of the Holy Ghost and they ought to have read the article of the resurrection Exod. 3.6 in the consequence of it as the Scripture it selfe 2 Paul drawes arguments by good logick and so doth Christ and the Apostles from the scripture it is written it is written and what saith the Scripture And Isaiah saith Hosea saith then arguing by Logick from the old Testament to prove articles of â—aith in the new which is a facultie of reasoning by art acquired by industry and learning is lawfull and necessary for the understanding of the Scripture 3 The Prophets and Apostles almost in every line use logicall reasoning from nature from the cause the effect the consequent and motives from good to convince and rebuke to exhort and stirre up to duties from wrath life reward threatnings promises c. 4 Paul citeth Heathen Poets as Aratus Act. 17.28 to convince the Athenians and Menander 1 Cor. 15.33 to convince the Corinthians and Epimemdes Titus 1.12 to silence the Cretians 5 Our owne language that we understand by education and teaching from the breasts from parents and others we heare speake hath an use of naturall necessity that faith may come by hearing Rom. 10.14 were the Gospel to be preached by the English to the Indians we must make use of arts and tongues 6 In the Bookes of Moses are secrets of Physick true antiquity of tracts of rare historicall providences Exodus a rule of Iustice and righteous lawes Joshua a glasse of holy warre Iudges of Magistrates and Tyrants Samuel Kings Proverbes Ecclesiastes sacred polititicks In Iob use is made of Astronomy c. And Herodotus Iosephus Quintus Curtius Xenophoâ— and other heathen writers conduce not a little to give light to the textuall knowledge of Chronicles Nehemiah Ester Daniel as all those that write of the Babylonish Assyrian and Persian Kingdomes and Empires and the Roman history may in regard of our dulnesse add light to the Prophets and Evangelists Acts and Epistles of Paul in the New Testament so that these Spirits like Mâ—â—hie Becold and Swenckefeld who would have all books burnt except the Bible in regard that humane arts hinder the spirituall understanding of the Scripture declare their madnesse for upon the same ground God should in the conversion of a sinner root out the naturall understanding senses and faculties of soule and body for except they be sanctified and Elevated above their naturall sphere in an actuall illumination they can doe nothing yea and all Bibles translated out of the originalls in Germans Latine Italians French English Slâ—vâ—â—icke Persian and Arabick c. tongues must be burnt for all these translations must be done by singular art and the knowledge of tongues All that can be said on the contrary may be blowen away easily for the naturall sinlesse knowledge of sciences arts tongues are a substraâ—um a foundation to and for the Spirituall knowledge and faith of the mysteries of the Gospel Christ and his disciples knew the art of sowing corne on divers grounds of fishing of buying a field where a Pearle is and this knowledge did not hinder but much contribute to the spirituall knowledge of the mysteries of the Gospel nor is the literall sense of the scripture in the Saints distinct from the Spirituall but it is the same with two sundry lights and evidences as with the same eyes and seeing faculty I read the booke of God in the night with candle light and in day-light with the sun-light then none can say I have for that two divers or contrary Bibles and so the capacity naturall that makes me see and know Jesus to be the saviour of the world literally is heightened indeed with a reall removall of spirituall blindnesse and a reall addition of a new distinct higher supernaturall visive facultie the Spirit of revelation but I see with this new faculty the same Iesus the saviour of sinners not another but with a light and a sun-shine and day-light raying of a farre higher nature then I saw before But this proposition Maries sonne Iesus is the saviour of the world hath no new different sense and meaning nor foundes it another new objective Christ different from that Christ objected before to the literall or naturall visive capacity or humane understanding onely the proposition shines with the same very sense now as before but now it is seene with a higher day-light irradiation and splendor and apprehended with the same naturall literall understanding the same humane vitall and created faculty to which is added a new reall power a new visive heavenly capacity to see the same Iesus in his beauty and glory nor yet get I two naturall understandings nor can the scripture have two senses Obâ—eâ—t 1. 1 Ioh. 2.26 27. Thâ—se things have I written to you concerning them that deceave you but to fence them from this dâ—ceeving he opposeth the anoynting so as they needed not that any man should teach them for the anoynting taught them Now that anoynting did never teach them such tongues and arts 〈◊〉 were humane therefore the Saints had not need of any such learning and yet this anoynting taught all truth and obedience in it also Ioh. 16. Hee shall lead you in all truth ergo no more truth is necessary Ans. 1 Had this man a head to frame a Syllogisme as he bringeth a confused argument it should appeare how weake he is thus he that teacheth us all truth so that we need not humane teaching is a sufficient teacher without all humane teaching of arts and tongues But the anoynting or holy Spirit is such a teacher ergo wee need no other teacher so the old Anabaptists and Enthysiasts I answere to the major he that teacheth us all truth as the onely inward principall and efficacious teacher of all truth immediately and without all instruments and externall meanes so that we need no other externall teacher It is true he is in his kinde a sufficient teacher but the assumption to wit that the anoynting and Spirit teacheth us so without all instruments and externall meanes is most false the Holy Ghost by this reason should immediately and onely in his owne sole and singular person preach to us without so much as speaking in our owne knowne mother tongue and without vocall preaching of pastor or gifted prophet Now Christ who promised the Spirit did also when he ascended on high promise and actually Ephes. 4.12 Give some Apostles and some prophets and some Evangelists and some pastors and teachers 12 for the perfecting of the Saints for the worke of the ministery for the edefying of the body of Christ. Now the place speaketh not exclusively but comparatively he that teacheth all truth mediately by the ministery of men needeth not any teachers as organes and instruments in the ordinary course he hath set to gather saints by a ministery it is most false for this argument doth with equal strength conclude against all ministery preaching and comming of faith by hearing
as Tirzah comely as Jerusalem terrible as an army with banners But now the tables are so far turned that our Generall Assembly is a Papall throne above Kings and Kesars and we our selves are worse then Egipt or Babylon Doth a fountaine send forth at the same place sweet water and bitter My brethren these things ought not so to be But what although Scotland be Egipt and Assyria Esaias saith ch 19.18 And in that day shall five Cities in the land of Egipt speake the language of Canaan and sweare by the Lord of hoasts And though we be Assyria as M. Burton the title page saith we like that better of the same Prophet v. 24. In that day shall Israel bee the third with Egipt and with Assyria even a blessing in the midst of the land whom the Lord of hoasts shall blesse saying blessed be Egipt my people and Assyria the worke of my hands But I am afraid that Familists Antinomians Arminians Socinians whom M. Burton calleth the Saints shall not be found the onely true Israel of God 2. Wee passe not to bee judged the vilest of men by M. Burton or partakers with murtherers with rebells with Traitors Incendiaries underminers of the English Parliament Antichristian and Papall Tyranizers over the bodies estates consciences of the free borne English under the notion of Presbyterians For 1. M. Burton is but a man and speaketh thus from the flesh and hath three times changed his minde or profession touching Church-government and other points of tollerating Arminians Socinians and the like against which he gave a testimony in his Apologie and other writings hee that changeth thrice may change four times and ten times But if we should stand or fall by the Testimony of men I should rather name Apostolicke Calvin renowned Beza godly and learned Cartwright Propheticall Brightman with other worthies M. Dod M. Hildersam M. Dearing M. Greenham M. Perkins M. Baynes M. Pemble D. Ammes D. Sybs D. Preston I speake not of many eminent lights in Scotland who now shine in another firmament of M. Knox M. Bruce M. Welch and many the like worthies if these who are asleepe in the Lord were now living they would deny you and your Independencie and seperation your Schismes Atheisticall and Epicurean tenets of toleration of all Sects Religions false wayes your Antinomians Familists Socinians Arminians Arrians Antitrinitarians Antiscripturians Seekers Anabaptists all which I cannot but judge to bee yours because you are so farre from writing against them or denying them that in your bookes to write against them is to persecute the Saints of the most high few or not any of your way wrote ever one jot against them But you spend all the blood and gall of your pen on Presbyterians on the Scots the City of London the Assembly of Divines on Sion Colledge as against Egipt Assyria Babylon Antichrist tyrans over the conscience persecuters of the Saints such as would inslave England You plead for a toleration to them all they are the Saints the godly party the only Anointed ones I deny not but many carnall men may and doe crowd in amongst Presbyterians but are they owned by them plead they for them doe they booke them in their accounts as the godly party But the Presbyterians spread a thousand lies of them yea to say no more of them then what their Printed books speak which were never disclaimed by them They cannot be lyes when the Authors and Patrons who plead for toleration to them are not only silent but reply and duply in Presse and Pulpit for the vindication of their innocency But if Antitoleration may goe pari passu equall foot and pace with Antinomisme Arminianisme and Socinianianisme and such like heresies and false wayes as consistent with godlinesse and Saintship why should Presbyterians be blotted out of the Kalender of Saints and ought yee not also to restore them with the spirit of meeknesse to oppresse imprison fine and confine them to decourt them out of places judicatures offices societies is no persecution why should devouring pennes be sharped and inked with gall and venome of Aspes against them only as Antichristian Popish Tyrannicall prophane bloody-persecuters the sonnes of Pope and Prelate you are more debters to them for your lives free-holds estates victories free sitting Parliaments peace plenty freedome from grievous Taskmasters of Egipt ceremonies wil-worship and other toyes which the godliest rather tolerated then approved then to any sects in England Your Antinomians Familists Socinians Antiscripturists the Gedeons and Saviours of the land of whom the maids in their dance sing they have slaine their thousands and their tenne thousands when both Kingdomes were in the post way toward Babylon were as men buried and in the congregation of the dead and as still as salt we heard nothing then not one sound nor the least still whisper of the warres of the Lambe of a two edged sword in the hands of the Saints M. Del then to some purpose as a man in the streets might have said of men of these times what he most unâ—ustly and calumniously saith of the Reverent Assembly of Divines if they approve not his Familisme They are the enemies of the truth of Christ and he hopes the last prop of Antichrist in the Kingdome This is the bloodiest tongue-persecution ever I read of to lay such a charge on men godlier then himselfe because they cannot and dare not command their conscience to come up to the new light of H. Nicholas and such blasphemers yea at that time there were faint and cold counsells and incouragements given to their brethren for the prosecuting the innocent and harmelesse defensive warres of the Lambe Gideons sword was then among all the sects of England no better then an oaten reed not one sect then durst face the field against the Antichrist they were like silly Doves and fainting Does if I may have leave in humility to say it desiring that Christ lose not when Instruments gaine motions owe much to the first moover And posterity will know to the second comming of Christ from whence came the first stirring of the wheeles of Christs Chariot in Britaine and who first founded the retreat to returne backe againe from Babylon Partiall and lying stories cannot prevaile against a truth knowne to all the Christian world Europe and the Sunne are witnesses of lyes and partiall reports made on the contrary The sects were innocent men of conveening of a free Parliament Now the worst representation yee can put on our judgement of Antitolleration is that we maintaine that opinion not out of weaknesse and want of light as the Saints doe all their opinions which you plead ought to be tollerated but out of wickednesse and that we would with high hand force upon the consciences of others our opinions which is the most direfull persecution ever was heard of But brethren why doe yee breake windowes in our consciences to charge us with wickednesse in our opinion of Antitoleration and will have
