he addeth ver 2. and the things that thou hâ—st heard of me amongst many witnesses the same commit thou to faithfull mâ—n then as the same rose may grow by nature and by the industry of the gardner and by singular art as by causing an Oven hot to send warmenesse and heate to the root of the rose in the winter when otherwise the cold earth should produce no roses at all nor can these three sort of Roses be said to be different in nature spece though produced 3 sundry ways by nature industry and art fomenting and supporting weake nature so also the same knowledge of the Scripture doth come to Paul by revelation to Timothy by industry and teaching and the same knowledge and faculty of speaking with tongues is Act. cha 2 in some by the comming downe of the Holy Ghost without education and teaching and in some by education and teaching ver 4 5 6. compared with ver 8 when therefore it is said Act. 4.13 That the councell perceiving Peter and Iohn were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlearned mâ—n they were amazed it cannot inferre as Antinomians thinke that humane learning and knowledge of tongues were not requisite in the Apostles or that the Apostles were voyd of such learning but they onely marvelled that men unlearned in regard of education at schooles and universities being fisher-men and unlearned in a pharisaicall sense which onely went for learning in their time could so promptly and boldly speake of the misteries of the Gospel and were so skilled in the doctrine of Moses and the Prophets and they wondered at their Master Christs learning seeing he was a Carpenters sonne and never taught at schooles and M. Beacon Sam. How and other Antinomians are of the Pharisees opinion if they beleeve Christ was destitute of learning now what way hee had his learning whether by infusion from heaven or the personall union or by education at schooles which is not apparent is a farre other question and they are no lesse deceived who imagine that those fisher-men now Catholick ambassadors of Iesus Christ and on whom the Holy Ghost descended in cloven tongues with the rest Act. 2.1 2 3 4. were ignorant of the tongues Hebrew Greeke and Latine or that they who preached and wrote scripture and such divine epistles to the Churches were unlearned men voyd of the very literall knowledge and skill of the very letter of the scriptures of the old and new Testament which these men call falsly prophane and heathenish so Christ and his Apostles had all the learning and tongues that we now have and what we have by industry and paines reading studying under teachers and in schooles and universities that they had by immediate infusion or some other way Enthysiasts goe upon a false principle that learning arts tongues are in their nature and kind heathenish whereas of themselves and in their kind and nature they are neither heathenish nor Christian but naturall and well polished habits and acquired qualities indifferent and extrinsecall to either the state of Ethnicisme or Christianity and good or ill as they are well used or abused in either states they argue vainely then who thus reason if Christ and his Apostles carried on a ministery without learning arts and tongues then so may wee but the former is true therefore so is the latter the major is false because sectaries want the immediate inspiring Spirit that Christ and his Apostles had to supply defects of education and industry and the assumption is palpably false also who ever therefore now will take on them to be publicke ministers of the New Testament and goe from weaving sowing Carpentarie Shoo-making to the pulpit to the representing of God and being his mouth to his people being voyd of all learning tongues logick arts sciences and the literall knowledge of the scripture and yet cannot shew that either the Holy Ghost hath given to them the Gift of tongues and the knowledge of the mystery of the Gospell by revelation without the teaching of flesh or blood as he did to the Apostles or without some more then ordinary competent measure of knowledg and supernaturall dexterity to cut the word of truth aright and yet alledge that fisher-men never brought up at schooles and universities may be preachers of the Gospel and why not Weavers Taylors Button makers Shoo-makers c. they are but intruders and runne and the Lord sent them not how then can M. Beacon in his Chatechisme pag. 153 154. Prove that the ministery of the Spirit can be carried on without that which wee commonly call Humane Learning from Act. 4.13 Because Christ and his Apostles carried it on so For Christ and his Apostles wanted not that which we commonly call humane learning yea and most properly call so they wanted learning acquited at schooles and universities but that is not the question whether men may be preachers though they never were educated and trained up in universites Humane learning is not called so from the way and manner of acquiring of it but from its own nature And Christ and his Apostles made use of humane arts and tongues for the understanding and opening of Scripture 1 Christ and his Apostles cite Scripture out of the Hebrew text in the old Testament into the tongue knowne to the hearers yea and the Apostles doe translate the scripture in Hebrew into the Greeke tongue and expone it and draw Logicall consequences from the Old Testament so Christ Mat. 22. God is the God of Abraham now dead ergo the dead shall rise againe Antinomians say Christ makes no use of Logick and of Logicall consequences because they are Logicall for that which he saith there is Scripture because Christ so saith not because there is such Logicall arguing in the words Ans. The same way that we argue from an Antecedent to a consequent by naturall logick so doth Christ we deny not but Christ and the Holy Ghost in the Evangelist Matthew does put the stampe and impression of Scripture on naturall and sinlesse arguing from an Antecedent to a consequent but it followes well Christ made use of logick in Scripture-discourses therefore humane learning is lawfull for and necessary to the opening and understanding of the Scripture 2 Whereas Antinomians say consequences are not Scripture but darken the glory of the Gospel Salt shaddowes fleeing away p. 8. It is cleare Christ calleth this very logicall consequence God is the God of dead Abraham ergo dead shall rise by the very name of scripture which yet was but a consequence drawen from Exo. chap. 3.6 yee erre not knowing the Scriptures and further he rebuketh the Saduces as ignorant who did not make use of the like logicall consequence to see the truth of the doctrine of the resurrection yee erre not knowing the scriptures Mat. 22.31 Haue yee not read that which was spoken to you c. ergo it was their unbeleife and dulnesse that they did not read and understand the logick
not ergo the invisible Church at all times and finally may simply fall from the sound faith of fundamentalls necessary for salvation more then this is a good consequence this particular beleever may in one particular fundamentall point erre fouly and grossely for a time ergo he is not infallibille simpliciter but may finally and totally fall away And that of our Saviours I have prayed for thee that thy faith faile not Luke 22.32 though it free not Beleevers from particular failings both in doctrine of faith and conversation of life and that grossely and fouly yet it secures them by Christs intercession in a state of infallibility in fundamentalls and in a condition of indeclinability in conversion so as beleevers are infallible in point of faith touching fundamentalls necessary to salvation except Familists hold the Apostacie of the Saints or that all may goe to heaven finally doubting Pag. 174.175 Sparkles Saltmars tells what are the tradions of man and for Mark 7.9 he citeth Matth. 9. or heresies Now a heresie saith he is something against the doctrine of faith in the word or Scriptures not against any interpretations doctrins conclusions glosses comments or preaching of men who speak not Scripture originally nor infallibly as the Apostles did but so far as that is the very Scripture they speak so far as they speak the truth in Jesus and in the Spirit of God else they teach for doctrines the traditions of men Answ. Traditions of men are not necessarily errors in fundamentalls except only by a remote consequence as all errors are against the fundamentalls 2. There are heresies that are by good consequence against fundamentalls else the Saduces their denying of the resurrection Mat. 22. was no heresie for Christ proveth by a good consequence that they denyed the Scripture I am the God of Abraham when Abraham was then dead when God spake out of the bush to Moses Exod. 3. yet they denyed but conclusions deduced from Scripture 3. There is another strange ingredient in heresie according to Familists and that is because God speakes not now immediatly his word to us as he did to the Apostles no man is an hereticke that denyeth the whole faith except he that denyes the Scripture as the Scripture and except he deny it in so farre as teachers speake the truth in Jesus and in the Spirit of God else that is if they be not Familiâ—ts that teach and speake not in the Famisticall spirit they teach for doctrines the traditions of men that is heresies for Gods truth then to speake heresie is to speake only against fundamentall truths when a Familist in the Spirit of God speaketh them 2. But then when a hereticke readeth in the word this fundamentall Christ came in the world to save sinners 1 Tim. 1.15 though he deny it and spit at it that is no heresie because the paper and printed booke speaketh not in the Spirit of Jesus 3. The written word of God is not the word of God but only the word is spoken by a Familist in the Spirit of Christ. 4. When Preachers void of the Spirit speake that which is the very word of God and fundamentalls of faith these truths are not the word of God but the traditions of men and heresies so his Master H.N. taught the Scripture preaching to be but figurative service the word of God was never published to the world till H.N. the least among the holy ones of God was made alive through Christ anointed with his godly being manned himselfe with H N. and godded H.N. with himself published the light of glory H. Nicholas Evangelic c. 34. sent 9. Pag. 175. Schisme is a dividing from Christians who are in an outward profession of truth Now there may bee schisme iâ— visible Churches or fellowships of Saints upon this account but there can bee none in the true body of Christ or the spirituall Church for they that are joyned to the Lord are one spirit and they are made perfect in one Answ. There is no outward Schisme or renting but it begins at the heart Schisme is a dividing of the hearts as well as a visible parting with the Church or a part thereof else schisme were no sinne which yet Paul reproveth as a sinne 1 Cor. 1. 1 Cor. 3.1 2. The Church of Corinth and these that made a rent were both the visible and the invisible Church that they were the visible Saltm cannot deny they were the invisible Church also 1 Cor. 1.13 Christ was crucified for them and they were babes in Christ fed with milke 1 Cor. 3.1.2 and built upon one only foundation v. 10. Saltmarsh must say they were all unconverted that made the schisme 3. Familists will have none the true body and spirituall Church of Christ but the invisible Church so that upon this account they that beleeve and visibly professe neither Christ nor his truth before men yea who all their dayes deny Christ and so shall be denyed of Christ before the Father and his holy Angells Matth. 10.32 33. may be and are the true body of Christ and the Spirituall Church so H. Nicholas Epistle to the two daughters of Warwicke 4. May not a schisme and seperation fall in these that are both the true body and spirituall Church when of a Church of beleevers effectually called consisting of foure hundred two hundred seperate from two hundred I think they may as well as Barnabas a good man and full of the Holy Ghost seperated from Paul But in so farre as they are saith he in that one Spirit they cannot be divided Ans. True but Saltm speakes lyes in hypocrisie when he saith the spirituall Church are made perfect in one Lord in this life upon the same reason as they are one and as united to the Lord they cannot lye whore steale murther but out of some remnants of corruption they can sinne But Familists put them in a condition they can in this life sinne no more or if they sinne their transgression is not sinne it is not they but their Asse the flesh that sinnes as Libertines said but that is no violation of the Law of God CHAP. XXXIII Saltmarsh Sparkles pag. 22â— Familists minde touching Prayer ALL constant speakings to God in this as they call a conceived way or impremeditate or extemporary way is taken commonly amongst Christians for prayer in the Spirit and for that Spirituall way which the Disciples of Christ used in the Gospel who were growne up from the infancy and childishnesse of formes or words taught them which is but a meer natural or outward thing as they say which any may perform by strength of naturall parts as wit and memory and affections Saltmarsh here first condemneth prayer morning and evening under the words of constant speakings to God because he will have no praying but when the Spirit acts immediatly 2. All extemporary prayers goe not for praying in the Spirit among Christians commonly he belyeth Protestants and the truly
