlstadt whirling and whizzing, that I
thought he would have carried away both wick and candle; but here also God
assisted his poor Taper, preserving it that it was not blown out.
After
this came the Anabaptists, who to put out the light, thought to have thrown
the house out at window.
Into hazard all they brought,
But their wills they have not wrought.
But their wills they have not wrought.
Some also
have raged against the ancient Doctor, the Pope, and Luther altogether, as Servetus, Campanus, and the like.
As for
those which have not openly in print fallen upon me, since their venomous
malignant papers and speeches, touched only my person, I will not insist upon
them. Only let me add thus much, that by my own experience (If I should not
reflect on histories) I have learned that the Church will never be at quiet for
the good word's sake; but must still expect more new tempests from Satan, as it
hath been from the beginning, as you may read in the Ecclesiastic and
Tripartite history, and in the books of the holy Fathers. But should I live yet
a hundred years, and could I (by the grace of God) appease not only the former
sects, and modern storms, 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 Devil lives and domineers. This makes me also pray for a gracious
hour, as desirous to be quiet of such matters.
A warning
to the following generations to look for sectaries, such as Antinomians, Familists,
Anabaptists, and yet
to believe that the power of Christ shall preserve his own Church.
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 look
every hour, where the Devil will attempt to extinguish the light, either by
breaking the whole window, or a piece, or else by pulling off the door or the
roof. For he dies not till the last day. I and thou must die, and when we are
dead, yet he remains the same, that he was ever, For the Fiend cannot leave his
storming.
I see
yonder afar off, how vehemently he blows his cheeks, till he grow red;
intending to bluster and storm. But as Christ our Lord from the beginning (even
in his own person) did strike with his fists upon those pouch-mouthed cheeks of
his, that they proved but mere blasts of the Devil (though they left but an ill
stench behind them) so he will do still both now and forever, For he cannot lie
when he saith, I am with you to the end of the world. And the
Gates of Hell shall not prevail against the Church. But let us do our duty withal,
as we are commanded, which is to watch and to preserve the light, as much as in
us lieth. It is written, Be vigilant, and the devil is called Leo rugiens, a roaring Lion, who
goes about seeking whom to devour, not only in the Apostle's time, when Peterspoke those words, but to the
world's 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 alas!
what are we, that we should be conservators of the Church; our forefathers could not do it, nor can they
that come after us. He only it is, that hath been, that is, and that
shall be: He that
saith, I am with you to the end of the world; or as it is, Heb. 13, Jesus Christ heri & hodie
& in sœcula [Jesus Christ, yesterday, and to day, and
forever.] And in the Revelation, He that was, that is, and that shall be. This is the man, thus he is
called, and there is none other besides him. For thou and I were nothing a
thousand years ago, 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 do it now in these our days; For the Church is not preserved by us, because
we cannot stave off Satan, who is in thePope, Sectaries, and other
Malignant people. And for ought we can do, 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 bothChurch and us. This is so palpable a
truth, that we may even touch and feel it, had we no mind to believe it; And
therefore he only must do it, who is styled who is ever and today, [qui est semper & hodie.]
Nor are we able to do ought for the preservation of the Church, when we are dead. But he will
do it who is called Who is to come, and who is forever, [Qui ventures est, & in
sœcula.] And what we now say of ourselves in this point, the same also our
Progenitors were forced to say, according as the Psalms and other Scripture testify: Yea, our posterity will
even experience the same, and must sing with us and the whole Church, the 124th Psalm, If God were not with us,
now may Israel say, &c.10
O! What a
lamentable thing is it, that we should have so many dreadful 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 theChurch had been founded upon them; and
yet see to what a shameful end they were brought at last. Yet these terrible
judgments of God, cannot abate our pride and daring, nor make us lowly and
humble! What is befallenMuncer in our time (to say nothing of
Elder and former ages) who was persuaded, that the Church could not subsist
without him, but that he might bear and rule her? And of late the Anabaptists have warned us (with a vengeance)
to remember, how puissant, and nearly advancing that specious Devil is, and how perilous it is to
have such gallant thoughts of ourselves. Let us be wise at last and learn when
we enterprize anything, first, to look (According to the counsel of Isaiah) into our hand, whether it be God or an Idol, whether it be gold or clay. But all this avails not; for we
still remain secure, without fear or care. We can put the devil far from us, and believe not,
that there is such a body of flesh in us, as Paul complains, Romans 7, That he could not do that which
he would, and that he was led captive. For we (forsooth) are those Heroick Champions
that need not fear our flesh and thoughts! but we are all Spirit, and have
wholly captivated both flesh and devil; so that whatsoever we think, or is cast
into our minds, that must be a certain truth, and infallibly the Holy Ghost.