men 9. No men are to be rebuked for sinnes sin and all wickednesse is to be imputed to God so the Antinomians make the Holy-Ghost the cause and author of all the good we doe and say reason will all the faculties of the soule are destroyed in the conversion of a sinner who then acteth all sinnes and wickednesse in believers Familiâ—ts teach the same expressely see Bright starre and Theol. Germanica 10. Men are to convert all their sinnes to good and to repute them their gain and advantage 11. They said Christ incarnate was nothing but a godly man or a believer made of a body and of an opinion that he could not sin nor know good and ill and when Christ died he dyed in opinion Antinomians say Christ is God incarnate in every believer God saith Theol. Germ. is in man and works his will alonâ— and doth doe and leave undone any thing without any I to me mine and the like where these things are and exist there is true Christ and no where else 12. They said sinne was but a vaine opinion because God is the author of it saith M. Archer with Antinomians and God can doe no ill 13. Regeneration they say is to returne to the ignorance of good and ill as it was Adam's sinne to know good and ill and mortification is to lay aside all conscience and knowledge of sinne and as childâ—en to cast away sense and conscience and therefore when any mourned or were grieved in conscience or repented for sinne they said to such a man O Adam livest thou yet and keepest thou still the gust and taste of the apple that Adam eat after the same manner Antinomians now say repentance griefe sorrow for sense or conscience of sinne in a believer is legall carnall fleshly from unbeliefe and the old Adam and that its contrary to faith and Gospel-light to confesse sinnes and was a worke of the flesh in David 14. They said a regenerate man is perfect as an Angel and that he that is borne of God cannot sinne So say the Antinomians Towne assert pag. 77 78. R. Becon Catechis pag. 137 138. pag. 211 212. Saltmarsh free grace 140 154. Rise reign er 70. 15. They said Christian liberty extended to all things that in regard we are under no law nor rule of life all things are lawfull so Antinomians as all know teach the same 16. They said a regenerate man as regenerate sinned not but only the flesh or his asse so Towne also assert pag. 35 Saltm free grace 142. Eaton honey-combe c. 4. pag. 47. 17. That every man follow his calling that is his naturall inclination and the world that is custome and so put away his wife when he suteth not with her and marry another is lawfull so as men may live as their corrupt hearts as the lust of the eye and the lust of the flesh and the pride of life carrieth them which three are not from God 1 Joh. 2.16 as if sense and naturall inclination were Gods calling and not the Devils I prove at length that it is the Antinomian doctrine to say the sinnes of believers are not truly and really and in Gods account sinnes but onely to our lying sense reason false feeling and to the flesh 18. It 's say they the communion of Saints to have all things common goods wives c. Antinomians say for an unbeliever to take another mans wife is sinne because they are under the law but it 's no sinne to a believer freed from the law for God can see no more sinne in him then in Christ Jesus honey-combe ca. 3. c. 25 26 27. 19. They said the resurrection was passed and that we have compleatly and in possession life eternall in this life so say Antinomians expresly as I prove CHAP. III. Of Anabaptists N. Stork Th. Muncer Jo. Becold c. and their Tenets ANno 1522. Did arise in Saxonie Nicholas Stork who boasted of dreames and visions and rejected the Scripture as being a carnall and literall rule Antinomians call it carnall literall and legall From him and others arose Thomas Munâ—erus about Ann. 1524. who stiled himselfe in his letters Thomas Muncer the servant of God with the sword of Gideon against the ungodly This man being hungry for glory hunted for Luthers name to his new designes but not obtaining it said Luther lopped but rooted not out Antichrist that Luthers carnall and literall Gospel was worse then the Pope and therefore cryed downe bookes and the letter of Scripture and said the Spirit was leader and rule to believers As Mistris Hutchison of N. England being demanded a warrant for her private assemblies and teaching said she walked by the rule of the new creature which rule she said was the Spirit but could not give Scripture for it so the Antinomian Del in her very Grammer saith he knoweth no laws in Gods Kingdome the Church but three 1. Thâ— law of a new creature 2. the law of the Spirit of life that is in Christ. 3. The law of love not one word of the Scripture here it s but a dead Letter Antinomians Familists Nicholaiâ—ans Enthusiasts Sweckfeldians Libertines goe no higher that they may abase the Scriptures Luther wrote to the Senate of Mulhuysen a famous Towne in Thuringia to beware of the wolfe Muncer Henry Pfeiffer a Monk did blow up Muncerus he boasting of a vision from Heaven gathered troops to the field The Princes of Saxoni Hessâ—n and Brunswick the Count of Manfield and the Princes in Sweden Thuringia Alsaâ—ia Franconia Bavaria Auâ—tria and Stiria subdued and killed the Boures or Husbandmen and Rusticks who were sick of love for Muncers Liberty or rather licence due to them as the false Prophets said under the New Testament on a hill neer Frankbusen Muncer drew up and cryed The Sword of the Lord and of Gideon against New Testament taskmasters hee meant Princes and lawfull Magistrates yet was Muncer taken in the Town Frankbusen and Pfeiffer also near Isewick and Muncer having fained himself sick and despairing he and his Prophet were hanged An. 1525. By these and other the like bloody inspirations were above a hundred thousand killed In Helvetia Felix Montzy Balthaser Hubmeir and Conradus Grebelius of Zurick spreading by word and writ Anabaptisme of this kinde at Zurick An. 1525. were confounded in a publicke dispute by Huldicus Zwinglius Leo Juda and Casper Megander Hubmeir who professed and promised recantation in the Pulpit preached the contrary Satan leading his tongue as he said Held that Adams flesh not his spirit consented to sin and that he lost not true Liberty by his fall against him and the Anabaptists pretending the Spirit for their rule and rejecting the Scriptures as Antinomians doe The Senate of Zurick An. 1530. past an Act discharging them to Preach Ann. 1525. 1527. 1529. they were confuted An. 1528. Lodivicus Helser Joannes Trajer Joan. Seekler and other Anabaptists
This revelation of the letter of the Gospell is made to thousands that never beleeve and therefore though it be but literall and externall yet none could thus reveale the minde of God to Prophets and Apostles but God onely as none were inspired of God but writers of Canonnick scripture and Scripture onely is given by divine inspiration 2 Tim. 3.16 2 Pe. 1.21 as this revelation active is Gods only from him as the author and fountaine men doe as Herolds carry this message of revelation to others so passively it is common to beleevers and unbeleevers for the letter of the Gospell may be revealed to all within the vissible Church and yet the most part are destituted of an internall revelation Therefore there is an internall revelation of things that men beleeve And this I conceave to be foure-fold 1 Propheticall 2 Speciall to the elect only 3 Of some facts peculiar to Godly men 4 False and Satanicall Propheticall Revelation is that irradiation of the minde that the Holy Ghost makes on the minde and judgement of the pen-men of holy scripture whether Prophets or Apostles and that by an immediate in-breathing of the minde and will of God on them whether in visions dreames or any other way without men or the ministery or teaching of men as he did to Esaiah Ieremiah Esa. 1.1 Ier. 1.1 or to Paul Gal. 1.11 Paul an Apostle not of men neither by men 11 12. But I certâ—fie you brethren that the Gospell which was preached by me is not after man for I neither received it of man neither was I taught it but by the revelation of Iesus Christ. 15 16. But when it pleased God to reveale his sonne in me immediately I conferred not with flesh and blood neither went I up to Ierusalem to them that were Apostles before me but I went into Arabia and returned againe unto Damascus Ephes 3.2 3. If yee have heard of the dispensation of the grace of God which is in me to you ward how that by revelation he made knowne unto me the mystery c. I dispute not of the way of the Lords imprinting the speeches images and representations of his minde to Prophets and Apostles I conceave it is the same way that God revealed himselfe to Ieremiah c. 1.11 12 13 c. and to Paul Act 16.9 10 and that as Ezechiel c. 3.14 so Iohn the Apostle Re. 1.10 was in the Spirit and saw by an immediate brightnesse of light perfectly understandingly the will minde of Christ in what they prophecied and wrote And this Revelation is so far from being beside the mind of God that it is formally the express word sense and minde of God if Fami have such Revelations 1. they see the Visions of God 2 They speake as acted by the Spirit immediately and so we are with the like certainty of faith to beleeve what H. Nicholas Wheelwright Mrs. Hutchison M. Del Saltmarsh Beacon Den Crispe Collier c. speake and write as we are to beleeve the writings and sayings of the Prophets and the Apostles and both must be alike to us the mouth of the Lord and what they both write or preach must be the object of our faith and their writings must be added to the booke of the revelation which is forbidden Rev. 22.17 18 19. Deut. 12.32 Deut. 30.5 6. This is the Anti-Christ himselfe 3 Let them shew the signes of their Apostle-ship by miracles and speaking with tongues and foretelling things contingent that are to come and wee shall beleeve them Familists produce your strong reasons 2 There is a speciall internall revelation made of things in scripture applyed in particular to the soules of elect beleevers by which having heard and learned of the Father Ioh. 6.4 there is made knowne and revealed to them by the Spirit of wisedome and revelation what is the hope of their calling and what is the riches of the glory of the inheritance in the Saints Ephes. 1.17 18 19. and that revealed to them which flâ—sh and blood revealeth not but the Father of Christ Mat. 16 17. And that which the Father revealeth unto babes and hides from the wise and prudent Mat 11.25 26. And this is common to all that beleeve and not ingrossed as peculiar to the Familists and Antinomians onely for if it were then my faith should be in vaine and I have fallen from my portion and share in Christ and of the inheritance of the Saints in light for there should be no converts in the world but Familists onely Now this Revelation is a cleare evidence in the conscience by the Testimony of the Spirit that I am a child of God Rom. 8.16 whether it be immediate or from speaking signs and markes of sanctification 1 Ioh. 1.3 1 Ioh. 3.14.18 19 20. 2 It is the knowledge of no new Article which is not conteined in the word in the Generall and is not proper and incommunicable to none but to Antinomians but is the mystery of the Spirit revealing these things that are gratiously given to us of God 1 Cor. 2.12 even to all beleevers 3 Its true as touching me by name it s not revealed nor written in scripture in expresse words that I am by name written in the Lambes booke of life and a child and sonne of God and an heire annexed with Christ of life and glory nor are the individuall and numericall manifestations and inshinings flowings motions inbreathings outgoings of the Spirit of life and stirrings of the new birth to Iohn rather then to Mary to this beleever rather then to another in Spaine written in the Scripture yet the Spirit acts never ordinarily but a beleever may know and heare the noise of his feet now if all these individuall manifestations ebbings and flowings of tydes of free grace were written then should also be written their degrees lesse or more of Christ the names of the beleeving Saints that can say I Paul I Iohn I Anne c. Live not but Christ lives in me for these I presume adde a numericall particular and individuall being to every single act or motion of the dispensation of grace and if all were in number weight and measure written in scripture the world as Iohn saith of Christs facts should not conteine the bookes that should be written The Holy Ghost speaking of a collective body the Church and spouse of Christ in Solomons song in the book of the Psalms and of the Lamentations of Ieremiah shewes us of the outgoings incommings of the beloved in the soule of his cloudings and outshinings of free love of the acts of the hands of Christ Can. 5. Touching the handles of the barre and the smel of the myrrhe of Christ that he leaves behind him when he is departed of the souls feelings of the impressions or the withdrawings of Christ as if the whole Church Catholicke of Invisible beleevers for so the Church is taken especially Psal. 45. and in the booke of
aswell as against arâ—s and tongues for neither doth the Spirit teach immediately and without schooleâ— universitâ—â—â— and humane teaching The way of preaching more then he teacheth arts and toâ—gues yet this the anoynting did 〈◊〉 teach them arts and tongues is impertinâ—â—â—ly 〈…〉 over-plus in the 〈◊〉 which is no◠〈◊〉 conclusion for without the Spirit of reveâ—â—â—ion 〈…〉 maybe and are learned And whereas Iohn saith 〈◊〉 noâ— that any man teach you it is but that which Ier. said 3.1 34. And they shal no more â—each every man his neighbour and every man his brother saying know the Lord in which words Iohn and Jeremiah 〈◊〉 no other thing then there shall be more then onely literall knowledge of man teaching man because they shall be more even inward teaching by the anoynting Esa. 54.19 Ioh. 6.44 45. they shall all be taught of God nor is it the intent of the Holy Ghost to reject the ministery of men which Ephes. 