Holy Ghost and that none can doe these works in them but Châ—ist and the inference made from them are the reasonings of the Holy Ghost and the result is an infallibly assurance Antinomians thinke both they may be counterfeit works and the reasoning and inference from thence to be a worke of our owne Spirit onely We say of the Spirit of grace joyning with our Spirit as is cleare 1 Cor. 2.12 3. The inference say they breeds no certaine and infallible assurance but probable onely and conjecturall evidence 4 If these works were not done in faith and known by us to be so done I should grant they could give but an uncertaine and controverted evidence Antinomians say wee separate them from faith and saving grace and that thus separated they beare testimony that wee are in Christ which is a calumny of theirs not our Doctrine Asser. 6 The assurance of our spirituall acts resulting from our Christian walking is a mediate assurance collected by inference not immediate as when we see the Sunne 2. It is called knowledge and assurance in the Word 1 Joh. 2.3 1 Joh. 3.14 vers 18.19 but it is not properly Faith but sense therefore we doe not build assurance of justifying faith on works of grace Antinomians say that we make our works the pillars and causes of our Faith But the promise the sufficiency of Christ the free grace of God to us are the onely pillars of our faith and our works of grace are the ropes by which the ship and passengers are drawne to the rock that is higher then themselves but they are not the rocke they are not the formall objective Sunne-light by which we passe our judgement and determination of Christ the Mediator his sweetnesse and power to save nor the causes of the soules resting on the bloud of attonement as Sunne-light is the formall reason and medium without of our judging of colours and their beauty They are onely land-marks by which we may the better judge of our state and not the shoare the land-marke onely sheweth how neere wee are to shoare by them we know that we know and beleeve in Christ. Finally they are rather negatives against unbeliefe then positive evidences of faith and serve for incouragements that we cast not away our confidence For if I doubt of my state whether I be translated and in Christ or no I cannot but doubt of my actions if I doubt if the tree be a naturall Olive I cannot but thinke the fruit must be but wild Olives and when we shall be unclothed with our darkenesse of body we shall not need such crutches to walke by Faith for sight shall leade us CHAP. LVI How duties and delight in them take us not off Christ. HEnce Antinomians when they say we must not so much as see our good works for not to see them is spirituall poverty and we cannot see them but we must trust in them and build on them And therefore best remove such chalke stones and rotten foundations as holy walking and live loosely that wee sowing sinne may reap pardoning grace So they say I know I am Christs because I doe not crucifie the lusts but beleeve that Christ hath crucified them for mee And our sanctification when darke and lesse maketh justification brighter And frequencie and length of holy duties are signes of one under a covenant of works and so under the curse of Law And to take delight in the holy service of God is to goe a whoring from God And the Spirit acts most in the Saints when they endeavour least All these say to be rich in works of sanctification is to be poore in grace 2. To doe and act nothing and so sinnefully to omit the duties that the grace of God calleth for Tit. 2.11 is the way to have the Spirit acting graciously then sinne that grace may abound be sicke and exceeding sicke that Christ may bestow on you much Gospel-physicke To be aboundant in the worke of the Lord to delight in the Law of the Lord in the inner man to labour more aboundantly then they all to bee rich in good works are nothing else but to goe a whoring from God So Saltmarsh expoundeth these words I can do all things through Christ which strengtheneth me Such were yee but yee are justified but yee are sanctified c. That Christ beleeved repented sorrowed for sinne mortified sinne perfectly for me and this saith hee is sanctification and the fulnesse of his the All in All. Then to doe nothing my selfe but sinnefully to omit all duties and let Christ doe all is full sanctification and the lesse yee doe the more Christ doth for you Object 1. Christ saith not Peter be encouraged to beleeve because thou art an holy obedient loving Apostle But I have prayed that thy faith faile not Saltmarsh Free grace pag. 32.33 Answ. In that place he doth not shew Peter how he should know by such and such signes that hee beleeved but for Peters comfort and faith he sheweth him the true cause why he should not fall away to wit because his Advocate interceedeth for him Object 2. Christ saith not to his Apostles O my Disciples though I be from you yet yee have been thus and thus humble penitent obedient and let this be your ground and assurance when I am gone but hee layes in promises yee beleeve in God beleeve also in me I will send the Comforter Saltmarsh pag 33. Answ. We make no qualifications object or ground or cause of faith but onely signes to know wee have faith therefore might Christ haue said ye shall know yee love me and beleeve because you love those begotten of me 1. But we thinke though naturall sweating at duties setteth not the Spirit on edge to worke graciously yet to worke by the grace of God increaseth both talents and grace 2. Nor the frequent actings of grace nor the simply looking on them especially under sad houres to wine to our feet againe are ill but the abuses to bee avoided As 1. the comparative poring and the more frequent living on the comforts of our owne gracious actings more then on Christ himselfe and his death is as if I would live to much on a sight of a new created birth in my selfe and the Image of the second Adam when I have Christ himselfe to live on 2. Excessive out-running and over-banke-flowings of wondring at what is done in our selves by the grace of Christ cannot want a great deale of mixture of our selfe for we are not so found on acttings of grace in others and that is a token there is a selfe-reflection in the worke and that I sit downe and write of my selfe a hundred in stead of fifty 3. All comparative over-loving of created comforts must take the heart in so farre off Christ. 4. We should wonder more at the depth and height of free grace in the Creator and in Christ the well-head then in our selves for
stand before the Lord against such of the Kingdome of England for many generations who ingaged their faithfull and well-minded brethren in a blinde cause to establish abominable Liberty of conscience Familisme Antinomianisme Socinianisme Prelacy Popery c. And the righteous Judge of the world knowes wee never intended any such thing but we might have beleeved the words of King Charles who told us they minded not Religion in that war But now when we are wasted ruined dispeopled we are not only forsaken by these whose safety peace religion and happinesse we minded with losse of our owne lives I with many others dare appeale to the Sovereigne Judge of all the earth in the sincerity of our hearts but almost utterly destroyed yet divers of the Sectaries professe they had rather fight against the Scots as against Turkes O Earth cover not our blood arise O Judge of the world and plead the cause of the oppressed let all the Nations about and the Reformed Churches and all the generations not yet born bear witnesse to this oppression and violence For if such as did sweare the Covenant which was the only thing that engaged us had said ingenuously at that time we sweare to endeavour the extirpation of Popery Prelacie Superstition Heresie Schisme Prophanenes and whatsoever shall be found to be contrary to sound doctrine lest we partake in other mens sinne But in the mean time wee purpose to plead print write preach and in our places endeavour both in Parliament and out of it in the Assembly and out of it in our Ministery and Christian walking for toleration and brotherly forbearance of Popery Prelacie Superstition Heresie seperation and gathering of Churches out of true Churches judging the Presbyterians of Scotland whom by the oath of God they are to defend the Schismatickes and indulgence by Law and otherwise to be yeelded to Papists Arminians Socinians Arrians Familists Antinomians Seekers Antiscripturists Enthusiasts c. but none to Presbyterians at all we should have blessed your right down ingenuity yet have our Brethren really so sworne and so practised But saith Burton the Scots are the vilest of men p. 17. partakers with murtherers with rebels with Traitors Incendiaries underminers of Parliament and City c. Words of butter and oil soft and sweet would sooner convince us and arguments of iron and brasse that are strong hard invincible should more edifie and perswade The truth is fire but not passion Burton speakes fire not alwayes truth These are not the words of such as warre under the banner and colours of love and fight the battells of the Lambe Passion is a paper-wall to a weake cause your Brethren stood once in your bookes for talents and pounds but now for halfpennies consider where the change is we was at that time the same you call Presbyterians now and professed the same to you Deare brethren be humble and lowly to your old friends bee not perjured for ill will to us we shall mourne to God for that wicked revenge the Covenant will pursue you and God in it dally not with God they shall all be broken and splitted upon the Covenant of God who labour to destroy it Now when you have the sword the purse the Army the Parliament for you insult not over your brethren Quem dies vidit veniens superbum Hunc dies vidit fugiens jacentem summisque negatum stare diu He was but an Atheist and a mis-interpreter of providence who said Victrix causa diis placuit sed victa Catoni Successe in an evill cause is not happinesse beleeve it Heresie when shee is heire to her mistresse is a burden that the earth trembles under yee know Heresies goeth with broad Peacocke wings through the Land and takes in Townes and Castles but they had good helpe from Presbyterians their Antichristian brethren as they like to call them Sects are courted multitudes take hold of the skirt of a sectary now adayes But the Court is paved with glasse and to you all the faithfull Ministers of Christ are but Antichrists Priests The white golden breathings of successe may blow you asleepe but cannot secure you your Brethren have beene low in Scotland for your cause I shall be satisfied without recrimination The Scots are not the vilest of men they are not partakers with murtherers but I shall onely answer that I judge that in England the Lord hath many names and a faire company that shall stand at the side of Christ as his conquesse in the day when he shall render up the Kingdome to the Father and that in that renowned Nation there be men of all rankes wise valourous generous noble heroick faithfull religious gracious learned And I hope to reap more peace in naming England from the choisest part then M. Burton can find comfort in his passion in denominating the Scots or their Army from the worst and vilest part not to deny but there be too much wickednesse and prophanenesse in both the Nation and Army yet shall I desire all the Sects whom M. Burton and his brethren would have tolerated to look at their brethren as men compassed with infirmities and let these of such as thus accuse them that are