to enter into the holyest and to draw neere with a true heart in full assurance of faith having our hearts sprinkled from an ill conscience and our bodies washed with pure water all which agree to the beleevers onely 3. John deduceth a ground of comfort from Christs Advocation with the Father if we sinne Now this extendeth onely to such as 1 Joh. 1.7 walke in light as confesse their sinnes are pardoned and they know him by keeping his Commandements 1 Joh. 2.4 This comfort cannot be stretched out to the unconverted who sinne not of infirmity but with a higher hand as is cleare from Ephes. 2.1 2 3. Tit. 3.3 1 Tim. 1.13 though we shall not deny but Christ hath another eye upon the elect in the course of their sinnefull vanity then on others and so that he keeps a fountaine for them and indeclinably calleth them to grace and glory CHAP. XCII Antinomians contend for the faith of assurance and reject the faith of Dependance ANtinomians contending for faith of assurance and leading men to be perswaded that God loveth every one whom he commandeth to beleeve with an everlasting love and that no man ought to call in question more whether hee beleeve or no then he ought to question the Gospel and Christ doe with Libertines acknowledge a faith of assurance but deny all faith of dependance on God through Christ as if wee were not justified by such a faith Now the Scripture expresseth saving faith most frequently with a dependance and recumbency on God as Psal. 22.8 he trusted or he rouled himselfe on the Lord that he would deliver him Jehovah was my stay or staffe So the same word is used The Lord taketh from Judah the stay and the staffe The residue of Jsrael shall leane upon the Lord. So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beleeve on Christ or rest on the stone layd on Zion 2. Many weake ones rest upon Christ and so beleeve who cannot come up to an assurance of perswasion they are chosen to life and have faith and yet faint and doubt As Mark 9.24 I beleeve helpe my unbeliefe Psalm 31.22 I said in my hast I am cut off from before thine eyes Then there hath not beene in David much assurance yet he had faith else he could not so pray as to be hoard when he saith Neverthelesse thou heardst the voice of my supplication when I cryed to theâ— a crying faith is Faith whereas a dumbe faith is no faith See Jona 2.4 CHAP. XCIII Antinomians deny the Law to bee any instrument at all of our Sanctification ANtinomians teach that the Law is no instrument of Sanctification but the Gospel onely Now the reason they give is because the Law commands but gives no grace to obey the Gospel is the operation of the Spirit and the ministration of righteousnesse And in the Gospel saith Del The Word and the Spirit are alwaies joyned and therefore saith Christ the words that I speake are Spirit and life that is they come from the Spirit and cary Spirit with them But in the Law their Letter without was Spirit Antinomians alwaies compare the Law as the Law in the cursing Letter of it against sinners as in the hand of Moses voyd of the Spirit not with the Gospel in the Letter of precepts and promises onely and as void of the Spirit but with the Gospel in its powerfull and effectuall operation by the Spirit and its actuall ministration of grace and righteousnesse on the elect onely and so no marvell the Gospel be Spirit and life and the Law the dead letter and ministration of death But compare the Law and Gospel both in their Letter and the Antinomian differences are false It s true the Gospel promiseth a new heart and grace and righteousnesse to the elect which the Law as the Law doth not But the Gospel in its letter doth no more give grace and righteousnesse then the Law but the Gospel only as accompanied by the Spirit giveth grace Antinomians doe dreame that the Gospel in its Letter is life and Spirit whereas it is to thousands the savour of death unto death no lesse then the Law but â—oth Law and Gospel in their onely Letter through our sinne and unbeliefe are death onely the Gospel promiseth a new heart and righteousnesse which the Law doth not but there the Spirit of grace going alongs with the election of grace fulfilleth and maketh good the promise in the elect But the Law in the hand of Christ even as it condemneth by the operation of the Spirit promised in the Gospel in the Spirits intention is a Pedagogue to lead us to Christ and a meanes of our sanctification though a meanes inferiour to the Gospel 1. Whatever is a Pedagogue to lead us to Christ our surety is a meanes of sanctification being accompanied by the Spirit for Christ is our sanctification as well as our wisdome and righteousnesse 1 Cor. 1.31 But such is the Law Gal. 3.23.24 2. That which bringeth the knowledge of sinne and being accompanyed by the operation of the Spirit serveth to humble us and render us weary and loaden leadeth us to Christ and is a meanes of sanctification But the Law is such in its office Rom. 3.20 Rom. 7.7 and in Gods blessing of it by his Spirit Acts 2.37 Acts 9.5.6.7 Acts 16.26.27.28 3. That which we are commanded to doe by the grace of Christ as a testimony of our thankfulnesse and to make our calling and election sure and to be a rule of life obliging us so to walke that is a meanes of our sanctification But such is the Law wee are commanded to doe the Law by grace as is proved before 4. If any thing hinder the Law to be a meanes of sanctification as well as the Gospel though not in that degree it is the want of the operation of the Spirit but this is no cause because in the Old Testament when the ministration of the Law was in vigour and that onely as Antinomians dreame the Spirit wrought with the Law or with that which Antinomians call onely Law Caleb had another Spirit Numb 14.24 A Spirit of Faith where as others could not enter in Gods rest through unbeliefe Hebr. 3.18.19 A right renewed Spirit Psalm 51.10 And the Spirit was promised to the Seed of Jaakob then as now Isai. 59.19 20. 2. They were justified by faith as we are Rom. 4.1 2 3 4.5 â—3 24 Pardoned as we are Psalm 32.1 2. Esai 43.25 26. Micha 7.19 20. then they had the Spirit of faith 3. They prayed in faith and the power of the Spirit as we doe 1 Sam. 1. 1 Sam. 2. In all the book of the Psalmes Daniel 9. Ezra 9.5 6 7 c. And because Christ and his Apostles Math. 5.1 2 3. c. Paul Rom. 12.1 2 3. Coloss. 3.1 2 3. Ephes. 4.1 2 3 c. Presse the same Law-dueties commanded in the Law as acts of Sanctication 5.