4.11 12 13. Must indure tâ—ll we meet all in the unity of faith in heaven but onely the Holy Ghost speaketh comparatively and denyeth the teaching of men to be reaching if it be compared with Gods inward and effectuall teaching So Psal. 50.8 I will not reprove thâ—â— for thy sacrifices v. 14 Offer to God thanksgiving that is I offend rather at thy unthankefulnesse then that thou multiplyest not sacrifices to mee Obiect 2 God placeth our salvation in enmity to mans wisedome 1 Cor. 1.23 24. We preach Christ crucified to the Iewes a stumbling blocke and to the Grecians foolishnesse the Iewes cryed away with him at Athens the Gentiles mock Christ and Paul and God will have no flâ—sh to glory but in the Lord now this learning is but flâ—shly and carnall Ans. 1. God placeth our salvation in enmity to mans wisedome simply and in the simple naturall and sinnelesse knowledge of arts and tongues It s most false in enmity to to mans wisedome abused gloried in its true and God brings to nothing the wisdome of this world by which Iew and Gentile slighted Christ and denyed him and willed a murthererer Barrabas to be released before him What is this to the Lords condemning of humane learning arts and tongues of which the Apostle 1 Cor. 1. speaketh not but of their carnall abuse of these and glorying in them and it is to begge the question to say that this learning is carnall and fleshly in it self which is now the question 2 Nor was it out of pride of humane learning tongues and arts that the Iewes stumbled at Christ and the wisedome of the Crosse but out of false glosses they put on the Scriptures of the Old Testament seeking by the law salvation Rom. 10 1. and by this argument the Old Testament is condemned as well as arts and tongues as an impediment to faith Obiect 3. We are compleat in Christ. Ans. It is not worthy an answer for as touching spirituall furniture righteousnesse salvation teaching by the Spirit we are compleat in Christ ergo the ministery and teaching of men is no instrument no externall means of our compleatnesse in Christ it followes not at all Obiect 4 Christ sent mee not to preach the Gospell with the wisedome of words least I should make the crosse of Christ of no effect Ans. By the wisedome of mans wordâ— he meanes not learning Rhetoricke eloquence simply for â—aul preached the Gospell with more of that and spake more tongues then they all but the fonde affectate vaine soaring and confiding in these as if they could ad vertue to the Gospell to save soules Obiect 5 The weapons of our warefare are not carnall Ans. None of us are so mad as to say that humane learning arts and tongues can convert soules and lead high thoughts captive to the obedience of Christ but that Rhethorick Logick Tongues learning sanctified fitly made use of by the Spirit being Spiritualized as we see in the Prophets and Apostles may conduce to the opening and due understanding of the Scriptures Other abused scriptures and bablings I will not answer nor trouble the reader with all CHAP. IX Of Henry Nicholas and older Familists and Antinomians HEnry Nicholas was borne at Amsterdam as some thinke he spread his heresie a little after David George about the yeare 1556 he was an ignorant foolish man a craftie hypocrite had a sort of deceiving violence in his smooth eloquence of love he calleth himselfe The first illuminate Elder of the Family of Love was at the beginning austere riged and fasted waked divers nights and prayed and praysed spread his errors through Holland and Lower Germany pretended visions and conferences with the Angels from whom he had his way of exponing scriptures by allegories but turned afterward loose and vaine he came over to England and spread his foule heresies and seduced a number of Artificers and silly women and wrote an Epistle to two daughters of Warwicke disswading them from regeneration by the word of God read or preached and called that regeneration Ceremoniall â—lementish and false and laboured to perswade the maids to a spirituall new birth by the Spirit and internall word and did forbid suffering for the truth or confessing of Christ to the death before men and exponed the laying downe of the life for Christ of the mortifying the body of sinne he had his errors from the Antitrinitarians and denyed Christ to be God This Epistle was answered and râ—futed by H. Ainsworth he wrote a Booke of Documentall sentences another called Evangelium regni The Gospell and ioyfull message of the Kingdomâ— his doctrine and that of David Georgius was confuted by M. Martyn Micronius Minister of the Dutch-church at London under Edward the Sixth of England and by M. Nicholaus Charineus Minister also of the Dutch Church who dyed An. 1563. H. Nicholas his tenents especially his joyfull message was refuted by M. John Kâ—ewstub preacher in Queen Elizabethâ— time the book was printed at London An. 1576. and Dedicated to Ambrose Earle of Warwick H. N. wrote in dark and obscure termes following much that wicked peâ—ce called Theologia Germanica set out by Randall 1646. this forme of writing saith Knewstub is an evident note of a seducing spirit This blasphemous Impostor as if he were an Apostle speaketh of his calling like a false Christ. 1 Chap. Evangelium regni The joyfull message of the Kingdome H. Nicholâ—s through the grace and mercy of God through the holy Spirit of the love of Jesus Christ. Raised up by the highest God from the death Ephes. 2.1 according to the providence of God and his promises Anointed with the Holy Ghost in the old age of the holy understanding of Jesus Christ Ephes. 4.13 Godded with God in the Spirit of his love Illuminated in the Spirit with the heavenly truth The true light of perfect beeing Made Heire with Christ in the heavenly goods of the riches of God Elected to be a Minister of the gracious word which is now in the last times raised
of Wittenberg â—ngrossed all knowledge have not I also a good head Yes truely thou hast a head but it is such a head that â—â—ekes its owne glory and beâ—â—ummers it selfe in his owne wisedome For you resolve to casheere the Law and yet would preach wrath which onely the law must doe Thus you do no more in effect but throw away the poore letters L.A.W. but ratifie the wrath of God which is pointed at and signified by those letters save that withall you wreath St. Pauls neck behind him and put that which is formost 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 seing that M. Eisleben is converted and makes a recantation that they likewise which have beene his followers will surcease which God grant Amen From all these premises if we would we might learne 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 flocke beganne to be gathered then the Devill espying the Divine light raised from all corners huge great stormes and hideous tempests to put it out And though one or two puffes 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 doe I warrant you till doomes-day I think that I alone to omit the Ancients have undergone more then twenty severall stormes and sects by which the Devill hath puft at mee The first was the Papacy And I perswade my selfe that almost all the world knowes by how many tempestuous winds of Bulls and Bookes the Devill by those his instruments hath raged against me how direfully they have torne me in peices devour'd and brought me to nothing I confesse that sometimes I have also bestowed some little breath upon them but it did them no good but made them more angry and madde raging and raving without any intermission till this day And when I was almost freed of the feare of these devillish whirlewinds another stormaticall devill breakes in upon me through another hole by Munster and those uproares which had neere blowne out my candle But when Christ had almost stopt that gap Satan breakes some panes of glasse in my window by Carolast wheirling and whizzing that I thought hee would have carried away both weike and candle but here also God assisted his poore Taper preserving it that it was not blowne out After this came the Anabaptists who to put out the light thought to have throwne the house out at window Into hazard all they brought But their wills they have not wrought Some also have raged against the antient Doctors the Pope and Luther altogether as Serveto Campanus and the like As for those which have not openly in print falne upon me since their venemous malignant papers and speeches toucht only my person I will not insist upon them Only let me adde thus much that by my owne experience If I should not reflect on histories I have learned that the Church will never be at quiet for the good words sake but must still expect more new tempests from Satan as it hath beene from the beginning as you may read in the Ecclesiasticke and Tripartite history and in the books of the holy Fathers But should I live yet a hundred yeares and could I by the grace of God appease not onely the former sects and moderne stormes 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 Devill lives and domineers This makes me also pray for a gracious houre as desirous to be quiet of such matters 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 looke every houre where the Devill will attempt to extinguish the light either by breaking the whole window or a peice or else by pulling off the doore of the roofe For he dyes not till the last day I and thou must dyeâ— and when wee are dead yet hee remaines the same that he was ever For the Fiend cannot leave his storming I see yonder a farre off how vehemently he blowes his cheekes till he grow red intending to bluster and storme But as Christ our Lord from the beginning even in his owne person did stricke with his fists upon those pouch-mouthed cheekes of his that they proved but meere blasts of the Devill though they left but an ill favour behind them so he will do still both now and for ever For he cannot lye when he saith I am with you to the end of the world And the Gates of Hell shall not prevaile against the Church But let us doe our duty withall as we are commanded which is to watch and to preserve the light as much as in us lyeth It is written Be vigilant and the devill is called Leo rugiens a roaring Lyon who goes about seeking whom to devoure not onely in the Apostles time when Saint Peter spoke those words but to the worlds 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 alasse what are we that we should be conservators of the Church our forefathers could not doe it nor can they that come after us He only it is that hath been that is and that shall bee He that saith I am with you to the end of the world or as it is Heb. 13· Jesus Christ heri hodie in soecula Jesus Christ yesterday and to day and for ever And in the Revelat. Hee that was that is and that shall bee This is the man thus he is called and there is none other besides him For thou and I were nothing a thousand years agoe 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 doe it now in these our dayes For the Church is not preserved by us because we cannot stave off Satan who is in the Pope Sectaries and other Malignant people And for ought we can doe 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 both Church and us This is so palpable a truth that we may even touch and feele it had we no minde to beleeve it And therefore he only must doe it who is stiled who is ever and to day qui est semper hodie Nor are we able to doe ought for the preservation of the Church when we are dead But he will doe it who is called Who is to come
justitiae salutis Res mira mundo inaudita Docere Christianos ut discant ignorare legem utque sic vivant coram Deo quasi penitus nulla lex sit nisi enim ignoraveris legem in corde tuo statueris nullam esse legem iram Dei tantum graciam misericordiam propter Christum non potes salvus fieri E contra in mundo sic urgeri lex opera debent quasi prorsus nulla sit promissio gratia Evangelium est predicatio De Christo quòd remittat peccatum donet gratiam justificet salvet peccatores Quod autem praecepta in Evangelio reperiuntur ista non sunt Evangelium sed expositiones apendices Evangelii Luther meaneth that as the Gospel is distinguished from the Law and containeth the Doctrine of justification by free grace without works so the precepts of good works are not Gospel-precepts but otherwise taking the Gospel in its latitude it confirmeth and establisheth the law and commandeth the same works of sanctification which the Law commandeth 7. Conclusion And whereas Luther calleth the Law a dead letter as the Gospel is a saving word he hath not the same meaning with Antinomians to exclude all outward commands to cry downe the Scriptures and the written Law and Gospel and turne the Gospel in the Spirit and to remove all outward ordinances word Sacraments praying and make faith all our worke and the Spirit of life that is in Christ all our Law as Del and Saltmarsh and other Antinomians doe and as Theologia Germanica doth and other Familists teach for Luther aimeth highly to extoll Scripture as you may read in Luther tom 1.166 to 1.252.531 to 2.22.237.310 to 2. in Genes c. 17. fol. 85. and to 2. in Gen. c. 19.143 I hate my own bookes often I wish they may perish for feare they take the readers and draw them from reading of the Scripture to 3. in Genes f. 45. c. 24. It s a common proverbe Princes letters should be thrice read so farre more Gods letters Vel millies legendae should be a thousand times read and whereas Antinomians and Familists are all for allegories Luther is not so The literall sense of the Scriptures is the whole substance of Christian faith and divinity which only carrieth a man out in tentation Allegories are empty speculations and the froath of Scripture An allegory is a faire whore that cannot but be loved for the present by idle men that are not tempted Only the historicall sense doth rightly and solidly instruct fight defend conquer edifie Luther Literalis sensus scripturae sâ—lus tota est fidei Theologiae Christianae substantia qui in tentatione solus subsistit Luther Allegoriae sunt inanes speculationes tanquam spuma sacrae Scripturae Est allegoria tanquam formosa meritrix quae ita blanditur hominibus ut non possit non amari praesertim ab hominibus otiosis qui sunt sine tentatione Luther Historicus sensus rectè solidè erudit pugnat defendit vincit aedificat And Luther acknowledgeth a literall sense of the Law Luther Spiritualis intelligentia legis est ea quâ scitur lex requirere Spiritum nos carnales convincere literalis ea quâ putatur imò erratur legem posse impleri operibus viribus nostris citra Spiritum gratiae The Spirituall understanding of the Law is that by which the law is known to require the Spirit and to convince us that are carnall and that is the literall meaning of the Law by which men think yea erroneously imagine the law may be fulfilled by works our strength without the Spirit of grace Then to Luther the literall knowledge of the Law or the old letter of the Law is the false sense of the Law that we can be justified by works and Luther never condemneth Law or Gospel because written and in outward commandements as Antinomians doe And againe the law without the Spirit as also the Gospel is literall and legall to Luther Lex litera est sive scribatur sive dicatur sive intelligatur donec ametur The law is a letter either writen spoken or understood till it be loved this is not a work of the teaching Law but of justifying faith converting soules It is true Luther holdeth that all commandements of law and Gospel are then sweet and Christs yoke easie when the Spirit concurreth to make them sweet but neither doth this cry down the Scriptures nor make the Spirit the only obleiging rule as Del Town Saltmarsh Crisp doe Luther Ita dulcescunt praecepta Dei quando non in libris tantum sed in vulneribus dulcissimi salvatoris legenda intelligimus Luther Duplex est lex una Spiritus fidei quâ vivitur Deo victis peccatis impletâque lege altera lex literae operum quâ vivitur peccato nunquam impletâ lege per legem enim suscitatur odium legis sed per fideÌ„ infunditur dilectio legis Luth. tom 4.88 Tu urges servum hoc est scripturam eam non totam sed locos de operibus Ego urgeo dominum Christum qui est Rex Scripturae qui est factus mihi meritum pretium justitiae salutis Then the law without Christ is the letter of bondage and fear Lex literae lex spiritus differunt sicut signum signatum sicut verbum res Ideo obtentâ re jam signo non est opus Itaque neque justo lex est posita habito enim solo signo docemur rem ipsam quaerere Luther So the Commandements of God become sweet when we understand them to be read not onely in books then as written they are sweet but also in the wounds of the most sweet Saviour Luther There is a twofold law one of the Spirit and faith by which we live well to God sin being subdued and the law fulfilled The other the law of the Letter and of works by which we live to sin the law never being fulfilled but with a fained fulfilling For by the law the meere letter of the law without faith or grace is stirred up a hatred of the Law but by faith is infused a love of the law The Law of the letter and the law of the Spirit differ as the signe and the thing signified as the word and the thing the when the thing is obtained there is no need of the signe So there is no law to the just man but having only the signe we are taught to seek the thing it self This expression of Luther with another in the same Tome to wit The justified man ought nâ—t to live holily but hee doth live holily gave occasion to Antinomians to dream but it s but a dream that Luther is theirs as if Luther had been of their minde that the justified is under no commanding power of the law and