teaching man Sparkles of glory pa. 247.87 Yea John should in writing this epistle contradict himselfe for he was a man not God who wrote and hee saith even to these who had the anoynting in them in the same place ver 26. These things have I written to you concerning them that seduce you 1 John 2.1 these things write I unto you that ye sin not and ver 12 13 14. He professeth he writeth to little children in Christ to young-men to fathers then either John wrote what was not needfull to wit that a man should write to anoynted ones or then John was more than a man or then in writing that he might teach the anoynted he contravened what he wrot in all his exhortationes and teaching in these three epistles and the Evangel and the Revelation Againe it is a cleare Hebraisme of which there be many in Johns writings for the Hebrews deny positively when they intend to deny only comparatively or secundum quid as when God and men are compared together or the action of God with men Ps. 127.2 the sense is so great shall be the abundance of the Spirit of grace would Jeremiah say under the New Testament that rather God himselfe shall be the teacher then one man shall teach another there shall be such exuberancie and seas of knowledge under the Messiahs Kingdome and the new Covenant above the Covenant God made with his people when he brought them out of Egypt And yee need not would John say so much that men teach you so full so rich so glorious is the Anointings teaching it is like to this Hos. 6.6 I desired mercy and not sacrifice yet sure he desired and commanded sacrifice so he exponeth it I desired the knowledge of God more then burnt offering and Christ exponeth it so Matth. 12.7 that mercy to the life of the hungering Disciples who plucked eares of corne on the Sabbath is more then externall observing of the Sabbath yet doth not Christ deny positively the externall observing of the Sabbath So 1 Sam. 8 7. They have not rejected thee but they have rejected me Certaine it was they rejected Samuel and would not have him to judge them but would have a King But the words are to bee exponed in a comparative sense though they be spoken positively that is rather or with a more hainous measure of disgracement and reproach they have rejected me their Lord and God in Covenant that I should not reigne over them then my servant Samuel 1 Cor. 15.9 10. Not I but the grace of God with me that is not I so much who am but a weake man but far rather the grace of God was the cause why I outstripped all the Apostles in labour And 1 Cor. 3.7 So then neither is he that planteth any thing neither he that watereth but God that giveth the increase that is he that planteth or he that watereth is nothing in comparison of God yet the planter is something he is the Minister of Christ and Steward of the mysteries of God 1 Cor. 4.1 Paul saith 1 Cor. 1.17 Christ sent me not to baptise but to preach the Gospel yet Mat. 28.19 he sent all the Apostles to baptise also Nor can we beleeve that the word of God hath two senses one internall spirituall more excellent and perfect that doth affect the heart and is divers from the literall and genuine sense and another written sense of the letter that is lesse excellent and but preparatory for the more excellent as Arminians falsely impute to us Sim. Episco par 1. Thess. 17. dispu 2. But as it is the opinion of Enthusiasts falsely imputed to us because we teach that there is a neceâ—sity of the supernaturall illumination of the Holy Ghost to cause us savingly know and beleeve the one onely true and literall sense of the Scripture with an evidence of light spirituall and supernaturall which we knew before with a common naturall and literall light and evidence which is not wanting in Devills otherwise they could not beleeve and tremble apprehending Christ as their tormenter and in many wicked men or then they should not be inexcusable 2. The Scripture could not say they know God Joh. 7.28 Joh. 3.2 c. 3. Nor could they mocke and scoffe at the wisdome of the crosse if they were void of all knowledge of the doctrine of the crosse as they doe 1 Cor. 1.18.23 24. 1 Cor. 2.14 this opinion we lay at the doore of the Antinomians and judge to be absurd For 1. The unregenerate man were obliged to beleeve and apprehend one sense of the word and the inlightned another different sense whereas both may literally know one and the same sense that Jesus is the Sonne of God and Saviour of the world and the one beleeves and the other scoffes mockes and stumbles at the word Matth. 11.25 1 Cor. 1.18.25 1 Tim. 1.15 1 Pet. 2.6.7.8 2. Then should these words Christ is God and man the Saviour of belâ—eâ—ers have one sense to beleevers which they receiving by faith saveth them and another to others that Christ is not man but onely God as manifested in a Saint is Christ the Saviour of Saints but not the man that on Mount Calvery dyed and bare the reall punishment due to us by divine juâ—tice for our sinnes for the spirituall sense is either all one with the literall sense or diverse therefrom if all one we have our intent if diverse no man can have certainty of faith For 1. How can we be assured by any supposed Spirit or internall rapture of minde that this is the true sense of the Gospell That Christ is but God or the anointing of God suffering afflicted and dying in the Saints when the words in the letter doe beare the just contradicent that he was a man like us in all things except sin 2. The Scripture should be no light to our eyes no lanthorne to our feet if it have two senses for how should we with assurance of faith and an undoubting conscience in all wee beleeve in all we practise doe all for how shall poore people be resolved which of the two senses to follow since contradictory senses were offered to them for Protestants literall sense and Familists spirituall sense are as contradicent one to another as yea and no light and darknesse 3. Since Familists deny that they are infallible in exponing any Scripture and yet the Spirit doth suggest these spirituall senses that Antinomians and Familists boast off and â—â—at immediately acting on our soules as dead paâ—sive orgâ—ns without discoursing reasoning and arguing which to â—e is the very Propheticall immediately inspiring Spirit that carried the Prophets and Apostles in seeing the visions of God this must be a Spirit that is fallible and a Spirit that immediately suggesteth and teacheth untruths to some and â—o others such truths and senses as may admit of a further light and of a retractation and a beleeving of the very contrary and so a Spirit both
about the year 1115. 1118. who being justified affirmed they were perfect and free of all sin as the glorified in heaven as Saltmarsh Free Grace p. 140. and Mr. Towne Assertion of Grace say p. 69.77 78 79. though Flaccus Illyricus Catolo testi ver l. 15. fol. 1531. say the Papists ascribed this opinion to the Waldenses but most unjustly and Gualterius the Jesuite in his fabulous Chronicle to the Lutherans Tabula Châ—onographica An. 1200. c. 10. or we may say they came from these called Aetiani from Aetius or Eunâ—â—ius the Disciples of Aetius who taught that sin and perseverance in sin could hurt the salvation of none so they were partakers of his faith that he taught so Augustine de Heres tom 6. Heres 54. CHAP. II. Of Libertines IF we come a little lower about the year 1525. arose the Libertines which are a kind of men that come near to the Antinomians and Familists and all of them savour strongly of the Manichaeans Valentinians and Cerdonites Calvin advers lib. c. 2. observeth that Libertines under pretence of Christian Liberty trampled under-foot all godlinesse so doe Antinomians Before them Câ—rdo the Disciple of Heracleon as Epiphanius in Anaceph stood for his two principles one good another evill as Tertull. also saith de praescript He said that Christ suffered imagiâ—â—rily as Tertull. relateth so Familists and finer Antinomians deny the Incarnation and say Every beleever is Christ incarnate and is Godded and Christed with the holy anoynting Cerdo denyed the Resurrection so do Antinomians and Familists Marciâ—n his Disciple taught the like With Manichaeans they are not farre from rejecting all the Old Testament for Antinomians will have no actuall Remission of sin in the Old Testament so saith Denâ—e Doctrine Jâ—h Baptist p. 51.52 Del. serm p. 3 4. no inward conversion of sinners to God no holy Spirit given no Covenant of Grace then as Crispe and Mr. Del say The first man of the Libertines was an unlearned rude fellow Coppinus a Flanders man after him arose one Quintus a Taylor in Piecardiâ— a drunken proud man and to him was joyned one Bertrandus who dyed soone and one Claudinus persevalus But a chiefe man among them was Antonius Pocquius a Priest who still said Masse though Papists shamelesly call them Calvinists these fellows spread their flesâ—ly Heresies in Holland Brabantia and other parts of Low Germany and infected thousands drew away many in France Antonius Pocquius a dissembling hypocrite remained at Geneva for a space desired of Calvin a Testificate that hee might pretend Calvins name but what he could not obtain from Calvin who saw him a phantastick foole he found at Martin Bâ—câ—r who was more simple then Calvin and that Quintinus said to Calvin when he rebuked him for his vaine and new expressions that he understood not his words so do Antinomians and Familists say none but themselves know anything of the Spirit and of the mystery of free grace 2. Libertines revealed none of their secrets but to those of whom they exacted an oath to follow them So doe Familists and Antinomians cautelously keep up their mindes from any they know to be contrary to their way 3. They spake in darke obscure mystick and sublime words not with the Scriptures and so doe Antinomians alledging they are Godded and Christed Moses is not in their conscience they live in Heaven they are neither male nor female they walke by the rule of the new Creature 4. Libertines professed they would speak so ambiguously as their words might cary two senses because Christ preached darke parables to the people Antinomians have not to this day explained in their writings whether the justified can sin or no â—ut in practice they say they may lye whore sweare cousen God seeth no such sinnes in them 5. Nothing was more frequent with Libertines then the Spirit the Spirit Antinomians say to preach duties to rebuke sinne is not a Spirituall straine of Gospell-preaching it 's legall literall Moses-like not Christ-like The chiefe errors of Libertines which I prove to be holden expresly or by undeniable consequences by Antinomians and Familists are these 1. The Scripture is a dead and killing letter the Spirit that quickneth is our rule so say Antinomians 2. The Scripture is to be exponed in an allegoricall and spirituall sense so Antinomians 3. The Evangel is a spirituall doctrine because it comprehendeth Christ who quickneth us the Antinom Del. pag. 19. to prove this citeth the same Text with Libertines John 6. The words that I speake are Life and Spirit 4. d The word is nothing but the Spirit that Christ is the Spirit we are made Spirits Godded with him say Antinomians with Christ and our life should be the Spirit it selfe so Familists and Antinomians teach 5. God is that one Spirit that acteth and worketh all in all creatures especially in Angels and men good or ill and worketh in us all vitall actions of living growing willing understanding in place of our soule so doe New England Antinomians teach 6. Quintinus that hogge saith Calvin called Paul a broken vessell John a foolish young man Peter a denier of his Lord and Mathew an Vsurer We know Antinomians say Peter leaned more to a Covenant of workes Paules doctrine was more for free grace then Peters to Antinomians Moses the Prophets Christ John-Baptist are legalists preach carnally litterally The Old Testament is a dead letter saith Del serm pag. 3.4 under all the outward Religion men he excepteth neither Patriarchs nor Prophets nor Godliest then living were inwardly as corrupt and wicked as very Heathen for all their circumcision in the flesh they were uncircumcised in heart for all their outward washing they were inwardly uncleane So that notwithstanding the outward worship of God the people remained inwardly corrupt filthie and uncleane and without any true Reformation before God till Christ who was God in the flesh came with the Ministration of the Spirit and then indeed was the time of Reformation then the Spirit was not given to Moses David Abraham till Christ came in the flesh more then to Pharoah Nebuchadnezar or other heathen 7. They say with Sadduces that Angels good or ill are nothing but imaginations thoughts and motions of the minde of man as if imaginations were sent to deliver the Saints beare them in their armes pitch their tents about us open prison doores taught us Gods will saw the face of God tempted us to sinne send diseases on us lied teached lies spoke Scripture to Christ as good and ill Angels do They say man was made of a body and opinion in place of a soule that the other enemy the world is nothing and sin an naked opinion 8. They said God was not onely he in whom we live move subsist have a being Act. 17. but there was neither reason nor will in us more then in stones God doth all the wickednesse villanies perjuries incests in
sanctification in the Gospell be fashioned without the external preaching of the Gospell an outward commandement if no why excludes he an outward commandement as contrary to the preaching of faith Swenckfeldius and Enthysiasts make an opposition betweene the word preached and the preaching of faith that is the Spirit we make a subordination no opposition 3 whether Saltmarsh or any Antinomian in conscience can say that wee so go on with Pelagians Old Anabaptists and Arminians as to say Sanctification is framed now or at any time by a law of outward commandements the Antinomian Del. who has printed in defence of Anabaptists Arminians and Antinomians teacheth so not we So Del joyneth with Swenckfeld Ser pag. 6 7 8. read the stile words and doctrine of Enthysiasts all along in the serm 11 Swenckfeld said that that is born of the flesh is flesh these that say justifying faith is from externall hearing they teach that the Spirit comes from the carnall letter the heaven is bornâ— of the earth 12 Blessednes comes not from externals nor was Thomas blessed because he saw and beleeved nor Simon Peter because flesh and blood but because the father revealed Christ to them 12 Swenckefeldius taught that the preachers of his time were not sent of God because no man was the better or converted by their preaching So Antinomians say all but themselves are but litteral and carnall teachers 13 Swenckefeldius said that he himselfe preached the Spirit inwardly teaching and that men must live by the rule of the Spirit else they could not be saved so speake Anti. of Gospell reformation of life so Del. ser p. 26 27. 14 Neither Baptisme nor the Supper of the Lord should be Administred till the true doctrine that he taught be preached and be revealed immediately from the substantiall and eternall word Christ without preaching or reading or hearing the word so Del. uniformity examined the worship of the New Testament is onely inward 15 In such dissentions of minds among Teachers the word should not be heard Antinomians say all may be heard sects and opinions are but names and things indifferent 16 The word hath a twofold sense one literall which profiteth nothing another the true and spirituall which only the spirituall do understand 17 We must try the word by the Spirit and not the Spirit by the word so say the Antinomians rise reigne er 61. All doctrines revelations and spirits are to be tryed by Christ the Word rather than by the word of Christ this is against Christs way who when it was a controversie whether he was the sonne of God or no was content that they should Iudge of him and decide the matter by Scripture Joh. 5.39 so 2 are all controversies ended Act. 17.11 Act. 9.11 Act 24.14 15. 