higher Spirit then that which speaketh in the letter of the Law it 's true it s the same infinite Spirit The Lord that speaketh in all Scripture but in the Law he saith nothing but either perfectly doe all or die eternally But in the Law as handed by the Prophets Christ and the Apostles the Lord condemneth and convinceth that we may flee to the suretie of a better Covenant Heb. 7.22 Now in this sense Law and Gospell called the word of God is not a dead letter in it selfe for Psa. 19.7 The Law of the Lord converteth the soule c. Rom. 1.16 The Gospell is the power of God to salvation to every one that beleeveth both to worke faith Rom. 10.17 and to give salvation Rom. 15.4 For whatsoever things were written aforetime were written for our learning that we through patience and comforâ— of the Scriptures might have hope this must be the written scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1.21 For after in the wisedome of God the world by wisdome naturall knew not God It pleased God by the foolishnesse of preaching to save them that beleeve then is the word preached a mean to save the beleevers Act. 13.26 To you is this word of salvation sent Yet the Jews to whom it was sent Blasphemed and judged themselves unworthy of eternall life ver 46 Act. 20.32 I commend you to the word of his grace which is able to build you up 2 Cor. 10.4 For the weapons of our warefare are not carnall but mighty through God to the pulling downe of strong holds casting downe imaginations and every bâ—ight that exalteth it selfe against the knowledge of God That which is the strong weapons by which men fight word and discipline and is mighty through God is not a dead letter though these weapons be mighty through God so is the word a hammer and a sire and the people wood and the sword of the Spirit and sharper then a two edged sword to discerne the thoughts and intentions of the heart Ier. 5.14 Eph. 6.17 Heb. 4.12 Re. 1.16 Ps 45.3 The Rod of Christs lips by which he smites the earth Esa. 11.4 The Sceptor of his Kingdome all which evince that the word externally preached hath power in it selfe to destroy and being accompanied by the Spirit hath power to coÌ„vert and so is an instrument of the Spirit both wayes 3 Conclusion The Lord hath made and sanctified a ministery and ministers to be fathers of the second birth and instruments to save themselves and others 1 Cor. 4.17 1 Tim. 4.16 2 Cor. 3.2 Yee are our Epistle written in our hearts read of all men 4 Forasmuch as yee are manifestly declared to be the Epistle of Christ ministered by us written not with inke but with the Spirit of the living God not in tables of stone but in the fleshy tables of the heart 1 Thes. 2.19 For what is our hope or ioy or crowne of rejoycing are not even yee in the presence of our Lord Iesus Christ at his comming 20. For yee are our glory and crowne Swenckfield denyeth that he destroyeth Scripture or the ministery or preaching but saith he Epist. An. 1529 In a Christian there be two things 1 The new and internall man 2 The old or externall man called the flesh God dealeth with the Christian man internally by the word of Spirit and life he meaneth the substantiall word in whcih he reveales himselfe through Christ by the various riches of heavenly blessings but externally he dealeth with the flesh of man by the word of the letter and by preaching and by signes and seales So Saltm as if brought up at his feet saith free grace pag. 150. And this Gospell fits man who is made up both of flesh and Spirit and so hath need of a law without and in the letter aswell as in the heart and Spirit The law is spirituall but we are carnall Rom. 7 nor can such a state of flesh and Spirit be ordered by a law onely without for the word of the law and Spirit meerely is for a spirituall condition or state of glorie as Angels who onely liue by a law spirituall and word of revelation then both agree in this that the law is given to the outward man the flesh the body and the law of the Spirit of life to the inner man the soule and Spirit hence these foule consequences 1 The law belongs not to a beleever but to civill courts as Islâ—bius said 2 The word of God can lay no tye no band on the inner man to know God beleeve in Christ love God intend his glory long for heaven and Christs second appearance for the law is given to the flesh and the outward man nor can the letter of the Gospell bind him to any Gospell or heart obedience absurd 3 There can be no sinnes in spirit or soule or inner man because no law and so no obedience most absurd 4. All Ministry scripture is not to rayse an inward spirituall conformity between the Soule and the Gospel nor to make us lowly and meek in spirit as Christ is but to put on us an outside of externall conformitie between the flesh or outward man and the law how then is the law spirituall I should rather think that the spirituall law and commandements of the Gospel were given first and principally and most kindly to our spirits and thoughts and intentions and rather secondarily to the body and outward man so farre as the acts of the outward man fall under the dominion and command of the will and faculties of the inwardman 5. The spirit without the word is the law and only rule that regulateth man in all his inward and most spirituall actions and not the scripture and so the more spirituall the more lawlesse loose and carnall And Mr. Del goeth farther on with Swenckfeld for he will have the accomplishing of Gospel reformation that is the justification of a sinner and his conversion to Christ to be done by the spirit only without all power of man and so it is not visible nor ecclesiastick ser. pag. 4. It stands not in making lawes to consciences add Mr. Del contrary to the word of God act 15.22 23 28 c. by the sacred power or clergie by the messengers of Christ and of the Churches for externall conformity only and meerly externall its false wee aime at more in outward dueties worship and government and to have these confirmed by civill sanction To have Artaxerxes and Kings to ratifie and command under penalties the building of the house of God and to have Kings and Queenes nursefathers and mothers to the Church is lawfull and should be our aime and prayer to God 1 Tim. 2.1.2 3. and that the Kings of the earth bring their glory and honour to the New Jerusalem Revel 21.24 wee heartily desire though the Lord can build Jerusalem without the sword of sectaries and the arme of the Magistrate And Del sayth this Gospel reformation
