the Lord by the word Spiriteth and of new Natureth us over againe into new spirituall children like our brother the fairest among the Sonnes of men holy heavenly spirituall meeke lowly like Christ though because of in-dwelling sin in all all the new Creatures come farre short of the first coppy And when we are thus changed and made spirituall the Gospel is acted on us so are we spiritualized into Christ and made one with him by faith and planted into the similitude of Christ Rom. 6. now the letters and characters or sounds of the written and preached Gospel are transient things but the Gospel and new Covenant in the glorious promises spirituall priviledges contained therin stand stil as the everlasting rule according to which we are daily more and more conformed till we become one spirit with the Lord. And because the continuation of the lif hid up with God in Christ is a protracted thread of continuall dependence by renued acts of faith of patience and comforts through the Scriptures of growing in faith the word must give a daily new objective life to our faâ—th and the renued acts thereof for faith is our victory 1 Joh. 5. and we overcome by the word Rev. 12.11 if Antinomians can give us a time when we shall be secured from the fiery-darts of Sathan on this side of heaven we yeeld that the sheild of the word is to be layed aside but that we know not see Ephe. 6.15 16 17. 1 John 2.14 1 Pet. 5 8 9. Were we indeed made perfect intire without spot or wrinckle of indwelling sin in this life and such as wee can sin no more as Antinomians vainly boast of themselves as Towne Eaton Salmtarsh Den and Crispe will hereafter teach us I could yeeld there were some more colour or hew of reason to say that we are being justified invested in a state of all and pure spirit beyond the orbe and sphere of all necessitie of Ordinances and Scripture because pure spirits need no characters or letters of Scripture seals or other ordinances no more then learned Doctors need the Horn-book to use the vaine comparison of John Waldesso But we must go in over the threshold of heaven holding the booke of the Old and New Testament in our hand growing in knowledge till we be perfected with him who dwells in light inaccessable and so there is not any thing signified and holden forth to us in the scripture nor promised or prophecied in the Covenant of grace Deut. 39. Ezech. 11. Jer. 31. Ezech. 36. Heb. 8. but the coppy extract or the double thereof is written ingraven and created in the souls of the elect in which sense the assumption of this syllogisme Whosoever beleeveth shall be saved But I John Marie beleeve ergo Is in Scripture and the same spirit of faith and the beleeving spoken of by Esaiah Ieremiah Ezechiel c. The same circumcised and new heart that they prophecied of is in Iohn Mary and so the Spirit worketh the same new heart and the worke or act of beleeving in length breadth figure limbes parts to speake so that the Scriptures of the Old and New Testament promise as a Painter draweth the portrait head face eyes cheeks mouth whol body in colours al by looking on a liveing man now how the man Iohn or Mary in a reflect knowledge can prove the same to his owne comfortable assurance and peace is another thing But here is no new discovery of God or of the Spirit which Saltmarsh calleth for Sparkles of glory pa. 194 195. for he complaineth that there hath beene no reformation further in this Assembly at Westminster nor any higher attainment in these things points of doctrine as to justification sanctfication faith c. the ministery word Sacraments which they call meanes of salvation then the Bishops made and the Synods in England formerly We grant all we know no new cut nor other new way of justification then the way David and Paul were justified Rom. 4.1 2 3 4 5 6. Psa. 32.1 and we glory that wee adde nothing to Articles of faith contained in the Scripture we only explicate them and vindicate these Articles from the false glosses of Popish Bishops and the same that Saltm objecteth to us might any object against the Canonicall Epistles of Iohn the Apostle and say This fellow tells us only of some outward things and outward Ordinances of Christ precepts of love to the brethren of doing righteousnesse and all these but written with paper and inke too we see no higher attainments then these that the Prophets Christ and Paul and Iames and Peter told us he tells us nothing of any purer or more glorious discoveries of God or the Spirit or Iesus Christ or our union with the Spirit or glory as to spirituall things and Christ risen but as to Christ in the flesh or under the Law of which these Ordinances were a signe we grant ' wee can reveale nothing but old truths and we cannot give to Saltmarsh any other new cut or fragment of truth but what the Scriptures held forth 2. Wee can but hold forth outward things that is truths of ancient faith spoken by sinfull men and printed in paper and these of Christ both dead risen and ascended to heaven and wee confesse we can but baptise with water and can but build plant water and are but underworkmen and instruments of words formes sounds printed books and the Prophets and Apostles received these and no other thing from the Lord but our Master can doe more he can and doth by our weake labours and the foolishnesse of preaching give the holy Spirit If Saltmarsh can give purer or more glorious discoveries of God of his Spirit Christ Jesus c. let him take H Nicholas and Da. George to helpe him let us heare them produce your reasons c. for we ever urge this these new discoveries of God or the Spirit are either revealed in the word or not revealed if in the word then are they but outward Ordinances such as former Synods have discovered and so according to Saltmarsh to be rejected if they be not revealed in the word they must be additions to the word and so unlawfull Rev. 22.18 Deut. 12.32 Prov. 30.6 2. The Spirit that comes with new positive doctrines without the word must prove it selfe to bee from God by signes and miracles as Christ and his Apostles did 3. Isaiah Malachy prophesied of John Baptist though hee did no miracles Let us see the like warrant for these new discoveries 4. This Spirit must be tryed by the word as Christ was willing to make the Scripture judge whether he was the Messiah or no Joh. 5.39 Paul out of Moses and the Prophets proved that Maries sonne must be the only Saviour so did the rest of the Apostles 5. Wee are commanded to judge them cursed impostors and not to receive them in our house or bid them God speed who bring any new discoveries of God