never-enough admired free-grace CHAP. XIV Of other Fountains and springs of Familists and Antinomians and of the Treatise called The Divinity of Germany or Theologia Germanica and that called The Bright-starre THE Gnosticks having their name from knowledge had their rise not from Nicholas one of the seven Deacons as Philaster thinketh but rather as Irenaeus saith lib. 1. heres c. 24. from Carpocrates they said the Soule was made of the substance of God or It was the very essence of God I conceive the Monkish Familists had their rise from the Gnosticks and Manicheans who sprang from the Gnosticks The Libertines David George and H. Nicholas seeme to have their first spring from these two to wit Theologia Germanica and The Bright-starre For Philosophy and Divinity dissected is but a rude foolish and unlearned Pamphlet of late penned and changing as Familists and Antinomians doe Scripture and God and Christ into Metaphors and vaine Allegories The Author of Theologia Germanica is not named one John Theophilus translated it out of High-Dutch into Latine and it was Printed at Antwerpe Anno 1558. The Author was a superstitious Priest of the Order called Teutonici or Dutch lads in French the Knights of the Rhodes it is like the Author was before Luther and it is certaine Familisme is a branch that grew from the root of Popery and was whelped in a Monastery by men that would be perfect above all Law Ordinances and Acts of a practicall life and would live on spirituall Monkish contemplations and they are much of blood to the Antichrist though they will not acknowledge their father and call all but themselves Antichristian John Valdesso a Spaniard of noble birth a Chevalier of the Emperor who being a Bishop repented wrote in the Spanish tongue a Treatise of Practicall Divinity called Divine Considâ—rations in which though there be sundry good and excellent Meditations yet are there in it many fooleries and the grounds and poysonable principles of Familisme Antinomianisme Enthusiasme for he rejecteth the Scriptures magnifieth Inspirations vil fiâ—th good works heighteneth the dead faith extâ—nuateth sin c. The man leaving his Bishoprick came to Naples and dyed there Anno 1540. Vergerius caused to be Printed the Treatise out of the Spanish language at Basil An. 1550. It is Englished and Printed at Cambridge An. 1646. The Antinomians Familists and others in England of that stampe specially M Beacoâ— Catechisme pag. 138 salute the book as happily arrived in the English coasts farre above any peece that Calvin ever wrote Such Lettuce such lips But to return This Author of Theo. Germanica and of the Bright Starre say There is nothing in the Creature but God the Creator as there is nothing in the heat and beame of the Sun but the Sun it selfe and fire Just so as Libertines teach there is but one Spirit one God one internall forme in God Angels and Men good and ill and in all creatures But 1 The Holy Ghost makes this the highest Treason in Tyrus who being cloathed with a bit of corruptible glory saith Ezek. 28.2 I am God 2. Creatures can erre and be tempted to sin God cannot be tempted Jam. 1.3 3. Creatures are changeable bits of dependencies on God Rom. 11.36 Prov. 16.4 The Lord is without and above change or shaddow of change Mal. 3.6 Jam. 1.17 4. All Nations to God are nothing Isa. 40.17 God calleth himself to Moses I am and I am that I am as the fountain of beeing and being by nature and the alone infinite onely wise happy being as all Scriptures cleare Creatures even Angels are in their essence but time-dependencies created results of God Lame-nothings frothy yesterday start-ups poore time-accidents branches budding out of meer mother-nothing by the alone will and goodnesse of God there was folly found in thâ—se Sonnes of the morning the head-peeces and master-creatures the Angels Job 40.18 19. 2. God becommeth all things in man Man or the Creature should arrogate to himselfâ— nothing not life essence power knowledge doing or not doing there is nothing that is not God and belonging to God for it is God onely who liveth understandeth is able loveth doth or leaveth undone all So Theolo Ger. c. 56. Nothing is but God and his will and this will is God and what-ever is in God is God and nothing is but God alone 1. Because God is infinite and if there were being in us then should infinite beeing be bounded where our beeing begins 2. If man bee beeing hee is good for beeing and good are convertible but there is none good but God 3. Philosophers and fathers say there is but one only truely being 4. God saith I am that I am 5. The sonne of God made himselfe of no reputation and discended to bee a man and nothing then man is nothing so Bright-stare The old Adam and disobedience or sinne is nothing but when the creature ascribeth to it selfe Being and life and essence and goodnesse So sinne is nothing but I my selfe Egoitie and such like and the new Adam or Christ is nothing but obedience and an ascribing of all to God So ch 2. Faith and Scripture saith sinne is nothing else but that the creature doeth divert it selfe from the immutable God and adhereth to a mutable thing that is doth turne it selfe from that which is perfect and to that which is in part and imperfect and especially to it selfe Now this observe when the creature doth chaleng any good thing to it selfe as to bee to live to know briefly to be able to doe any thing that can be tearmed good as being in it self that good thing or as though that good thing were appertaining to it then it averteth it self what other thing then did the Devill This arrogancy to be I to be my self to be me and to be mine was the devils aversion and fall I answer nothing is a being of it selfe by heritage essentially and without dependence on another as its father cause Author Creator but God and nothing lives worketh doth good independently infinitely immutably from and of it self but God onely And all Creatures Angels and Men are but borrowed beeings beeings by adoption gift loane and little shaddows remaining shaddows by the essence goodnesse and free pleasure of God And as their beeing is dependent so are they Gods dependent tooles and instruments of working they doe and doe good but dependently and so as both power and actuall doeing and doeing good is from God principally by moving exciting and determinating them to doe and from ego egoitas ipseitas from themselves actively as instruments and tooles in Gods hand if the creature seek a world of its own in being and working without God that egoitas that I that my self is the great Lord of pride but otherwise the creature is not in its essence God There was a comparative self-deniall required in Adam and is in the man Christ and the elect Angels though no sinfull selfe was in any
Popery or what else is or shall be by law established without once promise of obedience in the Lord and according to the rule of holy Scripture They well knew that Puritans were hatefull to King James and all such as were non-conform to Prelacy and Ceremonies in either Kingdoms and therefore to ingrâ—tiate themselves into the Kings favour they raile in their fleshly manner against all the godly in England for which cause the Prelates did overlook them partly because they made work of controversies for the times and diverted many from eye-ing and considering the corruptions of Prelates partly because Prelates and they were common enemies to those that were truely godly and unjustly called Puritans and what shall we think of those that went for Puritans in England not many years agoe who now turn Familiâ—ts as many now adaies doe 2. They defy all to object any thing against them except disobedient Puritans who maliced them these 25 years and what marvell for Hen. Nichol. saith prophet of the Spirit c. 13. § 8. He can no more erre in what he saith than could the Prophets of God or Apostles of Christ He saith § 9. Almost all of his way were an uncleane whorish covetous and fleshly company 3 They acknowledge their obedience to Ceremonies sacraments and the Kings supremacie Yâ—t amongst them are neither Kings nor Masters H. Nicho. Spirit c. 34. Sect. 8. But are equall in all degrees among themselves as they say 4 Thâ—y say onely right gracious Soveraigne wee have read certaine bookes brought forth by a German Authour under the Characters of H. N. out of â—hich service or writings we be taught all dutifull obeâ—ience towards God and a Magistrate and to live a godly and honest life and to love God above all things and our Neighbour as our selves agreing therein with all the Holy Scriptures as wee understand them But nothing of the blessed Trinity is here nothing of the Gospel of Christ God man of the justification of the ungodly by faith and the rest of our Articles of faith but only of a mere legall way to heaven as if they were in the state of innocencie So they extoll fleshly Henry Nicholas and his doctrine that disclaimes all the protestant faith 2. They will not have the scriptures a rule of faith but as they understand them 5 They complaine that H. Nicho. is shamefully slandred and his disciples traduced persecuted and imprisoned 6 That nothing could ever bee proved against them But that was because they hold it lawfull to deny Christ and their religion before men what then could bee proved against them 7. They intreat the King to read H.N. his books and commit to learned men the examining of them and promise they will bring over some disciples out of Germanie who knew H Nicho. while hee lived to resolve the K. of hard phrases in his writings 8 That they maintaine no errors willfully 9 They desire inlargement upon baile out of prison Yet the Puritans maintaine errour willfully But the truth was the Prelats because the Familistâ— bowed to their Baal of conformity and hated Puritans and counted any religion indifferent fostered them and would neither refute them nor suffer any others to refute them which is the cause of all the fects this day in England they lay under warme prelacie spake nothing against their domination and now in this time of liberty they come out to the sunne and day-light CHAP. XV. Of the Familists and Antinomians of New England ABout the yeare 1630. The Christians of England who could not beare the Antichristian yoake of prelacy nor submit to the Popish Ceremonies and new inventions of infamous Laud the late persecuting Antichrist of Canterburie who for his Tyranny to soules and treason against the state dyed by the hand of the Hang-man on the Tower-hill of London were forced to remove from England and to plant themselves among the wild Americans with no intention as godly ministers informed me to pitch on a Church-government either that of Independencie or of the stricter Separation or any other different from the reformed Churches but only to injoy the ordinances of Christ in purity and power and to be freed of Prelatical Monarchy a plant never planted in the Lords Viniard by our heavenly Father they were not well established in New England when Antinomians sprang up among them for the Church cannot be long without enemies These were Libertines Familists Antinomians and Enthusiasts who had brought these wicked opinions out of Old England with them where they grew under prelacie I heard at London that godly preachers were in danger of being persecuted by Laud for striving to reclaime some Antinomians They held these wicked tenets especially that follow as may be gathered out of the storie of the Rise Reign and Ruine of the Antinomians and libertines that infected the Churches of New England penned as I am informed by M. Winthrope Governour a faithfull witnes and approved by M.T. Weld in his preface to the book 1 In the conversion of a sinner the faculties and workings of the soule on things pertaining to God are destroyed and instead of them the holy Ghost comes in and taketh place just as the faculties of the humane Nature of Christ doth 2 Love in the Saints is the very holy Ghost 3. As Christ was God manifested in the flesh so is he incarnate and made flesh in every Saint So saith Saltmarsh sparkles of glory opposing the Protestants p. 255. Others say Familists in opposition to Protestants as he cleareth p. 254. Christ in us is when we are made the anoynted of God which is the Christ or the whole intire Christ as one spâ—rituall new man 1 Cor. 12.12 and that the Image of Christ â—n us is Christ manifested in our flesh as to sufferings and death whereby the flesh is crucified in the power of God and of the Spirit and the outward man or the flesh is dying now Christ in the flesh 1 Cor. 12 12. is the mysticall body of Christ his Church and this is to Saltmarsh and Familists God manifested in the flesh 4. The New Creature or new man Love or the armour of God Ephes. 6. is not meant of grace but of Christ himself 5. The whole letter of the Scripture holdeth forth a Covenant of works By which beleevers under grace are not to hear or read the Scriptures nor to search them so Saltmarsh Sparkles of glory p. 247 268 269. 6. The Faith that justifieth hath not any actualâ— beeing out of Christ it is Christ beleeving in us 7 The due search and knowledge of holy Scripture is not a safe way of searching and finding Christ So also Saltmarsh Sparkles of glory p. 244 245. 8 The Law and preaching of it is of no use to drive men to Christ Saltâ— Spark of glory p. 235.236 237 238. 9. All Covenants to God expressed in words are legall Saltmar Spark p. 244. 10 A Christian is not bound to the Law as a rule