without the more forced and unnaturall is all such obedience and the lesse from a spirituall power within The beleever is saith Towne washed from all sinne made perfectly just and holy the friend and Sonne of God the Spouse of Christ the heire of all things the conquerour of all his enemies advanced to sit and remaine in the glory of heaven with Christ for ever and ever he is out of the power kingdome and limits of the Law he is one Spirit with Christ hence is peace securitie consolation joy contentment and happines of a Christian. Hee is a compleat man if wee beleeve Antinomians 1. The word preached though it dwell within him yet that it bee applyed by a Preacher from without is necessary and that Peter writ Stirre up and put in remembrance the Saints that Paul be comforted by Titus and that Christ from without blow on and act the soule to will and to doe and that Paul beseech Christ thrise and have a new answer my grace is sufficient for thee is most needfull 2. There shall be no ground of new emergent complaints to God And 3. of praises to Christ for particular victories over our lusts and the world 4. Nor any ground of spirituall submission and patience while the Lord be pleased to deliver And 5. of trusting in God and exercising faith in him who delivereth us from so great a paâ—ticular death as came on Paul in Asia and from heavinesse through manifold temptations if need be for the triall of our faith Now if all were within us and the obedience more violent and Legall lesse free and connaturall because we must goe to helps without faith needed not goe without doores or without it selfe to Christ and the in-dwelling Spirit should be one for all meanes and ordinances and new showres and bedewings and fresh drops from Christ the honey-combe of heaven should be uselesse our stock within should doe all nor should we know what it is to walke or stand on our owne clay-legs It s true if externalls and the Crosse or the Letter of Law or Gospel onely move us to obedience and there be no internall principle of grace within us then the obedience is but finer hypocrisie and lesse free and more violent and as it were forced But Antinomians imagine a beleever to bee so perfect because pardoned that the Spirit within him doth all and needeth neither Ministers nor ordinances because helps without are Legall not Gospel-like CHAP. LIV. What peace we may fetch from gracious performances THe Spirit acteth Legally say Antinomians when men measure forgivenesse by their sinne and sanctification and can beleeve no more then they have peace for and that peace dependeth on some of their owne performances in so doing saith Towne Legalists had rather gather peace and securitie from repentance and reformation of life then from justification which is onely effectuall to make and cause true peace But our minde is this Asser. 1. We are not to measure forgivenesse so by sinne and sanctification as the measure of pounds and talent-weights of pardon should arise from the like weight of pounds and talents of sinne and sanctification because great sinfulnesse and drames and halfe ounces of sanctification and love to Christ may argue to the beleever the pardon of tenne thousand talents Christ argued the woman loveth much ergo many sins are forgiven her we read not that this was the womans owne Logicke 2. We draw peace and pardon not from so many yards or ells of obedience as merchants measure cloth the Spirits consequence is not from the quantity but from the quallity of sanctification sparkles of gold may prove there is a gold mine in that ground and that in abundance nor draw we the consequence from sinnes simply but from sinnes hated subdued resisted Asser. 2. Peace with God or the peace of faith is not every way the same with peace with our selves and of our owne spirituall sense and apprehension Peace fundamentall and with God is solidly grounded on pardon Being justified by faith we have peace with God it s often so with the Saints that they have faith for pardon and yet no feeling for peace Asser. 3. We may have peace with God when wee have not peace with our selves as the covenant stands sure between God and us when we have great disquietnesse of minde either through some hainous transgression or present unbeliefe and it is not fit wee should have peace with our selves under some great sinne it is but carnall security if Peter after the deniall of Christ be quiet in Spirit and have deepe peace the disquietnesse of unbeliefe apprehending eternall wrath is sinfull but in regard of anxiety of godly sorrow its kindly there be stormes in winter when there are causes of them and faire Sommer-like weather is not so good for the season in Winter because not so kindly and sutable to a right frame of nature Asser. 