without sin cast the first stone at them which were a good way to try if Antinomians would not arise and stone to death so many as they were able to master alleadging God cannot see such violence and bloodshed to be sinne in them also we professe to be orthodox and a strong Presbyterian is but a poore old rotten Coach to carry men to heaven there is more required of these who shall be heires of salvation but this cannot justly impeach the Presbyterian way of Antichristianisme And wherein is the Generall Assembly of Scotland Papall and set up above Kings and Kesars and may bring Presbyterians under a premunire Had M. Burton any arguments to make out this sad charge against his brethren but the stollen and reprinted not reasons but railings of Prelates and Oxford opposers of Reformation and particularly out of a lying Treatise called Issachers burden the father of which was the excommunicated Apostate Jo. Maxwel sometimes pretended Bishop of Rosse for M. Burton hath nothing in this passionate Treatise of his own but is an Echo in grammer and matter to Whitegift Bancroft to lying Spotswood to the flattering time-serving Balaams who to gratifie King James and Bishop Laud and these of the Prelaticall gang objected the same with more nerves and blood against the Scottish-Geneva discipline then M. Burton does That booke of discipline was the Prelates eye-sore and Mr. Burton must bring the weapons of his indignation out of the Armory of Babylon against Presbyterians I love not to compare men with men only good Reader pardon me to name that Apostolicke heavenly and Propheticall man of God Mr. John Welch a Pastor of our Church who for this same very cause was first condemned to death and then the mercy of King James changed the sentence to him
spoken it Micha 4.4 The mouth of the Lord of Hoasts hath spoken Deut. 30 8. Obey the voyce of the Lord. How often is it said the Lord hath said Esa. 29. Because they have not heard my words saith the Lord which J spake to them by my servants the prophets rising and sending them c. 1 Thes. 2.13 For this cause also thanke we God without ceasing because when yee received the word of God which yee heard of us yee received iâ— not as the word of men but as it is indeed the word of God which also worketh effectually in you that beleeve Heb. 13 7. Remember them which have the rule over you and have spoken to you the word of God all which and many other places can carry no other sense then the word externall written and preached which God rendreth effectuall by his Spirit is an instrument of conversion 11 Err. Faith and conversion to Christ commeth not mediately by the preaching of the word but immediately from the inspirations of the holy spirit and from heaven His arguments are not a whit different from the reasons of Mr. Del in which Del proveth laws synods ministery are all externall carnall literall things so Del. ser. pag. 6 7 8 9. c. Gospel reformation is internall Spirituall and the law written in the heart as Ier. 31.33 the word vocall externall or written reformes by halfes not constantly and intermits and againe lyes still as dead as a stone because men can doe it But Gospel-reformation is as proper to God as to redeeme the world and to take away sin and bring in everlasting righteousnesse if all the Angels in heaven should undertake the work of reformation they should sink under it how much more the powers of the world Del. ser. 10 11 12 13. Iust so argues Swenckefeld Epistola ad quendam Ecclesiasten excussa Basil. an 1527 his 1 argu which is Dels also ser. pag. 6 7. is this iustifying faith is of the nature of internall and spirituall things for it is of God yea faith is the gift of the Holy Ghost then it hath not its originall from things bodily the word and hearing but comes from the internall word for the naturall man perceaves not the things of God 2 Saith Swenckefeld what ever is not of faith is sin then outward hearing of the word without faith is sin 3 All preaching is in vaine except the man have eares to heare Mat. 13. since the word cannot be received but by an enlightened minde and the light of faith and the grace of God the soule being fore-disposed by Iesus Christ though you should heare the word a thousand times in thy unbelieving eares they shall receive no more but a sound they shall reciâ—ve no more but a carnall affâ—ction of a fanzied and counterfeit faith from free will which shall not indure long so read Del. serm pag. 4.5 and as if Swenckefeldius had spitted him out at his mouth so he speakes 4. The Ministers saith Swenckfeld should be someâ—what 5. Then Paul and Apollos should give increase 6. Then the word of God should be tyed to Elements and sounds and and all that heare the word should beleeve 7 But saith hee hee that is of God heares the word of God thâ—n must Grace prevening prepare us before wee can heare the externall word with fruit 8 Their is one Maister Christ the cheif corner stone and he teacheth the externall man not by externalls but by his Spirit when God teachâ—s as he doth Ephe. 3.5 he needeth no perishing and vanishing thing to helpe him to save us Conspice hic inquit Swnckefeld epist 16. verum doctorem veram doctrinam veritatem ipsam â—ternam quae nullo Caduco sive transitorio in adminiculum sui egeaâ— ut nos salvet 9. If the vocal word did necessarily goe before justiâ—ieing faith then justification should be the work of our hands or not without our helpe But Abraham beleeved God not the word preached 10. Then should man not God lay the first stone in our Iustification and experience teacheth us what a building it is we have an historicall faith and a certaine apprehension and assent of naturall reason form the letter of the word so Saltmarch the Antinomian 146 fr. g. the law is now in the Spirit and in the Gospel for a believer to walke by Now the Spirit and the Gospel is all one to the Antinomian to the Enthusiast Libertines and Swenckfeldians so Saltmarch sayeth Nor is the holinesse and sanctification now such as is fashioned by the law of outward commandement Swenckefeld calleth it verbum vocale but by the preaching of faith by which the Spirit is given which renewes and sanctifies a beleever and makes him the very law of commandement himself what this Antinomian calles the preaching of faith Swenckefeld calleth verbum substantiale Christ himself not any created thing so doe the Familists teach Rise Reigne er 9. The whole letter of the Scripture say they holdeth for a covenant of works so er 7. er 8. Know that it is most false that sanctification is not now fashioned by the Law of outward Commandement that is by the word externally preached as by an instrument subordinate to the working of the Spirit for his conscience knowes we never ascribe more to the word for more is contrary to the word Rom. 10.17 Faith commeth by hearing that is the word of the Gospell externally preached 1 Cor. 1 24 we preach Christ to the Jewes a stumbling block but to the called Christ the power of God and the wisedome of God this preaching of Christ is the preaching of faith but not in the Antinomian sense this is the effectuall working oâ— the Spirit for so Saltmarsh meaneth as his exposition evidenceth for the effectuall working of the Spirit can never be a stumbling to the Iewes then this preaching of Christ and of faith must be outward and externall preaching of the Gospell which instrumentally giveth the Spirit For Gal. 3.2 Paul opposeth the hearing of faith that is the externall hearing of the letter of the Gospell that giveth the spirit instrumentally to the workes of the law or the externall doctrine of the Law that can neither promise to give nor give the Spirit instrumentally for if by the hearing of faith he meane the inward hearing and effectuall working of the Spirit then he saith as much as yee receaved the Spirit by the effectuall receiving of the Spâ—rit and also he must meane that all that heares externally the doctrine of the Gospell as the Galatians did must receive the Spirit whereas Paul clearely makes an opposition between the externall preaching of the Gospell and of the Law otherwise by the externall preaching of the law accompanied by the Spirit we also receive the spirit But let Saltmarsh answer if either now or under the Old Testament true holinesse and sanctificattion was fashioned by the law of outward Commandement without the Spirit in some measure or degree 2 If
regeneration is not said to worke with the word but a more common operation of God there is which begetteth literall knowledge or some higher illumination 2 the Spirit worketh with the word so as in one and the same act the Spirit opens the heart to heare and receave what is carryed along in the letter of the word and so the Spirit worketh mediately not immediately 6 How in the infusion of the new heart and of the habit of the grace of God in which we are meere patients and put forth no cooperation with God more then the dead doth to quicken it selfe Ephes. 2.1 2. and the withered ground to receave the raine I see not Esai 44.3 4. in regard that though the word goe before and the word may be preached in the meane time yet the act of infusion of the new heart is no morall action of God but as it were physicall and it is a reall action receaved by us by no subordinate literall action or morall apprehension of the minde or act of the will and therefore in this formall act of infusion what the word doth but by way of disposition or preparing I must professe my ignorance though it be most true that faith commeth by hearing and in the very mean time Act. 10.44 whilst Peter yet spake these words the Holy Ghost fel on them which heard the word Then if conversion be taken in congregato vel concreto in the humbling selfe disparing of a sinner and all preparatory acts going before the infused life of Christ and in the first operations flowing from this infused life the word is an instrument of conversion but I cannot see how it is any active or morall instrument in the soules lying under the Lords act of infusion of the life of Christ except yee call it a passive instrument because it perswades not the soule to receeve the new life nor is the soule being a meere patient an apprehending knowing choosing or consenting faculty under this action of omnipotency while the Lord powres in a new heart It is true the word is thus farre the instrument that the Spirit worketh in us the same habit of new life and the same Spirit of grace and supplication that is promised in the word Esa. 44.3 4. Zach. 12.10 Ezeck 36.26 27. and the same Spirit that the Scripture saith Christ by his merits purchased Ioh. 1.16 17 18. Ioh. 12.32 Revel 1.5 Heb. 10.19 20 21 22. 