for Calvin beside the example of Paul Act. 17. whose Spirit was stirred at the Idolatrous Alter at Athens brings the Testimony of 1 Melancthon who saith Nec tantum interior cultus necâ—ssarius est sedetiam externa significatio seu confessio seu professio Mat. 10 qui negavâ—râ—t me coram hominibus negabo eum coram patre coelesti so Mar. Bucerus Peter Martyr and Calvin condemne the same externall observance of popish superstition Calvin excusatio ad Pseu Nicode pag. 521 522. It followeth then that from Beacons way I preaching of the Gospell false opinions of Papists controversies betweene Protestants and Socinians Antinomians Arrians Familists Enthysiasts Brownists Jndependants c. must be but matters externall triviall and circumstantiall in religion 2 the profession of truth since it is an externall outward thing a testimony of Christs truth before men and of Christ before the world then is triviall and so indifferent and free which yet is commanded by Christ and hedged with the greatest reward and threatning in the word Mat. 10.32 3 Yea for outward things and all externalls reading hearing scripture preaching seales praying baptisme the Lords Supper There is no law but the law of love not a law of the soveraigne authority of God the commander contrary to Mat. 28.19 20. and so men sinne not in neglecting a command of God in not observing all things whatsoever Christ hath commanded Mat. 28.20 whereas we conceive the Lord commands not only in the Gospell by the law of love but by his soveraigne authority as God in covenant with us that we doe all whether inward or outward things that he commands 4 So all externalls under the New Testament of being baptised or not baptised hearing or not hearing a sent ministery confessing or not confessing Christ before men are as free and indifferent though expresly commanded of God so as we sinne if we dispise prophecy 1 Thes. 5. and reject the counsell of God as did the Pharisies and Lawyers in not being baptised Luk. 7.29 30. whereas the publicans in obeying these commandements Iustified God They are I say as free triviall and indifferent to Antinomians as eating or not eating meats meerely indifferent in the case 1 Cor. 10. 1 Cor. 8. so if it were not a scandal we may refuse baptisme the Lords Supper the scriptures hearing the word confessing Christ before men teaching and admonishing our brother yea all duties of keeping our body cleane of speaking the truth of not lying not killing for all these are commanded beleevers by no law but by the law of love for say the Antinomians we are under no morall Law else 5 Yea so also we may suspend the use of all outward things by Beacons Antinomian argument we need not heare pray prayse receive Sacraments teach the ignorant comfort the the feeble minded releeve the poore visit the sick c. Why al these are both outward things and are abused most men place all religion in them as in Pauls time Gal. 2. they placed religion in circumcision the Iews placed all holines in them Es. â— Mi. 6. 6 Why then was Christ circumcised for in his time many said they were Abrahams circumcised sonnes and that was enough to save them which was to place all religion in circumcision but though we may suspend the use of things indifferent when religion is placed in them yet may we not neglect commanded externall ordinances because they thinke they are good christians if they be baptised and goe to Church nor doth Paul Gal. 2. thinke circumcision to be nothing but a thing indifferent for that the false Apostles and be witched Galatians thought their Iustification stood in circumcision but Paul saith Gal. 5. Not onely circumcision was not indifferent but damnable and whosoever was circumcised had fallen from Christ. 6 Conseq To Beacon they are all Iewes who judge baptisme the Lords Supper the scriptures read and preached heavenly things It s true they are externall and without the Spirit they availe not but there is a Majesty and divinity in the Scriptures and in the power of God in the foolishnesse of preaching and baptisme also and they are in themselves spirituall ordinances of God and though baptisme be a shadow yet striving about the doctrine of baptisme is in Moses and Paul no token of their unacquaiâ—tednesse with Christ the substance of all ordinances as M. Beacon imagineth 7 This is to turne all orthodox and sound opinions touching Christ free grace redemption worship scriptures over into Septicisme doubtsome bickerings and to leave us doubting and knowing nothing with certainty and full assurance of faith but to halt betweene two in all opinions touching God Christ the Spirit Trinity incarnation free grace scriptures law Gospel resurrection heaven hell as these opinions are professed before men and Angels and this will turne to professed Atheisme to doubt and professe we doubt of all things 5 And to be ever learning and never to come to the knowledge of the truth 8 If they be Iewes who thinke not all things externall all observances and our outward conversation with men which is most externall most indifferent and free then the letter of the written and preached old and N. Testament must be free and indifferent and it must be Iudaisme to read heare or study the scriptures for they are outward things in which carnall men ever have and ever will place all religion 9 We are to contend earnestly for the faith and for every truth of God Jud. 3. Touching baptisme and all the ordinances of God and to consent to wholsome words against all perverse disputing of men of corrupt minds and destitute of the truth 1 Tim. 6.3 4 5. 2 Tim. 2.14 15 16. nor 10. Can any Antinomian say that Paul was unacquainted with Christ the substance of ceremonies and circumsion when with such Godly animosity he withstood Peter to the face Gal. 2.11 12 13. and so sharpely rebuked the Galatians c. 3. c. 4. for lesser truths then we now contend for But in this Antinomians bewray of what Spirit they are when they professe all religions Popish Protestant Socinian Arrian Arminian Antitrinitarian Antinomian Familisticall to be free and indifferent and if we have love and faith in the heart we are perfect Christians though we live in wickednes disobedience and rebellion against God 16 Our second birth is our saviour Christ and dominion over sin the very son of God said H. Nicholas 17 H. N. His Christ is neither man nor the consubstantiall son of God but a holy disposition or Godlinesse whereas the Lord Jesus himselfe appeales to the senses the eyes and fingers of his disciples even after his resurrection when he was most spirituall and now in some measure entered into glory that he was a speaking man and had flesh and bones and the print of the â—ailes in his hands and sides yea the scripture saith he was the sonne of Adam Abraham Isaack Jacob David Mary 3 hee was like us