4. Peace with our selves may arise from the works of saving grace but neither assurance nor peace can flow from naked acts of love and sanctification not quallified and goldned with Christ and his grace as Towne falsely slandereth us because such bastard works as are but white and comely sinnes and being in men out of Christ can but produce sandy and rotten peace but such acts of holynesse as essentially flow from heightned principles of soule-saving grace and are floured and crowned with Christs merits may bee grounds of solid peace though not causes and though some of our drosse still accompany our best performances yet may we difference in them Christs gold from our oare his wine from our dregs this peace is a heart not smiting but smiling and saying Our rejoycing is this the testimony of our conscience c. and where there is joy there is peace both are fruits growing in the same soile so speaketh the Church with my soule I have desired thee in the night whence followeth Lord thou wilt ordaine peace for us Why For thou hast wrought all our workes in us But wee had not rather draw our peace from walking with nor from beleeving in God thorow Christ nor did wee ever meane that faith farre lesse holy walking should bee the cause of that fundamentall peace of peace betweene God and the sinner as Towne supposeth works are not fellow-mediators with Christ works had no bloud to interpose as Christ the peace-maker had for he is our peace works faith nor any thing in us were not actors nor commissioners in the treaty of pacification and the truth is the peace we have in our conscience and apprehension even from faith is the result the bloome that groweth on the stalke the floure or rose of Jesse rather then peace and it hath the right hew and resplendencie of peace because there is so much of Christ in either our faith or holy performances the rosie pleasant and
maintaine the same 189 190 Joh. Waldesso despiseth Scriptures 190 191 Gortyn condemnes swearing before a Judge 192 Repentance baptising preaching by any that have not the Spirit of sanctification or premeditate or study what they are to preach 192 193 Of other Antinomians in England as Towne Eaton Crisp Paul Hobson Beacon Del Saltmarsh and Denne Chap. XVIII Saltmarsh cleareth his minde of personall mortification faintly holdeth many other points of Familisme of Christ crucified risen ascended c. in figure not in his true reall manhood Personall mortification must be commanded in the Gospel to beleevers otherwise mortification which is purchased by Christs merits 1640. yeares agoe cannot be commanded us now 196 197 Saltmarsh with Familists deny the first Adam to be a reall single man 198 199 Saltmarsh denies a visible Church 200 And externall baptisme ibid. Chap. XIX Saltmarsh with Familists phancie many new administrations of Law Joh. Baptist Gospel all-spirit 200 201 What the Antichrist is to Saltmarsh and Familists 201 Saltmarsh saith that arts and tongues and Scripture brought in Antichrist and banished the Spirit 201 202 Saltmarsh with Familsts maketh three speciall administrations the Law the Gospel the Spirit and rejecteth the Protestant faith and takes a new way of the Spirit 203 204. from H. Nicholas Wars to Saltmarsh were meere types done away 204 205 The Ministery and baptisme of Christ are made different from that of Christs 205 The different ministrations even that of all-spirit in this life 205 206 Saltmarsh and Familists will have the day of judgement and an administration without Ordinances to be in this life 206 207 Chap. XX. Of the ceasing of Ordinances since the Apostles dyed as Saltmarsh with Seekers teach 208 209 Seperation from a false Church lawfull 209 No new lights after the canon of Scripture is closed proved fully 210 211 The place Matth. 28.19 20. Lo I am with you to the end proveth the continuation of a Ministery till the last judgement 212 213 214. what ever Saltmarsh with his Seekers say on the contrary Saltmarsh taketh away all Ministery calling and sending of Pastors as Seekers doe 214 215 Chap. XXI The doctrine of Saltmarsh and Familists touching Magistracie and the spirituall discerning of Saints among themselves 215 216 Saltmarsh maketh Magistracie the image of Christ the Mediator to men in the flesh not to Saints 216 Of the discerning of the Spirits 216 217 Familists are against warre and yet practice it 217 Defensive warres lawfull ibid. Chap. XXII The highest discoveries Familists have of Christ to wit that neither the first nor the second Adam Christ is a true and reall but only a figurative man 218 219 Praying and supernaturall acts in us suppose some actings in us and Christ on the crosse crucified not our naturall faculties as Saltmarsh with his Familists dreame 220 221 222 Chap. XXIII Praying a law-bondage to Saltmarsh and Familisâ—s 223 224 Saltmarsh holdeth that neither written Law nor written Gospell is our obliging rule bâ—t only the Spirit as did Libertines 224 225 Chap XXIV Of the indulgence of sinning under Law and Gospell granted by the Familists 225 226 That men under Prelacy may adore Altars and Images and not sin but walke with God in these dispensations 226 Chap. XXV Familists will have us to be Christed and Godded 226 227 Chap. XXVI The Familists phancie of our passing from one ministration to another of higher glory in this life 227 228 Saltmarsh with Familists phancie a day of judgement in which we burne old ministrations and truths and geâ— new light ibid. Saltmarsh expones the place 2 Pet. 3.10 Which is clearly of the day of judgement to be a day in this life as did Hymeneus and Phileâ—us 228 229 Of the Lords Prayer 228 229 And the Sabbath according to Saltmarsh 229 Familists against the written Scripture 229 230 Chap. XXVII How Ordinances and the letter of the word are instruments of conveying of Christ and his grace to us and neither adored of us nor uselesse to us 230 231 232 c. The letter and the Spirit who are Ministers of the letter who of the Spirit 231 232 233 Serving God in Ordinances unjustly called Idolatry by Saltmarsh and Familists 234 235 Ordinances are not bare shadows 236 237 Naturall men stumble not at the letter of the Gospel but at the thing signified 1 Cor. 1. 