1 Cor. 15.3 4. Mat. 22.29.30 31 32 33. Esay 8.20 which were a rule impossible if the scripture have two senses one literall that proves nothing and another spirituall and allegorick as Enthysiasts Antinomians say that none can understand but the spirituall now when Christ and Paul prove the resurrection of the dead and that Christ is the Messiah by the scripture and referres the denyers of these Iewes and Pharisees and Saduces to the scripture to be the Iudge he supposeth the scriptures hold forth a cleare literall sense which these men though not spirituall might understand 2 nor could Christ say yee both know me and whence I am Ioh. 7.27 28. if they could not see any thing of Christ by light of scripture 3 all the murthers whoredomes villanies practised by Muncer T. Becold David George Swenckfeld they fathered on the Spirit leading them without the Scripture or on such an allegorick sense as their uncleane spirit expounded the word so as men know not when they sin when they serve God 17 The preachers not being taught by the immediate teaching Spirit are such as the Lord speaketh of They ran and J sent them not 18 There is a middle reformation to come betweene papists and Lutherans 19 No doctrine of word Sacraments or any externall thing written in the writings of Moses the Prophets or apostles doe conduce to salvation God is to be sought in his naked Majesty in dreames inspirations and revelations of the Spirit 20 Repentance contrition the knowledge of sin is not to be taught out of the Law but by Christ onely How neere Antinomians side with this I leave to the reader 21 The Law is not unpossible but easie to be fullfilled by Grace Antinomians teach that both the persons and workes of beleivers are perfect free of sin then must they be perfectly agreable to the Law Honeyâ—combe c. 3. pag. 25. c 11 12.322 323 324. Towne ass grace pag 76 77. Salt free grace p 140. 22 Our renovation is the very Holy Ghost so Antinomians Rise Reign er 1 2.7 8. 23 Our Righteousnes and iustification is not in the imputed obedience and righteousnes of Christ but in a conformity with Christ in glory by the undwelling Spirit of Christ. 24 Faith and workes iustifie us 25 All beleivers are the naturall sons of God begotten of the essence and nature of God so Familists and Antino teach that we are Christed and Godded 26 There was no remission of sins no righteousnes no entrance â—nto heaven before Christ dyed So say Antinomians under the old Testament there was no inward nor heart reformation no covenant of grace no pacefying of Gods wrath for sin c. So Saltmarsh free grace pag. 166 167 168. Honey-combe chap. 11.334 335 336. Del. ser. pag. 2.3 4 5 6 7 8 9. c. CHAP. VI. How the Word converteth TOuching the necessity of the word of God preached for the conversion of sinners against Swenckefeldians Enthysiasts and Antinomians these conclusions we hold premising some considerations 1 The vocall or preached word is the instrument and Organ of the Holy Spirit in our conversion not the author nor efficient thereof 2 The word written or preached is a created thing not the formall object of our faith and affiance nor the objeâ—tum quod but the objectum quo or the interveening meanes or medium of our faith 3 The word as all instruments are must be elevated above its nature to more then a literal impression of Christ beleeved in 4 The writing speaking conveyance of Christ to the soule in the word preached may be humane and literall but the thing signified by the word Christ faith the Image of the second Adam is divine supernaturall and the way of conveyance of it to the soule in regard of the higher operation of the Spirit above the actings and motion of the letter is divine heavenly supernaturall 5 The action of the Holy Ghost in begetting faith may be said to be immediate two wayes 1 as if the word did onely prepare and literally informe the externall man but the Spirit commeth after and in another action distinct from the word infuseth faith this we cannot deny but then the Spirit of
against the flesh in some more in some lesse The time of grace is when the heart is erected and saith why art thou cast downe O my soule c. Hee that knowes this art well is deservedly a Divine I and those like me know scarse the first elements thereof The more godly any is the more he feeles this battle When I was a Monk I thought my heaven gone so often as I felt the concupiscence of the flesh I assay'd much I confessed every day but in vaine while I understood Paul saying The flesh lusteth against the Spirit then I was not so afflicted I thought then as now Martin even thou though godly shalt not want sin and this battle despaire not but fight then thou art not under the Law Staupicius said I have vowed a thousand times to be godlier but I keep not I le vow no more c. Luther That which is truely sin against the Law the Law cannot accuse as sin in the godly Luther Sin that is pardoned is broken through confidence of mercy that it condemne not or accuse not yet because of the flesh it springs up and warres in the flesh Beware to think little or much of the reliques of sin for so the purger the holy Spirit is lightly esteemed The reliques of sin remaine in us which need daily pardon All the beleevers sinnes are pardoned and covered but not yet purged so much pride hatred lust c. yea inward blots unbeleefe impatience murmuring remaine in us The reliques of sin remain in our flesh even when wee are justified least we should be idle that wee may have exercises of godlinesse Sin as Augustine speaks remaineth in us actually and in guilt it passeth away that is the thing it self that is truely sin is both pardoned and tollerated by God and the remnant of it remaines in the flesh and is not close dead except that by Christ the Serpents head is bruised yet his tongue moveth and his taile threatens a stroake What you will say ought not the ten Commandements to bee kept or if they be kept is not that our righteousnesse I answer wee will performe and keepe the ten Commandements but with a large that is with a truly Evangelick dispensation and distinction because we receive only the first fruits of the Spirit and the sighs of the Spirit remaine in our heart also our flesh with the lusts and concupiscence that is the whole tree the whole body of sin in its nature and being say Antinomians what they will with the fruits thereof remains this is the cause why the Law can never be perfectly kept Luther does most excellently deliver the differences of Law and Gospell of which Antinomians are altogether ignorant Luther calleth the Law a letter a dead a condemning letter not as Antinomians say because in the Gospel as Del saith The word and the Spirit are alwayes conjoyned and therefore Christ saith the words that I speake are spirit and life that is they come from the Spirit and carry Spirit with them which the Law doth not but Luther meaneth that the Law as the Law and Covenant of workes hath nothing at all of the Spirit but as a pedagogue to Christ it hath the Spirit conveying it in the hearts of the elect and the Gospel as the Gospel promiseth and hath conjoyned with it the Spirit not alwayes not when preached to Capernaim as Del citeth ignorantly the text Joh. 6. not when preached to Pharisees but when preached to the elect and not alwayes not when their hearts are hardned Mark 6.52 Mark 8.16 17. but when God is pleased to open their hearts and effectually to concurre with the word of the Gospel For Luther saith what ever revealeth sinne wrath and death does the office of the Law whether in the Old or New Testament according to Luther the Gospel may act the Laws part on a hardned hearer and so it hath not the Spirit alwayes accompanying it and the Law when it is made a Pedagogue to lead us to Christ carryeth the Spirit with it but Antinomians mean no other thing but that the Gospel is the very holy Spirit himself A most absurd Doctrine the Gospel is the word of grace the Holy Spirit is God making the word of grace effectuall Luther The Evangell is a word both of power and grace while it beats on the ears within powres in the Spirit But if it powre not in the Spirit a hearing man differeth not from a deafe man Then the Gospel is sometimes without the Spirit as well as the Law Except the doctrine of faith by which the heart is purified and justified be revealed all teaching of all commands is literall and the tradition of Fathers The Law teacheth what is your debt and what you want Christ giveth what you should doe and what you should have Augustine saith the Law of works saith doe what I command the law of faith saith to God grant Lord what thou commandest and again what the Law of works commandeth by threatning that the Law of faith obtaines by beleeving the people of the Law is hauty the people of Faith sighes for pardon Every law especially Gods Law is a word of wrath the power of sin the law of death the Gospel is the word of grace life salvation the word of righteousnesse and peace It is a wonder and unknown to the world to teach Christians to be ignorant of the Law and to live so before God as if there were no Law For except thou be ignorant of the law and conclude in thy heart there is no law no wrath but onely grace and mercy in Christ Jesus thou cannot be saved for by the law is the knowledge of sin by the contrary so the law and works must be pressed on the unbeleeving world as if there were no Gospel promise no grace Luther The Gospel is a preaching of Christ that he pardons sin gives grace justifies and saves sinners Whereas there are Commandements in the Gospel they are not Gospel but expositions of the law and consequences of the Gospel Evangelium verbum virtutis gratiae simul est dum aures pulsat intus Spiritum infundit Quod si Spiritum non infundit nihil differt audiens â surdo Luther Nisi doctrina â—idet quâ cor purificatur justificatur reveletur omnis omnium praeceptorum eruditio Literalis paterna traditio Lex docet quid debeas quo careas Christus dat quod facias habeas Augustinus dicit lex factorum dicit homini fac quod jubeo Lex autem fidei dicit Deo da quod jubes iterum quod lex factorum minando imperat hoc lex fidei credendo impetrat Luther Lex quae cunque presertim divina est verbum irae virtus peccati lex mortis Evangelium verò est verbum gratiae vitae salutis verbum
Gospel his Kingdome had an end above fourteen hundred years agoe 6. Now to all this we must say Christs order is strange First he led his people through the Law then to a purer and more glorious Gospel-dispensation and say Familists to a pure spirituall way of all Spirit And yet after his ascension and ceasing of Apostles he led them by a retrograde motion and â—ook away all ordinances of the preached Word all Seales all Preachers and witnesses all Churches and they have ben so under a darker then a Law-dispensation these fourteen hundred yeares and shall bee till men of the Family stamp shall arise even men that are all pure spirit such as H. Nicholas and Mr. Dell Randall and Saltmarsh who teach that beleevers cannot sinne nor confesse sinne nor are to walke in any Commandement of God nor after any Ordinance of Word covenant of Grace Seales Faith Prayer c. 16. In this most pure most spirituall manifestation of God saith he pag. 36. all shall be spirituall Disciples This ministery is of the whole body of the Saints not of one Tribe or sort of men page 51 52. and that immediatly in all gifts and operations without studying or industry Answ. Here 1. all distinction of Church-Officers which Paul saith shall endure till we all meet in the unity of Faith Eph. 4.11 12. and is proven from the order Christ hath established that some not all shall be Apostles and Teachers 1 Cor 12.28 29. and onely those that are sent Rom. 10.14 and onely such as have such and such operations in Christs body 1 Corinth 12.19 Rom. 12.4 But it is apparent Familists dreame of a dispensation when either Christ shall not be head and have no body and the Familists so denude him of his headship or if Christ have a body then all the members have the same Office contrary to Rom. 12.4 and all the body is one member and so no body at all 1 Cor. 12.19 and when there shall be none to obey in the Lord and none to command contrary to 1. Thess. 5.12 13. Heb. 13.7.17 Tit. 1.5 7 8 9 10. 2. There is a cleare contradiction in this That all shall be Teachers and Edifiers and yet there shall be none to be taught and edified No Temple no Ordinances they are fleshly and Jewish carnalities none but all Spirit and taught of God page 88 89. page 72 73. page 66 67. 3. A time in this life there must bee when Timothy shall give no attendance to reading and yet be a Prophet and all men and women shall preach the Gospel without studying Now the Scripture speaketh of no such time and we cannot take such a poynt upon tradition from Familisis 17. The Christian is and was saith he 93 94. under Prelacy Presbytery Baptisme Independency c. Why not under Popery Socinianisme Arrianisme Judaisme and the profession of all these For they are Christians beleevers and saved under all Religions by H. Nicholas his grounds who saith we may deny Christ and Religion before men 2. Saltmarsh saith p. 100 101. under all these Religions he excludes not Gentilisme if they wait to come up to higher revelations of the Spirit when discovered they are true and spirituall Disciples of Jesus Christ. This is grace universall given to every man to gain and purchase by his industry and honest merit more and more of Christ till he come to the highest measure of all spirit It is known H. Nicholas established a righteousnesse by the Law and workes CHAP. XXI The Doctrine of Saltmarsh and Familists touching Magistracy and Spirituall discerning of Saints amongst themselves MAgistracie saith he p. 135. is a power ordained of God an Image of the power and judgement committed to Christ Scripture and the gift of wisdome justice and righteousnesse are his unction now Page 138. They are set up more specially to minister peace and judgement to Gods people in the flesh Then Nero the great Turk the Indian Kings being ordained of God Rom. 3.1 as the image of Christ must be his submediators and under Deputies little spirituall Kings and Prophets and Priests under Chrâ—â—t as Mediator And who gave the Scriptures the Law written Gospel and such an unction to the Indian Kings for they are Magistrates The man cannot speak of Christian Magistrates for Rom. 13. which he citeth speaketh of Nero whose head was dry from all unction of the Gospel or new Testament If the Magistrate be an Image of Christs power and that power committed to him they may under the Mediator Christ ministerially judge of the doctrine preached by Ministers if true or false And if they be set up to minister justice more specially to Gods people in the flesh then the people of God in the Spirit and in all Spirit as Saltmarsh saith most of them all are shall be under no Magistrate but this he saith of all page 288 293 200 201 202 c. And by this every Magistrate must be a Christian â—f an image of the Mediators power or then no Christian or spirituall man can be a Magistrate 2. They are set up to minister justice to the people of God in their flesh But these that are spirituall having no flesh how are they under Magistrates The flesh is to Saltmarsh that which is under Law not under grace then Saints are no more under Magistrates then under the Law to him and when they are not under the sword of the Spirit or any ordinances are they under the steel sword of the Magistrate And what judgement minister they to Saints in whom there is no more sinne nor in Christ And is a beleever obliged to confesse murder paricide adultery to a Magistrate who is a man and to crave him pardon when Saltmarsh saith he is not to confesse any sinnes to God page â—92 He seeâ—s to grant Magistracie and so do the Familists in their petition to King James But it was their doctrine there should be no Magistrate 141 142. 19. Spirituall men may know each other in Spirit and in Truth as men know men by the voyce features statures of the outward man An. T is true there is a spiritual instinct that will try the spirits but dul in many cannot go in to election reprobation nor doe Seekers and Familists any other thing then take their marks by the Moone when they say Presbyterians Divines of the Assembly to their spirits are the Antichrist the false Prophet 2 Familists will have none judged Hereticks because none can see whether they be truly Godly and selfe-condemned that hold such Doctrines Here they say they know one another whether they be Saints or Hereticks to be avoyded as one man by sense knoweth another 3 Let us judge none before the day tares grow and goe for wheat even to the most spirituall 4 The Familists of New England take on them to judge who are elect and who are reprobate and Saltmarsh wil have one Saint to know another