David Antinomians call much for freedome of all kindes 8 Shame is no consequent of sin faith banisheth away all shame from bodily nakednes Antinomians abandon feare trouble of minde and the like affections for evils either of sin or punishment death or any thing else they are much for abandoning sense and for the absolute reign of faith 9 Heaven and Hell and the last Iudgement are no where but within a man in a spirituall manner Heaven is in this life Antinomians as Town and Saltmarsh hold that in this life we have as much of Heaven in full and compleat possession as the glorified in Heaven 10 Confesion of Christ and his truth is not necessary 11 Vnder David George is the time of perfection when all Ordinances shall be uselesâ— so Ant. ut supra 12 David George is Iudge of quick and dead 13 Jt is the sin against the Holy Ghost to refuse the spirit in David George his ministery and to goe backe to the Prophets and Apostles Antinomians extoll their spirit above the scriptures 14 The resurrection of the dead the blowing of the last Trumpet the shout of the Arch-angell the comming of Christ to Iudg all are to be taken in a spirituall sense of the doctrine and discipline of David George as Hyminaeus and Phyletus said see hereafter the Paralell between Antinomians and Libertines so said Libertines Calvin advers libert c. 22. p. 458. 15 Marriage-covenant tyeth the parties no longer together then their temper and naturall dispositions agree 16 The Kingdome of God is the spirit of Jesus which shall shortly be under David George 17 David George shall rise from the dead which he did in that his body for his impostures found after his death was dragged out of his grave and his bookes burnt though he promised to his disciples to reveale wonders and to rise from the dead againe shortly 18 The body or flesh sinneth but not the soule 19 The Heaven was empty but he was sent to adopt children to God 20 All the prophecies of the old Testament were to be applyed to David George 21 Christ and his Apostles were but shadowes and types of David George This beast dyed of an Apoplexie an 1556 and left the seed of his heresies in low Germany and Transilvania CHAP. V. Of Casper Swenckfield his Tenets complying with Antinomians CAsper Swenckefield was borne about the yeare 1499 spread his errors in about an 1520 as he died in Sweden 1561. he was a Knight of Ossing in Silesia he was so grave civill fervent in prayer that it was said of him he wanted not a good heart but a solid head and wit he allured to his way Valentinus Krantwald a simple religious man and Ioan. Sigismundus werner pastors and professors of Lunenburgh Schlusserburgins catalo hereticorum l. 10. p. 27. saith that Luther and Melancthon gave him the name Sâ—enckfeldius from the noysome smell of his doctrine he was eloquent unlearned ignorant of the Latine tongue wrote all in Germans ignorant of arts once a hater of Romish Idolatry but seeing God honoured Luther being a proud man he sought a name pretended that he stumbled much at the bad conversation of the Churches turned from popery pretended the spirit and Enthysiasticall dreames as Antinomians and Familists doe he was a Sceptick and a Neutrall betweene papists and Lutherans through occasion of Anabaptists risen then he cryed downe a litterall carnall church framed by Luther as he said and called for a new and perfect Church as Antinomians doe Rise reigne er 79 80 81. In Silesia he seduced many with his eloquence and new speculations he calls for spirituallnesse and the spirit and the internall word that we must not depend on the externall word Iust as M. Del doth But yee may say Del. pag. 7. ser. calls for an outward change such as flownes from an inward change in his Gospell Reformation So did Swenâ—ckfeldius say the Scriptures must be read that the externall man may be instructed so said Saltmarsh Scriptures were given by divine inspiration and profitable but if I mistake not Antinomians neither law nor any letter of the word is needfull to their regenerate persons he adhered to somewhat of Anabaptists somewhat of Calvins way to somewhat of the papists he was banished out of Silesia by the prince of Lignice Fredricke wandring through Germanie came to Luther and revealed his phancies was sharply rebuked by hâ—m but to no purpose pertinacie cleaves to the plague of Heresie hee went through Sweden Nornburg Vlms Tubinga in private houses accuses the Pastors that no man was the better of their preaching extolls the spirit that does all At Argentorat hee infects a little Wolfangus Capito at Ulms he was confounded at a dispute by Martiâ—nus Frechus before the Senate At Augusta hee perverted many men and sillie women hee wrote many epistles to Men Women Virgins he writes an 1556. that in 18 yeares hee had writen above fiftie bookes He troubled Luther with his bookes which hee sent to him for an answer Luther said to the Messenger the Devill was the Author of them and the Lord rebuke thee o Sathan Sathan raised up Swenkfeldius