237 Chap. XXVIII Of our assurance and comfort from acts of free grace 238 239 Or as suitable to the rule or not suitable 239 240 241 Chap. XXIX The scope of Saltmarshes booke called Sparkles of glory and how he denyeth Christ to be any thing but a man figuratively or mystically as 〈…〉 taught 242 243 Saltmarsh denieth 〈…〉 come in the flesh or hath any body he dyed in but his 〈…〉 which is the Saints suffering affliction 243 244 245 Christ really crucified not in figure 244 245 What Christs offering his flesh on the crosse is to Saltmarsh and Libertines 246 247 Saltmarsh with H. Nicholas teacheth that every creature is God or a substantiall part of God 247 248 Chap. XXX Familists will have all externalls indifferent 249 250 251 c. We may be of any Religion we please to serve in love the sects wee converse withall for the time 250 A letter printed by Authority under the name of Oliver Crumwel opened and found to containe many secrets of grosse Familisme 250 251 252 Independents and Presbyterians cannot pray with the same Spirit and receive the same answer 252 253 Familists condemning all outward Ordinances condemne all unity but what is inward and invisible 254 255 Saltmarsh saith that God manifested in the flesh is nothing but God by his Spirit discovering new light 256 What uniformity we meane in the Covenant 257 258 No rule for uniformity in doctrine worship discipline but the Spirit 259 The sword a meanes of hindring men from being perverted but not of being converted 261 262 That we must in outward things please one another though in Idolatry and Sin is taught by Saltmarsh Beacon and other Familists 264 265 The place Gal. 6. neither circumcision c. cleared 266 267 Familists will have it lawfull for no man to come out of Prelacy Popery or any unlawfull way till the Spirit effectually draw them 268 269 How Saltmarsh is against duties 269 Saltmarsh Seekers and Familists are for any Church-Government 270 271 Chap. XXXI Saltmarsh and Familists teach that there is salvation in all Religions 171 172 Every mans conscience is his Bible as Saltmarsh thinks 172 173 Chap. XXXII What certainty of faith the Saints may attaine to beyond the Familists fluctuation of faith of Heresie and Schisme 274 275 A twofold infallibility 274 272 One of the Prophets and Apostles another of all beleivers 277 278 Saltmarsh professedly deserteth Protestants and taketh him to Familists 275 276 Saltmarsh and Beacon against the Trinity and the union of two natures in Christ. 276 Saltmarsh devises a new union betweene God and Man Devills and Angels
justification in Christs alone imputed righteousnesse nor can the law as it curseth and condemneth justifie or convert the soule but sure what ever Antinomians say on the contrary The Law of the Lord converteth the soule Psal. 19.7 that is the law in the hand of Christ and spiritualized with a Gospell-Spirit converteth which is not to be taken as M. Towne dreameth asser pag. 42. The Law is established in our sanctification but that is in the inward Spirit not in the outward letter for he and Antinomians imagine that we fulfill and obey the law because the Spirit immediately and irresistibly draws us and acts on us as on blocks and that we are not to obey God and abstain from sin out of conscience to the written Law Thou shalt not kill but so all we doe must be will-service wanting all warrant of one letter of the word contrary to Rom. 14.23 These Antinomians descended to a more subtle and finer way of the Laws use they said it was no question but the just man or beleever having received the Holy Ghost doth every thing of the Law and lawfully useth the Law to discipline and represse those that were politically or in a Theologicall consideration unjust or unregenerate or to terrifie and punish their owne flesh or unrenewed part which Towne with them sayes is under the Law and is no better said they then the flesh of the unjust for none on earth keeps the Law but the beleever by the Spirit of Christ for he by faith establisheth the Law In this the old Antinomians are not so grosse as new Antinomians for I make it good in this Treatise that whereas old Antinomians said caro justorum non est melior carne injustorum the flesh and unrenewed part of beleevers is no better then the flesh of unbeleevers and so the Adulteries and murthers of the one are sins as well as the murthers of the other Our Antinomians as Saltmarsh say the Scripture calleth us ungodly and sinners and children of wrath not that we are so but seem so or not so in Gods account but in the worlds then by good Logick the flesh the sins the murthers of the beleever are but seeming sins and sins in the worlds false account not in Gods just and true account Yea they are as clean saith Eaton from sin as Jesus Christ and as Saltmarsh saith as the glorified in heaven and they are sins saith Deâ— to men ward and in the conversation but not to Godward or in the conscience that is right downe they are no sins at all The question is said the old Antinomians whether or no there be a law given to the just man or the new man that is whether or no doth the Law teach the new man or the unrenewed part to doe good works and require them of him or doth it teach him that he must doe good works as a meere patient or doth he without the Law urging teaching commanding doe the Law being created in Jesus Christ to good works or more shortly whether is the Law a meere patient toward a just man or is it active in teaching ruling regulating of him in doing of good works for to teach rule exact require command doe all import some activity or is the law proposed as a teacher and commander onely to the flesh or to the unrenewed part of a beleever this is the cardo hinge of the controversie say they Saltmarsh saith We being once justified have no need of one beam of light from the Law to teach us no more then the world has need of the