unity but imaginary unity because outward and in visible formes before men not inward not spirituall not most glorious so are whoring lying chambering sinnes in the justified only before men and done by the flesh not sinnes before God nor against any Law all that preach duties and against such sinnes to our Familists are literall outside carnall and legall preachers to H. Nicholas Evang. c. 4. s. 4. unilluminated unregenerated unrenewed ungodded unsent all because they are Scripture-learned and to these men the Scripture is but as formes and outward things and so no sin to neglect it there is no unity of professing hearing speaking the same truth of walking as the Redeemed of the Lord. Love in the heart is all H. Nich. 1 Exhor c. 16. s. 2. calleth all Ordinances and Chriâ—tian walking in Christ false exercises or usages which beare a godly shew 1. The Author will have no reall unity but inward and spirituall What then is become of all outward Ordinances that have an outside by Christs appointment answering to an inside and these two united make but one and the same spirituall Ordinance for the body followeth the soule and both follow the Spirit of Jesus according to the written word and the vocall praying the preaching the hearing visibly acted by a beleever in the outward is no lesse spirituall when inside and outside both joyne with the word and Spirit then the inward acts of the minde transacted only within the soule This Author following H. Nicholas and Mr. Del and Saltmarsh would exclude all unity in the body to the head that consists in outward Ordinances as if Christ were not the head of the body visible and of the true visible Church as well as of the invisible Church and as if Christ as the head of the Church did not command and appoint there should bee a visible Ministery an externall Church-government which is spirituall and outward Ordinances of hearing preaching praying Sacraments written word of the old and new Testament but had left all these free to men therefore H Nicholas condemns all knowledge of the Scriptures as Ceremoniall false literall and fleshly wisdome So his Epist. to the two daughters of Warwicke speakes and Evangel ch 34. he rejects the figurative services and Ceremonies that arise from the knowledge of the Scriptures as contrary to the spirituall and inward service of the holy being of God in love and godly wisdome Therefore these Authors call the word of God and externall Ordinances nothing but formes the letter characters figures flesh or externall fleshly Ordinances that perish with the using and are no better then the Ceremonies of Moses Law that are gone and buried and may not be used Saltmars Sparkles of glory p 293.287 288 243 244 245 246 247. Del uniformity examined pag. 7.8 wee know Familists and especially Mr. Dels Sermon before the House of Commons p. 7 8 9 10 18 19 c. cryes downe all Reformation but that which is of the heart and inward and spirituall So Saltmarsh Sparkles p. 217. And this Antichrist is one who denyes Christ comming in the flesh or God in his people who is comming and comming that is ever flowing out in fresh and glorious discoveries and manifestations of himselfe forbidding all beyond them as new lights and false revelations and fixing God and his appearances in their conceptions votes and results and councels and consequents and Lawes of worship In which you see these are one and the same denying Christ comming in the flesh and denying his comming in fresh and glorious discoveries of himselfe then must God incarnate and manifested in the flesh and borne of a woman and of the seed of David be nothing but God by his Spirit opening a new light of Familisme as H. N. taught every spirituall man was Christ and there was not another second Adam and every sinning man the first Adam 2. Christ in the flesh is but a forme and flesh and to bee under his heavenly and spirituall teaching as he preacheth Matth. 13. Joh. 13. Joh. 15 16 17. c. is to bee under the Law and the bondage thereof as under a more legall Christ then that of all Spirit and pure and glorious Spirit It is most considerable that Familists and Antinomians who make every Saint to be Godded and Christed with the godly being make every beleever to be God manifested in the flesh And as Papists make as many hosts as many Christs in their dreame of Transubstantiation so only Familists and Papists multiply many Christs to us and no doubt Christ had an eye to both but specially to Familists Matth. 24.23 then if any man say unto you Loe here is Christ or loe there is Christ beleeve it not 24. For there shall arise false Christs and false Prophets c. 3. The forbidding of new lights and new discoveries of God beyond what is revealed in the Scripture to which under pain of a curse we may not adde Rev. 22.17.18 is unlawfull because the scripture to Saltmarsh is but a forme that perisheth with the using and to Familists a fixing of God Idolatrously wâ—thin created formes Vnion in formes commonly called Vniformity every Christian for peace sake will study Why should the Authour speake of Uniformity with such an estranging and detestable expression for with his hand lifted up to the most high God he swears to endeavour to bring the Churchâ—s of God in the three Kingdomes to the nearest Vniformity in Religion confession of faith forme of Church government Now by uniformity we understand not figures words characters which we tye no man too so they speake not as Hereticks and Familists who tell us of an incarnating of God in every Saint or a Godding a Christing of a Creature see H. Nicholas Evange c. 34. Nor doe we meane union in time places persons as Mr. Del ignorantly phancies in his Vniformity examined he may examine his owne examination for he speakes he knowes not what by Vniformity we meane union in the things and in the true Doctrine and substantial practises of faith worship government of the Church in the fundamentals But the Arguments of Del and other Familists prove that the Saints are not to be taught by any ordinances preaching reading hearing I should be glad this Authour were neither of the faith of Del nor Saltmarsh but hâ—s letter smellâ—th rankly of them Yea by this way all England are licenced 〈◊〉 doe what they list on the Lords day and the Booke of spoâ—â—s licencing all Plays and pasttimes from morning till night on the Lords day must be called for agaâ—ne which 〈…〉 Bishops were ashamed of for Vniformity of all Christians and Churches to â—eâ—pe the Lords day is but a form and no spirituall worship to Familists Del saith the spirituall Church is taught by the anoynting the carnall Church by councels By this the Familists dâ—ny all Oathes and Covenants and abjuration of false Doctrine under the new Testament in which they will
Then Familists who seeke no more but love in the heart will be glad that all externals be cut off now there is nothing then of Religion but Opinions knowing beleeving hoping fearing loving for bowing to Idols perjury adoring of the Devill vocall covenanting with Sathan these have nothing to doe with Religion for they are not things of the mind I observed before that H. Nicholas epistle to the two Daughters of Warwicke said Christ gives leave to any man to deny his Religion before men if the heart be good Christ is not so cruell nor taken with the blood of men as to will any to lose his life his houses children brother sister lands for him and the Gospel Hee may deny God and Christ and both Law and Gospel before earthly Judges if hee keep a good heart to God he failes not against Religion or any of the first foure commands for Religion is fettered within the circle of the minde 2. If all Religion be a thing of the minde If any think and beleeve he may take fifteene wives and offer his childe a sacrifice to God as Abraham did and that hee may take his neighbours goods because the Saints are the owners of the earth and may marry his wives sister his owne mother in law he cannot act according to his faith because he may be compelled to unact and abstaine from such things of the mind by the power of the sword Now this is great compulsion to things of the minde 3. I know not any that ever I read or heard said the sword of men can compell the minde or compell men in things of the minde for let the persecuting Emperors and all the Tyrants on earth armed with the fury and power of the Prince of the bottomlesse pit torture torment or kill they cannot reach soule minde will conscience and affections we never said that the sword is a meanes of converting soules to Christ or that Religion is or can be compelled but wee hold that the sword is an externall though not simply necessary meanes to hinder wolves and grievous foxes to destroy the soules of others by bringing out of their corrupt mindes in word writing teaching professing another Gospel such as fleshly and abominable familisme now the not perverting of the soules of others the only object of the Magistrates sword is not the conversion nor any signe that the false teacher thus hindered to hurt the flocke is converted to the faith The Magistrate then defendeth only and guardeth the Law of God and Church from pestilent heresie but neither he nor his sword is hereby made a means way or cause of conversion of soules or propagating the Gospel who ever usurpe the sword to defend ravening wolves that with such doctrine destroyes the flocke of Christ they give their power to the beast and their hornes and strength to the false Prophet and I writ it God shall deliver soules out of their captivity for the elect cannot finally be seduced Matth. 24.24 and shall make their carcases fall as dung upon the open field and as the handfull after the harvest man and none shall gather them and make them as a wheele and as stubble before the wind and fill their faces with shame But if conscience ought to bee the ruling principle in all we doe in acts of the second as well as the first Table of the Law yea in eating and drinking 1 Cor. 10.31 the sword hath no place at all over Christians or any at least professing Christ these that marry many wives at once and sacrifice their children to devills and thrust men out of their possessions and take them to themselves because they being Saints are the only just owners of the earth and the meeke shall inherit the earth these that sweare a Covenant when they are low as Familists doe professe they may and deny their Religion before men as H. Nich. taught and divers Anabaptists and Nicodemits in Calvins time and then unsweare and perjure and breake their Covenant with God and men when they have the sword in their hand will sweare and suffer for it that they doe all these from meere conscience and upon Religious grounds in the minde and the Magistrate is as much obliged to beleeve that conscience leads them in all these as he is to beleeve all Religions are to be suffered and the justified man cannot sinne cannot steale murther swear whore blaspheme cosen and he ought not to compel with the sword godly men in some things of the minde and not in all things except he be partiall in the Law In other things God hath put the sword in the Parliaments hands for the terror of evill doers If any plead exemption from it he knows not the Gospel Answ. If for the terror of evill doers then for the terror of false teachers who are grievous wolves not sparing the flock Act. 20.29 evill workers Phil. 3.2 and make these that receive them in their houses and farre more in an Army of Saints partakers of their evill deeds 2 Joh. v. 10 who subvert whole families Tit. 1.11 make their followers twofold more the children of hell then themselves Matth. 23.15 2. If by other things the Author meane all things but Religion then Parliaments have no place to be Nurse-fathers to the Church they have done usurpingly to sweare to defend the Reformed Religion of the Church of Scotland to extirpate heresies and what is contrary to sound doctrine that is to root out Familisme Antinomianisme Socinianisme Arrianisme Antiscripturisme Papists Prelates Seekers Arminians 3. If any plead exemption from the Parliaments sword he knowes not the Gospel that is a poor punishment vale at totum many of the Authors way subvert the doctrine of the Gospel as all the familists But the Author saith not hee shall feele the weight of his sword but only he knowes not the Gospel then many Anabaptists who hold this thing of the minde under the new Testament there ought to bee no Christian Magistrate no Christian ought to beare the sword cannot know the Gospel there are of these that thinke they know the Gospel as well as this Author And Saltmarsh the prime Chaplaine of the Army professeth he knowes more of the Gospel then Wicklef Calvin Luther and all Protestants generally Yet he sets the Magistrates up for worldly societies and more principally for the people of God in the flesh Sparkl glo p. 138. but the Saints in this life saith he attaine to all Spirit pag. 71 72 198 206 207. and are above the flesh and Ordinances and to returne to a dispensation of the flesh that needeth Magistracie is to come backe and remaine in Sodome pag 75. when the Lord hath bid you come out pag. 121.122 The Author and M. Saltmarsh must herein renounce H. Nicholas and they are so neare of kin that all the water in Thames cannot wash their bloud asunder the one from the other for H.N. saith Spirit Laud. c. 34. s. 8.9 The family of