to trouble the Church of Christ after Servetus was burnt at Geneva Bucerus Calvin Pet. Martyr Beza Musculus Freâ—bus Simon Grynaeus Dani. Tossanus admonished him but without any fruit In Saxonie Luther Melanthon Illyricus Nich. Gallus refutes him In Hasia Corvinus and Kymeus in Silesia Hyronimus Wittich Ioan Gigas Laurentius Harenraffe refute him A Synod at Norimburg an 1554. condemned the errors of Swencfeldius The confession of the divines of Mansfeild in 1555. condemns him and sayeth hee hath now 30. yeares vexed the Church His Errors and Heresies are shortly these 1. Christ as man is borne of the essence of God and grew till he obtained the full essence of the Godhead by birthright and was disposed to be our Saviour for it is said wee grow to the stature of God and are partakers of the divine nature Who is such a stranger in the writings of Familists and Antinomians who readeth not these blasphemies the Saints are Christed and Goded a beleever is Christ a beleever is partaker of the Godhead being a justified man is God manifested in the flesh now to be partaker of the divine Nature is to partake of graces and created goodnesse and anoynting of the Spirit otherwise the essence and nature of God in us should be subject to change sadnesse sorrow feare dispair unbeleefe sin c. 2. the flesh of Christ is not a creature nor created of the Father but conceived and borne by himself through the Holy Ghost and changed in the essence of God and glorified with the glory he had with the father before the world was 3 Though there be two natures in Christ yet now is the flâ—sh of Christ made equall in essence and glory with God 4 Christ is not once onely borne but often till he
be divers in the Honourable Houses many in the Church and Kingdome who abhorre from their soules the wayes of heresie superstition schisme Popery prophanenesse treachery wicked policie which never did so much prevaile in this land as since we did sweare to endeavour the extirpation of all these and that though this Covenant were buried it must rise from the dead againe and that the Lord must make his Jerusalem in Britaine a cup of trembling a burdensome stone a hearth of fire among the wood a torch of fire in a sheafe against all her enemies both Babylon without and Edom within that no weapon formed against them shall prosper that every tongue that rise against them in judgement shall be condemned and that the Lord shall cleare the â—udgements of his chosen onâ—s that they shall not finally be seduced and shall bring the blinde by a way that they know not and returne to a people of a poore language that they may all call upon the name of the Lord and serve him with one shoulder and the Lord may be one and his name one and his going forth in the three Kingdomees may be as the morning O that the Lord who hath founded Zion and hath chosen Jerusalem would doe this in his time S. R. Contents of the first Treatise ANtinomians in the Apostles time and have their discent from the old Katharoi called Puritans who taught that regenerate men could not sin Chap. II. Of Libertines The Libertines who sprang up an 1525. of kin to the Familists and Antinomians page 2 Finer Antinomians deny the Incarnation of the Son of God ib. Copinus Quintus Antonius Pocquius the first Libertines under that name 2.3 Pocquius a Priest affected obscurity and objected ignorance to Calvin ib. Libertines and Antinomians in many things like other 3. ib. Quintinus the Libertine and Antinomians slight the Scripture 4 Libertines say Angels are but motions of the minde ib. Libertines make God the author of sin Antinomians conspire with them 4.5 Antinomians and Libertines have the same conceptions touching mortification and the conscience of beleevers 5 Chap. III. Of Anabaptists N. Stork Th. Muncer Jo. Beâ—old c. and their Tenets 6.7.8 c. Hen. Pfeiffer and Muncer their seditious spirits and miserable end 7 Above an hundred thousand killed in Germany by the Antinomian spirits impulsion which wanteth the light of Scripture ib. Tho. Schuker beheaded his owne brother-germane by the impulsion of the Spirit 8 The Spirit bloody attempts and miserable end of Becold or John of Leiden ib. His poligamy and fifteen wives ib. His twenty eight Apostles above the number of Christs 8.9 His bloody spirit 9 The tenets of Anabaptists 9.10 Divers kinds of them which hold all of them something common with Antinomians 9.10.11 M. Beacon saith all externall worship is indifferent 10 Antinomians and the Anabaptists called liberi fratres teach freedome from the Law Covenants vowes paying of tythes from sinning 11.12 Melchior Hoffman Menno Simonz 12 Chap. IV. Of David George 13.14 Antinomians comply with David George ibid. Chap. V. Of Casper Swenckfeld his Tenets complying with Antinomians 15.16 His rise life errors ibid. Swenckfiâ—ld his many bookes his ignorance he was admonished and confuâ—ed by famous Divines 16 His foule tenets touching Christ. 