of Wittenberg â—ngrossed all knowledge have not I also a good head Yes truely thou hast a head but it is such a head that â—â—ekes its owne glory and beâ—â—ummers it selfe in his owne wisedome For you resolve to casheere the Law and yet would preach wrath which onely the law must doe Thus you do no more in effect but throw away the poore letters L.A.W. but ratifie the wrath of God which is pointed at and signified by those letters save that withall you wreath St. Pauls neck behind him and put that which is formost hindermost Is not this forsooth a high mystery and a good reason why all the world should stand amazed at it But let this suffice at this time For I hope seing that M. Eisleben is converted and makes a recantation that they likewise which have beene his followers will surcease which God grant Amen From all these premises if we would we might learne to understand the histories from the beginning of the Church that evermore when the Church of God did shine forth at any time and if its little flocke beganne to be gathered then the Devill espying the Divine light raised from all corners huge great stormes and hideous tempests to put it out And though one or two puffes were stayed and kept off yet he never gave over to bluster through some other hole against the same light without any end or ceasing And so he will continue to doe I warrant you till doomes-day I think that I alone to omit the Ancients have undergone more then twenty severall stormes and sects by which the Devill hath puft at mee The first was the Papacy And I perswade my selfe that almost all the world knowes by how many tempestuous winds of Bulls and Bookes the Devill by those his instruments hath raged against me how direfully they have torne me in peices devour'd and brought me to nothing I confesse that sometimes I have also bestowed some little breath upon them but it did them no good but made them more angry and madde raging and raving without any intermission till this day And when I was almost freed of the feare of these devillish whirlewinds another stormaticall devill breakes in upon me through another hole by Munster and those uproares which had neere blowne out my candle But when Christ had almost stopt that gap Satan breakes some panes of glasse in my window by Carolast wheirling and whizzing that I thought hee would have carried away both weike and candle but here also God assisted his poore Taper preserving it that it was not blowne out After this came the Anabaptists who to put out the light thought to have throwne the house out at window Into hazard all they brought But their wills they have not wrought Some also have raged against the antient Doctors the Pope and Luther altogether as Serveto Campanus and the like As for those which have not openly in print falne upon me since their venemous malignant papers and speeches toucht only my person I will not insist upon them Only let me adde thus much that by my owne experience If I should not reflect on histories I have learned that the Church will never be at quiet for the good words sake but must still expect more new tempests from Satan as it hath beene from the beginning as you may read in the Ecclesiasticke and Tripartite history and in the books of the holy Fathers But should I live yet a hundred yeares and could I by the grace of God appease not onely the former sects and moderne stormes but also those which should arise hereafter Yet I see well that no rest can by such endeavours be procured to our posterity so long as the Devill lives and domineers This makes me also pray for a gracious houre as desirous to be quiet of such matters O you of succeeding generations pray likewise and study diligently the word of God Preserve the poor Taper of God Be warned and armed as those that must looke every houre where the Devill will attempt to extinguish the light either by breaking the whole window or a peice or else by pulling off the doore of the roofe For he dyes not till the last day I and thou must dyeâ— and when wee are dead yet hee remaines the same that he was ever For the Fiend cannot leave his storming I see yonder a farre off how vehemently he blowes his cheekes till he grow red intending to bluster and storme But as Christ our Lord from the beginning even in his owne person did stricke with his fists upon those pouch-mouthed cheekes of his that they proved but meere blasts of the Devill though they left but an ill favour behind them so he will do still both now and for ever For he cannot lye when he saith I am with you to the end of the world And the Gates of Hell shall not prevaile against the Church But let us doe our duty withall as we are commanded which is to watch and to preserve the light as much as in us lyeth It is written Be vigilant and the devill is called Leo rugiens a roaring Lyon who goes about seeking whom to devoure not onely in the Apostles time when Saint Peter spoke those words but to the worlds end This we must look for the Lord help us as he hath holpen our forefathers and as he will help our posterity to the honour and praise of his glorious name to all Eternity For alasse what are we that we should be conservators of the Church our forefathers could not doe it nor can they that come after us He only it is that hath been that is and that shall bee He that saith I am with you to the end of the world or as it is Heb. 13· Jesus Christ heri hodie in soecula Jesus Christ yesterday and to day and for ever And in the Revelat. Hee that was that is and that shall bee This is the man thus he is called and there is none other besides him For thou and I were nothing a thousand years agoe when the Church of God was preserved without us For He did it who is called Who was and yesterday Qui erat heri Nor can we doe it now in these our dayes For the Church is not preserved by us because we cannot stave off Satan who is in the Pope Sectaries and other Malignant people And for ought we can doe the Church might be ruined before our eyes and we with the Church as we have daily experience were there not another who doth visibly protect both Church and us This is so palpable a truth that we may even touch and feele it had we no minde to beleeve it And therefore he only must doe it who is stiled who is ever and to day qui est semper hodie Nor are we able to doe ought for the preservation of the Church when we are dead But he will doe it who is called Who is to come
beautifull morning skie is not the Sunne but the result and daughter of the Sunne and the faire skie together and faith that acteth much upon the promises as upon the report of credentiall letters doth and must apprehend more pardon then peace can beare witnesse to sinne hath a bloudy tongue and cryeth fury and vengeance aloud faith must lye on the attonement of the bloud of Jesus which our sense cannot reach Faith is a starre of a greater magnitude and higher elâ—vation then our poore low-creeping feeling So wee thinke we had more of Christ and the acting of the Spirit at our first conversion then long after because when our spirituall apprehension is young and tender the acts of apprehension are more wanton and fiery but when experience and growth of grace commeth the motions of sense are more stayed and solid and as spiritie and active and more but to greene sense little seemeth much But that which Antinomians ayme at is to blow away all peace that commeth from personall sanctification because they are enemies to personall mortification and make this to be our peace of repenting and mortifying sinne abstaining from fleshly luâ—â—s that Christ repented mortified sinne and lusts on the Crosse for us and we beleeve this and there