immortall seed of the word 1 Pet. 1.23 after this new birth there remaineth something of the word some other thing passeth away that which remaineth is the thing signified in the word or produced by the word which is Christ formed in the heart by faith or the new creature But the characters and letters we read the sound of preaching wee heare remain not but are transient and passing away things they are not limbs nor members of a new creation the speces or images of the word may remaine in the memory but in the new creature there is nothing transient or corruptible such as figures letters signes and sounds as when a grain of wheat is casten into the earth the husk passeth away and rotteth but the substance of the graine remaineth and is turned into thee stalke blade and eare of growing wheat and though these expressions and similitudes come short of the thing it selfe Chriâ—t is pleased thus to convey himselfe through words and sounds as a chariot of his owne appointing which we must not neglect except we would dispise God and so Christ lodgeth himselfe in the heart passing through the outer gates and senses eyes taste and feeling in the Sacraments and the eares in the word preached But what ever here I speake of the Spirits actings not seperated from the word let me not be mistaken as if I did thinke that every acting of the Holy Ghost should goe along in an exact Mathematicall length and breadth with the letter and sound of the word as if the word were the bellowes the Spirit the hand that stirreth the bellows for though all utterings and stirrings of the soule that flow from the Spirit be warranted by the word yet I am assured some are and have beene even in our time so changed from glory to glory as by the Spirit of the Lord that their faces have shined like the face of an Angel they have been at singing and a desire to shout for joy yea to leap and dance and have been so filled with the fulnesse oâ— God that they could not speak and have been like vessells filled with new wine that wanted vent that one said Lord hold thy hand thy servant is an old vessel and can hold no more of thy new wine and another cryed Full full pained with a fulnesse of God with marrow and faâ—nesse Heb. 3. which I am sure is the joy unspeakable and glorious spoken of 1 Pet. 1.8 and the begunne fulnesse of God Eph. 3.19 and a bodily soule-sicknesse for Christ a fit of the swoone that Iohn fell into Rev. 1.17 And when I saw him I fell at his feet as dead It is true that was a Propheticall extasie in Iohn like that of Daniel c. 10.7 8 9.15 in which the operations of the bodily senses or organicall actions were suspended so as the Prophets in these cases could not eat nor drinke so by proportion here I know some stricken with palenesse trembling and deprived of the use of the body for a time which I judge to be a trembling at the word one a dying said I feel a strong ranke smell of perfume and the sweetnesse I feele but cannot speake Another said I injoy I injoy Another I see heaven open and the high throne prepared Another could doe nothing but smile and looke like heaven All these to me are the over-banke and high tydes of the Spirit by way of redundancie acting on the body because of its neare union with the soule and I know warranted by the word produce no new doctrine but how the word and Spirit in these actings are united and move together I confesse I am ignorant 2. We professe we hate with our soules that Christians should adore and fall downe before an inke-Divinity and meere paper-godlinesse as if the Spirit were frozen into inke and dead figures writings letters or as if naked languages of Hebrew Greeke and Latine could save us The Kingdome of God is not in letters nor in externalls but in life and power The glasse of the Physitian workes not the cure but the oyle in it The Doctors written directions in the sicke-mans pocket helpes him not a whit no man shall lay the only outside of ordinances lower in the dust then we All the obliging power is from the letter of the word all the strengthning physicall power by which we are inabled to act is from the Spirit that worketh with the word and if we speake properly a beleever is not under an obliging and morall commanding power because the Spirit acts them in prayer or beleeving for the naked Spirit as the Spirit is not a morall rule to me to act by nay it is not to me the Spirit of God now when the Canon of Scripture is closed but as the Law and the Testimony goes along with it for by the Law and testimony I know now that it is no deluding Spirit but the Spirit of God but all the commanding and morally obliging power is from the word as it noteth the sign and the will of God signified for I must obey because God intimates his will to me in the word and I am strengthned to obey from the acting of the Spirit of the Lord. But Saltmarsh Sparkles of glory pag. 245. refuteth this in the Protestants generally Outward Ordinances are commands of Christ and therefore to be done because they are commanded and that they are sanctified by God and by his Spirit and that we are to wait on God in the use of means his reason which Swinkfield used also is that spirituall things are not by Ordinances conveyed into the soules of men Now Antinomians deny outward Ordinances to be commands of Christ that oblige to obedience for p. 243. the meere Commandements or letter of Scripture is not a Law to a Christian why he should walke in duties but the Law written in our hearts he saith and he citeth Rom. 6 14. Rom 7.1 2 3 4. because sin hath no dominion over us and we are not under the Law but under grace and under a new husband Christ being dead to the Law Ans. The outward Commandement sure is neither sinne nor the dominion of sinne nor is the Law sinne God forbid the Law is holy just and good Rom. 7.12 and the unconverted stand under an obligation to outward Commandements though they want the Spirit or then the unconverted cannot sin more then the justified because these that faile against no commandement sinne not and Christ hath laid upon justified David Peter and all beleevers outward Commandements that we sinne not 1. Joh. 2.1 v. 26. that we keep our selves from Idolls though the Spirit act us not to abstaine from sinne otherwise no man can sinne whether unconverted or justified 2. Christ bad his Apostles write and yet hath not inclosed his Spirit in inke and paper then the written Command must be an Ordinance sanctified of Christ for blessed is he that readeth But whereas Saltmarsh will have the Commandements of the Gospel
that the dead which are fallen asleep in the Lord rise up in this day of his judgement and appeare unto us in godly glory which shall henceforth live in us everlastingly with Christ and reign upon the earth is a detestabl hereticke But H.N. teacheth so Evangel c 37. sect 9. Whosoever teacheth that to bee borne of the Virgin Mary out of the seed of David after the flesh is to bee exponed of the pure doctrine out of the seed of love is a detestable hereticke But H.N. teacheth so Document sent c. 3. sect 5. Whosoever teacheth that Jesus Christ is come againe unto us according to his promise to the end that they all which love God and his righteousnesse and Christ and perfect being might presently enter into the true rest which God hath prepared from the beginning for his elect and inherit the everlasting life is a detestable hereticke But H.N. Evan. c. 1. sect 1. teacheth so c. Having examined these reasons with the books of H.N. we doe finde that in truth he holdeth these heresies and we think in our hearts and of our own knowledge affirm that H.N. is in these heresies a detestable heretick promising faithfully befor God and your honours never hereafter to have any dealing with his bookes and doctrin nor to go about to bring any to the love liking or reading of them and that we now speak is the true meaning of our heart as we look for mercy at his hands which searcheth the heart It shall never be well with England till the like abjuration of the doctrine of H.N. of Wil. Del Joh. Saltmarsh of Town Eaton Den Crispe and the scandalous Antinomians be tendered to most of the Army of Sir Thomas Fairfax and all the Sectaries in England but the Arme of the Lord must still bee stretched out against the land in fury and indignation till it be destroyed and till he throughly avenge the quarrell of the Covenant with so high a hand and so presumptuously broken by the Kingdome of England A MODEST SVRVEY of the secrets of Antinomianisme with a briefe refutation of them from the word of truth CHAP. I. Antinomians unjustly aceuse us IT cannot be judged either a wounding of the weake who side with Familists for a bastard love with Antinomians for a dead and rotten faith with Libertines the enemies of holy walking with God to answer those that aske a reason of our hope especially when we are nick-named Legalists Antifidians Pharisees Antichristian teachers enemies to free Grace because we stand for a rule of righteousnesse in the Law repentance from dead workes strict and close walking with God against all which that is to me a wall of brasse As deceivers and yet true as unknowne and yet well knowne Yet I give a briefe account of those saving and innocent Doctrines of the hoast of Protestant Divines if possibly truth may pierce through their eye-lids who winke because they will not see Of old the Albigenses were called Hereticks but saith an indifferent man genus haereseos nunquam nominant So now neither the heresie nor the Protestant Divine can be named that teach that the Law and Gospel are mixt in the matter of justifitation or that teares of repentance wash us from our sinnes that the covenant of grace is a covenant of works that we are to seeke righteousnesse in our selves CHAP. II. Antinomians are Pelagians WEe are farre from Pelagian grace that an unconverted man can leave sinne because sinne hath an earnest desire of soule-saving comfort cannot speak nor doe but in feare of sinne that an hypocrite under the Law can in good earnest and down-rightnesse of heart yeeld himselfe wholly to the law of God as a wife to her husband to bee instructed and ordered in all things inwardly and outwardly after the minde of God in the Law So Saltmarsh telleth us of a Legally-Gospel-way of conversion in which Christ in truth is received Much like to that of Familists of New England that a Legalist for truth may attaine the same righteousnesse that Adam had in innocency before the fall and a living faith that hath living fruits may grow from the living law We judge that an unconvert is so farre from a conformity to the Law that his conscience is burnt with a hot iron and he never saw his keepers face hee being under the law a captive in thick darkenesse and therefore all his faire vertues are white sinnes 2. Hee is an ill tree that cannot bring forth good fruit 3. True mortification is wrought by the Gospel-spirit 4. The law cannot give life 5. An hypocrites faith who is under the Law is dead CHAP. III. We hold no morall preparations with Pelagians Papists and Arminians going before conversion WEe teach not that which Saltmarsh falsely chargeth us that Vowes and undertakings never ascending to Christ fit us for conversion nor doe we too much burne or bear the wine of Gospel-grace with the Law-fire of workes and conditions For 1. we deny against Antinomians and Arminians any such Gospel-promise he that doth this and this and is so and so fitted with such conditions quallifications as money and hire in hand shall be converted as a reward of his worke The question touching preparations is not whether an humbled soule because humbled hath a good warrant to beleeve and receive Christ. We conceive the bottome of no mans faith is within himselfe but the common ground and Royall charter warranting all to beleeve is the free and money lesse offer of a precious Saviour who ever will have Christ and pay not a penny of condition or law worke for him take him freely But the question is of Christs order of bringing us to beleeve and close with Christ and the question is whether a damned Pharesee on his high horse of merits and law-righteousnesse an undaunted Heifer a Simon Magus a despitefull Atheist Elymas a Witch never broken nor convinced by the law must in that distance to Christ and the Gospel be charged to beleeve an everlasting love of election toward himselfe and without more adoe be led into the Kings chamber of wine to the slowings of soule-redeeming bloud or must he first bee humbled convinced of sinne burdened with everlasting burning due to him and so led to Christ. Antinomians say Sinners as sinners belong to Christ and have Christ offered to them as sinners and none can beleeve too hastily in Christ but sure they can beleeve or presume too misorderly and arrogate Christ to themselves as you teach them while they know no sinne-sicknesse for Christ. For 1. some too hastily will bee Christs Disciples before they make their reckoning what it will cost them 2. The Lords order is to cast downe and then convert first he draweth away some of the ill bloud and rancke humours and pricketh the heart and then bringeth the sicke to the Physitian the trembing Publicane