17.18 Christ in glory remaineth man contrary to Swenckfield ibid. That the Scripture is the word of God is demonstrated against Swenckfieldians and Antinomians 19.20 The arguments of Swenckfield against the word of God which are also the Arguments of Antinomians answered 20.21 c. The internall and externall world differenced 21.22.23 Swenckfield and Antinomians reject the Scripture and outward word and make the Spirit all 22 23 24 Chap. VI. How the word converteth 25 26 c. Certaine necessary considerations how the Spirit and the word act together 25 26 How the acting with the Spirit is mediate ibid. How immediate ibid. The externall word concurreth instrumentally with the Spirit 25 26 27 The word not a dead letter 27 28 Swenckfield and the Antinomians destroy the word and Ministery the absurdities that follows their doctrine 29 30 31 Of the internall and substantiall and the externall vocall word ib. Swenckfield and M. Del acknowledge no word but the internall and substantiall word and make Scripture and all externalls indifferent 30 31 32.33 34 35 Its no consequent the word without the Spirit is not effectuall to convert ergo it is no instrument of conversion 34 35 The word of it selfe a common sound 34 The Arguments of Swenckfield and Antinomians to prove that the word is an instrument of conversion because carnall vocall â—odily literall discussed 36 How we beleeve in God and in his word 36 37 Of the union of the word and Spirit 37 38 Waldesso and Antinomians make the Scripture an horne-book for babes only and uselesse to beleevers 38 Chap. VII Of revelations and inspirations 38 39 40 Of revelations active and passive 39 Foure kindes of revelations to wit Propheticall 2. Speciall to the elect 3. Extraordinary 4. Satanicall 39 40 41 42 Familists have no true revelations 40 Internall revelations proper to beleevers 40 41 How particular revelations are not in Scripture 41 Of the Prophesies of Knox Luther Wicliffe Hush and their revelations and how they are differenced from the Satanicall revelations of Anabaptists and Familists 42 43 44 45 Chap. VIII Of humane industry Arts Sciences Tongues and whether they be lawfull to the opening and supernaturall knowledge of the Scripture 45 46 Indevours of freewill consist well with grace 45 How far Sciences and Tongues are to be acknowledged as the good gifts of God 47 Science and Tongues in their nature though not ever in the way and manner of acquiring them necessary for understanding of the Scriptures 47 48 Christ and his Apostles learned though their learning was not acquired by humane industry in Schools and Vniversities 48 49 50 51 How the inward teaching or teaching of the Spirit excludes not the outward 52 Frivolous objections of Sam. How against Arts and Tongues answered 52 53 54 The teaching of the Spirit excludeth not Arts and Tongues 55 Chap. IX Of Henry Nicholas his birth writings 55 Calling 56 His wicked doctrine 56 57 58 M. Del and Hen. Nicholas comply in the same doctrine 57 58 Mr. Del inclines to deny Christ God incarnate 58 What God manifested in the flesh is to Familists 58 59 H. Nicholas with M. Del and M. Beacon reject all ordinances and repute all externall worship and confessing of Christ before men all controversies in Religion indifferent 60 61 62. Which was refuted by Calvin 62. Reasons against this 62 63 64. Christ is true man not a holy disposition as H. Nicholas blasphemously taught 65 66 Scripture is not to be exponed allegorically as H. Nicholas dreameth 67 68 Chap. X. of Joan. Islebius or Joannes Agricola the first Father of the Antinomians under that name 68 His calling his soundnesse his falling away 68 69 His
29. nor was Christ for that under any absence of the Spirit 1 Tim. 4.14 15 16. and Revel 1.3 compared with Rev. 2.7 whereas he sayth The Ministery that is to destroy Antichrist is more glorious then Arts and Tongues and this is Jesus Christ himselfe 1. Libertines said the Gospel or Word was the Spirit himselfe Saltmarsh here sayth the Ministry destroying Antichrist is Christ which is most false The Ministery is but 1. an Instrument 2. a created Ordinance Christ is God Man and Mediator 2. The Ministery that destroyeth him is the Word preached as an instrument and Christ the principall cause But the principall cause removes not the Instrument as Familists imagine but the Ministery of Familists shall never do it Whereas former Antinomians made two contrary administrations one under the Law in the old Testament another undâ—r grace or the Gospâ—l in the new Testament Onely John Baptist was pinned in as halfe a Legalist between both Saltmarsh p. 68. after he with the Familists hath made a greater number of spheres and circles of Administrations following the spirit in his fulnesse and variety he foldeth them up in three of Law Gospel and Spirit or of Letter Graces and God or of the First Second and third Heavens After the cut of David Georgâ— who said the first Ministration was the law of death and the letter the second was under Christ and the Apostles but not very spirituall but fleshly literall carnall but the last under David George the true Messiah was spirituall purely spirituall beyond that of Christ and the Apostles and so spirituall that to have conscience or sense of uncleannesse or sinne was a work of the flesh And Saltmarsh saith it is fleshly and literall that a pardoned man should confesse sin p. 69 70 a Christian saith hee passeth throâ—gh severall ages even as Christ was under the Law circumcision Supper of the Lord Baptisme and then hee crucified all that flâ—sh hee walked in under these dispensations and entered unto glory Answ. Then he crucified Baptisme the Lords supper preaching of the Gospel the Ministery the visible Church and every outward letter of conference praying for Saltmarsh now turned Seeker denies all these and hee must have crucifyed all his preaching tongues writing of books 2. What tongue or Science of the Holy Ghost taught Saltmarsh to call the Ordinances of the New Testament flesh or fleshly Ordinances for I doubt he meaneth not that Christ true man dyed for our sins for 185 186. he saith It is a discovery of the highest attainment of Protestants generally that we are born in sin And that the way of salvation was by Jesus Christ the Sonne of God born of a Virgin in the fulnesse of time made under the Law bearing our sinnes crucified dead buried and risen and ascended and entred into glory c. but pag. 190 191. he forsaking this as legall doctrine tels us of a further discovery as to free grace as if the Protestant Doctrine were merits of men not the free grace of God And he setteth downe that of the Antinomians and not