How can it be otherwise? Therefore, what other fine Catastrophe could be looked 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 forever, Amen.
Footnotes:
1. This edition of Luther's treatise
"Against the Antinomians," is excerpted from Samuel Rutherford's
"Survey of the Spiritual Antichrist," (1648), part II, chapter XI,
pages 69-80, where it is translated from the High Dutch in its entirety. The
reader may wish to compare the text to a more recent translation available in Luther's
Works (American Edition), volume 47, pages 107-119, the text of which
he will find to be in agreement with that which is provided here. Underlined
headings are marginalia provided in Rutherford's "Survey of the Spiritual
Antichrist," whereby he seeks to direct the reader to make applications
and comparisons with regards to the Antinomians of his own day, which are no
less relevant at the present time. All footnotes are provided by Rutherford,
saving only numbers 1, 2, and 10, provided by the present editor.
2. This last phrase, in the American Edition
of Luther's Works, is translated: "a spirit for which I also, by the way,
have some regard!" as a satirical response to Agricola's claim of being
more faithful to the spirit of the early Luther than Luther himself was.
(Volume 47, page 108.)
3. This was no custom in the Apostolic
Church, but by superstition kept for the times being the dawning of
Reformation.
4. Contrary to this, Towne the
Antinomian saith, assert. free grace, p. 3. we are freed from the Moral
Law or Decalogue, with all its authority, dominion, offices, and effects.
So [likewise] Saltmarsh, free grace, p. 140.
5. But our Antinomians say we can no more
sin, being once Justified, than Christ himself. Eaton, Honey Comb.
c.3. p.25. Saltmarsh, free grace, 140, 146. 44. honey com. c.45.
6. Justified persons have sin dwelling in
them, yet is it the current doctrine of the Antinomians of our time, to teach
that a believer is not to sorrow for sin, nor to fear either ill of sin or
punishment, but to live forever in a merry pin, yea, he wants nothing
that the glorified in heaven have (saith Saltmarsh, free
grace. p.140.) but believe he is in heaven, and is in heaven.
7. Yet Town asser. grace,
p. 76,77, pleadeth for perfection both of persons and works, of believers &
all Antinomians do the same, as I prove.
8. Antinomians will not
yield it lawful to a believer to pray for remission of sins. Towne saith, David in
the flesh, and out of weakness prayed for it, Psalm 51, asser.
p. 103.
9. Germany: a stool for Cats. Antinomians are
against all Law-humiliation that goeth before conversion, contrary to Luther's method
in this passage.
10. N.B. Dr. Luther was a
Christian who had well impressed upon his senses the Catholic Unity of the
Church of Jesus Christ. When the Saints of God lift their voices to him in Praise with
the words of his Psalms, they join in a universal chorus of all
true Christians, breaking every boundary of language, time, and place, and
harmoniously offering up to God the canonical praises that he has set in their
hearts and upon their tongues, with one united voice, as in Psalm 124 below.
Thus Luther, "Our posterity… must sing with us
and the whole Church, the 124th Psalm."
1
Now Israel may say, and that truly,
If that the Lord had not our cause maintain'd;
2 If that the Lord had not our right sustain'd,
When cruel men against us furiously
Rose up in wrath, to make of us their prey;
If that the Lord had not our cause maintain'd;
2 If that the Lord had not our right sustain'd,
When cruel men against us furiously
Rose up in wrath, to make of us their prey;
3
Then certainly they had devour'd us all,
And swallow'd quick, for ought that we could deem;
Such was their rage, as we might well esteem.
4 And as fierce floods before them all things drown,
So had they brought our soul to death quite down.
And swallow'd quick, for ought that we could deem;
Such was their rage, as we might well esteem.
4 And as fierce floods before them all things drown,
So had they brought our soul to death quite down.
5
The raging streams, with their proud swelling waves,
Had then our soul o'erwhelmed in the deep.
6 But bless'd be God, who doth us safely keep,
And hath not giv'n us for a living prey
Unto their teeth, and bloody cruelty.
Had then our soul o'erwhelmed in the deep.
6 But bless'd be God, who doth us safely keep,
And hath not giv'n us for a living prey
Unto their teeth, and bloody cruelty.
7
Ev'n as a bird out of the fowler's snare
Escapes away, so is our soul set free:
Broke are their nets, and thus escaped we.
8 Therefore our help is in the Lord's great name,
Who heav'n and earth by his great pow'r did frame.
Escapes away, so is our soul set free:
Broke are their nets, and thus escaped we.
8 Therefore our help is in the Lord's great name,
Who heav'n and earth by his great pow'r did frame.
The Covenanted Reformed Presbyterian Church
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