you and to you who are troubled rest with us c. And Merit-mongers say our good works are made condignely and morally meritorious from Christs merits and so are made and dignified with a sort of infinitenesse to buy heaven as Antinomians say they have sinnelesse perfection from Christs merits and are made as white faire spotlesse as God can see no sinne in them but looking on them seeth them as faire as the works of Christ or the elect Angels Wee judge that there is no worth to come neere in value or proportion to grace or glory and that no reward is promised for them none to them but as to signes and fruits of grace CHAP. XLVI That there is grace inherent in the Saints beside that free favour and good will that is in God WEe accord not with Antinomians who say that grace is onely in Christ none in us they are but gifts and effects of grace in us saith Towne The new creature the armour of God and love is nothing but Christ. But wee say Grace or free favour is in Christ as the cause root spring but this is the infinite God freely of meere grace imparting his goodnesse mercy redemption calling us without hire or money and this indeede is not in us but in him but there is a grace created the fruit of this free grace in God that is in us subjectively and inherently and denominates us gracious and new creatures grace is in Christ as the floure in the root but in vs as the smell that comes from the floure and is communicated to us who have senses The Scripture saith 1. If any man be in Christ he is a new creature a new creature cannot be Christ the Creator the new man is created in righteousnesse and true holynesse and these be created graces in us as the lusts of the flesh contrary to these are not the first Adam but the fruits of this sinne so neither can these bee the second Adam 2. The Armour of God Ephes. 6. Faith Hope the Word of God Prayer the chiefe parts of that armour have Christ for their object and subject and wee are to pray in Christs name then they cannot be Christ himselfe faith may be weake Christ cannot be weake prayer lesse fervent Christ not so 3. The Scripture saith God putteth in the Saints a heart of flesh a new heart powreth water that is his spirit on the thirsty ground the Spirit of grace and supplication on the Family of David writes his Law in our inward parts gives a circumcised heart 4 There is an in-biding principle The seed of God remaining in the Saints the annoyting that teacheth them all Grace in Timothy faith unfained dwelling in him and his grandmother 5. The Saints are denominated new creatures from grace inherent faithfull and sanctified in Christ Jesus borne againe of God Sonnes and heires partakers of the Divine nature Kings and spirituall Priest to God changed and renewed 6. From this Libertines say there is no difference betweene hypocrits and beleevers whereas they are blessed meeke shall see God shall be satisfied have a great reward in heaven which is falsely said of hypocrits and it s neere of kinne to that foule errour The Spirit works in hypocrits by gifts and graces in the Saints immediatly whereas the Saints doe many things from the feare of God from Faith from humility and meekenesse which are graces in them and it neighbours with that heresie that Christ acteth immediatly in the Saints hee being incarnate in them and they Christed and Godded with him Christ dwelling in their flesh which maketh every Saint Christ and the onely begotten Son of God and it sides with that error that the efficacie of Christs death doth kill the activity of all graces and that all the activity of a beleever is to act sinne there being nothing in him but sinne Christ without acting all in him CHAP. XLVII That we are not meere patients in the acting of the Spirit of Sanctification SO doe Antinomians hold that we are meere patients under the actings of the Spirit the Spirit acting in us immediately as on blocks and stocks So there is say they no obligation to pray at set houres and times but when the Spirit acteth and stirreth us immediatly thereunto And Saltmarsh saith this is a bondage to times and no spirituall serving of God So hath Randel the Familist prefixed in an Epistle to two Popish Tractats furnishing to us excellent priviledges of Familisme the one called Theologia Germanica and the other the Bright starre which both advance perfect Saints above Law Gospel Scripture Ordinances Praying hearing to a Monastike contemplative life in which their perfectists see injoy live in God without beholding him in formes or materiall images the signe of the Crosse lawfull books as they thinke to young beginners without any acting in them either of understanding will desire or any power they and their love desire joy being all drowned annihilated and swallowed up in God immediatly injoyed and the Spirit acting immediatly Euthysiastically in them as men dead crucified mortifyed and if they have any acts of knowing or willing or loving they bee acts of the old man and the flesh And upon the same ground God not efficatiously and immediatly concurring in morall actions to act upon the creatures men and Angels The Libertines of old some Familists and Antinomians of late have said that God is the author of sinne that his working or not working on the creature is the cause of good and ill righteousnesse and unrighteousnesse 1. Because sinne is nothing but Gods not working 2. It cannot hurt God and why should he hate it 3. It hath its first being in God 4. It is his servant and conduceth to heighten free grace and rich mercy I doe not impute this to all Antinomians yet some have said it and written it the same principles common to Libertines and Antinomians as you may reade in worthy Calvin incline to the same conclusions It is true Saltmarsh comes not up to truth in this Mans sinnes was serviceable saith hee to the glory of Redemption and was but for the bringing forth of this though not decreed of God but occasioned by man God foreknowing the changeablenesse of his creature c. In which words not knowing what to make out of the Protestant doctrine out of ignorance hee makes sinne the mother and glorious Redemption the birth that was warmed with life in the wombe of sinne and was serviceable for the bringing forth of this We know what M. Archer said of late I scarse beleeve that that godly man would have spoken so faire and glorious grace was warmed and enlived from eternitie in the sweet bowels and heart of God and never lay never fetched heat of life from the foule wombe of
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
nor doe Antinomians know these poynts of the dephs of eternall free grace though they talke of them to abuse them to licentiousnesse But let us for the clearing of the Doctrine of Faith wipe off Saltmarshs poore reasons for immediate beleeving without all preparations his 3. Argument to the other two which yet are but one is Object It exalteth grace more to receive a sinner who hath no money no price no righteousnesse Answ. Adde an assumption But he that cometh dry empty sinfull and prepared with some sense of sinne of the Physitian Christ is the onely man that hath no money the Pharisie as a Pharisie is the man that hath money and righteousness in himselfe and is whole and needeth the Physitian in no sort and in that he is thus undisposed for Christ it should debase grace if the Lord should sell his wine and milke for the sinners money and sure that And hee that hath no money is a restriction of those who are invited to come unto the waters for all are not such as have no money for though really all want money and price to buy the waters wine and milk really because all are sinners Pharises or no Pharises yet there bee none here invited but onely some certaine persons who in their owne sense and their selfe-humbled condition make objections against themselves Oh! I am unworthy and unprepared for these waters I have no money nor prayer and Christ meanes them not to me but to some worthyer then I. Now Pharisies and all sinners even these that are selfe-righteous never move such doubts but take the Antinomian short cut and thinke they have money and presumptuously and being whole and unbroken come and buy that is they beleeve but in truth they presume This poore argument confoundeth preparations of sense and feeling which are preparations not of causation or action but of meere order which we assert according to the Scripture with preparations of merit or with the market-preparations of Pharisees Papists and Arminians which we detest and abhorre and hee cannot frame an argument from Esay 55. against us Object 4. It s right lifting up of Jesus on the Crosse as Moses lift up the Serpent in the wildernesse not for the healed to looke upon but the wounded the sixt Objection saith no other but that its most agreeable to the Gospel-way of dispensation the whole need not a Physitian but the sicke I came not to call the righteous but sinners to repentance Answ. These places are much for us for the stung and wounded Israelites did not typifie sinners as sinners not all sinners without exception 1. All the heathen in the Wildernesse that were stinged with Serpents and all the Israelites ignorant of the vertue of the Serpent were not cured by looking on the brazen Serpent Numb 21.9 10 11. but onely such as were sensible of their paine and looked to the Serpent then that the type may not halt in this 1. Saltmarsh must presume that all who were stinged Heathen or Israelites who looked up were cured as sinners as sinners have Christ offered to them as sinners and so all sinners now the Text saith the contrary only the people of Israel had the benefit of the cure 2. Onely such as knew the vertue of the Serpent of brasse 3. I confesse Antinomians with Pelagians and Arminians take ever the easiest way and the shortest cut to heaven that as many as are sinners are sinners spiritually stung and sinne-sick and sinners in their owne sense and feeling as sinners in the Texts alledged are opposed to these that neede not the Physitian and to the righteous who sure are not the sinners and the sicke that the Physitian Christ came to cure and to call to repentance Saltmarsh cannot cull out a Text in all the Scripture so contrarie to his tenent as these for the Title of his Chapter or Article which is L I. is this Jesus Christ offered to sinners as sinners that is to all sinners and to men because they are sinners under the reduplication of sinners then the Text must beare Christ came not to call the righteous but sinners to repentance that is in the Antinomian glosse Christ came not to call sinners but sinners to Repentance for sure the Righteous that is the selfe-righteous and proud Pharisees who thought themselves no sinners but righteous and whole were sinners and obstinate and proud and malicious sinners and truely needed the Physitian no lesse then Publicans but in their owne apprehension and swelling conceit they were neither sinners nor sicke nor unrighteous Then whether Saltmarsh will or no by the sick and sinners and the stung and wounded Christ must meane some inherent qualification and preparation for the Physitian Christ which was onely in such and such sinners to wit who were lost in their owne eyes and sinners in their owne feeling for really and truely Pharisees were sinners sick and dead in sinnes and trespasses and yet the Lord Jesus denyeth that hee came to call the Pharisees and selfe-righteous sinners he came to call his owne sinners onely not all sinners This then is no Gospel-way nor way of grace but the Antinomian licentious way That Christ is offered to sinners as sinners and Christ came to call sinners as sinners to repentance for Christ is offered to sinners as such and so qualified sinners and Christ came to call to repentance not sinners as sinners no not Pharisees not the righteous not the whole but sinners as such sinners as sick as self-lost as self-sinners and self-condemned and qualified with the sense of their owne wretched and sinnefull condition otherwise how will they answer Christs Apologie giving a reason why hee conversed with Publicanes and sinners with Mathew cap. 9. and Zacheus Luke 19. and other sinners Luk. 15. Math. 11. and not with Scribes and Pharisees for Christ expressely saith that he did it because the fittest place the Physitian can be in is to sit at the sicke mans bed-side Object 5. It leaves men saith he under greater condemnation when Christ is brought home to the soule for then there can be no objecting Lord had I beene thus and thus fit and prepared then I should have received thee but I was a foule sinner at that same very time and so guilty O will the Lord answer I come therefore to pardon thee and to wash thee in my bloud because thou art foule and that is no excuse Answ. 1. Nothing can be concluded against the truth from a lye ex veris non nisi verum there is no greater lye then this excuse had I been thus and thus fit and prepared I should have received thee but I was a foule sinner at that very time guilty For 1. wee teach not that preparations doe infallibly yea or necessarily produce faith and the receiving of Christ. Many are sick and pained with storme of conscience whom Christ never cureth It is like the rich gluttons challenge of
pag. 145. Nemo negare potest sub V. T. nec vitam aeternam promissam fuisse à Deo nec modum illam consequendi fuisse patefactum Ostorodius Inst. lib. 1. cap. 5. pag. 21. Promissiones veteris Testamenti tantum corporales fuerunt spiritualibus in N. T. promulgatis Non autem spirituales eternae fuerunt consequenter non accidentale tantum sed substantiale discrimen inter Vetus Novum Testamentum si res promissas spectes statuendum est Smalcius de Divin I. C. pag. 25. â— 6 Fatentur omnes Judaei hodie nullum vitae aeternae apertum extare in ipsorum lege ut ut apertius loquar in faedere quod Deus cum iis per Mosem pepigit promissum M. Del boldly saith They are all Antichristian that are not Antichristianly Popish and of the Socinian way with him to teach there was no conversion no inward reformation no promise of salvation and life eternall nor the same covenant of grace in the old Testament that is now under the New Testament and that there was no saving grace nor operation of the Spirit accompanying the Sacraments of the old Testament but onely temporall things promised them He hath Arminians also on his side as Episcopius Disp. 11. th 5. The promises of the Law were touching temporall felicity of the Gospel concerning the everlasting inheritance â—h 7. The doctrine of the Old Testament was known by nature as agreeable to right reason the doctrine of the Gospel was unknown to the Princes of this world it is evident there is no precept say the Belgick Remonstrants Apol. cap. 22. cap. 24. clearely delivered in the Old Testament for beleeving in Christ nor in terminis any promise of life eternall It s sure Arminians are limbs of Antichrist and enemies to free grace Yet Antinomians with Del joyne hands with them against Protestants who all teach to this day the same Saviour the same promises of life eternall the same free grace of imputed righteousnesse the same covenant of grace was revealed darkely in shaddowes and types to the Jewes and more sparingly and to us more clearely and abundantly in the New Testament and that Abraham was saved as we who now are Antichistian whether Del and his Antinomians or wee These that teach the same with Antichrist and contend for perfection and freedome from all sinne in this life are not the men who must fight the battels of the Lambe But 1. was there then no Spirit and life in the Patriachs Prophets Moses David till Christ came in the flesh and reformed them inwardly What became then of the soules of those that dyed in peace and entred into their rest before Christ came in the flesh Esa. 57.1 2 3. Dyed they under the curse and severity of the second death as never inwardly converted Hee belyeth the Old Testament who saith so and doth the Letter of the Gospel without the Spirit save and inwardly reâ—orme and justifie before God more then the Letter of the Law I thinke Judas and the people whose hearts were fatted and heardned and yet heard Christ in the flesh and the Apostles preach Gospel were as farre from inward heart-reformation as uncircumcised Jewes and Heathen Mat. 13.14.15 16. Act. 28.26 27. 