a word of Christ God-man crucified and dead for our sins And the confession of Faith made in this Assembly at Westminster yea all the Reformation now is onely in some outward ordinances saith he not any purer or more glorious discoveries of God or the Spirit or Jesus Christ or our union with the Spirit or glory as to spirituall things or Christ risen but as to Christ in the flesh or under the Law of which these Ordinances were a signe And p. 198 199 200 201. which he calleth the last highest and most glorious discoverie of God by love and grace for to the Familists there is no Article of the Protestant faith that savours of truth for to them all our Doctrine is a dead Letter Nor did Christ die for our sins and rise for our righteousnesse but onely the dying of Christ is a meere figure insinuating that he dyed not in our nature as true man but as Gortyn saith the sufferings of every Saint who is the figure and image of Christ is all the Christ crucified the Scripture knows There is nothing in all the books or writings of Familists discovered touching the controversies between Protestants and their Adversaries Papists Arminians Socinians Arrians Antitrinitarians Sabellians Libertines Swenckefeldians Anabaptists c. Concerning Election Reprobation the power of free-will the supremacy of the Pope Idol-worship the consubstantiality of the Son of God Christs manhood his dying satisfaction merit buriall resurrection ascension the last judgement heaven hell the resurrection of the body in all which they are unsound and ought to give a confession of their faith as Anabaptists have done 12 The Jewish Church saith Saltmarsh p 70. or dispensation that was according to Moses and the Letter in which they were led out in carnall and more fleshly courses as in proceeding against the Nations by warre and fighting with all their other legall Rites and Rudiments were a clear figure of the Christian under age or under tutors and Governours and worldly Rudiments Here lawfull Warres and the use of the Sword are made legall rites and figures War saith he with all other legall Rites then Warre is no more lawfull to us under the New Testament then Circumcision and all the Law of Ceremonies Saltmarsh then would no more goe as a Priest to the Campe to preach to the Generall then he would be Circumcised except with H. Nicholas he thought all Moses Law indifferent and that the spirit without scripture led him to be accessorie to unlawfull bloodâ—shed and the spirit is his rule not the word of God 2 If the ceremonies of Moses be the figure of a Christian under Tutors and worldly rudiments such as hearing of the Gospel baptisme prayer confession reading then all these must bee abolished in this life to the Christian and if Christ have crucified all these as fleshly ordinances to Pray heare must be as unlawfull as to be circumcised which Paul saith Gal. 5. is to fall from Christ. See if these men mind God 13 The Disciples of Châ—ist saith p 70 71. according to Johns ministerie were a type and figure of such as are under Tutors as Gal. 4.1 and as carnall and Babes in Christ 1 Cor. 3.1 2. Answ. These under non-age Gal. 4.1 are under the Law of Moses and yet Heirs of the promise The Disciples were under Christs ministerie and beleeved in Christ as come and were blessed in that the Father revealed Christ to them not flesh and blood Matth. 16.16 17. The Baptists ministery and his Doctrine and baptisme were all one with the ministerie and baptisme of Christ and the Apostles as our Divines prove against Papists for both preached Christ the Saviour that taketh away the sins of the World justification by free grace faith repentance to life sanctification c. Corinthians are called carnall not because they prayed and heard and beleeved but because though Babes
but prayer hearing preaching Sacraments reveale them onely This is no Gospel-divinity 5. Nor was God in a way of reconciliation and peace with the Jewes under the Old Testament rather then pacified except Antinomians say God saw sinne in Jaakob under the old Testament Numb 23.21 He blotted not out their sinnes as a thicke cloud Esai 43.25 and cast not their iniquities in the depth of the Sea Mich. 7.19 20. Nor blessed them with pardon Psal. 32.1 2. but kept an after reckoning of wrath as a non-pardoning as an unpacifyed God toward them which belyeth the Holy Ghost in the Old Testament almost in every page 6. Nor is it true that Christ getteth us the love of God he purchaseth to us all the fruites of Gods free love such as Redemption pardon imputed righteousnesse effectuall calling justification repentance faith perseverance glory But we all maintaine against Papists that Christ given as Mediator Christ dying for us is the fruit of Gods free love and of our election to grace and glory but not the cause or a meane getting to us Gods love Learned Twist and protestant Divines to whom Saltmarsh though he undertakes to write of free grace is but a yesterday novice prove against Papists Dominicans Iesuits that Christ Mediator his bloud is not the Meritorious cause of the free and eternall love of God to man 1. Because nothing in time is or can be the cause of that which is eternall Christ is given in time and dyeth in time as our surety he is an eternall Mediator dying in Gods decree but that cannot make him the cause begetting Gods love to us 2. Gods free love and his grace is the cause why hee giveth his Sonne to dye for us Joh. 3.16 1 Joh. 4.9 then Christ dying cannot bee the cause of Gods love 3. The free love of God should not be free if it had a meritorious cause CHAP. LII That we are not freed from outward Ordinances nor is it Legall to be under them as Antinomians say ANtinomians pick a quarrell against the Law and would have us freed from it because it sanctifieth not and