face see God p. â— Ans. In all the wilde expressions he hath of Christ as that he is Gods Revelation Gods Christall He calleth him not the Son of God by an eternall generation as Divines from Scripture speak 5 The vaile of this first Temple or creation was rent by him who crucified all flesh through the eternall spirit and enâ—red in his glory Ans. What Scripture saith Christ crucified all flesh through the eternall spirit hath Christ nailed all his flesh to the Crosse or must he mean as he elsewhere hinteth that Christ had not a proper naturall body of his owne in which he dyed but all his mysticall body the Church is his body in which he suffers afflictions and death in his Saints as in his image then must the sufferings of the Saints be that satisfaction and price of Redemption payed to justice for our sins and so as many afflicted suffering Saints as many Saviours 6 Sparkles of glory p. 15 16 17. He acknowledgeth no visible Church but onely the invisible baptized into one Spirit Ans. The word acknowledgeth a visible kingdome like a draw-net that gathers in good and bad a barne floore in which is chaffe and corne a field in which is wheat and tares Matth. 13. a visible house of sons and servants 7 The man of 〈◊〉 2 Thess. 2. is the corrupt flesh in every man not the Antichrist the Pope of Rome An. So said H. Nicholas judging all the externalls of Popery indifferent 8 Pag. 29 30. The Baptisme of water is John Baptists Ministery till Christ Christ baptized none nor his Disciples but from Johns Ministery so that Baptisme of water is done away as other legall shaddows and all baptizing spoken of in the Epistles is spirituall baptizing An. Christ gave a contrary mandate Mat. 28.19 20. and Peter saith Act. 10.47 Can any man forbid water Act. 8. the Eunuch was baptized with water Act. 16.33 Col. 2.11 12. 1 Pet. 3.20 21. Antinomians judge baptisme the Lords Supper indifferent as they doe all externall administrations for to them they are but the killing Letter the flesh 9 Christ ascending to heaven went out of flesh into spirit p. 43. Sparkles An. He hath not then our nature and flesh in heaven contrary to Ephe. 2.6 He is not then our High Priest now touched in heaven with a feeling of our infirmities his flesh is now not the new and living way contrary to Heb. 4.15.16 chap 7.24 25 26. ch 10.20 Nor doth the Heaven containe him till the last day as the Scripture saith for his Spirit is every where CHAP. XIX Saltmarsh with Familists phancyeth divers new administrations of the Law of John Baptist of the Gospel of all spirits 10. ANtichrist or the mystery of iniquity came in upon this ministration by gifts and Ordinances and the glory of the spirit and power of gifts went off from the visible Church as the glory of God from the Temple to the threshold till it was wholly departed and all things in the absence of the spirit and of gifts were Administred by Arts and Sciences and Grammaticall knowledge of tongues and languages p. 45. The ministery that shall destroy the Antechrist is Jesus himselfe the Prophet whom we must heare and the God of whom we shall be all taught pa. 49. Not that of Arts and Sciences acquired by naturall power and industry An. The falling away was not the ceasing of extraordinary gifts of the Spirit in the Apostles But the Antichrists bringing in of another Gospel Joh. 2. ver 10. and the Spirit that confesseth not that Jesus Christ is come in the flesh 1 Joh 4 3. is Antichrist as the Libertines H. Nicholas Joh. Saltmarsh and Familists who pag. 219. parteth with the common Protestant to behold a state of condemnation in sin and a way of salvation by Jesus Christ and faith in him to be but a knowledge of Christ after the flesh and of Christ as one single person or figure of a man and the first glimpse of the love of God and but merely a discovery beyond the Law and all but a fleshly spiritualty And why because this comes not by a Yard-length up to the Familie of Love and teacheth salvation by Christ whom these men call a figure of a man because not true man And the Antichrist came in the Pope also and denyed Christ to come in the flesh nullified his manhood with transubstantiation a visible head of the Church Images merits traditions of men c. invocation of Saints prayer for the dead workes of supererogation c. but all these are indifferent to Mr. Saltmarsh and onâ—y Antichristian because literal and externall not because they are not warented by scripture and hee brought in the abuse of Philosophy Logick Arts and tongues which much darkened Gospel-glory 1 The Apostles with gifts and the Spirit made much use of arts and tongues as inferiour helps in their kinde to convert soules because sinners are not Angels and faith came by hearing of known languages and sent preachers Rom. 10.14 2 Saltmarsh his Sparkles of Glory must be an administration by arts tongues and so not that Ministry that can destroy the Antichrist and sparkles of flesh and Antichristianisme not of glory for he besprinckles the margine of his book in the beginning till his breath faile and he dry up with the popish lace of bits of Greek as p. 1 2 3. c. and citations of Scripture and he hath had some Art such as it is in writing Treatises to the Schoole and Family of Love the professed enemies of Puritans yea there is no writing no speaking of English no consequences of which there be many monstrous ones that follow not from Scripture such as no confession of sinne no working in the Gospel but onely beleeve c. in Saltmarsh his bookes but from Tongues Arts Logicke and so Familists yet must be under the Law 3. Observe that Saltmarsh in bringing in Antichrist is deeply silent of Popery and the Romish Religion For H. Nicholas and Familists deny the Pope to be Antichrist and think the Masse and Romish Priesthood indifferent as all Religions are to them and there is no Antichrist but the Legall Protestant voyd of the Spirit because he speaks Greek and Hebrew and hath some skill in Logick and would have the Scriptures in use and the preaching of Gospel which Saltmarsh in his Reformation would lay aside as contrary to that Ye shall be all taught of God he hath such a stomach against subordinata non pugnant but whether he wil or no teaching by the Word and so by Tongues and Arts and by Timothies attending to reading shall goe together till Christs second comming as is cleare Esay 59.21 Esay 61.1 where Christ is annointed with the Spirit to preach and yet that Scripture was fulfilled when he spoke by Art Tongues Luke 4.18 19 20 21 22 23 c. And that Sermon was but a dead letter to the hearers v. 28
Protestant Christ that dyed and was crucified on Mount Calvarie and was buried in a new Tombe and rose the third day and ascended into heaven And p. 17. This is the Temple saith he speaking of the invisible Church which the Angel measures with a golden reed and the alter thereof or the eternall Spirit upon which all the first creation is offered in the Saints as it was offered in Christ who through the eternall Spirit offered himself leaving out the outward court or the flesh and first creation and all outward ministrations which are given to the Gentiles to tread downe Ans. I feare that by nailing the creation to the crosse and offering it up to God when Christs flesh was offered up is meant that which H. Nicholas said Spiâ—land c. 56. sect 7. if a man would enter into life he must be taught in the service of love and unlearne againe all that he hath taken and learned to himselfe that is as Libertines said he must cast off the knowledge of good and all sense and knowledge of sin and as a childe know and feele neither adultery murther lying stealing nor acts of mercy justice chastity but have a conscience past feeling of both good and ill and this is the offering on the crosse the creation of God the crucifying of the naturall faculties of the soule and to unlearne all you once learned of Christ because it was literall fleshly and carnall and so to crucifie it is one of the first lessons that Familists teach their new disciples when they enter into the service of love H. Nicholas exhort c. 13. s. 9. Hee hath a good head that can take these giddy fleshly notions of Saltmarsh and can render the sense either of Gortyns booke or of this But it is cleare when Christ offered his life and body on the crosse to the Father for our sinnes he offered no flesh no true reall body to God through the eternall Spirit for in that offering saith he he left out the outer court and the flesh or the first creation and outward administrations then the crucifying of Christ in the flesh as the Scripture calleth it is but a dreame Saltmarsh saith That is the outward court the letter the flesh which all the Gentiles trample upon and these Protestants that beleeve Christ suffered according to the flesh are heathen and prophane men Christ in the flesh or under the Law is to Saltmarsh p. 195. the same with the literall Christ of David George not the spirituall true Messias Henry Nicholas said every creature in the first state of creation was God 34. c. sent 10. he hath now declared himselfe and his Christ together with all his Saints unto us his elect and also made a dwelling with us and brought even so unto us out of his holy being the most holy of his true tabernacle with the fulnesse of his garnishing and spirituall heavenly riches to an everlasting fast standing Jerusalem and house for Gods dwelling according to the Scripture To be made partakers of the divine nature according to Familists sense is to be of the substance nature and essence of God and to live with the true being and very life of God It is true Familists say in words they meane not that the creature is the Creator nor that man is God because man saith Randal in a Sermon is vanity and a lye but not man as created or renewed to the image of God and let the Reader judge if Saltmarsh in his sparkles of glory delivers not the same doctrine speaking of two Creations or two natures of flesh and spirit p. 3. While man was thus in the image of God and stood and lived in communion with God walking in that paradise or that glory of his first creation in obedience to God and participation of God he was the image of all or any created excellency as it was or is or shall be in order to a more excellent life to a life out of it selfe in him who is the fountaine of life Saltmarsh cannot meane that man was created in a participation of God in the sense that Protestants meane in regard of the image of God but with H. N. in regard of the godly being wherewith man was godded and diefied at the beginning And p. 6. Saltmar phraseth with H. Nicholas Now all this excellency and glory of the first man did leave God being tempted of the woman and the Serpent which were a figure of fleshly wisdome without God and of the weaknesse of this creation in its owne nature as it was drawne away from its life in God and communion with God to live in its selfe or owne life or to be its selfe what God should have been wisdome and life righteousnesse and power and strength and preservation and all things If Saltmarsh mean with Protestants that Adam did leave his morall or spirituall being and living in and with God while he yet stood in the state of innocency why doth he not speak with Protestants for this is nothing but Adam lost the image of God but not his life being as he came from the hands or as it were out of the shop of the Creator in which he was moulded according to the image of God But I fear Saltm both speaketh and hath the same sense with H. Nicholas that Adam lost his life and lost the very created being and holy selfe which was the very substance and nature of God and now having fallen into sinne he falls into selfe and lives in selfe seperated as touching the essentiall dependency of a creature from God and lost his substantiall selfe and being which is a peece and substantiall parcell of God For Familists say that Adam or an Angel should have ascribed being power or any thing to it selfe was sinne and nothing else but the devill and denying selfe or substantiall being had beene in Adam and was in him his standing in innocencie and to arrogate to selfe being and living was a sinne and a leaving of God So Theolo Germanica and Saltmarsh p. 14. sparkles All the life or excellency of his first creation is crucified in the Saints as in Christ whereby they enter into their glory as he did into his and are in thâ— same glory of God made one as he and the Father are one Joh. 17. The life or being of the first creation as it is a part of God or the sinlesse workmanship of God is not crucified in the Saints as in Christ for in the Saints only sin is crucified and that spiritually by the merit and efficacie of Christs death and his Spirit the naturall being and life of the Saints as they are living men consisting of soule and body is not crucified but no sinne nor lusts nor dominion of sinne were in Christ to be crucified but hee laid downe his naturall reall life and blood as a ransome satisfactory to the justice of God for our sinnes But this deceiver meaneth that Christs anihilating on