1 Pet. 2.7 8. Rom. 11.8 9. Joh. 8.21 Joh. 9.41 Job 5.40 Then Del must meane by the spirit some other thing then the Gospel as opposed to the condemning Law For the Gospel is a condemning Gospel to thousands who stumble at the stone laid on Zion as well as the Law 3. Del saith No outward Law of Synods Councels of men can make men perfect as pertaining to the conscience more then Leviticall Lawes could doe and so the Gospel abolisheth all such outward Lawes imposed on conscience as well now as heretofore under Moses Gospel-reformation saith he is the mortifying destroying and utter abolishing out of the faithfull and elect all that sinne corruption lust evill that did flow in upon them through the fall of Adam Or it is the taking away and destroying the body of sinne out of the faithfull and elect by the presence and operation of the righteousnesse of God dwelling in their hearts by faith This is true Gospel-reformation and beside this I know no other Esai 1.27 Zion shall be redeemed with judgement and her converts with righteousnesse Againe Christ as hee makes us righteous with his owne righteousnesse and makes us the righteousnesse of God in him so hee is called our righteousnesse not in himselfe onely but in us And therefore you see how grossely they are mistaken who take Gospel-reformation â—o bee the making of certaine Lawes and constitution by the sacred power or Clergie for externall conformity in outward duties of outward worship and government and to have these confirmed by civill Sanction and inforced upon men by secular power when in the meane time all that inward corruption and sinne they have brought with them into the world remaines in their hearts and natures as before so the old Prelats reformed His reasons are 1. All things belonging to Christ a Spirituall King having a spirituall Kingdome are spirituall a carnall Reformation is not sutable to a spirituall Kingdome The reformation of the Civill and Ecclesiasticall state is but carnall wrought by the power of flesh and bloud and stands but in outward things 2. Gospel-reformation is inward layes hold on the heart soule and inner man and changes and renewes that dâ—th not much busie it selfe about outward formes or externall conformitie but onely mindes the conformity of the heart for when the heart is right with God the outward formes cannot bee amisse Christ saith touching the worship of the New Testament God is a Spirit and they that worship him must worship him in spirit and truth hee speakes not one word of any outward formes So that God in his Gospel-reformation aymes at nothing but the heart according to Jer. 31.33 I will put my Law in their inward parts c. So that they shall not onely have the word of the Letter in their bookes but the living word of God in their hearts But now Civill Ecclesiasticall reformation is outward and so industrious and elaborate about outward formes outward orders outward governing outward confession outward practises like the Reformation of Scribes and Pharisees notorious hypocrites who made cleane onely the outside of the cup or platter leaving them all filthy and uncleane within So Civill Ecclesiasticall reformation makes a man cleane outwardly with an outward confession of Faith when inwardly he is all filthy thorow unbeliefe and whites him over with new handsome formes of worship Object But is there no change of outward things in the Gospel Ans. Yes an outward change that flowes from an inward but not an outward change to inferre an inward c. Answ. 1. Master Del must lay downe a ground that outward Lawes were imposed on the conscience and forced on them with violence of Magistrates and Synods
without any foregoing teaching under paine of corporall punishments to the Jewes as he and his saith Presbyterians doe now urge consciences how shall Del prove that 2. Hee must say that outward and meerely litterall observing of Lawes and Synodicall Decrees according to the Word of God for any others beside or against the Word the Presbyterians know none without Faith in Christ doe make men perfect as pertaining to conscience which is Dels dreame not our doctrine 3. Hee and his condemne all Lawes of the Civill Magistrate yea all the written Scripture Law and Gospel and say an Arbitrary and Enthysiasticall Spirit in the Christian Magistrate without all Civill Lawes inacted or written should conclude of the heads and lives of Christians without the Law Morall or Gospel and so condemnes all Acts of Parliaments Answ. 2. You could not have heard more if Henry Nicholas or Anton. Pocquius or David Georgius had beene preaching to the Honourable House for Del followâ—s them at the heeles For Henry Nicholas if you but change Dels word of Reformation into the word regeneration or begetting in the same Spirit debaseth Christ in the Scriptures and all outward worship as if there were one Christ in the Scripture and another contrary Christ in the Spirit and inward working for sure hypocriticall and meere externall reformation and the inward reformation are by Protestants made two contrary reformations the one from God the other not from flesh and blood onely but from the Devill So Henry Nicholas If I could give all my goods to the poore c. If I had not love it were not any thing to me that is whosoever hath not Christ he is without God and without righteousnesse in this world I meane the being like Christ which is received through the power of the Holy Ghost and not any Ceremoniall Christ which one man speaketh to another or promiseth to another through the Ceremoniall service Dels Grammar is Pag. 6. through the word of the letter in their bookes in outward formes outward worship outward confession which he out of his prudencie according to his fleshly minde hath set up ô no the worke or begetting or procreating of the children of God commeth not so slenderly to passe as men now at this time teach each other out of their unregenerate Spirit Del out of a Spirit not inwardly reformed the bodie of sinne not being destroyed no reformation can come Henry Nicholas condemning all Scripture as a Literall and carnall thing and an Elementish Ceremoniall and fleshly service yea and confession with the mouth as carnall outward hypocriticall and Pharisaicall and doth expressely reject all the teaching of men or by the ministery of men which the Apostle asserteth Ephes. 4.11 1 Cor. 4.2 2 Cor. 4.7 And the Lord Jesus the great Apostle of our profession Math. 28.19 20. Act. 1.6 8. and pronounceth the Ministery of one man teaching another to be fleshly prudence and not such a way by which the begetting or procreating of the children of God commeth to passe Now that Monster of men knew Protestants whom hee refuteth in this taught against Pelagians and the Pope whom he denieth to be the Antichrist and Papists that we utterly deny that the Scriptures of themselves yea that the Man Christs teaching in the flesh or Paul or the Apostles Preaching or any mans externall instructing of another man most soundly according to the Scriptures can without the hearing and learning of the Father Joh. 6.45 and his omnipotent drawing of men to the Sonne Joh. 6.44 and the inward teaching of the Spirit inwardly reforme or beget men over againe to God So his condemning of one mans teaching of another as Fleshly Ceremoniall Elementish is a simple rejecting of the Scriptures and all outward and externall worship And just as David Georgius rejected the Literall Christ and asserted himselfe to bee the Spirituall Christ and true David In the same manner M. Del speaking of inward Reformation that is conversion of a sinner to God that onely being his Gospel-reformation hee knoweth well Presbyterians and the Assâ—mbly of Divines who are if they shall condemne his Gospel for the substance of it the enemies of the truth of Christ and the last prop of Antichrist in the Kingdome doe teach that inward reformation or destroying of the body of sinne is not wrought by the onely Letter of the Word and the teaching of men or Lawes or Constitutions of Synods but that wee conjoine with all outward meanes the inward and omnipotent power of the Holy Ghost without whose grace all other meanes are nothing yea Pauls planting and Apollo his watering are nothing effectuall to an inward reformation M. Del argueth against the Holy Ghost and Paul who Preached the Gospel to the blaspeming Jewes and scoffing Athenians Act. 13 Act. 17. for all he could say to them was but outward and litterall preaching the Apostles were but men and not Lords of the heart and therefore could but worke outward conformity to outward duties when the heart remained corrupt Nor is it much that Dell saith there is neede of an outward change in the Gospel which indeed is a belying of himselfe for an outward change is an outward reformation and hee saith Pag. 4.5 Gospel-reformation is a destroying of the body of sinne in the faithfull and elect by the presence and operation of the righteousnesse of God dwelling in their heart by Faith besides this I know no other An outward change is an outward reformation besides this But this is nothing Del acknowledgeth neither Ministery outward worship or outward ordinances as Familists did before him For the Author of that blasphemous Peece called Theologia Germanica saith Just men have neede of no law are led by the Spirit and are not to bee taught by any Law what they should doe or leave undone seeing the Spirit of God which is their instructer will teach them sufficiently neither is any thing to be commanded or injoyned them as to doe good to shunne evill or the like but Pag. 72. Yet hee saith more then Del doth to wit That both the life of Christ as also all Commandements Lawes Ordinances and the like ought not to be laid aside and cast off and to be neglected contemned and derided And Henry Nicholas saith The Lord speaketh in the Scripture but he saith withall that the Spirit is the Word not the Letter So Del maketh an opposition betweene the Letter in the bookes and the living Word of God in the heart 3. Del speaketh exclusively Other reformation beside this of the heart saith he I know none 2. Gospel-reformation saith hee onely mindes the reformation of the heart If only then it minds not externall reformation 3. Christ speaking touching the worship of the New Testament saith saith he Not one word of any outward forme So that God in his Gospel-reformation aymes at nothing but the heart Then hee aymes at no outward change nor any externall worship
neither reading of Scripture nor hearing the Word Preached nor vocall praying in the Spirit of adoption for sure though these must come from the heart yet essentially they are externall worship and something in the outward man beside that which is onely in the heart and something of formes they must have for they are externall visible and audible acts of worship The same was taught by a Silesian Casparus Schunenckfeldius in Luthers time as saith Conradus Schlusdelburgius Catologo Hereticorum lib. 10. pag. 30. Per externum verbum Dei ministerium praedicationem homines non converti non esse homines obligatos ad audiendam praedicationem verbi externam praedicationem non pertingere ad eos tantum herere in externis sensibus testificari duntaxat de Christo fidem aliam non esse praedicationem verbi nisi historicam neque esse fidem accidens aut qualitatem sed esse essentiam Dei Scripturam non esse verbum Dei verbum Dei non esse aliud quam substantiale nempe Christum Luther Tom. 2. in Gen. cap. 19 fol. 133. Answereth externall Ordinances invented by God profit to salvation not these that are invented by men 4. When the heart saith Del is reformed all is reformed and when the heart is right with God the outward form cannot be amisse It is cleare that Del and Antinomians mean there is no externall worship commanded in the New Testament neither hearing reading praying confessing of Christ before men so as we sinne in omitting these or that the Letter of any Command obligeth us to obedience as the Letter of the Law from the authority of the Lawgiver obliged Adam before he fell and the Jewes in the Old Testament For Del saith If the heart be reformed all will be reformed that is If the Spirit be in the heart and act us to reade heare pray confesse Christ before men receive the Seales wee are then obliged to acts of externall worship and not otherwise so that no Command written in Old or New Testament no authority of God speaking in the written word or speaking in the Ambassadors of Christ either preaching the Gospel or commanding by the Holy Ghost in Synods Acts 15.28 doe lay any obliging Commands on us to any externall worship outward Reformation or confession of Christ for the Spirit speaking in the writings of the Prophets and Apostles is but litterall outward externall to beleevers except the Spirit be in their heart acting and immediatly stirring and working there is no obliging power laid on us to externall worship or outward reformation by the Familists and Antinomians way For we know their Doctrine The Holy Ghost comes in place of the naturall faculties of the soule and acteth us immediately to all internall acts of loving and beleeving and to all externall acts of outward worship or reformation and wee are not bound to pray in our Family but when the Spirit moves and stirres us thereunto and Christ works in the Regenerate as in these that are dead and therefore all commands and exhortations are in vaine seeing we have no activitie to obey but the Spirit and Christ onely doth all in us in as much as no written word is an obliging rule to us but the immediate actings of the Spirit onely leadeth us in all wee doe M. Del Pag. 26. denies there should be any Lawes in Christs kingdome but Gods Lawes hee knowes wee are against mens Lawes within the Church and service of God to wit that of a new nature the Law of the Spirit of life that is in Christ the Law of love All these are Lawes within men there is not one word of the Scripture here or of the Gospel preached or of Church-censure Excommunication or rebukes either from the Word preached or the authority of Church all these are without and are not the inward Law of a new nature or of the Spirit or of love 5. If when the heart is reformed all bee reformed the outward man must be under no command or Law of reformation but by a result of curtesie the free Spirit and no written Law must lead the outward man but hee who said purifie your hearts gave a Commandement for the outward man clense your hands and Paul forbids the Saints who are sealed to the day of Redemption of corrupt communication of bitternesse wrath anger clamour evill-speaking and that all fornication uncleannesse covetousnesse should not be once named amongst them as becommeth the Saints yea and filthinesse and foolish talking and jesting which are not convenient because sinnes of the outward man doe also exclud men out of the kingdom of heaven aswell as want of heart-reformation and consider this is an Argument of the Familists for faith and love in the heart onely without all works of Sanctification or walking in Christ and of the Nichodemits who denyed any necessitie of confessing of Christ before before men and of the Anabaptists and their head Muncer as Bullinger tells us that they in his time said The first reformers were not sent of God nor preached the true word of God and that the Letter of the Scripture was not the Word of God but the inward word that commeth immediatly out of the mouth of God should be taught inwardly not by the Scripture and Sermons and that whoredome was the bed undefiled they held all these externals indifferent at least such things as defiled not the conscience They said Dreames and Visions under the New Testament was Gods revealed will and boasted of revelations beside the Scripture and that the Scripture was a dead Letter And so said that prophane Popish Priest the monstrous Libertine Anton. Pocquius Who called the Word of God the Spirit because Christ said The words that I speake are Spirit and life So saith Del. pag. 19. citing the same Text. Pocquius said also That Christ was Spirit that we and our life must bee spirit and that the Scripture taken in its naturall sense doth kill and is but a dead Letter and therefore wee must leave the Scripture and come to the quickning Spirit Bullinger also tells us of a sort of Anabaptists called Libertini or Liberi Anabaptistae free or Libertine Anabaptists who taught That Baptizing of Infants Magistracie Oathes were things free and indifferent which wee may use or not use at our Libertie they judged the Scripture and Preaching of the Word was not necessary because wee are all taught of God beleevers have the Spirit and need not externall Signes or Sacraments it is free to us to confesse or not to confesse Christ if danger be imminent it s enough to keepe the truth in the heart for God delights not in our death and torment After the same manner the best argument that Del hath from the nature of inward reformation will conclude If Gospel reformation because it is the internall destroying of the body of sin and is spirituall changeth the