cannot give us grace to obey but by this wee are not under the Gospel because the Gospel of it selfe or any word of grace without the Spirit cannot worke faith or give grace or sanctifie But I know Antinomians thinke that the Spirit freeth us from all outward ordinances from any obligations that an outward command can lay on us whether of Law or Gospel For Saltmarsh teacheth us That the Spirit of Adoption worketh Legally not freely when wee doe things meerely as commanded from the power of an outward Commandement or precept in the word that brings forth but a Legall or at best but a mixt obedience and service of something a finer hypocrisie But if hee meane by a meere outward command the letter onely pressing obedience without the acting of the Spirit or any influence of the life of Christ this is a dead work and cannot come at all meerely from the power of an outward command for the very outward command of the Gospel holdeth forth to the understanding in the very Letter which is a signification of Gods good and holy will the authority of God the love of Christ as this Peter lovest thou mee feed my Lambs and none can out of the conscience of the majestie authority and love of Christ obey this command without the influence of the Spirit of grace so hee refuteth not us for we teach no such thing But Saltmarsh his meaning is that the meere outward Letter of the sweetest Gospel-command or promise such as He that beleeveth in the Sonne hath life and shall never come to judgement him that commeth I will in no sort cast away but will raise him up at the last day c. layeth no obligation of obedience on us at all but the Spirit acting and immediatly moving us effectually to obey layeth on all the obligation and all alongs M. Towne proveth wee are freed from the Law with all its authority offices and effects and are not under the Lawes rule to direct or teach yea nor is it to give us saith Saltmarsh So much as a heame of light nor to command bind or oblige us because the Law saith Towne hath not any sanctifying vertue and power to subdue sinne but we are under grace that is the grace of the Gospel which effectually subdueth sinne and sanctifieth And this is Townes Argument all alongs the Law of works is a meere passive thing and vrge the Law never so earnestly with all its motives and meanes yee can never make me keepe it ergo wee are freed from the Law and clearly then are wee under the commanding power of no outward ordinances because they cannot effectually sanctifie and subdue sinne not the preaching of the Gospel nor the Law nor praying nor hearing nor Sacraments wee are under nothing but grace and that onely actuall such as is the effectuall and irresistible blowing of the Holy Ghost for sure habituall grace in us cannot effectually worke for the subduing of sin So say Libertines of New England We are under no Gospel-exhortations to beleeve and none are to bee exhorted to beleeve but such whom we know to be the elect of God or to have his Spirit in them effectually The reason is outward exhortations oblige none but the Elect and not them all whereas Christ commanded to preach the Gospel to every creature to all Nations So say they We are not to pray against all sinne because the old man must be in us so long as wee live So said the Pelagians of old and A man may not bee exhorted to any duty because he hath no power to doe it All tend to this that to preach the Gospel to sinners and for Saltmarsh to write a booke of free grace is a Legall straine of teaching and not becomming the glory of the New Testament because grace goeth not ever along with teaching litterally 2. We are not under the Gospel or any Gospel-ordinances because of our selves we have no power to obey them this is to make us guilty of no sinne at all because to sinne is to act against an obligation of a Law and when grace acteth not on us we faile against no obligation at all because we can doe no otherwise 3. This is deepe Pelagianisme to say wee cannot sinne if we have not power to eschew sinne and obey God and to make our owne strength or the strength of another without us the measure and binding rule of our obedience CHAP. LIII Necessity of ordinances and of written and preached Scripture to the most perfect FRom this it commeth that Antinomians judge there is no need that a soule once in Christ goe out for new and fresh supply of actuall grace because it is acted by the Spirit inhabitating And Saltmarsh The more any motion or obedience is caused from things
reformation besides this as if sanctification were no heart-reformation Del pag. 5. and pag. 6. alledgeth that the new covenant standeth for onely a heart-reformation and writing of the Law in the heart Jer. 31. but forgetteth that the same covenant saith Ezech. 36.27 I will put my Spirit in them and cause them to walke in my Commandements and that the covenant of grace expressely forbiddeth Psalm 89.30 31 32. The forsaking of Gods Law the breaking of his Statutes and the following after the heart of their detestable things and commandeth the externall as well as the internall walking in Gods Statutes and keeping his Ordinances Ezech. 