first dayes light of the creation or of a candle when the Sun is risen and Towne saith the Law in teaching ruling or commanding is a meere patient that is the Morall Law is as close abolished in teaching us what we shall doe as the Ceremoniall Law now if the Spirit should teach us to be circumcised and to keep the Ceremoniall Law that Spirit should be judged to be Enthysiasticall and not of God for the Apostle saith the contrary Gal. 5.1 and calleth it a falling from Christ if then the Spirit teach us to honour our Parents not to kill whereas the Law teacheth us no more that we should doe such a duty then the Law teacheth us to be circumcised or then if a Candle-light should show us what is black we are to beleeve it is so and the light of the sun show the contrary we were to beleeve that black is not black so if the Spirit teach the Mother to kill her childe and offer it in a sacrifice to God because it was baptized as an Anabaptist mother in Dover lately hath done the mother is to beleeve and follow the light of that spirit contrary to the expresse law and the law is by this way a meere patient and the beleever freed from the direction of the sixt Commandement Thou shalt not murther for the teaching ruling commanding thereof are activities and yet is the Law a meere patient to the regenerate part so the womans regenerate part killed the child and sinned not in so doing for the regenerate part say they is under no Law and the Antinomians who did chide with the Minister because he convinced the Mother of sinning against the sixt Command in killing her own childe said right Why speak yee to the beleeving Mother of the Law the Law doth not rule nor teach the regenerate part and she hath killed the childe according to the Spirits dailight and the regenerate part not according to the Laws star-light and the flâ—sh speak say they to her of free grace So Michael Neander a grosse Antinomian wrote in an Epistle to a friend in his time To the just man there is no Law given in any use or office as he is just and liveth in the Spirit as he is one with Christ and converseth in heaven where there is no law that acts in a just man the just dialect of the English Antinomian Towne pag. 129. asser of grace Being Iustified by faith we are admitted to the favour and presence of God there to live and abide for ever here by sense and light in the kingdome of glory c. and Saltmarsh speaketh in the same Grammer as if the beleever were at the right hand of God and the old Antinomians said in the words of Towne read his words the justified man as Schusselburgius relateth their minde is holy just neither male nor female but one with Christ flesh of his flâ—sh and bone of his bone and the same by grace faith and imputation that Christ is by nature in whom Christ liveth speaketh worketh all things for all the workes of the just man are the workes of Christ and he is the meere passive matter of these workes Therefore all the doctrine of love good workes and new obedience which Christ and the Apostles give after the doctrine of justification is given only for the unjust man
the great Idol the bosome and breast-God brought up with us from our youth and warmed with us in Aegypt with our first life-heat 6. That imputed righteousnesse is a way too high for a foole from the wombe while grace casts us in a new mould 7. That litterall and morall preaching of dead and letter-works too Seneca-like is farre from the Gospel-free-Spirit and the subduing of corruption that Morall Philosophie of vertues and vices cannot draw bloud of a wounded conscience 8. That Antinomians vainely argue from the strength the Law giveth to obey which is as good as nothing of it selfe without the Spirit to disanull all binding power of the Law 9. Beware of licence to the flesh under the coat of liberty of the Spirit and let none thinke that Law-curses looseth us from all Law-obedience or that Christ hath cryed downe the tenne Commandements and that Gospel-liberty is a dispensation for Law-loosenesse or that free grace is a lawlesse Pope Grace is active dutifull in acting thankfull holy solicitous in doing as if there were not a Gospel free fearelesse bold as if there were not a cursing Law tender of the honour of the Law-giver and of Gospel-glory due to him who justifies the ungodly CHAP. XXVIII Strict and precise walking a necessarie and commanded Gospel-dutie THe quitting of our owne righteousnesse is scarce a toe or an inch of that large body of strict precise and accurate walking in all manner of godly conversation so farre is the strait and narrow way from being nothing as Antinomians say but onely beleeving and disclaiming our owne righteousnesse Nor did the Spirit of God speake that for want of the knowledge of love we walked very uncomfortably spending our time in fasting weeping mourning praying reading and hearing and in performance of other duties and all to get Christ. Suppose that heat be naturall holy fire from a right principle Rom. 12.15 in a right object Gal. 4.18 in a right manner and due end Numb 25.15 yee cannot bee too holy except God be too holy 1 Pet. 1.15 16. if the path be hell-ward the fervor of the pace makes it worse If it were to merit Christ and make purchase of him I should say this weake man saith right and Towne also who saith away with your strict injunctions as if he would nick-name Gospel-grace to be a sowre and uncomfortable Puritane But 1. sure the needles eye is a strict way 2. Travellers must sell all and buy the pearle hate father and mother yea and their owne life so runne that they may obtaine strive for the mastery resist unto bloud As strangers and Pilgrimes abstaine from fleshly lusts this is more then lusting after self-righteousnesse that warr against the soule fight indure hardnesse overcome die in the cause and warre your mothers sonne on walke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accuratly Puritanically beware of the â—east spot of the flesh and of the very wrong use of the lip or glimpse of the eye 3. Many seeke to enter in and shall not be able and the righteous shall scarsely be saved Antinomians say we are Pharisees in all this and that God ever intended to man a pleasant and a comfortable life he meaneth loosed from the soure life of a Precisian But Antinomians shall wish to die Puritans Matth. 