Prince m Obedience to the Kings laws to the effusion of their blood can have no orher sense but they will raise bloody wars against Puritans if the K which I hope shall not be command them I pray God it be not fulfilled in their children this day in England they promise they have been and ever will be obedient to the Kings laws which respecteth the time to comâ— so as if the King and Parliament should againe establish Popery they say for all time to come they shall be ever truly obedient and adde no limitation condition of obedience in the Lord. You may see the consciences of Familists that as after ye shall heare they prostitute themselves to avouch or deny take or leave all Religions as the times and mens lawes shall 〈◊〉 prove them or not n What Pharisees bee these doth not Paul judge himselfe the chiefe of sinners is not Elias a man compassed with infirmities No wonder it bee hâ—rd to prove any wickâ—d doctâ—ine or practise for H. Nichoâ—as in his Epistle to the two daughters of Warwicke would prove men may bely and dissemble and deny their Religion and Christ before men so the heart be good o Shall wee then beleeve that Familists now in England will not be deadly persecuters of Puritans p Puritans are against all religious ceremonies of mens devisings so that tything of mint is unjustly ascribed to to them q To Familists all outward worship and ordinances are traditions they live only upon love within and are swine without and yet sinne not q There is to Familists no judgement and mercy but that which is inward let men as touching the outward man be swine for filthinesse Lions for blood and rapine they may have inward righteousnesse and that is all and enough r Then Puritans only none or few of the prelaticall way or other Sectaries refuted Familists s Familists count all Religions popery or any thing as they come out to the view of men neither up nor downe t But the Saints of love say Familists are above and beyond all laws and Rulers Magistracie is but for fleshly men t Familists by their principles may professe or deny any Religion as the Market goes t This is no little exception in which they swerve from the Religion of England in that they are Familiâ—ts and of a sect destructive to all Christian religion to Châ—ist his person office righteousnesse imputed faith repentance Scriptures heaven hell judgement resurrection c. w He that doth evill hates the light H.N. was once thought to be homo novus But H. Nicholas was a fleshly abominable seducer and false prophet a Mercer in Amsterdam x Neithâ—r Calvin nor Luther knew any thing of God but only H Nicholas is the Catholick Apostle of the world and cannot erre y Nothing here of Christ by whose name only we are saved Act. 4.11.12 dutifull obedience to God and Magistrates and to love â—ur neighbour are such Law-â—ighteousnesse as pagans doe diefie as highest devotion in all this petition nothing smelleth of Christ his Spirit eternity nothâ—ng of Scripturall or spirituall communion with God in Christ Jesus z All hereticks make the Scripture their rule and only judge but not simply but as they understand them which is to make their owne understanding only umpire and judge in the matters of God a They afterward tempt the King to forsake the Protestant Religion and to turne Familist b It s a pure commendation that H Nicholas wrote much the more the worse since he writeth against the Prophets and Apâ—stles c Christ and his Apostles name false teachers Saduces Hymeneus Philetus Simon Magus Elimas c. but though hee name neither Calvin nor Luther yet their doctrine he calleth often carnall fleshly false ceremoniall wisdome the letter the flesh the devill hypocrisie d Thâ—se men that cry out aâ—gainst Scripture-wisdome as carnaâ—l ceremoniall â—evilish selfie as H. Nicholas and his cannot speake hâ—nourably of the perfection of Scriptuâ—e d The family of love have no heads or Kings that are borne oâ— the flesh and blâ—od of sin spirit lauâ— c 4. sect 8. they themselves reigne as only Kings on earth everlastingly fideâ—itâ—s decl c. 4. sect 18. e Of all the meanes by which men are saved through Christ they speake only of the works of the Law of inherent righteousnesse and repentance not one word of free grace faith in Christ and the impuâ—ed righteousnesse of Christ. Familists then are the legall Pelagians not we no reformation is knowne to Familists but inward that of the heart f Not more said then truth can beare for H Nicholas his doctrine is a seâ—tina a pumpe dunghill and a sea of many fleshly errors and heresies f The due fruits of repentance and newnesse of life are here made antecedent meanes and wayes going before our saving in Christ or our free redemption that is in Christ Jesus so as we must be justified by workes otherwise let any man make sense of these words g Our Saviour saith yee shall know thâ—m by their workes h The foulest of the bookes of H. Nicholas containing the mystery of Familisme and fleshly loosenesse are only to be seene by the wise and experienced Eldeâ—s who can digest them â— It is hard to prove any thing against them who profâ—sse it lawfull to deny their Religion before men H.N. Epist to the daughters of Warwicke h It is not likâ— but Q. Elizabeth heard of these bookes and saw them since many of her and K James his Court favoured them i Ioh. Knewstuâ— M Microniâ—s H. Amswâ—rth wrote against thâ—se filthy errors and set downe their own words to the world k The Prelates the Popish Magistrates never troubled these licentious men because they tooke part with them agâ—iâ—st the Puritans only some godly Magistrates nick-named Puâ—itans cast some of them in prison l Neither by oath or any other way could they be brought to make confession of the secrets of unpure Familisme l They say they will take or leave their Religion of love as the Laws thinke fit but they lie fâ—r here being cast in prison by the inferiour Magistrate they persist then the infeâ—iouâ— Magistraâ—e to them is no Magâ—strate the Law is no Law m All heretickes and impure sectarâ—es say they dâ—e wilfully maintaine no heresie and therefore plead for liberty of conscience and a toleration of all religions The Familists defame the doctrine of the Apostlâ—s and Scriptures and have nothing to doe with the martyrs of the primitive Church for H. N. as I observe taught that Christ never had any man lay down his life for him or his truth his meaning was only allegorically to renounce his lusts for Christ otherwise Christ rejoyceth not said he in our death or blood o The Puâ—itans refusing the Popish ceremonies and the Romish denomination of Prelates are branded by those men as disobedient to Magistrates p They desire the Popish Laws against hereticks to be used against
life honour happinesse a long reigne but not one word of life eternall and the blessings of the life to come we know the doctrine of H. N. is that the resurrection the last judgement all the happinesse of Saints is closed with in this life the day of judgement of resurrection is even now in this present day H.N. Evang. c. 1. sent 9 ch 33. c 34. sâ—nt 1 2 3. the immortality of the soul the resurrection of the body heaven hell or judgement beyond this life there is none n This confession was seene by few it is said to be Printed an 1575. It cannot be known that ever either this petition or that confession was offered to the eye and view of King Iames how ever that confession was not theirs for the word of God to them is the only internall word in the minde the word as they expone it but not the Scriptures of the old or new Testament But it were good that the Familists and Antinomians now in England would publish to the world a confession of their faith But I expect it not this yeare they that doe evill hate the light a The Antinomians and Familists now in England especially Randel Saltmarsh Del Eaton 〈◊〉 disseminate in printed books and Sermons the same very doctrine a 1 Pet. 3 1â— b 2 Cor. â—â— â—â—ltmarsh 〈◊〉 12 45 〈…〉 Pag. â—6 17 Pag. â—6 〈…〉 13. There is a new birth undâ—r the covenant of works The Scripture knoweth no such birth d Towne assertâ— of free grace pag. 7. e Saltmarsh Free grace pag 34. f Rise râ—igne ruiâ—e of the Antinomians Familists Lâ—bâ—rtines of N. E. eâ— 12. pag. â— g 〈◊〉 Vnsavory speeches er 6. pag. 19. h Rom. 6.13 14 15. i Gal. 3.21 Rom. 7.8 9 10 k Jâ—m 2. â—7 a Saltmarsh Free grace b â—tate of the questiâ—n â—ouâ—hing the 〈◊〉 of conversion with Antinomians c Crisp 〈◊〉 ser. 7 p. â—9â— While 〈…〉 thus sinnefull with all sinfulnesse that can be imagined in a 〈◊〉 Christ may be your Christ. Ans. In Gods dâ—arâ—e its trâ—e so the world was 〈…〉 laid but Christ is never 〈◊〉 yours so loâ—g as you have the Devil reigning as a Prince in your soule nay never till you beleeve d Saltmarsh Free grace pâ— 184. e Pag 98. Câ—ispe vol. â— seâ— 7.210 f Luke 14.28.29.30.31.32.33 g Acts 2.37 Acts 9 6 7. Acts 16.27.28.29 Zach. 12. â—0 Jer. 18.19 g Lukâ— 19 8. 〈…〉 3 7. 〈◊〉 61. â—â— Acts â— 6 7 8. 〈◊〉 9.12 13. 〈◊〉 15. â— 2 3 4 5 6 7. 〈…〉 Christ as sinners nor as or because repenting or sick sinners but as freely 〈…〉 grace to thâ—â— blâ—ssed translation from death to life Saltmarsh Free grace 17 18 19. b Dâ—nns conference betweene a sick man and a Minister Pâ— â— 3 c 〈◊〉 â— 3 d Gen. 22.16 〈◊〉 11.7 â— Cor 8.12 e Esaâ— 26.9 Neb. 1 1â— f Power of 〈◊〉 p. 21. The full commanding â— the promising 3. the threatniâ—g power of the law a 2 Cor. 5. â—4 Rom. 12.1 2. b Towne asser 3. c Theoâ—oâ— Gâ—rmanica cap. â—8 pag. 70.71 72. d Saltmarsh cap. 29. Free grace pag. 140 a Rom 13.8 9 10 b Ephe. 6. â— â— c Jam. â— 8.9.10 d â—am 4.12 Rom. 3.31 f 〈…〉 1 Cor. 5.1 Rom. 1.19.20 Rom. 2 14. g 2 Tim. 3.16 h Math. 5.18 19 i Deut. 4 13 Hee 〈◊〉 unto 〈◊〉 his covenant even ten Commandements Deut. 19.11 â—â— 13 â— King 18.12 k Gal. 3. â—0 13 〈◊〉 3 â—9 â—0 c. Gal. 3.10 l Heb. 7.18.19 Hebâ— 8.6 7 8 9. m Saltmarsh Free gr 146. o Rise reigne 35. Er. 74. Thâ—ol Ger. 70.71 7â— The Law and Gospel are not positively contrary 〈◊〉 to â—nother a Hos. 3.11 Pâ— 9.19.20 The Gospel commandeth all that the â—aw 〈…〉 b Mat. 5.48 Pâ— 1. â— Deut â—7 26 Gal. â— â— 1 Tim. 4. â— b Maâ—h 19 2â— 29. c Rom. â— â— d Rom. 1. â— a b Rom. 8. â— Ioâ— 3. â—8 d a b c d e f g Saltmarsh 〈◊〉 4â— 14â— Psâ—l 19 â— Antinomâ—aâ—◠〈…〉 〈…〉 away but some sinnes were upon them for that time which was 〈…〉 of their complaint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g cap 35. h 1 Pet. â— â—â— Iâ—h â— â—â— The Jewes were not under the Law but under grace though more 〈…〉 Gal. 3 1â— Heb. 11.13 Râ—m 10.3 Rom. 9. â— Rom. â— 9 10 11 12 13 Rom. 4 2 3 4 5 23. Is 5 â— 1 2 3. Isaâ— 2â— 16 Hâ—b â— 2 4. k Mat. 7 1â— Esay 4â— 25 Psal. 130. 7 â—â— Psâ—l 10â— 8 9 â—0 11 12 Exoâ—â—4 67 Isâ—â— 1â— 12 16 Psal â— 5 1.8 16 17. Esay 6â— 12 Aâ—ts 10 4â— p Psal. â—â— 1 Psal 88.1 2. Ps. 69.1 2 3. Psal. 63.1 2 3 4. q Gen. 32.26 27 28 29. Exod. â—â— 10 Isai. 62.6 7. a Dâ—nne ibid. Saltmarsh Free grace â— 42 40. compaâ—ed together Power of love pag 28 29. b Rom. 7.23 a Câ—â—spe vol. 2. Ier. 3. pag. 89. Christ himselfe is not so compleatly râ—ghteous but we are as righteous as he was b 1 Joh. â— 9. c Rom. 7.18 19. â—0 Gal. 5.17 d Eccl. 〈…〉 Prov. â— 9 Psal. 14.3 Râ—m â— 10 11 12 13 14 15 16 17. 1 Iohn 1.8 9 10. Rom. 7 19 20 21 22.23 Matth. 6. â— a Crâ—spe vol. 2. 〈◊〉 3 pag. 90.91.92.93 b 1 Ioh. 1.8.10 c Rom 7.14 17. d Iam 3.2 e 1 Pet 2.4 f Esa. 53.5 Rom 4 25 Rom. â— 6 We are not as innocent and sinnelesse as Christ. g Towne asser pag 3â— h Asser. 71.72 a The Author of the Faithfull Messenger sent after the Antinomians relateth this of them pag. 1.2.3 and bringeth their arguments for it and answereth them fully b Crispe vol. 2 â—er 5. â—56 157.158.159 c Esâ— 43. â—5 d Mic. 7.19 e Ieâ— 31.34 f Iâ—r 50. â—0 g Ephe. 2.1 2 h Col. 1.21 Rom. 5.6 i Ephes. 1.2 k Ioh. 3.16 l Revel 1.5 m Ezech. 16.6 8. n Ezech. 16.1 2 3 4 5 6 7 8 9 10 11 c. o Rom. 3. cap. 4. cap. 5. p Habak 2.4 Rom. 1.17 q Rise reigne er 37. r Ioh. 1.11 12 Antinomians hold an union with Christ before we beleeve Ioh. 15.1 2 3 4 5 6. t Ephes. 3.17 u Gal. 2.20 Rev. 2 7â— Ioh. 6.35 40.4 47.54 55. x Rom. 8.30 1 Câ—r 6. â—1 â—2 Râ—m 6.18 y Gal. 3.14 z Rom. 5.1 2 3 4 5. a Denne Ser. of grace mâ—râ—y 33.34.35 Gods love of good will toward our person and of good liking toward our faith and holy walking a necessary distinction grounded on Scripture God createth a love-worthy object to himselfe freely and loveth it freely b Ezech. 16 14. c Psal 146.8 d Psal. 51.6 e Ps. 147.11 f Cant. 4.9.7 a Hos. 1.10 1 Pet. 2.10 b Ezech. 16.1 2 3 4 5. c 1 Tim. 1.13 d Rom. 6.17.18 Tit. 3.3 Ephes. â— 1 2 3 4 Ephes. 4.20 2 Tim. 1.9 a Gal. 3.10 Deut. 27 26. b Rom. 4. â—â— 2. vers 20. Rev. 5.9 a Eato Hony combe