is an end Hence they condemne aâ—l experience of the acting of God in and on the soule to comfort the soule or helpe faith in times of desertion For Saltmarsh who in his cures of all our Legall and carnall agues is silent of experience and thinketh outward ordinances and the promises written for our learning and comfort because outward and written and vocall to be old Testament and Legall waies though Peter call them sincere milke exceeding great and precious promises and Paul Thinke they were written for our learning that we through patience and comfort of the Scriptures might have hope and Christ speaking of his Commandements which were written and spoken by him and so outward saith that they were a badge visible to all the world that they were his Disciples If yee keep my Commandements yee shall abide in my love even as I have kept my Fathers Commandements and abide in his love And to Job the words of the Lords mouth were more then his necessary food And Christ giveth his judgement in a spirituall not a Legall song of outward ordinances Thy lips O my Spouse drop as the honey combe honey and milke are under thy tongue To David they were sweeter then the honey or honey combe sweet to his tast yea above gold or fine gold as all riches better then thousands of gold and silver his heritage for ever To Saltmarsh the Word is a dead outward legall thing and all this to them must be spoken of the inward and spirituall word written in the heart as Libertines taught So Bulling advers Anabapti It is true it is for that soule-acting and Spirit-converting power so but in the meane time upon this ground old Anabaptists rejected the Word and the Ministery and tooke thâ—m to 〈◊〉 Law written in the inward parts and the annoinâ—ing that 〈◊〉 all things abusing Jer. 31. â—3 and 1 Joh. 2.27 So doâ— Antinomians upon this ground reject all experiences contrary to the Scripture experience worketh hope then it should cheere us in sad houres thus the Church comforteth her selfe I considered the dayes of old and called to remembrance my songs in the night So David looketh back to this longing to see saith he thy power and thy glory so as I have seene thee in the Sanctuary 2. Peter puts it on the Saints If so be ye have tasted that the Lord is gracious 3. It s a sinnefull neglect to look to no experience But none saith where is God my maker who giveth songs in the night saith Elihu 4. Antinomians are angry at experiences 1. Because they teach there is no difference betweene the graces of hypocrits and beleevers in the kinds and so no experiences betweene the one and the other can render any difference 2. Experience is an outward ordinance of gathering from such and such a dispensation of God such a tryed conclusion Now Saltmarsh thinketh all outward ordinances as outward Legall things and so it would appeare Christ in the New Testament-worship which is spirituall and in nothing Legall hath appointed neither preaching nor praying nor hearing nor Sacraments nor Christian Assemblies nor conferences nor admonishing exhorting one another nor writing for all these are outward things and I grant if Christ joyne not his influence of grace neither is Pauls planting nor Appollos his watering any thing Yet Apostles and Teachers are not Legall ordinances 3. Antinomians offend at all inherent grace and created quallifications in us as evidences or helps to testifie wee are in Christ for they are all deceiving differences saith Crispe and may be in hypocrits and say I they can be no otherwise in hypocrites then deluding signes then the voice and testimonie of the Spirit for there is a thing like a voice in the Temporaries and also a thing like faith which is no faith Now experiences remaine as inherent and habituall observations of the Spirits actings in the Soule CHAP. LV. How farre inherent qualifications and actions of grace can prove we are in the state of grace ANtinomians make a hideous out-cry against signes and marks of our justification because indeed they are enemies to sanctification For establishing soules saith Saltmarsh upon any works of their owne as away meane or ground of assurance as that upon such a measure of repentance or obedience they may beleeve by I dare not deale in any such way of our owne righteousnesse because I find no infallible marke in any thing of our owne sanctification save in a lower way of perswasion or motive I find none in the Old or New Testament but have cause to suspect their owne righteousnesse as David Peter Paul So the Libertines of New England Though a man can prove a gracious worke in himselfe and Christ to bee the author of it yet this is but a sandâ—e foundation And it is a fundamentall and soule-damning error to make sanctification an evidence of justification And it were to light a candle to the Sunne Yea it darkeneth justification the darker my sanctification is the brighter is my justification And I may know I am Christs not because I doe crucifie the lusts of the flesh but because I doe not crucifie them but beleeue in Christ that crucified them for me So D. Crispe Cornewell Towne teach that love to the brethren sincerity c. are marks by which others may know us rather then we our selves So Saltmarsh followeth Crispe We never said that a naturall mans devotion or his bastard prayers or wild-fire of blind zeale can argue the translation of the man from death to life as Saltmarsh
the heart spoken of Jer. 31.33 is the very new heart and the Spirit or the heart of flesh Ezech. 36.26 27. the circumcised heart Deut. 30.6 the new creature the Lord Jesus formed in the heart by Faith Gal. 4.19 Ephes. 3.17 it is not any meanes or cause or author of the new heart but it is the new heart it selfe formed by the Holy Ghost as the Author and Father of the second birth by the Word written conveyed by preaching to the soule Now except Del would say Christ onely worketh inward reformation by inward reformation onely for this inward word is inward reformation he cannot make sense of this inward word excluding the Law and outward Word both of Law and Gospel as he doth For nothing can bee more false then that the Word whereby Christ reformes is not the Word without us as the Word of the Law is but the Word within us For I find great ignorance if not worse in Familists and Antinomians in this Saltmarsh saith The Spirit worketh Legally and not freely when men doe things as meerely commanded from the power of an outward Commandement or precept in the Word he meaneth in the written Scripture For saith hee that bringeth forth but a Legall or at best but a mixt obedience and service and a finer hypocrisie and when they doe because of some vow or covenant when they take any outward thing to move them rather then apply Christ for strength life and Spirit For it is the outward Word onely in its kind that is the sole and onely objective cause as wee see colours onely because they are colours and the Light of the day-light-Sun onely because it is light and nothing else can be the object