5.47 what over-banck or singular thing doe you CHAP. XXIX God is truely angry with the sinnes of elect and beleevers ANtinomians hold that God cannot be angry at the sinnes of the justified because they are done away and abolished in Christ. Anger is in God saith Saltmarsh onely by way of allusion and Allegory God is not angry at the sinnes of the elect saith Towne and Eaton It s true of anger flowing from justice which Christ hath fully satisfied and removed but not true of Anger and displeasure against the sinnes of the justified both to hate rebuke and correct their sinnes though God hate not their persons 1. Because then God should be angry at no sinnes comitted by the elect before their effectuall conversion as well as after for both these sorts of sinnes are abolished in Christs bloud ere they bee committed 2. The Adultery and murther committed by David when he is justified by Christs imputed righteousnesse the same way that wee are displeased the Lord. The Lord covered Zion with a cloud in his anger How long Lord wilt thou be angry for ever How long wilt thou bee angry against the prayer of thy people all our daies are passed away in thy wrath The Lord was angry with mee saith Moses for your sake The Lord was very angry with Aaron Though thou wast angry with mee saith the Spouse of CHRIST thine anger is turned away and thou comfortedst mee And in the New Testament Christ rebuketh Peter in Anger Get thee behinde me Satan for thou art an offence to me Doe we provoke the Lord to jealousie Are we stronger then he 3. The command laid upon beleevers Thou shalt not Murther cannot not be an Allegoricall command nor was it a figurative sword that followed Davids house for his sinne nor doth the Lord speake by figures after the manner of men when he saith to beleeving Ephesians Honor thy Father and thy Mother And the Lords hatred of and displeasure at the sinnes of a sonne may well stand with love to his person except the Adultery of the justified bee no Adultery CHAP. XXX The justified countable to God for sinne ANtinomians hold that the justified are not countable to God for sinne It s true they are not thus farre to bee countable for sinne that they must suffer eternall wrath and answer the Law-suit and plea of sinne-revenging iustice which Christ answered but they are so countable for their sinnes as if they receive five talents they sinne if they gaine not tenne 2. They are to feare sinne before it be committed as being under the Law and to looke for the rod of men and temporary corrections after it 3. Nor can Antinomians deny but temporall punishments as well as eternall are threatned in the law CHAP. XXXI God punisheth sinne in beleevers SO doth the Lord inflict temporary punishments and spirituall on unbeleevers though David for his Adultery felt not the stroak of revenging justice yet sure it was Evangelike justice that he who tooke another mans wife secretly that lay in his bosome and killed the innocent husband with the sword of strangers that another should take his wives openly and lye with them before the Sunne and that the sword in his owne house should persue him and the one brother kill the other and it was just that Peter who proudly trusted in his own strength should fall on his own weight and deny the Lord. And these that eat unworthyly should eat judgement and for this cause many among the Corinthians were weake many
〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know I find I see rebellion and sinne in me were words that came from the light of Faith not from lying sense And Faith and a sight of God can discover more corruption to Esaiah Job to Paul to the woman that washed Christs feet with teares then reason can reveale to them 2. Faith doth not stupifie the conscience to blot out all sense of sinne out of it its true the Libertine Pocquius spake in the stile of Eaton◠now we are quickned in the second Adam Christ through seeing sinne in our selves no more because it is dead But the second Adam commeth in the soule with a candle to make us see and know and feele by the light of Faith sinne which was hidden before 3. The Antinomian dead faith is against confession of sin because we must know and beleeve we have sinne if we confesse it this was Gods challenge to a heardned people Yet thou sayest because I am innocent surely his anger shall turne from me Behold I will plead with thee because thou saist I have not sinned This is that which the Lord commandeth onely acknowledge thine iniquity Antinomians say lying sense and corrupt reason knoweth iniquity but Faith is as blind as a Mole and seeth no sinne in the beleever 4 This faith of Antinomians is repugnant to the godly shame confusion and selfe-indignation that the justified man in Scripture beareth against himselfe for sinne The want whereof is the Whores forehead that cannot blush and therefore must Faith see and know sinnes that are the cause of shame 5. This lying faith is to beleeve that Adultery and Lying to come as well as the past sinnes are pardoned and abolished and so that they are no sinnes before ever they bee committed what feare then what holy care what challenges of conscience can be required to an Antinomian lying faith to eschew and feare these sinnes ere they be committed For its the act of lying sense say Antinomians to apprehend them as