The Greeks give this name to that chain of mountains east
of Libanus, which, properly speaking, forms, together with Libanus, but
one ridge of mountains, extending from north to south, and afterward
from south to north, in the shape almost of a horse shoe, for the space
of about fourscore leagues. The western part of these mountains was
called Libanus; the eastern was called Antilibanus; the former reached
along the Mediterranean, from Sidon, almost to Arada, or Symira. The
Hebrew text never mentions Antilibanus; but uses the general name
Libanus: and the coins struck at Laodicea and Hierapolis, have the
inscription, “cities of Libanus,” though they belong rather to
Antilibanus. The Septuagint, on the contrary, puts Antilibanus often
instead of Libanus. The valley which separates Libanus from Antilibanus
is very fruitful: it was formerly, on the side of Syria, inclosed with a
wall, whereof there are now no traces. Strabo says, that the name of
Cœlo-Syria, or “the hollow Syria,” belongs principally to the valley
between Libanus and Antilibanus.
ANTINOMIANS are those who maintain that the law is of no use or
obligation under the Gospel dispensation, or who hold doctrines that
clearly supersede the necessity of good works and a virtuous life. The
Antinomians took their origin from John Agricola, about the year 1538,
who taught that the law was in no wise necessary under the Gospel; that
good works do not promote our salvation, nor ill ones hinder it; that
repentance is not to be preached from the decalogue, but only from the
Gospel. This sect sprung up in England during the protectorate of Oliver
Cromwell; and extended their system of libertinism much farther than
Agricola, the disciple of Luther. Some of their teachers expressly
maintained, that as the elect cannot fall from grace nor forfeit the
divine favour, the wicked actions they commit are not really sinful, nor
are to be considered as instances of their violation of the divine law;
and that consequently they have no occasion either to confess their
sins, or to break them off by repentance. According to them, it is one
of the essential and distinctive characters of the elect, that they
cannot do any thing which is displeasing to God. Luther, Rutherford,
Schlusselburgh, Sedgwick, Gataker, Witsius, Bull, Williams, &c, have
written refutations; Crisp, Richardson, Saltmarsh, &c, defences, of the
Antinomians; Wigandus, a comparison between ancient and modern
Antinomians.
The doctrine of Agricola was in itself obscure, and is thought to have
been represented worse than it really was by Luther, who wrote against
him with acrimony, and first styled him and his followers Antinomians.
Agricola, in defending himself, complained that opinions were imputed to
him which he did not hold. The writings of Dr. Crisp in the seventeenth
century are considered as highly favourable to Antinomianism, though he
acknowledges that, “in respect of the rules of righteousness, or the
matter of obedience, we are under the law still, or else,” as he adds,
“we are lawless, to live every man as seems good in his own eyes, which
no true Christian dares so much as think of.” The following sentiments,
however, among others, are taught in his sermons: “The law is cruel and
tyrannical, requiring what is naturally impossible.” “The sins of the
elect were so imputed to Christ, as that though he did not commit them,
yet they became actually his transgressions, and ceased to be theirs.”
“The feelings of conscience, which tell them that sin is theirs, arise
from a want of knowing the truth.” “It is but the voice of a lying
spirit in the hearts of believers, that saith they have yet sin wasting
their consciences, and lying as a burden too heavy for them to bear.”
“Christ’s righteousness is so imputed to the elect, that they, ceasing
to be sinners, are as righteous as he was, and all that he was.” “An
elect person is not in a condemned state while an unbeliever; and should
he happen to die before God call him to believe, he would not be lost.”