1 Conclusion The word preached is that meane that instrumentally concurreth with the Spirit for begetting of faith Rom. 10.14.17 faith commeth by hearing and hearing by the word of God and that he speaketh of the externall and not of the substantiall increated and internall word is cleare ver 14 15 16. he speaketh of such a word as a sent preacher carrieth 2. such glad tydings as messengers on the mountaines bring which is not the Spirit of faith to all that the messengers are sent to 3 It is such a word as he calleth ver 16. a report Now this is not an inward substantiall report or word because all that heareth the father to them the Spirit makes an inward report they come to Christ and beleeve the report Ioh. 6.45 But few or none beleeve this report ver 16. Who hath beleeved our report 1 Cor. 1.23 25. But we preach Christ crucified to the Iewes a stumbling blocke to the Greekes foolishnesse But unto them that are called both of Iewes and Greekes Christ the power of God and the wisdome of God then the word externally preached is instrumentally the power of Goâ— and that he speaketh of externall preaching not of the substantiall word or Spirit himselfe is cleare 1 Because the Spirit internally preached is received as the power of God Esay 59 19 20. And a God teaching Spirit but this word of it selfe is not such a Spirit 1 Because the Apostles preach it Men such as the Apostles were doe speake or preach of Christ and of the Spirit but they cannot preach or effectually inpreach to speake so Christ and the Spirit to the hearers for then should they give the Holy Spirit to al those they preach to which both is against scripture and experience Act. 12. Act. 14. Act. 17. and is blasphemous for God onely giveth the Holy Ghost 2 Because the internall and substantiall word preached to the eares internally is effectuall conversion but this preached Christ must be externally preached onely to some to Iewes and Greekes who stumble at Christ and beleeve not 1 Pet. 2. And the same is proved by 2 Cor. 2.15 Wee are unto God preaching the Gospell v. 14 a sweet savour of Christ in them that are saved and in them that perish to the one wee are the savour of death unto death to the other the savour of life unto life Now the internall substantiall word is to none a savour of death 1 Thes. 2.13 For this cause also thanke we God without ceasing because when yee received the word of God which yee heard of us yee received it noâ— as the word of men but as it is in truth the word of God which effectually worketh also in you that beleeve That is 1 The externall word which yee heard of us 2 It is the instrument of the Spirit Yee received it not as the word of men but as it is indeed the word of God 3 It s not the internall word for it was not received of all that heard it for ver 14 15 16. the Iewes that heard it received it not 2 Conclusion The word preached of it selfe is not a dead letter as Swenckfeldians say with Antinomians Paul calleth the Law a dead Letter Because it teacheth what we should doe but promiseth not the Spirit of Grace to obey as the Gospell doth And punit delinquentes punisheth eternally delinâ—uâ—â—ts saith Chrysost 2 Cor. 3. hom 7. and Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact saith the same Augustine saith the Law makes us know not eschew sinne and the Gospell is not a dead letter of it selfe even as the Letter of it is voyd of the Spirit except by accident in the same sense that it is the savour of death unto death and a rocke of offence to those that stumble at the word But is not may some say the law also by accident and through our sinfull condition a condemning letter aswell as the Gospell and so both because they are externall and literall must be a dead letter I answer not so because the Gospell in the letter and literall sense ofâ—ereth a way or meanes of reconciliation to thoâ—e that beleeve but the Law as the Law in no sense can either offer or give life but in regard that all have sinned the proper use of the Law to all under the Law is to give out a sentence of condemnation in the very externall and literall sense of it If the Law lead as a Paedagogne any to Christ that is now by a
that in the Gospell the word and the Spirit are alwayes joyned and therefore saith Christ the words that I speake are spirit and life that is they come from the spirit and carry spirit with them Then 1 the Gospell pâ—eached externally to Del and to Antinomians is not that word by which Christ converts soules faith is not from outward hearing as an instrument of our conversion the contrary of which we have proved It s from the inward word in the heart now the word in the heart is very faith it selfe the argument of both Swenckefel and Del is nothing for it is this the word outwardly preached except it come to the heart can never convert the soule because it is but a meere sound saith Swenckefeld it s but a very letter say Antinomians therefore the externall word is no instrument of our conversion but onely the internall word I utterly deny the consequence lay a pen well inked to paper a thousand times it shall never write except the hand of the writer draw the characters ergo the pen is no instrument of writing it followes not So bread except by the blessing of God it be turned into blood and flesh can never nourish ergo the bread that the Baker bakes is no instrument by which we are nourished It s an unjust consequence and distroyes all ordinances naturall and Spirituall It onely followes ergo the word without us is no efficacious cause of conversion and no principall cause and can do nothing except the Spirit inact and animate and concurre with the word which we with both hands yeeld and beleeve as a Gospel-truth The word is but a sound a letter I answer it is not a common sound such as the odes of Horatiâ—s and Epistles of Seneca render but it is in it selfe a sound filled with Majesty power heaven so as every word seemes to be with-child of grace and life yea and separate the word from the Spirit and in the stile conveyance method there is so much divinity majesty holinesse life gravity as the child bewrayes heaven in its forehead and lookes like the Father and Author God and therefore it s more then a sound to a deafe soule actu secundo it hath but a sound and whereas Antinomians say it s but a dead letter they speake of the paper inke and printed characters of the word but vvee take it not so but as the vvords do connotate and involve the things signified the precious promises and as the Lord saith Hose 8. The great things of my law and so they are not dead letters but the instrument chariot meanes of conveyance of Christ and the Spirit to the heart and though vvithout the Spirit the vvord vvorkes not as no instrument no toole nor hammer no axe can build a house except the Mason and Carpenter act and move them shall it follow they are not for that instruments at all 2 Del and Antinomians with Swenckefeld will have the Gospel preached to none but to those that have the internall word and Spirit in their hearts then when Christ and the Apostles Mat. 13. Act. 28. Act. 13. preach Christ and the Gospel in the letter as some other thing then the Law it is not the word of God nor the Gospell why it wants the Spirit to goe along with it and can never change nor reforme saith Del pag. 18. and begetteth but a literall and feighned faith saith Swenckefeld and the word and the Spirit are alwayes joyned saith Del pag. 19. now this is not the written read nor externally preached Gospel nor the Scripture so they must but coâ—sen us for they meane the internall word not verbum vocale And the preaching of faith that Saltmarsh speaketh of free grace pag. 146 is not the Scripture nor preached word which I demonstrate Del speaketh of such a word as hath the Spirit alwayes ioyned with it pag. 19. But the scripture and the externall vocall word hath not alwayes the Spirit joyned with it for when it is preached to Reprobates and to malicious obdured soules that stumble at Christ and the word being thereunto appointed 1 Pet. 2.7 Mat. 13 14 15. Ioh. 12.37 38 39. Ioh. 9.39 It hath not the Spirit joyned with it 2 They speake of such a word as hath the Spirit actually converting and which is therein differenced from the Law that is but a dead letter and cannot minister the Spirit so Del ser. pag. 18 19. So Saltmarsh free grace pag. 146 147 so Swenckfeld ibid. therefore all that Antinomians and Swenckfeldians say that they take not away Word ministery ordinances preaching are meere delusions for by the word of God that begets faith they meane the internall word not scripture nor the written and preached word and so they say nothing to take off this error justly layd upon them to wit that under the Gospell there is no need of Scripture Preaching Sacraments hearing nor doing of any duties to men nor abstinence from murthering killing whoring stealing c. all exterâ—alls are indifferent 3 You see how false it is that the Gospell is not to be preached to any but to those that are converted because it cannot be received by faith by any but by such contrary to Christs expresse commands to his Apostles Mat. 28.19 20. Goe teach all nations so Paul preached to the obstinate Jewes Act. 13 to the scoffing Athenians Act. 17. Is it not therefore the Gospel that they preachâ— 4 It is an undue arguing of Swenckefeldians and Antinomians The word is a literall carnall sensible thing ergo God workes not faith which is a spirituall grace thereby for it followes onely God workes not faith by the vocall word alone except he put to the pul of omnipotency of grace 2 The assumption is false the preached word though in its sound it be carnall literall bodily yet in its power Majesty and the thing signified which is the birth in the wombe of the word it is spirituall lively heavenly 5 Nor doth it follow that Iustification begins at man if the vocall word be the instrument thereof except they say that hearing and preaching did necessarily and effectually produce justification and conversion they are no parts no members no efficacious causes of conversion or Iustification 6 Iustifying faith and salvation both are in their nature things spirituall and yet have their originall from the word preached as an instrument yea from the foolishnesse of preaching 1 Cor. 1.21 Nor is the word altogether bodily because it incurres in the sense of hearing but taking the word preached as it includes the great things of God not as it is letters and sounds it is not carnall but spirituall 2 Cor. 10.5 Sharper then a two edged sword to save or kill on either edges Heb. 4.12 yea even when it is rejected the savour of death unto death 2 Cor. 2.16 17. And the Everlasting Gospell Rev. 14.6 7 Nor can it follow that justifying faith is a work of man
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