sinnes then sure they cannot lawfully be apprehended as ills to bee feared and eschewed if it bee a lying apprehension to thinke that that is a snare to my feet which is no snare at all but a boggle to affright a childe it must be a lying apprehension to conceive that a fancied snare to be an evill to bee shunned and declined If the Whore be no Whore the Antinomian needs not eschew the going neere her house for feare the house fall on him as Salomon intimateth Prov. chap. 5. And surely the justified Antinomian may goe on in Adulteries and blouds before he act them and feed his lusts without feare for if he conceive these to be sinnes it is his lying sense and deceiving reason for faith is to beleeve the just contrary that they are no sinnes and so not to bee eschewed as sinnes because an antedated pardon doth no lesse abolish their being and nature before they bee committed in which case they are remitted and so nullities and shaddowes before God then a pardon doth utterly abolish their being when they are committed in the Antinomian way CHAP. XC Antinomians free all converted or non-converted from obligation of obedience or practise of Christian duties ANtinomians cry out against Preaching of duties as a Legall way and destructive to Gospel-preaching of Christ and Faith 1. Because there bee no acts of Sanctification commanded in the Gospel so as the beleever sinneth either in omitting these duties or in doing contrary to them I appeale to all their writings for any such Commands either of Law or Gospel 2. They cry out against Preaching of duties as Legall preaching without any limitation wee cry out as much as they against this Preaching in an unjust way 1. If duties be preached without Christ and not issuing from the grace of Christ. 2. If they bee more Preached then Gospel-grace and free Redemption in Christ. 3. If duties as conditions of the Covenant of Works as parts conditions or causes of our justification are fellow-saviours with Christ be pressed 3. It will be found they free the unconverted from all doing or eschewing of sinne because they can doe nothing out of faith and out of saving principles of grace So Saltmarsh adviseth the troubled in spirit onely to beleeve immediatly everlasting love without any foregoing humiliation desire of the Physitian sense of sinne or setting on any duties Much like the Familists of New England who say that the Spirit acts most in the Saints when they indeavour least as if our doings desire sense of sinne going before conversion did so much the more hinder conversion 2 Nor can our impotency to doe good without the grace of God loose us from an obligation of doing our dutie seeing the omitting of these duties in the substance of their acts is a greater sinne then the doing of them for so the unconverted should not sinne in not giving to the poore because they cannot give it for God nor in abstaining from murther because they cannot abstain out of sonly feare or in not praying because they cannot pray in faith whereas Peter Act. 8. commandeth Simon Magus to pray though being in the gall of bitternesse hee could not pray in faith 3. The converted so should be under no obligation to pray heare beleeve but when the Spirit wrought actually in them to will and to doe for without such an actuall influence they can doe nothing CHAP. XCI How and for whom Christ intercedeth in Heaven ANtinomians hold that Christ advocateth at the right hand of God for the unbeleeving and unconverted elect as well as for beleevers onely Christ intercedeth not say they for the manifestation of the purchased Redemption to the elect not converted It s true the purchased Redemption and bloud-shed of Christ is for the elect as well not converted as converted But Antinomians goe on another ground that sinners are justified and pardoned before they be converted and beleeve But the Scripture knoweth not any intercession of Christ but for applycation of the purchased Redemption 1. Because Christ liveth againe that hee may bestow the blessings of his Testament actually upon his friends Christ confirmeth his owne Testament which no other dead friend doth and the goods of his Testament are peace Joh. 14.27 The sprinkling of the Conscience from dead works to serve the living God Heb. 9.14 15 16 17 18 19 20. As Moses sprinkled the booke and the people the Tabernacle the vessels 19.20 So that Christ as our high priest is entred into heaven as a sprinkler Now he is no sprinkler to the unconverted 2. The thing he prayeth for as intercessor is the not failing of the faith of the Saints and he liveth to save the commers to God through him that is the beleevers and is touched with our infirmities and that we should hold fast our profession and by him as intercessor We have boldnesse
ministerie and the Apostles are made different by Familists and Papists Sparkles of glory 71 7â— The different ministration of law Gospel and all Spâ—rit and that the lâ—fe to come is alrâ—â—dy in this lifâ—â—â—coâ—â—ing to 〈◊〉 way of â—amilisâ—s Familists say the day of judgement is in this life Saltmarsh Sparkles of glory Saltmarsh is for the ceaâ—ing of all ordinancâ—â— since the 〈…〉 now Apâ—stles â—â—se Separation from Rome lawfull There are no new lights nor doctrines more to be expected after the canon of holy Scripture is closed The place Mat. 28.19 â—0 proveth that a ministery there must be and a Church till Christs second comming what ever Seekers and Saltmarsh say on the contrary Saltmarsh taketh away all ministery and calling thereunto and maketh all Saints Preachers without industry and study in his third orb or circle of ministration Mr. Saltmarsh indifferent in all externall worship H.N. Spirit land c. 34. Sect. 8 9 c. 37. Sect 9 c. 8 4. One man of God â—orâ—eth not ovâ—â—â—nother that were slavery Of the discerning of the Spirits