“Repentance and confession of sin are not necessary to forgiveness. A
believer may certainly conclude before confession, yea, as soon as he
hath committed sin, the interest he hath in Christ, and the love of
Christ embracing him.” These dangerous sentiments, and others of a
similar bearing, have been fully answered by many writers; but by none
more ably than by the Rev. John Fletcher, in his “Checks to
Antinomianism.”
of Libanus, which, properly speaking, forms, together with Libanus, but
one ridge of mountains, extending from north to south, and afterward
from south to north, in the shape almost of a horse shoe, for the space
of about fourscore leagues. The western part of these mountains was
called Libanus; the eastern was called Antilibanus; the former reached
along the Mediterranean, from Sidon, almost to Arada, or Symira. The
Hebrew text never mentions Antilibanus; but uses the general name
Libanus: and the coins struck at Laodicea and Hierapolis, have the
inscription, “cities of Libanus,” though they belong rather to
Antilibanus. The Septuagint, on the contrary, puts Antilibanus often
instead of Libanus. The valley which separates Libanus from Antilibanus
is very fruitful: it was formerly, on the side of Syria, inclosed with a
wall, whereof there are now no traces. Strabo says, that the name of
Cœlo-Syria, or “the hollow Syria,” belongs principally to the valley
between Libanus and Antilibanus.
ANTINOMIANS are those who maintain that the law is of no use or
obligation under the Gospel dispensation, or who hold doctrines that
clearly supersede the necessity of good works and a virtuous life. The
Antinomians took their origin from John Agricola, about the year 1538,
who taught that the law was in no wise necessary under the Gospel; that
good works do not promote our salvation, nor ill ones hinder it; that
repentance is not to be preached from the decalogue, but only from the
Gospel. This sect sprung up in England during the protectorate of Oliver
Cromwell; and extended their system of libertinism much farther than
Agricola, the disciple of Luther. Some of their teachers expressly
maintained, that as the elect cannot fall from grace nor forfeit the
divine favour, the wicked actions they commit are not really sinful, nor
are to be considered as instances of their violation of the divine law;
and that consequently they have no occasion either to confess their
sins, or to break them off by repentance. According to them, it is one
of the essential and distinctive characters of the elect, that they
cannot do any thing which is displeasing to God. Luther, Rutherford,
Schlusselburgh, Sedgwick, Gataker, Witsius, Bull, Williams, &c, have
written refutations; Crisp, Richardson, Saltmarsh, &c, defences, of the
Antinomians; Wigandus, a comparison between ancient and modern
Antinomians.
The doctrine of Agricola was in itself obscure, and is thought to have
been represented worse than it really was by Luther, who wrote against
him with acrimony, and first styled him and his followers Antinomians.
Agricola, in defending himself, complained that opinions were imputed to
him which he did not hold. The writings of Dr. Crisp in the seventeenth
century are considered as highly favourable to Antinomianism, though he
acknowledges that, “in respect of the rules of righteousness, or the
matter of obedience, we are under the law still, or else,” as he adds,
“we are lawless, to live every man as seems good in his own eyes, which
no true Christian dares so much as think of.” The following sentiments,
however, among others, are taught in his sermons: “The law is cruel and
tyrannical, requiring what is naturally impossible.” “The sins of the
elect were so imputed to Christ, as that though he did not commit them,
yet they became actually his transgressions, and ceased to be theirs.”
“The feelings of conscience, which tell them that sin is theirs, arise
from a want of knowing the truth.” “It is but the voice of a lying
spirit in the hearts of believers, that saith they have yet sin wasting
their consciences, and lying as a burden too heavy for them to bear.”
“Christ’s righteousness is so imputed to the elect, that they, ceasing
to be sinners, are as righteous as he was, and all that he was.” “An
elect person is not in a condemned state while an unbeliever; and should
he happen to die before God call him to believe, he would not be lost.”
“Repentance and confession of sin are not necessary to forgiveness. A
believer may certainly conclude before confession, yea, as soon as he
hath committed sin, the interest he hath in Christ, and the love of
Christ embracing him.” These dangerous sentiments, and others of a
similar bearing, have been fully answered by many writers; but by none
more ably than by the Rev. John Fletcher, in his “Checks to
Antinomianism.”