anointed of God in this words are but the outward skin of prayer the Spirit must adde soule heat and breath to words Some have a sort of eloquence in praying who have as little of the Spirit of adoption as some that cannot pray without a booke a growing up from booke praying to extempory praying is no growing in the Spirit because if we distinguish as we should between a gift of praying and preaching and the grace of adoption or of praying and preaching in the Holy Ghost many al their daies have a naturall liberty of praying and say Lord Lord without a Booke that are but workers of iniquâ—ty as divers Antinomians and Familists are for the most part and their mere shining gifts and golden words are bought and sold by the simple for grace and the spirit of adoption 3 Nor is extemporary prayer always a mere outward thing because wit memory and affections act therein these powers are not mere blocks and stones in praying and by this argument all that Saltmarsh writes is but a mere naturall and outward thing and not writing in the spirit as he vainly boasteth in his Books because wit memory affections act in the producing of such prayers yea they that are fleshly may write all the new discoveries and sparkles of darknesse and flesh that Saltmarsh writes for the Spirit never taught such dreames or rotten phancies nor such interpretations as he doth offer to us as dictates of the pure spirit CHAP. XXXIV A tast of the wild allegorick interpretations of Scripture that are in this peece of Saltmarsh which he fathers upon the pure immediate actings of the Spirit beyond law and Gospel FRom this Is God the God of the Jews only and not of the Gentiles also Rom. 3. He inferreth that God hath not limited ordination to the Presbytery so as none in a constituted Church should preach but they as if to be a God to his people in Covenant were to make al in Covenant men women sent preachers of the gospel 2 Psa. 50. Thou thoughtest I was such a one as thy selfe Because I punished thee not but was silent at thy Adulteries and Slanders so the true sense is but Saltmarsh saith that is a God merely of one image or figure Therefore God is not in one forme of worship saith he the law the gospell but in another beyond both to wit the spirit What greater violence can be done to the scripture 3 And the Heavens cannot containe him therefore God is not in one forme of worship doctrine or confession He may inferre therefore he hath not sufficiently revealed himselfe to us in his word and works contrary to Psa. 19. Saltmarsh 284. The day of the Lord will be upon all our Cedars and Oaks and pleasant Pictures and Idols of gold and judgement shall be upon all the Merchandise of Babylon the pearlesse and pretious stones the Cynamon and Odors then must God poure shame upon all flesh and fleshly glory upon all the visions and dreames that man hath of God by reason creature-imagerie or outward administration notion by letter or by graces c. Answ. In such a noone-day light of the Gospel can we beleeve that Antichrist should call Gospel-administration by the letter that is the preached Gospell inward graces and faith laying hold on Christs imputed righteousnesse with the name of flesh dreames imagerie idols oaks of Bashan Babiloâ—s pretious wares Did the Holy Ghost Isa. 2.12 13. c. Rev. 18 12. intend any such thing 4 Touch not mine anoynted ergo give the anoynted liberty of conscience to preach or teach of God what they please An. but that doe my anoynted no harme will warrant that the Prophets should not sâ—dden the hearts of the anoynted in the way of righteousnesse But it shall never follow ergo Nathan may not rebuke David the anoynted of God for his adultery and murther ergo if an anoynted of God commit murther the Magistrate should not punish him for it nor ought the anoynted to be rebuked or hurt with the tongue though they deny God Christ Scripture Not as Lords over Gods inheritance or having Lordship over your faith ergo liberty of all Religions is lawfull Answ. Saltmarsh shall never prove this consequence To the weake I became as weake then are all outward things in worship indifferent We are to please one another to edification Rom. 15.2 ergo all outward things are indifferent see Sparkles p· 20. Answ. The place Rom. 15. is to please one another in acts of the second Table as not to offend our Brother in meats then may we please him in drunkennesse gluttony whoredome except the words be other wise exponed 2 Thess. 1. Christ shall come to be gloryfied in his Saints that is the Lord Jesus his second comming in spirit and glory in revelation in his Saints Sparkles p. 22. Answ. Then Christs second comming is not in the end of of the World in a bodily manner but so spirituall as it is daily fulfilled and the day of Judgement is even now and in this life as said Henery Nicholas and it hath beene these 1647 yeares Antichrist or the man of sin 2 Thess. 1. is the old man Answ. Saltmarsh will not have the Pope the Antichrist because Popery and all Religions are indifferent The first Tabernacle stood in meats and drinks and diverse washings and carnal ordinances then baptizing with water is Jewish Sparkles 29.30 we are circumcised with him in baptisme ergo there is no baptizing with water Spark 31.32 Answ. The affirming in some respect of the operation of the first cause doth not anull all the actings of the second cause nor bring to nothing all ordinances Job 29.2 The candle of God shineth upon their heads and the secret of the Almighty on their Tabernacle that is the Disciples had the Summer sun shining on them while Christ was among them in the flesh when that ministration came but to its point it became a place for Satyrs and Owls Answ. Job speaketh of his worldly prosperity before his troubles came on him and Psa. c. 13.19.20 of the desolation of Babylon neither of which the Disciples saw Salmarsh citeth the place of Job as if the Holy Ghost intended his monkiâ—h sense which was never in the heart of God Hee shall baptize you with the Holy Ghost and with fire ergo ther 's no water-baptisme 33. Answ. It is no consequence Goe tâ—â—ch and baptize that is goe Disciple and baptize now Paul and Apollo were nothing and cannot wake Disciples then hee must speake of the ministration of the Holy Ghost or gifts which were to continue for that age only Answ. But the Apostles ministerially as instruments and Servants could make Disciples and baptizeâ— outwardly Christ only inwardly and effectually as the principall cause Col. 2. Being circumcised with circumcision made withâ—uâ— hard then as true circumcision is made without hands so is baptisme Answ. But it followeth not circumcision with hands is forbidden Gal.
5.3 4. but bâ—ptizing is commanded Matth. 28.19 20. By this argument Saltmarsh should not preach nor write books nor bow his knee nor pray nor read Scripture because true preaching to the heart is God teaching without a mans tongue and true writing is God writing his Law in the inward parts without inke or paper and true praying in the Spirit is without knee tongue or lifting up eyes or hands c. by such arguments H. Nicholas and Enthusiasts abolish all ordinances Jesus Christ is the Prophet whom we are to heare and they shall be all taught of God ergo no ministery by the letter can destroy the Antichrist p. 49. Ans. It followeth not for when the Antichrist is revealed to men to be the Antichrist he is destroyed otherwise the Antichrist must be converted to the faith by this way Christ is perfected and entered into glory Luke 24. that is all Christs body and Saints are made Ministers and preachers Sparkles p. 51. and a pure Spirit without all ordinances Ans. Saltmarsh with H. Nicholas turne Christ dying and entring into glory over into a Christ spirituall that is God living by grace in the Saints then as many Saints as many Christs crucified and rising againe 1 Cor. 8. We know that an Idoll is nothing nor an Idol Temple then outward formes and orders are only a supplement to the absence of the Spirit of God and to order the outward man amongst men to their fellow-Saints or the world while the Law of the Spirit of life is not in them shining and conforming them in Spirit and love to the image of Christ then preaching and ordinances are but characters of bondage to the unregenerate and while they see darkly and in a glasse and not face to face 1 Cor. 13. Ans. The meaning of that an Idol is nothing is or is vanity as the Prophets say an Idoll is of no force or power to hallow or pollute meats that of themselves are indiâ—ferent yet the things sacrificed to Idolls should not be eaten before the weake and if they be eaten in the Idoll Temple we partake of the devills Temple and that is nothing what ever Familists imagine Then we are to abstaine from Popish Idols and to abâ—â—aine from murther and to walke in love according to the rule of the Gospel and Law commanding good forbidding ill only while we are unrenewed men Ordinances are as the horne-booke to children come to the family of love that are old men in Christ and need no Ordinances an Idoll is nothing but an indifferent thing to them all the Scripture is but to order our walking before men and the world not before God nor to lay any obligation of conscience on a Saint or Familist so as hee should sinne in kneeling to or praying before an Idoll or abstaine therefrom The Serpent Gen. 3. was fleshly wisdome the espousalls of the woman the weaknesse of creation p. 57. Ans. Then the story of Adam Paradise serpent trees eating man woman marriage are no reall histories but meere allegories and metaphors and mysticall things which only can be expounded by the spirit of Familists and Antinomians and this is the only spirituall preaching praying and expounding of Scripture that Saltmarsh giveth us Saltmarsh Sparkles p. 64.65 By meeknesse of the Saints only shall the Jelousie and enmity of their enemies be allayed Revel 14. here is the patience of the Saints Ans. There is not in the text one jot of overcomming the enemies with meeknesse here is matter of ground for the patience of the Saints as chap. 13.10 and with as good ground he may say the keeping of the Commandements of God and of the faith of Jesus is that which allayeth the hatred of the world contrary to 1 Joh. 3.12 Joh. 15.19.22 Matth. 5.11.12 for the enemies doe expound Christs meeknesse and silence to be guiltinesse they wonder that Christ answered nothing the world hate and malice the meeknesse of the Saints though an eminent grace as they doe all other shinings of Christ in them and yet by dying they strengthen the faith of others Rev. 12.13 Joh. 3.30 He must increase I must decrease that is my ministration by word and water must be gone and another more spirituall must succeed and as the fire from heaven licked up the foure barrells of water so the baptisme of the Spirit as fire was to licke up this of water 1 King 18.34 to .38 p. 60. A. But. John speaketh not so much of his Ministery which was in the same doctrine and Sacrament to continue to the end as of Johns evanishing in his person and as the day star at the rising of the Sunne for Iohn was to be gone and to dye and his time of actuall service to expire though the doctrine liveth till this day and in his graces the fulnesse whereof was in Christ and that Elijahs sacrifice was a type of the Spirit Baals of John Baptists Ministery is a Monkes dream the Spirit of God never intended such a thing for we are still builded upon the doctrine of the Prophets and Apostles Jesus Christ being the chiefe corner stone Eph. 2.20 21 22. and so an habitation of God through the Spirit and so the same doctrine of the Prophets and of the Baptist must continue but this is to deprive us of all the old Testament as the Anabaptists doe Eye for eye and tooth for tooth was the Law Matth. 5.39 And love your neighbour but there is a higher ministration of the Spirit in the Apostles time Love your enemies avenge not Ans. The Spirit never meant that under the old Testament we might revenge our selves and hate our enemies the contrary is evident Deut. 32.35 Prov. 20.22 Prov. 25.21 22. and this was long before Christ came in the flesh this is Socinianisme and Popery if Saltmarsh understand either of the two Blessed are the meeke Christ prophesied of a ministration in the Spirit by meeknesse and patience of the Saints Revel 14.12 and Heb. 4. there remaineth a rest to the people of God Ans. This meeknesse and patient suffering of injuries and heavenly Sabboths was in the old as well as in the New Testament Ps. 37.7.8 v. 11. Ps. 34.2 Heb. 11.33 34 35 36 37 38. I saw no Temple there then in this life the Saints shall be without ordinances and the Kingdome shall be delivered up to the Father he that can receive it let him receive it p. 65.66 This ministration is not only done upon the whole body of Christ at last but is fulfilled in its particular accomplishments and mystery of Spirit here Answ. 1. There is no more ground for such a ministration in this life then there is for no death no crying no sorrow no paine in this life Rev. 21.4 no Sunne nor Moone v. 23. no uncleane thing no sinne v. 27. and no more warrant for delivering up the Kingdome in this life 1 Cor. 15. then for the resurrection of the dead 23.37
we know an Idol is nothing hath another sense as before I cleared 16. Another speciall signe of a spirituall condition is mortification which is not merely and onely in a totall abstinence from sin or hatâ—red of the world Heathens void of the spirit of Jesus upon morall principles of their moralizing Phylosophy of Plato Socrates Seneca â—an goe farre on this way But when a beleever seeth him selfe and his life incorporated in Christ and his crosse Gal. 2.20 I live not but Christ lives in me not because his deadnesse to the creature cometh without being procured as Waldessâ— consider .92.345 saith or sought with human industery for though human industery it 's alone yea or helped with supernaturall Gospell-truths or some common grace can neuer produce any but a bastard mortification Yet acts of sanctified reason and Industery spiritualized with the infused life of Christ and informed with the pure light of fâ—iâ—h beholding Christ crucified doe worke mortification But then our Spirit must be as dead to these acts as acts as if they were not in us in the poynt of reffect feeling and confiding in them not I but grace not I but Christ in me 2 The powers of the body or outward man by the soule-redoundance of actings stand or lye dead to sin Rom. 8.9 But yea are not in the flesh but in the spirit if so be that the spâ—irit of God dwell in you i d And if Christ be in you the body is dead because of sin or for sin but the Spirit is life because of Righteousnesse The body is a part of the flesh and in so farre as it is renewed with the soule there is not that fire and fervour in bodily actings of sinne as in a man void of the spirit because though flesh and body both act too strongly in sin yet are these powers blunted and the senses doe not so welcome lusts as once they did but the spirit is life or lively as touching righteousnesse both to be acted and laid hold on by faith so the renewed man is in a manner greived that he must satisfie his naturall life yea so that he could rejoyce if he were deprived of his senses or at least were freed from extreame quicknesse of fervor in his senses apprehending their delighting objects hence cometh in the mortified a sort of holy challenging of his liberty as a servant made free can tell his old Master he now owes him no service so the spirituall man saith Rom. 8.12 Therefore brethren we are debters not to the flesh to live after the flesh we hold now of a new Lord and are vassals to the Spirit of Jesus 3 If the soul be much spiritualized and have much of Christs life in it the man is much satisfied with the active mortifying defrauding of his lusts and fleshly pleasures and there is much will and so much life of God in subduing the body in Covenanting with the eyes in bearing downe and subduing the flesh 1 Cor. 9.27 But I keepe under my body but how As those that runne a race for a Crowne there is much will in such a running sweating for the garland and much consent and eagernesse of mind that the flesh body musecls and loco-motive power pay for it so doe spirituall runners for the incorruptible Garland this argues deadnesse to that flesh which loves to sleep lye rather then to sweat for a â—ools birds-nest that it sees not and in so doing he deadly suspects his owne will of selfe-seeking which is a singular note of deadnesse for he trembles for feare that selfe came in with the spirit and cry halfe mine 1. Cor. 9.25 every one that striveth for the mastery is temperate in all things Temperance of the mind is much affraid of vaine-gloriation 4 There is much will also in joyning consent with suffering Gods wil so rejoycing in suffering argues that Paul desired much that the power of Christ might rest on him 2 Cor. 12.10 therefore