29. nor was Christ for that under any absence of the Spirit 1 Tim. 4.14 15 16. and Revel 1.3 compared with Rev. 2.7 whereas he sayth The Ministery that is to destroy Antichrist is more glorious then Arts and Tongues and this is Jesus Christ himselfe 1. Libertines said the Gospel or Word was the Spirit himselfe Saltmarsh here sayth the Ministry destroying Antichrist is Christ which is most false The Ministery is but 1. an Instrument 2. a created Ordinance Christ is God Man and Mediator 2. The Ministery that destroyeth him is the Word preached as an instrument and Christ the principall cause But the principall cause removes not the Instrument as Familists imagine but the Ministery of Familists shall never do it Whereas former Antinomians made two contrary administrations one under the Law in the old Testament another undâ—r grace or the Gospâ—l in the new Testament Onely John Baptist was pinned in as halfe a Legalist between both Saltmarsh p. 68. after he with the Familists hath made a greater number of spheres and circles of Administrations following the spirit in his fulnesse and variety he foldeth them up in three of Law Gospel and Spirit or of Letter Graces and God or of the First Second and third Heavens After the cut of David Georgâ— who said the first Ministration was the law of death and the letter the second was under Christ and the Apostles but not very spirituall but fleshly literall carnall but the last under David George the true Messiah was spirituall purely spirituall beyond that of Christ and the Apostles and so spirituall that to have conscience or sense of uncleannesse or sinne was a work of the flesh And Saltmarsh saith it is fleshly and literall that a pardoned man should confesse sin p. 69 70 a Christian saith hee passeth throâ—gh severall ages even as Christ was under the Law circumcision Supper of the Lord Baptisme and then hee crucified all that flâ—sh hee walked in under these dispensations and entered unto glory Answ. Then he crucified Baptisme the Lords supper preaching of the Gospel the Ministery the visible Church and every outward letter of conference praying for Saltmarsh now turned Seeker denies all these and hee must have crucifyed all his preaching tongues writing of books 2. What tongue or Science of the Holy Ghost taught Saltmarsh to call the Ordinances of the New Testament flesh or fleshly Ordinances for I doubt he meaneth not that Christ true man dyed for our sins for 185 186. he saith It is a discovery of the highest attainment of Protestants generally that we are born in sin And that the way of salvation was by Jesus Christ the Sonne of God born of a Virgin in the fulnesse of time made under the Law bearing our sinnes crucified dead buried and risen and ascended and entred into glory c. but pag. 190 191. he forsaking this as legall doctrine tels us of a further discovery as to free grace as if the Protestant Doctrine were merits of men not the free grace of God And he setteth downe that of the Antinomians and not a word of Christ God-man crucified and dead for our sins And the confession of Faith made in this Assembly at Westminster yea all the Reformation now is onely in some outward ordinances saith he not any purer or more glorious discoveries of God or the Spirit or Jesus Christ or our union with the Spirit or glory as to spirituall things or Christ risen but as to Christ in the flesh or under the Law of which these Ordinances were a signe And p. 198 199 200 201. which he calleth the last highest and most glorious discoverie of God by love and grace for to the Familists there is no Article of the Protestant faith that savours of truth for to them all our Doctrine is a dead Letter Nor did Christ die for our sins and rise for our righteousnesse but onely the dying of Christ is a meere figure insinuating that he dyed not in our nature as true man but as Gortyn saith the sufferings of every Saint who is the figure and image of Christ is all the Christ crucified the Scripture knows There is nothing in all the books or writings of Familists discovered touching the controversies between Protestants and their Adversaries Papists Arminians Socinians Arrians Antitrinitarians Sabellians Libertines Swenckefeldians Anabaptists c. Concerning Election Reprobation the power of free-will the supremacy of the Pope Idol-worship the consubstantiality of the Son of God Christs manhood his dying satisfaction merit buriall resurrection ascension the last judgement heaven hell the resurrection of the body in all which they are unsound and ought to give a confession of their faith as Anabaptists have done 12 The Jewish Church saith Saltmarsh p 70. or dispensation that was according to Moses and the Letter in which they were led out in carnall and more fleshly courses as in proceeding against the Nations by warre and fighting with all their other legall Rites and Rudiments were a clear figure of the Christian under age or under tutors and Governours and worldly Rudiments Here lawfull Warres and the use of the Sword are made legall rites and figures War saith he with all other legall Rites then Warre is no more lawfull to us under the New Testament then Circumcision and all the Law of Ceremonies Saltmarsh then would no more goe as a Priest to the Campe to preach to the Generall then he would be Circumcised except with H. Nicholas he thought all Moses Law indifferent and that the spirit without scripture led him to be accessorie to unlawfull bloodâ—shed and the spirit is his rule not the word of God 2 If the ceremonies of Moses be the figure of a Christian under Tutors and worldly rudiments such as hearing of the Gospel baptisme prayer confession reading then all these must bee abolished in this life to the Christian and if Christ have crucified all these as fleshly ordinances to Pray heare must be as unlawfull as to be circumcised which Paul saith Gal. 5. is to fall from Christ. See if these men mind God 13 The Disciples of Châ—ist saith p 70 71. according to Johns ministerie were a type and figure of such as are under Tutors as Gal. 4.1 and as carnall and Babes in Christ 1 Cor. 3.1 2. Answ. These under non-age Gal. 4.1 are under the Law of Moses and yet Heirs of the promise The Disciples were under Christs ministerie and beleeved in Christ as come and were blessed in that the Father revealed Christ to them not flesh and blood Matth. 16.16 17. The Baptists ministery and his Doctrine and baptisme were all one with the ministerie and baptisme of Christ and the Apostles as our Divines prove against Papists for both preached Christ the Saviour that taketh away the sins of the World justification by free grace faith repentance to life sanctification c. Corinthians are called carnall not because they prayed and heard and beleeved but because though Babes
principle of grace by which they were to bee faithfull to him who sent them and durst not preach smooth things nor conceale the visions of God False Prophets as Balaam and Caiaphas doe out of a Propheticall impulâ—â—on both see and speake the visions of God and are punished of God for speaking Propheticall truths which they cannot chuse but must speake for they preach them not because they are awed of God and dare not heale the wound of the daughter of Gods people with faire words but beside their intention as Balaam did Num. 23. ch 24. And thus it is not necessary when Prophets reveale visions that in that act of revelation they see them to be true revelations with only a Propheticall light And because the Propheticall light is not perfect but infused ad modum recipientis as we are capable to receive the speces of things may be objected to the Prophets understanding and they see them as things but not in the spirituall signification they stand under so Iohn saw seven starres and seven golden Candlestickes but knew not that the one noted the seven Angels of the Church and the other the seven Churches The way God offers the speces to the understanding is not knowne to us but it is sutable and congruous to the nature of Spirits Yet doth not God let the Prophets see the things themselves but only the intellectuall speces for 1 King 22.17.19 20. compared with v. 28. cleareth that Israell was not really scattered nor Ahab really killed at Ramoth-Gilead but only visionally for Ahab then should really both be dead and alive Israel scattered not scattered at the same time which involveth a contradiction yet Micajah said he had seene the one and the other then he saw the visionall images printed in the revealed decree of God or some other way offered to his imagination Now this Propheticall Spirit doth not act the Saints in beleeving and praying or the like as Antinomians would have all to be Prophets but the Spirit of grace and supplication of which these considerations may serve to cleare truth between us and Antinomians who runne the way of Enthusiasts Hence 1. That we may more exactly know the nature of worshipping God in Spirit and in the letter We are to consider 1. a spirit is opposed to that which is a body and bodily and externall as Luke 24 39. Handle mee and see for a spirit hath not flesh and bones as you see I have thus they call Christ in the flesh not a spirituall Christ. David George and H. Nicholas call him a fleshy and a literall Christ because such a Christ say they commeth under the senses as if Christ because true man in the flesh who was filled with the anointing above his fellowes and because he was cloathed with our flesh could not preach and pray more spiritually then David George or H. Nicholas 2. A spirit is opposed to that which is literall and externall and is only a signe a forme a sound and hath nothing of life and spirit in it Ioh. 6.63 It is the Spirit that quickneth the flesh profiteth nothing the words that I speake unto you they are spirit they are life The Spirit there is opposed to carnall these of Capernaum dreamed of an orall carnall materiall bodily and externall eating of Christs flesh and drinking his blood Christ refuteth that and sayeth it was the Spirit of Christ not his bare flesh that quickneth dead sinners and that his words spoken v. 54 55 56. Of eating the sonne of mans flesh and drinking his blood must be taken spiritually not carnally and grossely and so Antinomians falsely impute to us that we expone all tropes and allegories that should be exponed spiritually in a carnall and literall sense 3. 2 Cor. 3. The Spirit and inward working is opposed to the letter and outward working and so externall and outward worship only and in the only letter and sound of words is opposed to the spirituall and internall worship in life and power But if yee speake in sensu composito only and meerly externall and literall working is hypocriticall when there is no heart-worke and it is as if a painted man should speake no heat no warmnesse of breath commeth out of his mouth this acting is no Ordinance of God but an act of hypocrisie so we doe not plead for externall reformation in concreto nor for the reading hearing meditating and preaching on the Scriptures with this positive act of doing these hypocritically if we speake againe in sensu diviâ—o of the word in the letter and Scriptures in themselves not including the Spirit or any influence thereof in or with the word we judge these two the word and the Spirit to be subordinate not contrary and see not but we are to stand for and defend all Ordinances in themselves Scripture reading hearing praying Sacraments as in or of themselves Ordinances of God and of divine institution though as they are such the Spirit joyn not with them nor doth the word of God make any such opposition between them as that some Christians should bee under these externall Ordinances as being more legall and lesse spirituall and others beyond above all Ordinances externall and taught of God immediately because they are forsooth â—nder all-spirit and purely spirituall and so taught of God as they have no more need of Ordinances then learned Doctors have to read the horne-booke as Waldesso saith But how the word and Spirit are particularly united happily is more then the learned and godly can define I should thinke the word and Spirit are united as the King and the Kings Law revealed to his Subjects are one as we say the King is in every Court in regard the Kings Law is there or the Master is with the servant in his masterly authority that the servant carrieth when he speaketh in the name of his Master So as when Ieremiah and Esaiah yea or any faithfull Ambassador speaketh in Christs name the word and will of God God is said to speak by the mouth of those his holy Prophets and servants 2. The word and the Spirit are united as the principall and instrumentall cause as Christ is where his word is either converting or convincing and because the way of Christs working by the word is much in a morall way as by a signe conveying the thing signifâ—ed by his Spirit Therefore the 3. way how Christ or his Spirit is in the word may be thus Christ cloatheth himselfe with the word or Scripture read or sounding in the eare as the thing signified is in the signe as the King carries himselfe to the minde and affection of his Spouse in a farre Countrey by the pourtrait of the King or by a friend an Ambassador or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom she is married to him though shee never saw the King himselfe in face and countenance And when Christ is in our hearts by faith and we regenerated by the