11.19.20 and the Separating from Beliall and unrighteousnesse and the touching no uncleane thing the cleansing our selves from all filthynesse of the flesh and spirit and perfecting holynesse in the feare of God 2 Cor. 6.16 17 18. chap. 7.1 these speake outward and inward reformation M. Dels righteousnesse of Christ in the heart by faith his onely inward reformation he knoweth must then be to beleeve Christ was Reformed inwardly for him beleeved repented sorrowed for sinne and obeyed the Law for him and that is all the reformation as Saltmarsh his Colleague saith that is required of us Nor is this reformation wee urge Hypocriticall like that of the Pharisees of old and of the Prelats of late because it is externall For though the Church can doe no more and the Ministers both in Preaching and in Synodicall decrees holding forth the Lawes of God as Acts 15.22 23 24 25 26 27 28. but externally reforme the Lord must give the increase yet they neither injoyne nor preach hypocritall reformation And it s of the same Mettall and Coine that Del bringeth Pag. 89. Gospel-reformation is thorow and compleat in the inner and outward man Eccâ—esiasticall reformation is by halfs and the power of God in creating and redeeming the elect may as well bee resisted as the reforming of them the power of God is ingaged in it Ecclesiasticall reformation hath only the power of man and by it the heart and nature can never be changed Answ. Gospel-reformation to Del is the taking away and destroying the body of sinne and this saith he is thorow and compleat a great untruth the body of sinne in this life is never compleat But Del meaneth with Eaton and Towne and other Familists that we are as perfect as cleane from sinne as the Lord Jesus or as the glorified in heaven and as Pocquius the Libertine said They cannot sinne being once inwardly reformed and would prove it from 1 Joh. 3.9 2. It is an argument against the whole Ministery of the Gospel seales promises rebukes commands threatnings as the Swink-feldians and Seekers teach For Paul is called a Father that begat the Corinthians Timothy is said to save himselfe and others Now Dels Argument fights with the Scripture Paul begetteth men Instrumentally Timothy saveth Ministerially sure neither Paul nor Tymothy doe convert men thorowly compleatly perfectly within and without nor doe they it irresistibly and by an omnipotency in them as the Lord doth shall wee then say Paul and Timothy their saving begetting and converting of men is no converting at all And no more lawfull then the Civill and Ecclesiasticall States reformation which is utterly unlawfull to Del Because saving of men and begetting of men by the Gospel in Paul and Timothy was externall and of it selfe by halfs without the effectuall working of the Spirit which Spirit neither Paul nor Timothy could command to blow was onely externall literall incompleat by halfes carnall as all the Ceremonies of Moses were to Del nor could Paul and Tymothy write the Law in the heart and inward parts so Del must meane that all Ministery Preaching Seales Covenants Praying praysing fasting all reading all bookes and Arts and learning as all holy practises and walking with God and acts of sanctification incurring in the senses and eyes of men might be cryed downe because all of a Christian is spirituall invisible and the Gnostic faith in the heart onely in which M. Del and Familists surpasse the deedes of old Enthyasts For at Munster there arose a Prophet saith Bullinger named Mathias Harlenius a Hollander by trade a Baker hee professed Visions and Dreames and by his Propheticall spirit commanded that they should bring all their goods and lay all downe at his feet and that all Books should be burnt except the Bible M. Del excepteth not the Bible nor Scripture because it is an externall carnall thing and so not sutable to the spirituall Kingdome of Christ. For saith he pag. 6. As the Kingdome of Christ is Spirituall so all the things belonging to it are spirituall Del. pag. 9. The Gospel-reformation is constant so long as Gods nature dwels in ours it will dayly be reforming it till it be altogether like it as long as the Spirit of God dwels in the flesh it will still be reforming the flesh to the Spirit till the whole body of sinne be destroyed and the naturall man be made spirituall But Civil Ecclesiasticall Reformation at first makes a great noise but when men have attained their owne ends its activity ceaseth Answ. 1. This poore Argument proveth great odds and wide differences betweene the Lords inward and spirituall way of reforming and the externall reforming by the ministerie of men which this man may know is not the question but it proveth not that ministeriall reformation by men whether Magistrates of which I cannot speake here but I hope if God will to demonstrate that the Monster of the lâ—berty of Conscience is Socinian and Epicurcan Atheisme or Ministers of the Gospel is either unlawfull or no part of Gospel-reformation but onely it concludeth that inward reformation is not outward reformation 2. M. Dels expression So long as Gods nature dwelleth in ours and so long as the Spirit dwelleth in the flesh it will be still reforming till the naturall man be made spirituall is hereticall and not according to the forme of sound words for there is abominable Heresie in speeches Henry Nicholas the father of the fleshly Familist speaketh so God was one in substance with man In the beginning when God made all things there was no more but one God and one man and they were one and had in all one order being and nature for God was all that man was and man was all thaâ— God was and all must become one being with God by love say the Familists by faith say the Antinomians by regeneration said the Libertine Pocquius and his and his Godded man and so be all manned Gods and children of the most high Let Del cleare himselfe of this sâ—me spirituall fury Sure neither Scripture nor Protestants nor any save Familists say as Del doth that Gods nature dwelleth in ours But if he have one sense with Peter who saith Wee are made partakers of the Divine nature that is by Faith and the created graces of