I take pleasure here is much deadnessâ— of will to satisfie flesh and selfe and much life of will to joyne actively with God in suffering in infirmities in reproaches in necessities in persecutions in distresses for Christs sake but he suspectes himselfe in this deadnesse ver 11. I am become a foole in glorying he checkes himselfe that he may suffer for Christs sake not for his owne sake and the more dead the wilâ— is the more mortification and the more mortification the moâ—â— oâ— the spirit and the lesse of the flesh is in the man Rom. 8.7 8 9 10 11 12 13 14 15 16. Reader thou hast here though I intended it should have been printed with the rise of Henry Nicholas but it came later to my hand a Petition or Protestation of the Familists which was printed and spread in England an 1604. and is said to have been presented to King James To the Kings most Excellent Majesty James the first by the grace of God King of England Scotland France and Ireland defender of the faith c. The Family of love an 1604. MOst Gracious Sovereigne Lord where there is published in a booke written by your Highnesse as an instruction to your most noble Sonne whom Almighty God blesse with much honour happinesse and long life of a people that are of a vile sect among the Anabaptists called the Family of love who doe hold and maintaine many proud uncharitable unchristian and most absurd opinions unto whom your Highnesse doth also give the name of Puritanes affirming in the said booke that divers of them as Browne Penry and others doe accord with them in their foule errours heady and phantasticall opinions which are there set downe at large by your Majesty advising your royall Sonne as is most meet to punish them if they refuse to obey the Law and will not cease to stir up rebellion Now most gracious Sovereigne because it is meet that your Highnesse should understand by their supplication and declaration of the truth herein by themselves of whom your Majesty hath been thus informed prostrate at your Princely feet as true faithfull loyall and obedient Subjects to all your Laws and Ordinances civill politique spirituall and temporall they with humble hearts doe beseech your Princely Majesty to understand that the people of the family of love or of God doe utterly disclaime and detest all the said absurd and selfe-conceited opinions and disobedient and erroneous sorts of the Anabaptists Browne Penry Puritans and all other proud minded sects and heresies whatsoever protesting upon paine of our lives that wee are not consenting nor agreeing with any such braine-sicke preachers nor their rebellious and disobedient sects whatsoever but have been and ever will be truly obedient to your Highnesse and your Laws to the effusion of our blood and expences of our goods and lands in your Majesties service highly lauding Almighty God who hath so graciously and
adoption make us Covenant-breakers Truce-breakers Traitors I thought the Gospel had condemned all these and taught us to live righteously and not to cousen and defraude one another Who now come nighest to the lying Antichrist who can dispense with all Lawes of God For Saltmarsh who calleth Presbyterians Antichristian Legalists because they cannot away with Antinomian Heresies saith To doe or performe what wee have promised and covenanted because we have promised and covenanted is more properly the service of the Old Testament and part of their bondage for wanting the power and fulnesse of the Spirit of adoption then a Gospel-obedience by the free Spirit of adoption I remember Sam. Gortyn and other Familists the deadly persecuting enemies of the faithfull and gracious people in New England deny it lawfull to sweare at all deny Magistracie or any subjection to them deny the Law the Letter of the Law and Gospel all Learning Lybraries Bookes reading and all such externals as Saltmarsh argueth against in this Chapter as savouring of Legall bondage But to keepe Covenants and promises because ye have put your selves under them by a willing ingagment is a fruit of the free Spirit and is not contrary thereunto Gal. 5.12 Ephes. 4.15 Col. 3.8 9. Object 6. Saltmarsh When they come to God in any act of worship or prayer c. as to a Creator rather saith Saltmarsh then a Father and as a God rather then as a God in Christ they put themselves under such an infinite purity as they can neither have accesse with faith nor boldnesse Answ. 1. But Saltmarsh I conceive speaketh of the Spirit of adoption his not working freely but in a Legall way as under the Old Testament bondage by which hee must insinuate that the Saints under the Old Testament in any act of worship or prayer came to God as Creator rather then Father and as God rather then as God in Christ. How then saw they the day of Christ How were they saved by faith purifying the heart And by the grace of the Lord Jesus Christ the way of Jew and Gentiles both And were justified by the imputed righteousnesse of Faith as the Gentiles The 7 th being refuted before I come now to the last which is a strange Character of a servile Spirit When they measure saith he their forgivenesse by their sinne and sanctification and can beleeve no more then they have peace for and that peace upon something of their owne performed and not from beleeving on him who hath performed all God hath not given us the Spirit of feare but of power and of love and of a sound minde 2 Tim. 1.8 or of a minde not corrupted with any of these Answ. 1. To measure forgivenesse by sin that is to thinke our sinnes are too many for Christ to pardon and we too foule for Christ out of free grace to wash is indeed a Spirit of bondage but that is not the Antinomians sense But thus To measure forgivenesse by sinne and sanctification As to argue thus I wallow in the myre with the Sow and goe on with an high hand without remorse and sorrow adding drunkennesse to thirst and drawing iniquity with cart-ropes of vanity void of all sanctification Ergo I have no forgivenesse and am not washt from my old sinnes then truely it is most false and licentious doctrine to say in this sense its Legall to measure forgivenesse by sinne and sanctification for sinne is a measure to sanctification thus but Antinomians will have living after and walking in the flesh and free pardon of sinne to consist together in one 2. It is good to beleeve no more of forgivenesse then wee have sound and well-grounded peace for which floweth from justification as Paul speaketh of peace Rom. 5.1 Being justified by Faith we have peace with God c. But wee make not rotten and false peace or peace of unbeliefe to be of the same circumference and compasse with pardon 3 Peace flowing from justification as the cause we allow and also peace flowing from our spirituall performances done in the strength of Christ and his free grace as from signes and land-marks and evidences So the wearied night-watch hath both comfort or freedome from night-feares and anxities from the appearance of the day-starre and from the rising of the Sunne from the former as a signe from the latter as a cause 4. Nor doth Saltmarsh truely say This peace is from something of our owne and not from something of Christ except he defame all the spirituall performances in the Saints as bastards begotten of pure nature and father them not on Christ. 5. Nor is the act of beleeving lesse ours and so lesse a ground of our peace then our performances done by the grace of Christ except Saltmarsh comply with Libertines who say that the faith that justifieth a beleever is the faith that is and remaineth subjectively in Christ and not the faith that is in the beleever himselfe which is a way to loose us from all Gospel performances and let us live in fleshly licence not in Christian liberty 6. The Spirit of feare that Paul speaks of 2 Tim. 1.8 is that servile mercenary feare in Devils and hirelings not the feare of such as keep covenants and promises and pay their debts and stand to treaties because they thinke just promises and covenants doe bind even beleevers in Christ in the feare of the Lord to performance except they would sinne against the Law of God which Antinomians cannot beleeve If this externall tye be contrary to the free working of a Gospel-Spirit of adoption I confesse all duties of the Law of Nature must be cryed downe by the Gospel and better covenant with Indians and Americans then with Antinomans CHAP. LXIX The dead and bastard faith of Antinomians ANtinomians do obtrude a dead vaine presumption to us in lieu of saving faith 1. We follow Christs own fashion and order of beleeving that sinners sick pained humbled plowed by the terrors and the Law who are onely under such breakings and rentings of preparations should relie on Christ for salvation not for these preparations nor because they are thus prepared but meerly in this order lest they should say Because I am innocent surely his anger shall turne away from me and I have no neede of Christ that same sense Repentance I dare not call it in an Evangelicke sense of sin and pricking of heart and feare of shutting up under an everlasting prison may highten the price of an excellent Saviour Antinomians will Pharises as Pharises obdured undaunted heifers swift Dromedaries traversing their wayes wild Asses used to the wildernesse snuffing up the wind at their pleasure all sinners as such without any order of first breaking the iron sinnow in the neck even while they think they are wholy righteous as Pharises and count sin as knots of strawes to own the blood of propitiation immediately without
his working 3. And the law of Love the Spirit of Christ. And Henry Nicholas forbiddeth all his to boast of any righteousnesse or take on the same either to salvation or condemnation before a man be in the Spirit of Christ and bee renewed not saith hee that I meane in the Elementish Ceremoniall righteousnesse which the man setteth forth or occupieth in his owne prudencie but I meane in that righteousnesse which according to the heavenly truth is in the being of Christ and is set forth through the Spirit of God and the Christ of God and the Christ of God is not yet declared to you according to the heavenly truth but weell according to mans wisdome or industrie which to the litterall Scripture adde their own prudencie and even so goe forth or occupie their own righteousnesse without the Spirit of Christ which is a miserable doctrine being taught without the Spirit of Christ. Henry Nicholas Sect. 5. Epist. These that are not taught by the Spirit of life expound the Scriptures upon an earthy or Elementish foundation where-through the man cannot attaine any renewing of the heart Sect. 17. They that are Baptized to Christ have put on Christ. But I would gladly aske of these that say They have put on the Christianlike Baptisme how or after what manner Christ hath a shape or fashion in them they shall find themselves not mighty in the being of Christ that is in love by which they become God incarnarnate and that they haue received not the Baptisme of Christ but their owne The like he saith of the Lords Supper Sect. 19. Sect. 20. Sect. 21. When the Scripture saith we must forsake our lives for Christs sake understand I doe meane of the forsaking of our owne life When God had created the man then was the man in subjection to the life of God and not to his own life for thereunto God had created the Man that he should be of one life and being one Spirit and of one nature with God but when the man desired in his heart to love some other thing beside the life of God namely the concupiscence of the sinne then went he into his owne life and contention and forsooke the life of God and lived even so his owne life and the life of the Devill Sect. 23. The whiles now that the office of Christ hath its Ministration for to bring the man againe to God so cannot Christ bring the man to the Father unlesse that the man forsake his owne life which he hath lived so long to the Devil and to himselfe which is all the same wherein he hath lived so long to himselfe Sect. 24. Is not this now a great overshooting or mis-understanding that the children of men can say and teach that Christ meant hereby the naturall or Elementish man Sect. 25. We our selves have not made the naturall man therefore he cannot belong unto us Sect. 26. What then shall the man forsake that he might be reconciled unto God Not any thing else but his owne life that is the man of sinn which hath so long lyen hid in the heart of man which is the Temple of God and hath said that he was God 2 Thess. 2.27 they are grosely deceived who apply this to the Pope the Antichrist therefore he forbids the two Daughters to suffer for or confesse Christ and highly extolleth erring Sect. 10. Sect. 14.15.16 cap. 31. Bishops as Pastors of the Sheep and Lambs of Christ Parish Priests or Curats as signifying Leviticall Priests Pastors and Elders as the holy understanding Sect. 28. Oh what a slight and earthly understanding is this that God should be appeased with an Elementish body even like as though God were fleshly even as an vnregenerate man So M. Del Ser. p. 6. The Kingdome of Christ is Spirituall so all things that belong to it are also spirituall So David Georgius in the end finding many of his to be killed discharged all his to suffer in the body or goods or name any thing for his Christ and truth but willed them in externall profession to be of any Religion all Gospel-reformation was in the heart As Bullinger in the same place sheweth us that the ninth kind of Anabaptists in his time that were called Liberi Anabaptistae said That Baptizing of Infants Magistracie oathes swearing were things free and indifferent that the faithfull may use or not use at their pleasure they esteemed nothing of the preaching of the Word and the assemblies of the people of God because that the Saints were all taught of God and that there was no need that one should teach another and that Sacraments were needelesse and had little fruit for when they had the Spirit they needed not externall signes and that it was free to confesse the truth of Christ or not to confesse it as perils for the Gospel might carry men on that God delighted not that men should be tormented or die for him it was enough if they kept God in their heart Now you see Henry Nicholas held 1. That the externall written Word was Ceremoniall fleshly Elementish that the Spirit was all 2. All externall obedience and Reformation was fleshly and the being Goded and Christed with love and the lovely being of God was Christ was the being and nature of God in the Saints and regeneration 3. That by love and the works of righteousnesse which we doe we are regenerated and reconciled to God 4. That Christ seemed to die but dyed not but onely in an Allegoricall Figurative and Exemplary way he suffered as a patterne and copie for us that we might reconcile our selves to God as sonnes of the house of love after his example but as Socinus so the Nicholaitans taught That Christ really satisfied not the justice of God nor obtained everlasting righteousnesse for us any other way but in a figure coppie and good example 5. That Christ incarnate was nothing but H. Nicholas Godded and manned by Christ or God in the lovely being of God and that every one that is inhabited by love was renewed and made partaker of the substance and nature of God and that a childe of the Family of love was the very Christ and God manifested in the flesh and incarnate 6. That the regenerated in England of which number M. Ainsworth saith were the two daughters of Warwicke that H. Nicholas wrot to and all the godly in England not of his way were regenerated onely according to the litterall Scripture not according to the being of God in love and the Spirit or as the Familists of New England say That some are so converted that they may and doe attaine the same righteousnesse for truth that Adam had in innocency And Saltmarsh his Legall converts who may eternally bee damned are of the same size if yee diligently compare the tract of his dangerous booke together and with the principles of Familists and H. Nicholas 7. That the Word and the Spirit are