fallible and infallible like to the Spirit immediately inspiring the Prophets We take literall exposition sometimes as it is exposed to figurative and typicall and in this sense we condemne such as presse all borrowed metaphoricall and allegoricall speeches in Scripture according to the letter whereas these by analogie of faith must have a spirituall sense and yet the grammaticall and the spirituall sense are opposed as Ps. 72.16 There shall be an handfull of corne in the earth upon the top of the mountaines the fruit thereof shall shake like Lebanon Jer. 31.12 Therefore they shall come and sing in the height of Zion and shall flow together to the goodnesse of the Lord for wheat and for wine and for oyle and for the young of the flocke and the herd These words and the like Calvin and our worthy Reformers Musculus and Luther of whom Saltmarsh saith they had but little discoveries of the Spirit because Calvin wrote against his fathers the Libertines Luther against Antinomians Bullinger against the Anabaptists and the Enthusiasts in regard of himselfe and the Family of love as Barrow railetâ— more against Calvin then any Jesuit can doe These words I say our worthy Reformers expone of the spirituall glory and fruits of the Spirit under the Kingdome of the Messiah because the the Scripture cannot beare another interpretation which saith Rom. 14.17 The Kingdome of God is not meat and drink c. So we detest their grosse and literall exposition who expone Christ as meaning that we must dismember our body when he compared the renouncing of our vilde affections to the plucking out of our eyes and cutting off our hands and feet because this literall and grosse exponing of Scripture is contrary to the sixt command Thou shall not murther and wee say here that figurative speeches have no literall sense but that which they would have if they were turned into modified and simple expressions though none more then Enthusiasts and Familists reject all literall expositions and so cast away Scripture Ministery reading hearing because the Scripture depresseth all these and calleth them nothing in comparison of the operations of the Spirit that are above nature But that the literall and spirituall sense are one and the same and the Letter and Spirit subordinate not contrary we affirme for Scripture hath not two senses but the grammaticall and native sense that the words offer without violence or straining of Scripture is the true meaning of Scripture indeed there be two evidences and lights that manifest one and the same sense as the naturall man seeth the true sense of the same Scripture with the naturall literall and star light of meere naturall reason and the evidence of a naturall literall orthodox Spirit and the renewed man seeth the same sense with the supernaturall spirituall and Sunne-light and spirituall evidence of a Spirit of grace above nature Hence how farre the spirit and spirituall actings of the Holy Ghost are opposed to externall literall and naturall actings and the letter of the word and externall ordinances to what is said I adde thâ—se considerations 1 To preach the like I say of praying hearing and the using of all ordinances in their kinde with the wisdome of words 1 Cor. 1.17 with excellency of speech with the loftines high riding and soaring of words or humane eloquence and wisdom a predominant starre shining in al faâ—se teachers especially in Enthusiasts Familists and the like who give out that they speake coales and fire-flaughts when it is but wildfire 2 Pet. 2.3 Rom. 16.18 much in request now to preach I say so loftily is contrary to preaching in the evidence or demonstration of the spirit so Saltmarshs Sparkles of glory Gortynes dreames H. Nicholas his writings are farre from any spirituall or heavenly forcing and convincing power they have great swelling words like globes or balls of capacious swelling bagges or blathers of wind but every word is not a pound weight but a wandering cloud a fleeting aire such as the spirit pure spirit discoveries of the spirit hightenings of pure free grace all God all Christed fully and purely spiritualized Saints that live not on any of these creatures below no not on ordinances are ordinary to them But then 1. They speake none-sense that others more heavenly then themselves not understanding them may go for carnall legal literall men as not having the spirit and so not able to understand or judg of the things of the spirit wheras they are the only spirituall men that judg all things in the mean time they know not what they say speak contrary to the Scripture to sense 2. They have a sort of high lofâ—y speaking but far from the Scripture-stile that as it is high yet runneth with Christs feet and pace in the simplicity of Jesus Christ now their eloquence is a combing decking and busking of Christ and the beauty and glory of the Gospel which is as if you would cloth the noon-day-sun with a gowne of cloath of gold set with rubies and precious stones or as if one would make a purple coate of fine pure silk to a faire Rose or Lilly the Sun and the Lilly are twise more beautyfull without these then with them 2 To speake in the spirit is to speake with power life majesty in a peircing way in the power of God 1 Cor 2.5 and this is not a naturall power Again to speake or preach in the letter is to speake drily coldly deadly or if it be with sense and affection it is naturall like Cicero Demosthenes but without the majesty and some what of heaven and Christ in the tongue like a very Scrib and Pharisee in the chaire not as Christ who spake with Authority for when pursevants were sent to take him with bodily violence he tooke them with heavenly power they could not lay hands on him but returned with their apoligie never man spake as this man suppose the same sermon and thâ—se very words in matter and sense had come out of the mouth of a Pharisee they had lost the Majesty in his tongue I confesse every hearer cannot know this and a spirituall Preacher can no more cause a naturall eare heare this then yee can write sounds or your eyes can discerne the sweetnesse of honey where the tasâ—e is only judge and a basâ—â—rd Spirit may goe on far to counterfeit the true Spirit but in the manner of speaking he comes short but so nigh he can come as if it were possible he would deceive the very elect Matth. 24.24 and keepes many elect and many precious Christians in England this day captives under the power of abominable heresies but God shall I hope rescue them and seek out his sheepe that are scattered in the darke and cloudy day 3. That which excludes humane industry and much of the actings and ratiocinations of man in the first moulding of heavenly truths is most spirituall So the Prophets were inspired 〈◊〉 〈◊〉
or the Spirit which is not the doctrine that Paul and Iohn received from the Lord Gal. 1.8 2 Ioh. v. 10. 1 Cor. 11.23 But Familists will have the Scriptures to beare witnesse to us of and to reveale the Father and the Son but for the holy Spirit he must be revealed without the testimony of Prophets and Apostles though Christ our dying friend hath left us his will in his last testament confirmed by the death of the Testator and forbids us to expect any farther revelation Heb. 1.1.9.16.17.27.28 Rev. 22.12.18.19 Is it not safer to beleeve the Prophets and Apostles upon whose word and doctrine we are builded as living stones and a habitation to God Eph. 2.20 21 22. then to relye upon the word of such seducers as H. Nicholas Del Saltmarsh and the like who come in their owne name and bring neither word nor workes to witnesse their doctrine not so much as Simon Magus and the Antichrist who bring wonders and living miracles to evidence that they are sent from God Familists have no escape but to say that their new discoveries are revealed to them by the Spirit to be contained in the spirituall and allegoricke sense of the Scripture Now undeniably the Scripture hath a literall sense and here it hath a mysticall and spirituall sense and so many senses as the Papists teach So Bellermine de verb. dei l 3. c. 3. Thomas p. 1. art 10. So Cajetanus ibid. Alpâ—onsus a Castro l. 1. adver her Lyra in 2. Reg. 7 Bucanus in Theolog. Scolastic part 2. c. 3. q. 5. 11. The same Gospell-truths in the manner of preaching and delivering of them may be spiritually by some and literally and dryly published by others and nothing is thereby either added or taken away from the substance of truth But duties commanded in the Law are then pressed upon the consciences of the hearers in a legal way when they are forced upon the consciences of the people upon legal motives Law-obligations threatnings of curses sad judgements but they are then spiritually preached when they are pressed upon the hearers in a terrible Law-way but for that end discovered to them that they may be chased into Jesus as to the Gospel-sanctuary and City of refuge to such as runne themselves out of breath to be in the bosome of our Saviour 2. They would be pressed so spiritually as there may bee still a pointing at a pardoning ransome and a healing and curing spirit so that all obedience must be new from new principles of the Mediators grace and upon Gospell motives only not from Hagar and the covenant tending to bondage Nor 3. upon the same necessity and account they were to be performed by vertue of a Covenant of workes What I before said toucheth the question whether the formall and last object of our faith be the word of God or the anointing strength saving grace and eye-salve of the Spirit as some Schoolmen Granado and others affirme the latter but the word is the formall object of faith the saving grace or anointing the efficient by which we are anointed inabled and quickned to beleeve the word now the eye-salve or anointing is not that which we see and beleeve that which we see is the saving Gospel-truths we beleeve Saltmarsh with Familists denying the Scripture to bee the word of God will have the inward supernaturall grace and anointing to be the only obliging rule of faith otherwise saith he it s in vaine to write bookes one against another for we then but set letter to letter argument to argument reason to reason but all in vaine without the Spirit as if Christ in proving the resurrection against Saduces Paul in proving justification by faith without works against such as turn the grace of God into wantonnes had not set letter to letter argument to argument and all in vaine for they remained still blinde yet Christ and Paul convinced and silenced these obstinate wranglers by the word of God without powring the Spirit on them without whose power they remained unconverted and hardened against the truth the formall object is that into which our faith is resolved when we give a reason of our faith as thus for what cause or formall motive doe you see with the eye of faith and believe that Maries son is the Messiah only Saviour ye do answer because so saith the Lord in the Old and N. Testament and that is the true object but yee doe not give an account of your faith when yee answer I beleeve it because I have eyes within inlightned because that is not to answer what is the true object of your faith if any aske you upon what morall grounds goe you to Rome yea give no reason if yee answer I goe to Rome because I have a will and a locomotive power in the nerves and muscicles of my