of the sense of seeing but light and colours and we onely heare sounds meerely because they are sounds and smell things odoriferous and smellable because they cast a smell and onely taste meats meerely and formally because they are sweet sowre bitter sharpe or some way good or ill to the taste Now life or the faculty of seeing hearing smelling tasting are in no sort the object of seeing hearing smelling tasting Just so when wee doe meerely for the Word in the Prophets and Psalmes without us and but of conscience and meerely as commanded from the power of an outward Commandement or Precept I adde or a Gospel-promise written in the Word then we obey God in a free filiall Gospel-way out of meere conscience to an outward Command as the onely objective ground warrant and rule of our obedience what ever Papists on the one extremity say for an unwritten Word of God and Enthysiasts on the other hand for a Word within or a Spirit acting and obliging as their onely rule excluding the Law and Gospel because they are Letters and written and Scripture and a Word without as the onely objective ground and warrant of Divine Faith was in the Prophets time Thus saith the Lord. And in Christ and the Apostles time According as it is written in the Prophets in the Scriptures So Christ Luk. 24.26 Ought not Christ to have suffered these things and to enter into his glory Vers. 27. And beginning at Moses and all the Prophets hee expounded unto them all the Scriptures the things concerning himselfe Vers. 45. Then opened he their understanding that they might understand the Scriptures and said unto them thus it is written and thus it behoved Christ to suffer and rise from the dead the third day and remission of sinnes should be preached in his name among the Nations Then Christ would have beleeving and repentance Preached and commanded for no warrant and objective ground but because the Word without the Commandement or Precept in the Word commandeth it and this Satan cannot call finener hypocrisie So Revel 2.11 Hee that hath an eare to heare an inward and renewed a circumcised eare and heart Let him heare what the Spirit saith to the Churches this Spirit speaking to the Churches is not an inward word or a regenerating Spirit in the heart of beleevers in these seven Churches Antinomians pervert the Word of God so But it is the Holy Ghost speaking in the Word without the written preached and externall Epistles that the Spirit sent to these seven Churches and so the onely meane of Abrahams obedience to sacrifice his onely sonne Isaak and the onely warrant for his faith was the Commandement of God and a Word without Goe now take thy sonne thy onely sonne Isaak and offer him to me Many other things naturall reason a seeming contrary word that he should be the sonne of Promise seeme to command the contrary but Abrahams faith appeared in this that he closed his eyes at all Commandements and carnall inhibitions of nature on the contrary and meerely for an externall command of God as the sole and onely objective warrant and formall object of his faith and of his obedience without because God so commanded he obeyed and so are wee to obey and beleeve upon no objective cause warrant or ground but the written or preached Precept or promise of the Gospel or Covenant of grace that is a word without us and the onely meane of faith and inward reformation and this Word is written as the Law is in the Scriptures and layeth an authoritative binding power on our conscience to obey God for his onely Word as the Law doth But it is not the onely Word that is the efficient and effectually working cause of our obedience if the Spirit of grace doe not concurre with both the written and preached Law and written and preached Gospel and covenant of grace wee cannot obey Antinomians make obedience for the outward written command as the onely objective cause and warrant of our faith and obedience through the effectuall working of the Spirit two contrary obediences imagining that the former is Literall Legall and finer hypocrisie and the latter the onely true obedience A grosse mistake 1. Because none can sincerely obey meerly from the power of an outward command or precept in the Word but the man whose eares the Lord circumciseth Deut. 30.6 Revel 2.11 and whose understanding Christ openeth to understand the Word without Luk. 24.45 and therefore the Word without is the onely meanes of inward reformation 2. The Letter of the Covenant of grace holdeth forth the inward grace signified and cannot bee contrary to the inward Word in the heart for the Holy Ghost as the principall efficient causeth us to obey for conscience of the command written and preached in the Gospel which is belâ—eve in the Lord Jesus or the written promise he that beleeveth shall be pardoned and saved And to say they are contrary is as good sense as to say light and colours because they are without us they are therefore contrary to life and the visive faculty of seeing within us or that sounds or sweet smelling flowers without because they are without must be contrary to the naturall faculty and sense of hearing and smelling
as infallible as the Scripture which I expresly deny and lay the rationem credendi all the weight burden and warrant of the obligation of conscience that the decrees or constitutions of an Assembly can lay on not on the fallible and weake authority of the Church or men but on the matter of the decrees because or in so farre as it is the necessary matter of the word or agreeable to the word of God Now may not the Reader consider this logicke The Gospell that M. Burton preacheth obligeth all his flocke absent or presenct for their presence maketh it not to bee Gospell and that not because of the authority of M. Burton who is but a sinfull man but because the Gospell he preacheth is necessary truth and agreeable to the Scriptures ergo whatsoever M. Burton preacheth is no lesse infallible then the decisions of the Apostles The Antecedent is most true and more I doe not say but the consequence is most blasphemous and false yet are all the lawfull Pastors in Britaine to preach the sound word of God after the example of the Prophets the Apostles ergo whatever all the faithfull Pastors in Britaine preach is as infallible as the decisions of the Apostles the Antecedent I can owne as a truth of God but the consequence is M. Burtons 2. He addes to my words and saith M. Rutherfurd tells us whatsoever is by these Commissioners determined and concluded is matter necessary and agreeable to the word of God This I say not I never thought whatsoever they say is matter necessary find these words under my hand and I will crave M. Burton and all the Church of England pardon But I know Generall Assemblies can reele and erre Every man is a lyar I never say whatsoever is concluded by them is necessary I say what is determined by them is de jure that is ought to be agreeable to Gods word for I shew that Generall Assemblies have their warrant from Act. 15. and