Prince m Obedience to the Kings laws to the effusion of their blood can have no orher sense but they will raise bloody wars against Puritans if the K which I hope shall not be command them I pray God it be not fulfilled in their children this day in England they promise they have been and ever will be obedient to the Kings laws which respecteth the time to comâ— so as if the King and Parliament should againe establish Popery they say for all time to come they shall be ever truly obedient and adde no limitation condition of obedience in the Lord. You may see the consciences of Familists that as after ye shall heare they prostitute themselves to avouch or deny take or leave all Religions as the times and mens lawes shall 〈◊〉 prove them or not n What Pharisees bee these doth not Paul judge himselfe the chiefe of sinners is not Elias a man compassed with infirmities No wonder it bee hâ—rd to prove any wickâ—d doctâ—ine or practise for H. Nichoâ—as in his Epistle to the two daughters of Warwicke would prove men may bely and dissemble and deny their Religion and Christ before men so the heart be good o Shall wee then beleeve that Familists now in England will not be deadly persecuters of Puritans p Puritans are against all religious ceremonies of mens devisings so that tything of mint is unjustly ascribed to to them q To Familists all outward worship and ordinances are traditions they live only upon love within and are swine without and yet sinne not q There is to Familists no judgement and mercy but that which is inward let men as touching the outward man be swine for filthinesse Lions for blood and rapine they may have inward righteousnesse and that is all and enough r Then Puritans only none or few of the prelaticall way or other Sectaries refuted Familists s Familists count all Religions popery or any thing as they come out to the view of men neither up nor downe t But the Saints of love say Familists are above and beyond all laws and Rulers Magistracie is but for fleshly men t Familists by their principles may professe or deny any Religion as the Market goes t This is no little exception in which they swerve from the Religion of England in that they are Familiâ—ts and of a sect destructive to all Christian religion to Châ—ist his person office righteousnesse imputed faith repentance Scriptures heaven hell judgement resurrection c. w He that doth evill hates the light H.N. was once thought to be homo novus But H. Nicholas was a fleshly abominable seducer and false prophet a Mercer in Amsterdam x Neithâ—r Calvin nor Luther knew any thing of God but only H Nicholas is the Catholick Apostle of the world and cannot erre y Nothing here of Christ by whose name only we are saved Act. 4.11.12 dutifull obedience to God and Magistrates and to love â—ur neighbour are such Law-â—ighteousnesse as pagans doe diefie as highest devotion in all this petition nothing smelleth of Christ his Spirit eternity nothâ—ng of Scripturall or spirituall communion with God in Christ Jesus z All hereticks make the Scripture their rule and only judge but not simply but as they understand them which is to make their owne understanding only umpire and judge in the matters of God a They afterward tempt the King to forsake the Protestant Religion and to turne Familist b It s a pure commendation that H Nicholas wrote much the more the worse since he writeth against the Prophets and Apâ—stles c Christ and his Apostles name false teachers Saduces Hymeneus Philetus Simon Magus Elimas c. but though hee name neither Calvin nor Luther yet their doctrine he calleth often carnall fleshly false ceremoniall wisdome the letter the flesh the devill hypocrisie d Thâ—se men that cry out aâ—gainst Scripture-wisdome as carnaâ—l ceremoniall â—evilish selfie as H. Nicholas and his cannot speake hâ—nourably of the perfection of Scriptuâ—e d The family of love have no heads or Kings that are borne oâ— the flesh and blâ—od of sin spirit lauâ— c 4. sect 8. they themselves reigne as only Kings on earth everlastingly fideâ—itâ—s decl c. 4. sect 18. e Of all the meanes by which men are saved through Christ they speake only of the works of the Law of inherent righteousnesse and repentance not one word of free grace faith in Christ and the impuâ—ed righteousnesse of Christ. Familists then are the legall Pelagians not we no reformation is knowne to Familists but inward that of the heart f Not more said then truth can beare for H Nicholas his doctrine is a seâ—tina a pumpe dunghill and a sea of many fleshly errors and heresies f The due fruits of repentance and newnesse of life are here made antecedent meanes and wayes going before our saving in Christ or our free redemption that is in Christ Jesus so as we must be justified by workes otherwise let any man make sense of these words g Our Saviour saith yee shall know thâ—m by their workes h The foulest of the bookes of H. Nicholas containing the mystery of Familisme and fleshly loosenesse are only to be seene by the wise and experienced Eldeâ—s who can digest them â— It is hard to prove any thing against them who profâ—sse it lawfull to deny their Religion before men H.N. Epist to the daughters of Warwicke h It is not likâ— but Q. Elizabeth heard of these bookes and saw them since many of her and K James his Court favoured them i Ioh. Knewstuâ— M Microniâ—s H. Amswâ—rth wrote against thâ—se filthy errors and set downe their own words to the world k The Prelates the Popish Magistrates never troubled these licentious men because they tooke part with them agâ—iâ—st the Puritans only some godly Magistrates nick-named Puâ—itans cast some of them in prison l Neither by oath or any other way could they be brought to make confession of the secrets of unpure Familisme l They say they will take or leave their Religion of love as the Laws thinke fit but they lie fâ—r here being cast in prison by the inferiour Magistrate they persist then the infeâ—iouâ— Magistraâ—e to them is no Magâ—strate the Law is no Law m All heretickes and impure sectarâ—es say they dâ—e wilfully maintaine no heresie and therefore plead for liberty of conscience and a toleration of all religions The Familists defame the doctrine of the Apostlâ—s and Scriptures and have nothing to doe with the martyrs of the primitive Church for H. N. as I observe taught that Christ never had any man lay down his life for him or his truth his meaning was only allegorically to renounce his lusts for Christ otherwise Christ rejoyceth not said he in our death or blood o The Puâ—itans refusing the Popish ceremonies and the Romish denomination of Prelates are branded by those men as disobedient to Magistrates p They desire the Popish Laws against hereticks to be used against
Solomons song were but one particular beleever which is a demonstration that the particular actings of the spirit of grace cannot be written in the scriptures yet are they not to be thought unlawfull revelations and destitute of the word no more then we can say all the particular actings of Devills of all wicked men since the creation of whoring swearing Idol-worship lying stealing oppressing mis-beleeving c are not contrary to the expresse law of the Holy Ghost speaking in the word because these sinnefull actes are not particularly all specified and written in scripture with the names of the actors There is a 3 revelation of some particular men who have forefold things to come even since the ceasing of the Canon of the word as Iohn Husse Wickeliefe Luther have foretold things to come and they certainely fell out and in our nation of Scotland M. George Wishaâ—t foretold that Cardinall Beaton should not come out alive at the Gates of the Castle of St. Andrewes but that he should dye a shamefull death and he was hanged over the window that he did look out at when he saw the man of God burnt M. Knox prophecied of the hanging of the Lord of Grange M. Ioh Davidson uttered prophecies knowne to many of the kingdome diverse Holy and mortified preachers in England have done the like no Familists or Antinomians no David George nor H. Nicholas no man ever of that Gang Randel or Wheelwright or Den or any other that ever I heard of being once ingaged in the Familisticall way ever did utter any but the fourth sort of lying and false inspirations Mrs Hutchison said she should be delivered from the Court of Boston miraculously as Daniel from the Lyons which proved false Becold prophecied of the deliverance of the Towne of Munster which was delivered to their enemies and he and his Prophet were tortured and hanged David George prophecied of the raising of himselfe from the dead which was never fulfilled now the differences between the third and fourth revelations I place in these 1 These worthy reformers did tye no man to beleeve their prophecies as scriptures we are to give faith to the predictions of Prophets and Apostles foretelling facts to come as to the very word of God they never gave themselves out as organs immediately inspired by the Holy Ghost as the Prophets doe and as Paul did Rom. 11. prophecying of the calling of the Iewes and Ioh. Revel 1.10 and through the whole booke yea they never denounced Iudgement against those that beleeve not their predictions of these particular events and facts as they are such particular events facts as the Prophets and Apostles did But Mrs. Hutchison said Rise Reigne pag. 61 art 27. That her particular revelations about future events were as infallible as any scripture and that shee is bound as much to beleeve them as the Scripture for the same Holy Ghost is author of both Mr. Câ—â—mwell and Familists of old England say she and heâ—s were the more spirituall and only Saints in New England and the rest were but Antichristian persecutors It s knowne they held revelations without and beside the word of God Rise reigne er 4â— and said the whole letter of the Scripture holdes forth a covenant of workes er 9. And so the whole letter of the Scripture Law or Gospell is abolished to beleevers and doth no more oblige them then the covenant of workes can curse those that are under grace For T Collier marrow of Christianity pag. 25.26 sayth many spiritually enlightned of late are brought to Gospell-inioyments some other way which is spirituall then by verball preaching but Familists take the word preached for the printed inkie letter or the aire dead sound of the Gospell we take it for letter and sound of preaching as it includes the thing signified to wit Christ and all his promises in which sense the sounding of the Gospel heard worketh many yeares after it is preached and the word long agoe preached may be awaked up by a sad affiction an inspiration from God and produce the worke of conversion and still it is the word of truth in the scripture that produceth faith as it is the same seed that lyeth many monthes under the clod and groweth and bringeth forth fruit after And we know Antinomians reject the scriptures and build all upon inward revelations as their binding and obleiging rule Del ser. pag. 26 Saltmarsh free grace pag. 146. 2 The events revealed to Godly and sound witnesses of Christ are not contrary to the word But Becold Iohn Mathie and Ioh. Schykerus who kild his brother for no fault and other Enthysiasts of that murthering Spirit Sathan who killed innocent men expresly against the sixt command Thou shalt not Kill and taught the Boures of Germany to rise and kill all lawfull Magistrates because they were no Magistrates upon the pretence of the Impulsions and Inspirations of the Holy Ghost were acted by inspirations against thâ— word of God All that the Godly reformers foretold of the tragicall ends of the proclaimed enemies of the Gospell they were not actors themselves in murthering these enemies of God nor would M Wishart command or approve that Norman and Ioh. Leslyes should kill the Câ—rdinall Beaton as they did 2 They had a generall rule going along that Evill shall hunt the wicked man onely a secret harmelesse but an extraordinary strong impulsion of a Scripture-spirit leading them carried them to apply a generall rule of divine justice in their predictions to particular Godlesse men they themselves onely being foretellers not copartners of the act 3 They were men sound in the faith opposite to Popery Prelacy Sociâ—ianisme Papisme Lawlesse Enthysiasme Antinomianisme Aâ—minianisme Arrianisme and what else is contrary to sound doctrine all these being wanting in such as hold this fourth sort of revelations we cannot judge them but Satanicall having these characters 1 They are not pure and harmelesse but thrust men on upon bloody and wicked practises forbidden by God though â—od bad Abraham kil his only son for him to try his obedience yet God countermanded him and would not have him act accordingly these Spirits actually kill the innocent upon a pretended Spirits impulsion 2 They have no rule of the word to countenance them and if they lead men from the Law the Testimony it s because there is no light in them Esa. 8.20 3 These revelations lodge in men of rotten and corrupt minds destitute of the truth and they are opposite and destructive to sanctification 4. They argue the scriptures to be imperfect and to be a lamed and manâ—ked directory of faith and manners contrary to Scripture Psa. 19 7 8 9. 2 Tim. 3.15 16. Luk. 16.30.31 Ioh. 20.30 31. Act. 26.22 Psal. 119.105 c. 4 Then the Scripture shal not decide all controverted truthes nor be that by which we shall finde the truth and the rule of trying of the Spirits whether they be of God or no contrary to Io. c. 39.