body to move for now you answer by the efficient cause when the question is made of the formall objective cause If any aske why doe you see colours in day-light yee doe not answer because I have eyes and a seeing faculty but to the former you say I goe to Rome for such businesse to the lâ—tter I see colours in day-light because they are seeable and colours cloathed with light before my eyes so 1 Ioh. 5.10 He that beleeveth on the Sonne of God hath the witnessâ— within him that is the beleever hath objectively the the truth stamped in his heart but the anointing by which he was inabled to receive the testimony and truth is not for that the object or the thing beleeved or received but the saving helpe by which wee are strengthened to beleeve and receive the testimony the inward speaking of God to the heart as Augustine saith lib. 11. confess c. 3. sine strepitu syllabarum without noise of words is the saving apprehending of Christ and Gospell-truths but it is not the thing or object savingly apprehended the day-starre in the heart is not the Gospell-truth that wee see and receive but the light of Christ inabling and the Spirit strengthning the soule to beleeve and receive these Gospell-truths for without the day-starre and Spirit no man can see these truths 12. Upon the principles of Antinomians and Familists these and the like Gospell-promises I will give you a new heart and a new spirit Behold I make all things new a bruised reed shall hee not breake Come to me all yee that are weary and heavy laden and I will ease you Him that commeth I will in no wise cast away but will raise him up at the last day Yee that have no mony come buy and eat c. are as literall and legall being written and preached and as carnall for they value them to be but outward ordinances as this Cursed be every one that abides not in all that is written in the Law of God to do it or as the very Law and Covenant of workes which promiseth not any new heart but presseth the Law in its
man at the same time in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle taught us be both lame and whole in the legges blinde and seeing deafe and hearing dead and living it may be Antinomians who will have the beleevers Adultery no Adulterie have a way of Logicke of their owne to goe with Libertines who said knowing sinne to be sinne holynesse to be holynesse was a worke of the flesh and of old Adam who through eating the forbidden fruit knoweth good and evill But so you will say If God justifie the ungodly beleeving which is an act of sanctification must goe before justification then are wee sanctified and can doe that which is pleasing to God before we be justified and be in Christ then must we please God as beleevers ere we be in Christ and so exercise acts of the life of grace before we be in the Vine tree and before we be branches ingraffed in Christ for sure to beleeve is an act of the life of Christ in us Answ. If beliefe or faith be an instrument and so a cause in its kind or a condition call it as you will without which Paul in the Epistle to the Romanes and Galathians and Hebrewes c. saith we cannot be justified I see not any inconveniencie of this order 1. The sinner dead in sinne a sonne of wrath 2. A walker after the course of the prince Sathan who ruleth in the children of disobedience 3. The Gospel of free grace is Preached to the dead to the Elect heires of wrath but freely for Christs sake and with an intent on the Lords part of the same circumferance and spheare with the decree of the election to glory though they know not 4. The Law and curses of it preached to them with the Gospel lest they despaire to humble them 5. The sinner Legally humbled slaine in the dead throw Rom. 7.11 with a halâ—e-hope of mercy prepared for Christ though the preparation have no 1. promise of conversion 2. No ground nature or shaddow of merit 3. No necessary connexion with conversion save onely that God may intend the same preparation in an elect for conversion which he intendeth for no conversion in a reprobate 6. The stony heart of meere grace removed in the same moment a new heart put in him Ezech. 36.26 27. Zach. 12.10 Deut. 30.6 Jer. 31.33 or the habit of sanctification infused 7. In the same moment the soule beleeveth in him that justifieth the ungodly 8. In the same moment God for Christs sake of meere grace justifieth the beleeving sinner And every one of these necessarily presupposeth the former Nor can Antinomians free themselves or any with them of the pretended inconveniencie they would put on us to wit that we must beleeve before wee be actually joyned to Christ in justification for they will have us justified and so please God and actually injoy the fruit of election which is justification Rom. 8.29 before we beleeve that is before we feele and to our owne sense know that we are justified Now this feeling and knowledge is an intellectuall act of the life of God and the habit of an infused new heart of regeneration as well as our justifying Faith and so we yet exercise an act of the life of Christ which must bee an act of saving grace actus secundus or a life-operation flowing from the infused habit of sanctification before we be justified in the sense that Scripture speaketh of justification which saith all alongs Wee are justified by faith God justifieth the man that beleeves in him that justifieth the ungodly Now sure the Lord giveth to us faith to beleeve justification before he justifie in the sense that Paul speaketh of justification For the Lord giveth the Spirit of sanctification of grace of adoption of faith c. for all these are vitall and supernaturall acts of the same Spirit to these that have not the Spirit at first to the uncircumcised in heart Deut. 30.6 to the wildernesse and dry ground Esai 44. vers 3. to these who pollute his name among the heathen and have stony and rockie hearts Ezech. 36.21 26. to these that are a dying polluted in their owne bloud Ezech. 16.6 8. to those that are dead in sinnes and trespasses Ephes. 2.1 2 3 4 5. and this the Lord doth for Jesus Christs sake freely Gal. 4.4 5. then before we be actually in Christ by justification and branches in him by order of nature first wee so farre find favour in the Lords eyes or please him or rather he is of free grace pleased with us that he giveth his holy Spirit to us and upon the same ground may we being yet not justified and so in that sense not in Christ by order of nature first beleeve before we be justified nor is it justification that formally united us in this actuall union as branches to the Vine tree but union is a fruit of life as is the joyning of soule and body together and so a fruit of the infused life of God or of the habit of sanctification and thus it followeth not that we beleeve before we be united to Christ as branches to the Vine tree but onely that we beleeve by order of nature before we be justified which the Scripture saith But to returne we are not obliged to M. Saltmarsh who argueth against justification by faith slandering Protestants most ignorantly and the doctrine of Paul as if to bee justified by faith were to bee justified by a faith of our owne framing without the grace of Christ or by faith as a merit and hire that hireth and purchaseth Christ to be ours It is a curious and an unedifying question to search out as Cornewell doth Whether faith be active or passive in receiving Christs imputed righteousnesse though if hee speake of actuall beleeving to call it passive is an unproper speach i. we hold that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere to beleeve is not imputed as our righteousnesse which is Socinianisme 2. That for the dignity worth and merit of Faith Christs righteousnes is not imputed to us and therefore neither wee nor Scripture before us saith we are justified for Faith but by Faith 3. That Faith receiving Christ is the free grace of God given to us in the state of sinne They say The begger putteth forth an act or actions both of petitioning for almes and reaching out his hand to receive it and so it is not every way so of free grace as Christs imputed righteousnesse is to us But should we suppose the tongue and speach the arme and the act of stretching it forth to receive the almes the sense of poverty the opinion of the goodnesse of him from whom he seeks almes doth bow the consent and will to seek almes and receive it were bestowed on the begger of the same free grace and compassion of the giver of the almes by which he giveth the almes yee would say almes and stretching out of the hand were both
objected they said must not be taken in the Litterall sense because the Letter killeth the Spirit quickneth And they turne the Scripture in Allegories and high Spirituall Speculations and the Scripture in its kindly sense they called a dead Letter it s the spirit say they that quickneth So David Georgius and so doth M. Dell Serm. pag. 19. citing the same words so Randel the Familist in a Sermon said That Christs Parables from Sowing a Draw-net Leaven c. did prove that to expound the Scripture by Allegories was lawfull and all the things of this life as Seed the Way-side a Rocke the Sea a Net Leaven c. were Sacraments of Christ and he cited Doe this in Remembrance of me and that a spirituall minde in all the things of nature and of this life might see the mysteries of the Gospel This man who preacheth most abominable Familisme is suffered in and about London publikely twise on the Lords day to draw hundreds of godly people after him The New England Libertines say The will of God in the Word and the directions thereof are no Rule whereunto Christians are bound to conforme their life And the due search and knowledge of the holy Scriptures is no safe way of searching and finding Christ And all Doctrines Revelations and Spirits must bee tryed by Christ not by the word of Christ. And the whole Letter of the Scripture holdeth forth a covenant of works Saltmarsh The interpreting the Spirit thus in the Letter and in consequence hath much darkened the glory of the Gospel But I pray are not all the heads of Libertinisme and Antinomianisme their rejecting of the Lawes direction of the Scriptures of personall sanctification and of repentance and mortification the perfection of beleevers persons and works c. all meere consequences from Scripture the contrary being commanded expresly in Scripture So Saltmarsh saith The power of an outward Commandement and precept in the word bringeth but forth finer hypocrisie and the Spirit worketh not freely therewith And M. Towne hath much of this stuffe through his whole Booke Much like to this is the doctrine of Henry Nicholas in his Epistle to two Daughters of Warwicke Ar. 7. While the Apostles dayly went about with Christ and had the word of the Father dayly amongst them understood not the Spirit of the the Lord till the day of Pentecost that hee descended on them how should then the multitude of these which now say they are Christians and yet neither have nor know neither Spirit nor Word but go on with their fleshly prudencie in the Literall Scripture and set forth the same with their fleshly hearts before the simple people as it seemeth best unto them and say even so very stoutly We have the word of the Lord whereas it is but their owne word wherein they with their own prudencie are genered and begotten feele either perceive the same They reject the word of the Lord Jer. 8. Here giveth the Prophet a distinction or diversitie betweene the word of the Lord and the witnessing of an unregenerate man which he bringeth forth out of the Letter of