my meaning and words are clear These are M. Burtons words not mine What is determined by them binds not as or because it s from men but as agreeable to the word of God M. Burton expones my is as hee pleaseth best and hath need to crave God pardon for that hee rashly and ignorantly I say no more fathers untruths on his innocent brother who writeth and speaketh honourably and respectively of him for let logicke of conscience be judge if this be a good consequence What a Generall Assembly determines bindeth no farther but as it is necessary and as it is agreeable to the word ergo Whatsoever a Generall Assembly determines is necessary and is agreeable to the word of God it followeth in no sort at all yea the â—uâ—t contrary followeth ergo if it be not necessary and in so farre as it is not agreeable to the word it obligeth-neither these that are present nor absent and is not infallible at all 4. I may say without any just ground of offending either M. Burton or any of his way that write against Synods that had they rightly understood the state of the question between Pâ—otestants and Papists they would not have so inconsiderately clashed with the word of God and all the Reformed Churches in Christendome for we deny 1. All absolute unlimited and infallible authority to Synods Papists presse that Councells cannot erre and in so doing they make them Lords and Masters of the conscience of the people of God and Independents and others charging this upon us cannot before the barre of the alone King and head of the Church beare out their charge and the like unlimited and boundlesse power of Civill and politick ratifying and passing in penall lawes what the Church or Synods determine we deny to any Magistrate on earth M. Burton 9 10 11 12. will not and cannot make good his bitter virulent and unchristian challenge he layes on his innocent brethren who may and I hope doe in humility and confidence claime a Saintship and interest in the Lord Jesus as well as he That they with Diotrephes exalt mans power above all that is called God are Antichrists Apostates from the truth doe carry on the mystery of iniquity this he also must answer for as a slander laid on all our Reformers Calvin Luther Beza yea on Reynold Whittaker Perkins c. all the Protestant Churches all the hoast of Protestant Divines But 2. All the power and authority of Synods we conceive to be ministeriall not Lordly limited regulated by the onely word of God in the scripture and in matters circumstantiall of order and decency as time place persons observe I say not in mysticall Religions Ceremonies called but unjustly indifferent or the like by the law of nature rules of pietie charity and Christian prudency for the edification of our brethren and the glory of God and a lawfull Synod wee judge hath power ministeriall from Christ to passe constitutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decrees Acts 16.4 Lawes I doe not call them because Christ is the onely Law-giver King and head of his Church his Officers are onely servants and Heralds to hold forth his Lawes and these constitutions condemning Arminianisme Socinianisme Familisme Antinomianisme c. as sometimes Mr. Burton being but one single Pastor by word and writ condemned them and that in the name and authority of Christ as hee then said and commanding in the Lord that they consent to the forme of sound doctrine rebuking all that subvert soules and trouble the Churches Acts 15.23 24. are to be obeyed and the conscience submitted to them not absolutely not for the sole will and meere authority of the Heralds as if they were infallible not with blind obedience not without reclamation or appeale if they be either contrary or beside the scriptures but conditionally in so farre as they are agreeable to the Word of God even as the single Independant Congregation is to be heard in things lawfull under paine of excommunication as our brethren say from Matth. 18. and yet Matth. 18. sets not up Antichrist and caries not on the Mystery of iniquity And wee teach that the Magistrate as the Minister of God after due examination according to the word is obleiged to adde his civill sanction to these constitutions and to guard the Ministers with his Sword and to punish Arminians Socinians Familists c. as Mr. Burton cryed against them of old and appealed to the supreame Magistrate the Kings Majesty against them though wee judge the Magistrates sword in all this keepes such a distance from the conscience that this is so farre from being a State Government of the Church that these constitutions have no power at all over the conscience from the sword and are alike binding and were Acts 15. Though the Magistrate were not on earth and though hee should oppose them as hee did then And we thinke Arminians Socinians and Familists who deny all power of Synods lesse or more except onely Sir if
it please you this is Gods mind if not Sir you are where you was â—e a Sceptick to Christ's second comming and change your faith every New Moone wee have nothing to say but fare ye well are the Antichrists in this not we Nor dare wee conceale our feare of the â—ad â—udgements of God and his highest displeasure for the breach of the Covenant of God in this Land And that First since so many victoriâ—s and great deliverances bring forth no other fruit but persecution of the Godly and faithfull Ministers of Christ and more virulent hating of and railing against the Church and Kingdome of Scotland these that are most zealous for Reformation and most conscientious and sincere for the Covenant and settling of Religion Above and beyond all that Prelates or those of their way ever attempted Yea and the crushing and ruining of these that have wrought a greater salvation for the Kingdome than all the sectaries in England when such are persecuted impeached imprisoned cast out of the Parliament and Kingdome for no cause if the bottome of the businesse were examined but for their adhering to the Presbyteriall Government Covenant of God their brethren of Scotland opposing as the Covenant of God obleigeth them the Heresies and Blasphemies abounding in this Land when vile and naughty men because they side with sectaries such as blaspheme God deny the deity of the holy Ghost not onely goe free but Familists Antinomians Libertines who joyne in these blasphemies Arminians Socinians the old Courteours and darlings of the late Prelats and popish affected Seekers Anabaptists Seperatists and Independents of another stampe then these of New England Covenant breakers and the like are not onely connived at against the Covenant but sit in Parliament are advanced to highest places in the State and Army and such Familists as Mr. Del and Saltmarsh are alowed and authorized to be ordinary preachers to the Army But know I beseech you that the Lord will discerne betweene him that feareth an oath and feareth not an oath 2 God must reckon with the Land because the Ambassadors of Jesus Christ are dispised hated and persecuted 3. The City that have borne the weight and burden of the charge of the War is badly requited to say no more 4. When cursed Pamphlets uncharitable railings against the Covenant Reformation Reformed Religion the godliest in the Parliament the Church and Kingdome of Scotland the Assembly of Divines the razing of the foundation stones and principles of the Gospel passe Presse and Pulpit uncontroled whereas even Papists as Calvin said against Libertines have not dared in terminis to remove such march-stones of Christ Jesus as doe disterminate Christian Religion from Judaisme Paganisme Turcisme may not the Lord say to England and to the Parliament that which he said to the people of old Jerem. 