that Familists have certain knowledge they 〈…〉 know one anothâ—r Familâ—sts are against all wars The first second Adam men only in figures not truly and realy by the way of Saltmarsh Praying is to Familists a part of Legall bondage Saltmarsh holdeth that neither written law nor Gospel is any obliging Rule to the creature Calvin Inst. advers Libert c. 13. c. 14. c. 15. p 445 446 447 448. We are Christ and made very Christ God manifested in the flesh by the Familists way Sparkles of glory 256 57 Familists fancy a day oâ— iudgement in this life in which we cast of all our former ministrations and enter into a new ministration of all Spirit and glory Of the Lords Prayer Saltmarsh and Familists are against the Lords day Familists are against the written Scripture Sparkles 269. The minde of Saltmarsh and his Familists concerning ordinances such as scripture praying preaching sacraments c. What is meant by leâ—ter and Spirit in the Gospel Saltmarsh and Familists call it Idolatry to seâ—ve God in ordinances the contrary is proven Ordinances are not bare shadowes and Figures Naturall men do not stumble at the letter of the Gospel but at the thing signified thereby Sparkles of Glory p. 274. Sermon on Wisdom iustified of her children p. 204 Of assurance joy and sorrow in our acts as suitable or not suitable to the rule of the law or word of God The mind of Saltmarsh concerning high Familisme and other administrations that to him are lower and touching the law repentance duties Synods Church government Episcopacy Presbytery Saltmarsh denyeth that Jesus Christ is come into thâ— flesh Christ really crucified and dyed and not in a figure as with his Familists saith Saltmarsh H.N. 1. Exh. c. 16. The Elders of love are godded with God incorporated to God in all love with whom God in one being and power of his holy Spirit is homified or become man and this is their God incarnate H. N. Evang. Saltmarsh with H. Nicholas teacheth that every creature is God or a substantiall part of God See Saltm Sparkles p. 19 200 201 20 A Letter Printed by Authority under the name of Oliver Crumwel opened and found to câ—ntain many secrets of 〈…〉 Saltmarsh writeth that God manifested in the flesh is nothing but God by his Spirit discovâ—ring new lights of Familisme and other damnable heresies What Uniformity 〈…〉 in thiâ— Coâ—â—â—nant Uâ—â—formiâ—y examined pa. 10. No rule for Uniformity of doctrine worship Government in the word Familists make the fancy of a spirit without the word the only rule The sword a meanes of defending souls from being perverted from the truth but no means at all by our doctrine to or for the conversion of men to the truth or propagating of the Gospel That we must in outward things please one another in love as if all outward acts of Idolaâ—ry murther perjury were indifferent is taught by Familists Saltmar Beacon and others The place Gal. 6.15 neither circumcision nor uncircumcision avaleth c. cleared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Familists will it lawfull for no man to come out of Prelacy Popery or any unlawfull way till the spirit effectually draw them How Saltmar is against Duties Saltmarsh is for any Church government of mens devising Saltmarsh and Familists â—each that there is salvation in all Religions Every mans owne conscience and owne spirit is his only Bible and obliging rule in all Religions to Mr. Saltm and Familists A twofold infallibity Saltmarsh with Familists denyeth the personall union of the two natures in Christ God-man What a new union between Christ God and man devills and Angels Saltmarsh hath devised A twofold certainty one Propheticall another of faith the former was peculiar to the pen-men of Scripture the other to all beleevers What infallibility agreeth to the Saints and the Church Catholick and invisible How Familists define heresies The Schisme that Familists acknowledge Saltmarsh will have as many publick preachers as are in covenant with God Salmarsh maketh Christ comming in judgement to have beene these 1647 years as H. Nicholas did before him and Hymeneus and Phyletus said the resurrection was past H. N. evangel ch 34 and ch 35 ser. 8. Sâ—ltmarsh proves by perverted Scriptures that there is no baptizing with water Christ crucified is nothing but the Saints Godded Christed with grace and with all the Sâ—â— suffering patiently as Familists say All externalls Idolls and wil-worship to Saltmarsh are indifferent The story of Adam and his fall but a figure to M. Saltmarsh The doctrine of John Baptist is gone and away if we beleeve Saltmarsh Saltmarsh with Socinians and Papists will have the love of our enemies not commanded under the Old Testament Sparkles p. 64.65 Revel 21. Saltmarsh dreames of a Church on earth that shall not need Ordinances The place Gal 4.1 of the Heir under the law corrupted to grosse Familisme by Salâ—marsâ— Spark p. 70.71 The place 2 Cor 3.1 2 3. wheâ—e the Apostle calleth the Corinthians carnall perverted by Saltmarsh We have free liberty to all externall worship to take or leave do or leave undone at will as Saltmarsh saith Heb 12. How Saltmarsh would have the spirits tryed Christs Disciples not under a stinted liturgie in the dayes of our Saviours conversing with them on earth as Saltm sayes at which time they were the anointed of God as well as afterward Saltmarsh esteemes our Reformers Calvin Luther men that had little of the spirit much of the letter and legall straine Saltmar 13 4 135. Saltmarsh mocketh the Scriptuâ—e in exponing Peters sword and the laying of it aside to be a type of glorifying his Disciples with the glory that Christ had with the father before the World was The place Exo. 33 is corrupted by M. Saltm Heb. 13.7.17 1 Tim 5.17 1 Tim. 3.1 2 3.4 v. 12. 1 Tim. 5.19 Rev. 1.16 Rev. 2.1 Of the knowledge of such as are under actuall vision in