the Scripture Here H. Nicholas maketh a time when the Apostles were under the teaching of the Father when they were unregenerated and not pardoned but led with the Letter of the Scripture and a time when they were under the teaching of the Holy Ghost and were regenerated So the New England Familists Rise raigne Er. 41. say There be distinct seasons of the working of the severall persons so the soule may bee said to bee under the Fathers and not the Sonnes and so long under the Sonnes worke and not the Spirits And just so Saltmarsh Free grace pag. 113. The Fathers before Christ might conceive themselves rather not destroyed then saved and rather not damned then redeemed but now is fulnesse of the Spirit and of free grace pag. 115. discovered And Denne Doctrine of John Baptist p. 51. The knowledge of both actuall and eternall remission was no Article of the Jewish Creed but now 55. is remission past and done 2. Here H. Nicholas makes a difference betweene the word of God as it is in the Letter and the word as it is in the Spirit as betweene the word of man to wit which is in the Letter and the word of the Lord which is in the Spirit So doth Saltmarsh betweene the interpreting of the Word in the Letter and in the consequence which darkneth the Gospel and the yeelding of the sense of the Scripture in the Spirit which must by opposition cleare the glory of the Gospel Shaddowes fleeing away pag. 8. So doth Cornwell Confer with J. Cotton pag. 17. say A conclusion following from the strength of humane reasoning is but a humane not a Divine Faith now we judge the litterall sense of the word to be the very meaning and kindly sense of the Holy Ghost and doe hold that the word hath not two sundry senses and that the letter of the Word and Spirit are not contrary but subordinate though the one that is the letter of the word may be without the Spirit and then the Letter is a dead thing to the heardned hearer not in it selfe but yet should not the Letter of the Scripture and outward ordinances or prophecying be despised more then the Spirit should be quenched 3. N. Nicholas here maketh two sort of regenerated persons Some regenerated by the Letter of the word these have but their owne word not the word of the Lord others are regenerated by the Spirit and these have the word of God So the New England Familists Er. 13. and Saltmarsh Free grace 177.178 as if one Spirit breathed in all the three tell us of a legall conversion by the outward Commandement Letter and terrors of the Law and Gospel and such are but hypocrits and others converted by the Spirit Protestants halfe not the Spirit and the word but conjoyne them for the Spirit is the Father and principall cause of the second birth and the Word the seed and instrument but their way is to abolish Word Seales and all Ordinances as Legall things It is true this wretched man seems to give enough to outward ordinances for he saith Epist. to the two Maides They be outward means set forth by God to direct people to the inward righteous life of Christ in the Spirit Yet in the Epistle as Answorth in his answer observeth hee calleth the outward ordinances but Ceremonies and perswades them not to suffer death in confessing the Scriptures to be the perfect rule of our faith and life against the Romish Antichristian Doctrine and Ceremonies For saith H. Nicholas No man doth rightly according to the truth of the holy Scriptures nor according to the spirituall understanding of the godly wisdome deale in it or use the true God-services of the holy word it becommeth not likewise that any man should take in hand to busie himselfe thereabout but
hath undertaken to doe the powers of hell cannot hinder these that belong not to Christs care why should they heare pray knock or why should the Word be preached to them Saved they cannot be as not belonging to Christs care So saith the New England Familist If Christ will let me sinne let him looke to it upon his honour be it So Del yeeldeth to the Pelagian Arminian and Socinian that exhortations motives reasons preaching praying ought not to be for these that are absolutely reprobate and upon the same ground they need use no meanes who are absolutely chosen to glory Christs love and care is as great to reforme inwardly and to convert as to redeeme upon the same ground these whom God hath decreed shall live so many yeares sure God undertakes to fulfill all his decrees with alike strength of irresistible omnipotency they need not eate drinke sleepe plow eare labour for no power in hell can infringe one decree of God more then another all husbandmen sit idle all tradesmen buy and sell and labour with your hands no more be at rest and quiet take M. Dels word Gods undertaking takes away all reforming in men all undertaking in second causes the husband-man can no more feed your body with bread then he can redeeme your soules with his bloud both belongs to Christs care But though Paul knew it belonged to Christs care Rom. 9. To call whom he predestinate yet he had exceeding sorrow in his heart for his kinsmen the Jewes to save some of them that is to reforme them and the care of all the Churches lay on them M. Del hath more courage he will not be dismayed But wee heard that Libertines from Gods working all in all creatures said the creature cannot sinne cannot doe good sin is but an opinion And all good saith the Familist is onely God And God becommeth all things in man and nothing is or hath being but God and his will God is all and the creature nothing Del by this Argument inferres a cessation of all second causes of Ministery Ordinances Reformers converters of soules by Word and Gospel of Heaven and Earth Sunne Fire Water they may all sleepe God undertaketh to doe all and no powers of Hell can resist him no lesse then Christ redeemeth his alone Parliaments ought not to sit Assemblies should not dispute Ministers should not preach nor Print Sermons sure Christ shall make good his owne undertaking to reforme though Del and I both were buried and neither trouble our selves with Pulpit or presse But shall men therefore omit all dueties in outward reforming Stoicks can say no more Del Pag. 14.15.16 Holding forth the meanes of Reformation he saith Christ reformeth by the Word onely and doth all he calles rejects bindes looses terrifies comforts inlightens makes blinde saves damnes and does nothing in his kingdome without the Word Now are yee cleane through the Word The Word is quicke and powerfull he reformes not you with outward power but by his Word I will publish the decree the Spirit of the Lord is upon me My word shall not depart out of thy mouth When the time of Reformation was come he sent his Disciple to carry on the worke of Reformation he saith Goe teach all nations he sent them not out with Swords and Guns and this Word only truely reformes the outward power of the world sets up an image of reformation only Answ. 1. Del and Familists seeme to extoll the Word of God but they juggle with David Georgius and Henry Nicholas who understood by the word Verbum internum the Enthysiasticall inward word of the minde and the Spirit for he and Saltmarsh as they are sparing in citing Chapter and Verse of Scripture so they never expound this Word to bee the Scripture nor can I observe in all their writings that they call it the Scripture as Christ and his Apostles frequently say The Scriptures must be fulfilled as it is written in the Scriptures and in the Prophets The Antinomians in and about London Deny the Scriptures to be the word of God they say the Scripture is but the Letter not the Word of God 2. They say They themselves by the Spirit can write and dite Scripture Mistresse Hutchison with hers said That her particular revelations about events to fall out are as infallible as any parts of Scripture and that shee is bound asmuch to beleeve them as the Scripture for the same holy Ghost is the Author of both Some say they can worke Miracles as if the same immediatly inspiring Holy Ghost and in the same measure that was in the Prophets Apostles and Pen-men of Scripture were also the same sanctifying Spirit of grace that is in all beleevers whereas these differences are cleare betweene them 1. The immediately inspiring Spirit rendred the Prophets and Apostles in that they spake and wrot by such inspiration the immediate organs of the Holy Ghost and such as could not erre So that their word was formally Scripture which priviledge is not given to the most sanctified 2. The Prophets and Apostles were acted above the reach of free will humane doubtings discourses ratiotinations in searching and finding out the truth they needed not advise counsell teaching from men or Angels from flesh and bloud to come to the very knowledge of the Letter of the Gospel Gal. 1.11.12 Ephes. 3. vers 2.3 4. But the Saints need such helps though the Spirit teach them all things to come to know the Letter of Law and Gospel 3. What the Prophets spake God spake what holy men speaketh is Gods word secondarily and in so farre as it agreeth with the written Word of God and no otherwise Jeremiahs word was not secondarily the Word of God and so farre forth onely the Word as it agreeth with the writings of Moses and though Paul forbid Circumcision and Moses command it Pauls command is no lesse primarily and simply the formall object of Faith and the written Word of God then the word of Moses or the Ten Commandements written on Tables of stone by God himselfe But what Del and Antinomians say contrary to the Word of God is nothing else but the very word of the Devill 2 That Del and Libertines with him meane by the Word of God not the Scripture but the Spirit of God in his graces I prove because saith Saltmarsh This Law of the Gospel is not such as it was before a meere Law in the Letter but it is now under the Gospel a law of life spirit or glory it is a Law in the hand of Christ and with the promises of Christ to make it spirituall indeed therefore the word is called Scriptures given by Divine inspiration and the Spirit is called the annointing and teacheth all things and I will put my Law in their inward parts But the Gospel as distinguished from the Law and written by the Apostles is but a meere Law in the Letter