2.9 Therefore I will yet plead with you saith the Lord and with your childrens children will I plead 10. For passe over the Isles of Chittim and see and send to Kedar and consider diligently and see if there be such a thing 11. Hath a Nation changed their Gods which are yet no Gods But my people have changed their glory for that which doth not profit 12. Bee astonished O yee heavens at this and be horribly afraid be ye very desolate And Esa. 29.21 They make a man an offender for a word and lay a snare for him that reproveth in the gate and turne aside the just for a thing of nought 5. And what can wee answer to all the Sister-Churches in Christendome who have heard of so many Declarations Letters Ordinances Remonstrances promises before God the world and the elect Angells that we came to this Reverend Assembly as willing to joyne with the professed desires and invitation of the honourable Houses of Parliament to remove not only government by Archbishops but likewise to settle such a government as is most agreeable to the word of God most apt to procure and preserve the peace of the Church at home and a happy union with the Church of Scotland and other Reformed Churches abroad in doctrine worship government and one forme of Catechisme and to establish the same by Law To oppose heresies errors schismes injoyne the Nationall Covenant by Ordinance of Parliament to bee taken by all when now indulgence and more is yeelded to all heresies blasphemies and sects and an army pleading for Liberty of conscience to all Religions Popery not excepted is owned and authorised by the Houses whereas other humble and modest petitioners for a government according to the word of God against the Erastian and unwarrantable government set up but in quarters and peeces of which the Lord may say Offer it now to your Governour will he be pleased with it and accept your persons have beene checked and dismissed without an answer till his day yea and censured as guilty of breach of priviledge of Parliament as it faired with the Reverend Assembly of Divines for a submissive and humble supplication for the Royall Prerogative of Jesus Christ in his own free Courts and Assemblies 6. Shall not the Reformed Churches abroad who have hitherto prayed for the sad calamities of the Church of England when they heare as they must heare in languages knowne to them that the Parliaments of both Kingdomes have made their humble addresse to the Kings Majesty and the Ambassadors of Christ and the godly have laine at the footstoole of the throne of Grace soliciting the Lord in whose hands is the heart of the King that he would graciously incline his spirit to take the National Covenant for the extirpation of Popery Prelacy superstition heresie schisme prophanenesse and whatsoever shall be found contrary to sound doctrine Wonder and bee astonished when it is reported that the Parliament of England joyned in the same Covenant with us have not only not pressed the same on the Subjects which they desire of their Prince but suffer satyres raylings reproaches to be cast upon the Covenant of God in Presse and Pulpit highly promote those that are greatest enemies thereof and countenance an Army who labour with all their power to render the heart of the Prince averse to the Covenant and the sincere promoters thereof and doe require the open toleration not the extirpation of all heresies blasphemies yea of the Kingdome and throne of Antichrist against which we Covenanted and to take off all Laws for pressing the Covenant that so it may be buried in England though many of the Army and Independents Antinomians Socinians and others did solemnly with their hands lifted up to the most High ingage themselves to the Lord never to suffer themselves directly or indirectly to bee divided and withdrawne from that blessed union and conjunction So that what the Kingdome and Church of Scotland and the most faithfull adherers to the Covenant labour to build in publicke with this underhand dealing is destroyed and casten downe I doe not say this of all I am confident there
maintaine the same 189 190 Joh. Waldesso despiseth Scriptures 190 191 Gortyn condemnes swearing before a Judge 192 Repentance baptising preaching by any that have not the Spirit of sanctification or premeditate or study what they are to preach 192 193 Of other Antinomians in England as Towne Eaton Crisp Paul Hobson Beacon Del Saltmarsh and Denne Chap. XVIII Saltmarsh cleareth his minde of personall mortification faintly holdeth many other points of Familisme of Christ crucified risen ascended c. in figure not in his true reall manhood Personall mortification must be commanded in the Gospel to beleevers otherwise mortification which is purchased by Christs merits 1640. yeares agoe cannot be commanded us now 196 197 Saltmarsh with Familists deny the first Adam to be a reall single man 198 199 Saltmarsh denies a visible Church 200 And externall baptisme ibid. Chap. XIX Saltmarsh with Familists phancie many new administrations of Law Joh. Baptist Gospel all-spirit 200 201 What the Antichrist is to Saltmarsh and Familists 201 Saltmarsh saith that arts and tongues and Scripture brought in Antichrist and banished the Spirit 201 202 Saltmarsh with Familsts maketh three speciall administrations the Law the Gospel the Spirit and rejecteth the Protestant faith and takes a new way of the Spirit 203 204. from H. Nicholas Wars to Saltmarsh were meere types done away 204 205 The Ministery and baptisme of Christ are made different from that of Christs 205 The different ministrations even that of all-spirit in this life 205 206 Saltmarsh and Familists will have the day of judgement and an administration without Ordinances to be in this life 206 207 Chap. XX. Of the ceasing of Ordinances since the Apostles dyed as Saltmarsh with Seekers teach 208 209 Seperation from a false Church lawfull 209 No new lights after the canon of Scripture is closed proved fully 210 211 The place Matth. 