bene vivit nec indiget lege quae doceat cum bene vivere In justus autem debet bene vivere quia non bene vivit quod lex requirit hoc toâ—um urget ne ex lege et operibus justi fieri praesumant sed per fidem accipiant Spiritum sine lege operibus quo legi satisfaciant How the beleever needeth not the Law in the letter neither is under it a Towne all 7â— 77 78. b Saltmarsh free grace 140. c Eaton honey combe â— 11.322.323.324 c. d Randel Preface to the Bright-star Luâ—her never dreamed beleevers to bee perfect as Antinomians think e Luth. tom 1. f. 65. f Luth tom 4. f. 343. g Luther to 3. in Gen. f. 2. in c. 25. Patience required that sin dwell in us e Luth. tom 1. f. 65. f Luth tom 4. f. 343. g Luther to 3. in Gen. f. 2. in c. 25. Patience required that sin dwell in us h Saltm â—re grace 140. I Towne asser gr 15â— 157 158.159 k Luther tom 4 f. 63. m Luther tom 2. f. 432. Sin rageth more in the godly then in the wicked n Luth. tom 2 f. 434. How sin pardoned is no sin k Luther tom 4 f. 63. m Luther tom 2. f. 432. Sin rageth more in the godly then in the wicked n Luth. tom 2 f. 434. How sin pardoned is no sin o Luther to 4. f 173. p Luth. tom r. in Gen. c. 3. f 57 q Luther to 4. f 404· r Luther to 4. in Gen. c. 42. f. 96. o Luther to 4. f 173. p Luth. tom r. in Gen. c. 3. f 57 q Luther to 4. f 404· r Luther to 4. in Gen. c. 42. f. 96. Luther taught that the Jewes were iustified by faith as wee are the Antinomians say the contrary s Luth. tom 2 â—5 t Luther to â— 397. w Luther to â— 413. y Luther tom â— in Gen. c. 13 f. 35. z Luther â— â— 523. s Luth. tom 2 â—5 t Luther to â— 397. w Luther to â— 413. y Luther tom â— in Gen. c. 13 f. 35. z Luther â— â— 523. a Luth. tom 4.164 Luther in the point of Christian Liberty against the Antinomians * Luther to 2. â— 78. b Luther tom 1 â— â—31 c Luther to 3.394 d Luther tom 1 473. a Luth. tom 4.164 Luther in the point of Christian Liberty against the Antinomians * Luther to 2. â— 78. b Luther tom 1 â— â—31 c Luther to 3.394 d Luther tom 1 473. How the Law hath nothing to doe with the conscience in Luthers meaning e Luther tom 4 150. e Luther tom 4 150. f Luth tom 4.149 g Luth. tom 3. f. 421. f Luth tom 4.149 g Luth. tom 3. f. 421. How the conscience is free according to the minde of Luther That distinction of Antinom that We cannot sin against God as a commanding lawgiver but against God Redeemer only removed Rise reigne ruine of Antinomiaâ—s in New England p. 60 61. art 2â— h Luth. tom 4. f. 410. i Luth tom 4.403 k Luth. to 1. in Gen. c. 24. f. 23â— l Luther tom 3 in Gen. f. 38. m Luther tom 4. in Gen. 41. â— 84. h Luth. tom 4. f. 410. i Luth. tom 4.403 k Luth. to 1. in Gen. c. 24. f. 23â— l Luther tom 3 in Gen. f. 38. m Luther tom 4. in Gen. 41. â— 84. o Del ser. 12.13 15. to judge of our spiritual condition by sense hath a two fold meaning Luther in the matter of free-will against Antiâ—omians Familists a Luth. tom 1. f. 9. 1 Luth. tom 1. f. 9. b Luther to 1. f. 11. c Luth. tom 1. f. 27. f Luth. tom 1.306 b Luther to 1. f. 11. c Luth. tom 1. f. 27. f Luth. tom 1.306 g Luther to 1.46 g Luther to 1.46 Tom. 3. f. 82. h Luther to 4. f 174. Tom. 3. f. 82. h Luther to 4. f 174. Of the subjective and active power of free-will Luth. tom 2. f. â—06 k Luther to 3.200 l Luth. tom 3.457 Luth. tom 2. f. â—06 k Luther to 3.200 l Luth. tom 3.457 m Luther to 2.215 n Luth. tom 3.218 m Luther to 2.215 n Luth. tom 3.218 o Luth. tom 1. f. 46.138 p Luther tom â— 140. o Luth. tom 1. f. 46.138 p Luther tom â— 140. Note an absolute independent power to doe what ever God commandeth peculiar neither to the covenant of workes before the fall nor to the law or Gospel after the fall but iâ— ever was common to all States to the creature to act dependently upon Gods predetermination Libertines sprang from the Gnosticks Familists from Libertines Antinomians from both a Theol. Ger. â— 2â— p. 53. b Bright stare c. 8 p. 11. The wild stuffe that is in Theologia Germani and the Brightst Theol. Germ. c. 14. vetus homo est Adamus inobediemia ipseitas egoitas â—t â—imilia ut novâ—s homo est Christus obedientia How creatures are under-causes of their own working and yet in beâ—ing and working depend on God The heaven hell of Familists included within the lists of this life The Familists acknowledge no Christ but a Metaphoricall Chriâ—t Of the Familists in England in reigne of K Jâ—mes and the contents of a supplication they â—râ—sented to the King Familists dissemble and cover theâ—â— foulest and grossest poynts of doctrine from the simple prelats patrons of Familists The rise of the late Familists in N. England Of Mistris Hutchison and her tenets Of M. Wheelwright a preacher in N. England a prime Familist The tenets of the laâ—tâ—r familists called Gortenianss Gortine and the latter Familists of New England deny the incarnation or that Christ was true man and dyed for us Del ser p. 19. M. Beacon turneth Christ over in a metaphâ—ricall Saviour as all Familisâ—â— doe John Waldesso so much extolled by M. Beacon is an Enthysiast and rejecteth the scriptures Seaven headed policy p. 111. Of other Antinomians now in England 〈◊〉 would câ—eare how he said 〈◊〉 hath perfectly beleeved repented and mortified 〈◊〉 for us but 〈◊〉 no purpose Sparkles of glory p. 3. Familists deny the first Adam to be a true man but a figure only and Christ to be man only figuratively in regard of his mysticall body the saints in whom he dyes and suffereth Familists acknowledge no visible buâ— only invisible Church Familists teach that Christ is not ascended to heaven in our flesh and nature Sparkles of glory p. 49. What is Antichrist to Familiâ—â—s not the Pope but the Protesta 〈◊〉 whome they fasly call legall teachers Saltmarsh maketh the Antichrist to come in with arts tongues yet flowers the Margine of his book with bits of broken Greek such as he can Familists with Saltmar make three admâ—nistrations of Law Gospel and all Spirit Antinomians two Law and Gospel as they expone them Wars under the New Testament for any religious causâ— not lawfull to Familists who yet practise them not a little The Baptists