the heart spoken of Jer. 31.33 is the very new heart and the Spirit or the heart of flesh Ezech. 36.26 27. the circumcised heart Deut. 30.6 the new creature the Lord Jesus formed in the heart by Faith Gal. 4.19 Ephes. 3.17 it is not any meanes or cause or author of the new heart but it is the new heart it selfe formed by the Holy Ghost as the Author and Father of the second birth by the Word written conveyed by preaching to the soule Now except Del would say Christ onely worketh inward reformation by inward reformation onely for this inward word is inward reformation he cannot make sense of this inward word excluding the Law and outward Word both of Law and Gospel as he doth For nothing can bee more false then that the Word whereby Christ reformes is not the Word without us as the Word of the Law is but the Word within us For I find great ignorance if not worse in Familists and Antinomians in this Saltmarsh saith The Spirit worketh Legally and not freely when men doe things as meerely commanded from the power of an outward Commandement or precept in the Word he meaneth in the written Scripture For saith hee that bringeth forth but a Legall or at best but a mixt obedience and service and a finer hypocrisie and when they doe because of some vow or covenant when they take any outward thing to move them rather then apply Christ for strength life and Spirit For it is the outward Word onely in its kind that is the sole and onely objective cause as wee see colours onely because they are colours and the Light of the day-light-Sun onely because it is light and nothing else can be the object of the sense of seeing but light and colours and we onely heare sounds meerely because they are sounds and smell things odoriferous and smellable because they cast a smell and onely taste meats meerely and formally because they are sweet sowre bitter sharpe or some way good or ill to the taste Now life or the faculty of seeing hearing smelling tasting are in no sort the object of seeing hearing smelling tasting Just so when wee doe meerely for the Word in the Prophets and Psalmes without us and but of conscience and meerely as commanded from the power of an outward Commandement or Precept I adde or a Gospel-promise written in the Word then we obey God in a free filiall Gospel-way out of meere conscience to an outward Command as the onely objective ground warrant and rule of our obedience what ever Papists on the one extremity say for an unwritten Word of God and Enthysiasts on the other hand for a Word within or a Spirit acting and obliging as their onely rule excluding the Law and Gospel because they are Letters and written and Scripture and a Word without as the onely objective ground and warrant of Divine Faith was in the Prophets time Thus saith the Lord. And in Christ and the Apostles time According as it is written in the Prophets in the Scriptures So Christ Luk. 24.26 Ought not Christ to have suffered these things and to enter into his glory Vers. 27. And beginning at Moses and all the Prophets hee expounded unto them all the Scriptures the things concerning himselfe Vers. 45. Then opened he their understanding that they might understand the Scriptures and said unto them thus it is written and thus it behoved Christ to suffer and rise from the dead the third day and remission of sinnes should be preached in his name among the Nations Then Christ would have beleeving and repentance Preached and commanded for no warrant and objective ground but because the Word without the Commandement or Precept in the Word commandeth it and this Satan cannot call finener hypocrisie So Revel 2.11 Hee that hath an eare to heare an inward and renewed a circumcised eare and heart Let him heare what the Spirit saith to the Churches this Spirit speaking to the Churches is not an inward word or a regenerating Spirit in the heart of beleevers in these seven Churches Antinomians pervert the Word of God so But it is the Holy Ghost speaking in the Word without the written preached and externall Epistles that the Spirit sent to these seven Churches and so the onely meane of Abrahams obedience to sacrifice his onely sonne Isaak and the onely warrant for his faith was the Commandement of God and a Word without Goe now take thy sonne thy onely sonne Isaak and offer him to me Many other things naturall reason a seeming contrary word that he should be the sonne of Promise seeme to command the contrary but Abrahams faith appeared in this that he closed his eyes at all Commandements and carnall inhibitions of nature on the contrary and meerely for an externall command of God as the sole and onely objective warrant and formall object of his faith and of his obedience without because God so commanded he obeyed and so are wee to obey and beleeve upon no objective cause warrant or ground but the written or preached Precept or promise of the Gospel or Covenant of grace that is a word without us and the onely meane of faith and inward reformation and this Word is written as the Law is in the Scriptures and layeth an authoritative binding power on our conscience to obey God for his onely Word as the Law doth But it is not the onely Word that is the efficient and effectually working cause of our obedience if the Spirit of grace doe not concurre with both the written and preached Law and written and preached Gospel and covenant of grace wee cannot obey Antinomians make obedience for the outward written command as the onely objective cause and warrant of our faith and obedience through the effectuall working of the Spirit two contrary obediences imagining that the former is Literall Legall and finer hypocrisie and the latter the onely true obedience A grosse mistake 1. Because none can sincerely obey meerly from the power of an outward command or precept in the Word but the man whose eares the Lord circumciseth Deut. 30.6 Revel 2.11 and whose understanding Christ openeth to understand the Word without Luk. 24.45 and therefore the Word without is the onely meanes of inward reformation 2. The Letter of the Covenant of grace holdeth forth the inward grace signified and cannot bee contrary to the inward Word in the heart for the Holy Ghost as the principall efficient causeth us to obey for conscience of the command written and preached in the Gospel which is belâ—eve in the Lord Jesus or the written promise he that beleeveth shall be pardoned and saved And to say they are contrary is as good sense as to say light and colours because they are without us they are therefore contrary to life and the visive faculty of seeing within us or that sounds or sweet smelling flowers without because they are without must be contrary to the naturall faculty and sense of hearing and smelling
a H. Nâ—cholas Ep. Sect. 1 b Saltmarsh Free grace pag. 179.180 Nota. How the outward word onely reformes us and how not and how Saltmarsh with his Antinomians are deluded Enthysiasts in speaking against the Scriptures and pleading for their new Spirit A middle way between Papists and Enthysiasts 〈◊〉 to beleeve and obâ—y for the written or preached word as the onely objective cause and warrant Ser pag. 19. Esai 53.1 Mat. 13.14.15 Act. 28.24 25 26. Ioh. 9.39 Ioh. 3.17.18 Ioh. 12.35 36 37 38 39. Now M. Del will have the Spirit to reforme the flesh Esai 53.1 Mat. 13.14.15 Act. 28.24 25 26. Ioh. 9.39 Ioh. 3.17.18 Ioh. 12.35 36 37 38 39. Now M. Del will have the Spirit to reforme the flesh d Del. Ser pa. 19. e Pag. 20 f Libertines speak So Calvin Instruct. adver Libert ca. 10. p. 442. Verbum Dei Spiritum esse asunt p. 443. Vitam etiam nostram Spiritum esse debere They say the Word and we and our life must be changed into the Spirit g Rise raigne pag. 59. art 3. h Calvin Instruct advers Libert ca. 11. pag. 443. Libâ—rtini statum animaruÌ„ nostrarum loco Deum vivere in nobis vegetare corpora nosâ—ra nos sustinere atque omnes vitales actiones efficere quia vivens est tantum Deus qui vere est a Calvin Instruct advers Libert c. 13.14 pag. 445.446.447 b Calv. Ibid. cap. 16. adver Libert pag. 446. Hoc praetextu quod se a Deo regisinant ex eodem principio deduâ—unt perperam fieri si de re aliquâ iudicatur c Calvin Ibid pâ—g 449. d Antonius Pocquius in libello suo impio Qâ—inetiam dicit infirmitaes alij aliorum sustinete nam si detractores simus erimus cum Serâ—ente c. e Ibid. Calvin pag. 46. f Pocquius Scrip. Enim omnia munda mundis qui autem fide purificatus est totus est gratus Deo sed caveat ne infirmo frairâ— ruina sit quia scriptum est ama proximum usque ulciscâ— velu f Bullinger advers Anabapt lib. 2. cap. 1. f Rise raigne er 22. h Rise raigne er 34. Crisp vol. 3. Ser. 1. pa. 42. k M. Archer Comfort for beleevers pâ—g 36. Libertines Antinomians take away prayer feare rebukes and use of meanes because God decreeth all things l Archer p. 36 Comfort for beleevers m Archer p. 38 n Ibid. p. 35. o Ibid. p. 46. p Ib. p. 47.48 q Crispe vol. 3. Ser. 5. p. 178 179 180. a Pocquius in libello apud Calvin 16. pag. 463. b Saltmarsh pag. 84. c Rise raigne er 36. er 35. er 14. a Saltmarsh Free grace pag. 71.72 Antinomian Divinity most carnall b Eaton Honey combe ca. 3. p 25. l. 24.25 c Towne asser 71 7â— d Saltmarsh Free grace â—4 pag 44. Pocquius in libello suo apud Calvin Instruct adv Libert pag. 4â—2 463 Scriptum est Joh. 9 Qui videt peccatum peccatum ei manet veritas non est in ipso deinde preterea dicit qui pâ—ocat in uno peccat in omnibus â—ed cum inspiritis in deum omnia isla non videtis non enim habitat in Deo peccatum Prius non videbant Adam Evah voluntatem suam neque pudebat eos suae humanitatis non videbant peccatum suum sed cum viderant ipsum imputatum est ijs in peccatum prorsus immutatum est in contrarium Quare reliquamus veterem Adam ne cernamus amplius peccata nostra id est animam viventem veniâ—mus ad rem majorem id est ad Spiritum nunc vivificati sumus cum secundo Adam qui est Christus non cernendo amplius peccatum quia est mortuum Wherein our Divinity touching Sanctification agreeeth with Morall Phylosophie in acts of Morall vertue and wherein not 2 Pet. 3.14 Math. 25 20.21.22 f Towne asser pag. 77.78.79 g Saltmarsh â—r gr 140. An account of our Divinity as more Spirituall then that of Antinomâ—ans and Morall Philosophy h Ezec. 36.26 Zâ—câ— 12.10 Esai 44.5 Ier. 31.33 Deut. 30.6 Ezech 11.19 i Rom 7.14 k Rom 1.16 l Esai 53.1 Ioh. 12. â—9 m Hebr. 4.12 a Eaton Honey combe cap. 13. pag. 175 176 c. b Ps. 32.1 â— 5 c Esa 6.7 d Esa. 43.25 e Esa. 44.22 f Exo. 34.7.8 g Eccle. 7.20 h Prov. â—09 i Psal. 130.3 k Psal. 143.2 l Iob â— 1 8. Iob 2. ver 3. m Iob 9.30.31.32 n Rom. 7.1.2.3 o Ver. 17.18.19.20 p Ver. 25. q Rom. 7.14 r Ro. 7.17.18 s Ver. 23.24 t 1 Cor 6.11 u 1 Cor. 11.28 29.30.31.32 x 2 Cor. 11.3 y Ver. 11.12.13.14.15.16.17 18. a 1 Ioh. 1.3.7 b 1 Ioâ— 2.1 c Ver. â—4 d 1 Ioh. 1.8 e Honey combe ca. 3.5 f Saltmâ—râ—h Free grace p. 140. g Towne asser grace pa 71.72.73 h 1 Thesâ— 4. i Rom. 1â— â— k Heb. 13 16 Phil. 4. â—4 18 l Cant. 4.7.8.9 m Honey combe cap. 13. pag. 379.380 o Eaton Honey com cap. 13. pag. 376.377 â—78 p Psal. 1.1 Psal. 16.9 Prov 1.10 Câ— 13.21 Ch. 3.17 Esa â— â—8 ch 13.9 c. 33.4 Sinners in Zionâ—r as â—aid Amâ—s 9.10 〈◊〉 thâ— siâ—ners of my people 〈…〉 Ioh 9.31 God heareth not sinners Iames 4.6 Gâ—l 2.7 â—rde ver 15. q Mat 9.10 Mark 2 15. Luk. 15.1 Luk. 7.37 Behold a woman that was a siâ—ner c. How we are righteous in Christ and yet sinners in our selves and M. Eatons Argument removed as Popish Papâ—sts and Antinoâ—ians are both ignorant of the doctrine of Justification a Honey comb c. 4. p 48. Saltmarsh pag. 142. b Towne asser grace pag. 126.129.130 b Honey comb c. 4. pa 52. c Pag. 50. d Pag. 48.49 e Psal. 51.3 f Esa. 59. â—2 g Rom. 7.18 h Vers 21. i Vers. 23. The light of faith clearely findeth and discerneth sin to be in the beleever k Esa. 6.5 l Iob 42.5 6. m 1 Tim. 1 1â— n Luk. 7.47 o Calvin in opusc advers Libert pag. 464 Nunc vivificati sumus cum secundo Adam qui est Christuâ— non cernendo amplius peccatum quia est mortuum p Ier. 2.35 q Ier. 3.13 r Ezek. 9.6 Ezek. 16.62 Rom. 6.21 2 Cor 7.11 s Ier. 3.2 Esai 3.9 a Saltmarsh Free gra pag. 40 44. b Saltmarsh Free grace pag 16.17 18 18.19 20. c Rise raigne er 36. er 35. a Crispe vol. 3. ser. 5 pag. 176.177 b Crispe vol. 3 Ser. 5. pag. 180. Christs intercession is properly for such as beleeve c Luk. 21.31.32 e Heb. 4.15 d Hâ—b 7.25 f Hebr. 4.14 Heb. 10.20.21 22.23 h 1 Ioh. 1.1.2 a Saltmarsh fr. gr 200.201.202.203 b Saltmarsh free grace pa. 93.94.95 c Rise raigne er 55. d Psal. 18 18. e Esai 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulâ—rum As 〈◊〉 Moâ—tan Scipâ—â— as Iuâ—ius and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Esai 10 20. A faith of dependencie is true faith a Towne asser grace pag. 3. â— Del Serm. pag. 17. b Towne assert pag. 3. c Towne asser pag. 6. d Del Sâ—r. pag. 19. Antinomians make an ignorant and unequall comparison betweene Law and Gospel The Law an instrument of Sanctification Towne assert of grace 138.