28.19 20. Lo I am with you to the end proveth the continuation of a Ministery till the last judgement 212 213 214. what ever Saltmarsh with his Seekers say on the contrary Saltmarsh taketh away all Ministery calling and sending of Pastors as Seekers doe 214 215 Chap. XXI The doctrine of Saltmarsh and Familists touching Magistracie and the spirituall discerning of Saints among themselves 215 216 Saltmarsh maketh Magistracie the image of Christ the Mediator to men in the flesh not to Saints 216 Of the discerning of the Spirits 216 217 Familists are against warre and yet practice it 217 Defensive warres lawfull ibid. Chap. XXII The highest discoveries Familists have of Christ to wit that neither the first nor the second Adam Christ is a true and reall but only a figurative man 218 219 Praying and supernaturall acts in us suppose some actings in us and Christ on the crosse crucified not our naturall faculties as Saltmarsh with his Familists dreame 220 221 222 Chap. XXIII Praying a law-bondage to Saltmarsh and Familisâ—s 223 224 Saltmarsh holdeth that neither written Law nor written Gospell is our obliging rule bâ—t only the Spirit as did Libertines 224 225 Chap XXIV Of the indulgence of sinning under Law and Gospell granted by the Familists 225 226 That men under Prelacy may adore Altars and Images and not sin but walke with God in these dispensations 226 Chap. XXV Familists will have us to be Christed and Godded 226 227 Chap. XXVI The Familists phancie of our passing from one ministration to another of higher glory in this life 227 228 Saltmarsh with Familists phancie a day of judgement in which we burne old ministrations and truths and geâ— new light ibid. Saltmarsh expones the place 2 Pet. 3.10 Which is clearly of the day of judgement to be a day in this life as did Hymeneus and Phileâ—us 228 229 Of the Lords Prayer 228 229 And the Sabbath according to Saltmarsh 229 Familists against the written Scripture 229 230 Chap. XXVII How Ordinances and the letter of the word are instruments of conveying of Christ and his grace to us and neither adored of us nor uselesse to us 230 231 232 c. The letter and the Spirit who are Ministers of the letter who of the Spirit 231 232 233 Serving God in Ordinances unjustly called Idolatry by Saltmarsh and Familists 234 235 Ordinances are not bare shadows 236 237 Naturall men stumble not at the letter of the Gospel but at the thing signified 1 Cor. 1. 237 Chap. XXVIII Of our assurance and comfort from acts of free grace 238 239 Or as suitable to the rule or not suitable 239 240 241 Chap. XXIX The scope of Saltmarshes booke called Sparkles of glory and how he denyeth Christ to be any thing but a man figuratively or mystically as 〈…〉 taught 242 243 Saltmarsh denieth 〈…〉 come in the flesh or hath any body he dyed in but his 〈…〉 which is the Saints suffering affliction 243 244 245 Christ really crucified not in figure 244 245 What Christs offering his flesh on the crosse is to Saltmarsh and Libertines 246 247 Saltmarsh with H. Nicholas teacheth that every creature is God or a substantiall part of God 247 248 Chap. XXX Familists will have all externalls indifferent 249 250 251 c. We may be of any Religion we please to serve in love the sects wee converse withall for the time 250 A letter printed by Authority under the name of Oliver Crumwel opened and found to containe many secrets of grosse Familisme 250 251 252 Independents and Presbyterians cannot pray with the same Spirit and receive the same answer 252 253 Familists condemning all outward Ordinances condemne all unity but what is inward and invisible 254 255 Saltmarsh saith that God manifested in the flesh is nothing but God by his Spirit discovering new light 256 What uniformity we meane in the Covenant 257 258 No rule for uniformity in doctrine worship discipline but the Spirit 259 The sword a meanes of hindring men from being perverted but not of being converted 261 262 That we must in outward things please one another though in Idolatry and Sin is taught by Saltmarsh Beacon and other Familists 264 265 The place Gal. 6. neither circumcision c. cleared 266 267 Familists will have it lawfull for no man to come out of Prelacy Popery or any unlawfull way till the Spirit effectually draw them 268 269 How Saltmarsh is against duties 269 Saltmarsh Seekers and Familists are for any Church-Government 270 271 Chap. XXXI Saltmarsh and Familists teach that there is salvation in all Religions 171 172 Every mans conscience is his Bible as Saltmarsh thinks 172 173 Chap. XXXII What certainty of faith the Saints may attaine to beyond the Familists fluctuation of faith of Heresie and Schisme 274 275 A twofold infallibility 274 272 One of the Prophets and Apostles another of all beleivers 277 278 Saltmarsh professedly deserteth Protestants and taketh him to Familists 275 276 Saltmarsh and Beacon against the Trinity and the union of two natures in Christ. 276 Saltmarsh devises a new union betweene God and Man Devills and Angels
made perfect and wholly of the essence of God the father said Thou art my son this day have J begotten thee nor is it impossible that God can make his owne sonne a God though unrenewed men understand not this Antinomians speake not so honourably of Christ for Rise Reig. er 11 every beleiver is God incarnate But Christ is here in words made the substantiall son oâ— God by Swenckfield 5 Christ in both natures is the onely begotten son of God and Lord of glorie and King of the Church in both natures 6 Christ now at the right hand of God having obtained fully al the power honor and kingdome and essence of God worketh as much for our salvation as man as he doth as God 7 Whole Christ undividâ—d according to both natures perfects the iustification and washing of a sinner by the spirit and whole Christ according to both natures undevided obtaineth the state of the second person in the Trinity as one and coequall God in power and honor with the Father Familists make God in his nature and essence to dwell and worke in all creatures especially in the regenerate But these are but fanciâ—s 1. Because after Christ was raised from the dead to the glory of the Father and so enâ—red into his glory there is evidence that his manhead was entered in no degrees of communion in the essence power and glory of God equally with God because there remaineth a body with flesh and bones that may be touched and handled Luk. 24.36.37 38 39 40. with the print of the nailes in his hands and sides Ioh. 20 27. now there is nothing of the nature essentiall honor and glory of God an infinite Spirit that fills heaven and earth yea or of any spirit in a body of bones flesh hands and feet and having in it such materiall and sensible qualities as the impression of wounds 2. Christ did eat with his disciples after his resurrection Ioh. 21.12 13 14 and so after he was entered in some degrees of glory and was seene of five hundred brethren at once 1 Cor. 15.6 Of Cleophas of the twelve Apostles of Paul also now what ever partaketh of the essence of a Spirit cannot eat nor be seene with bodily eyes and the disciples with their bodily eyes saw him ascend to heaven even till the clouds tooke him out of their sight Acts 1. 3 The eyes of all beleevers and reprobates even his enemies that peirced him in the generall Iudgement shll see him in which state Swenckefeldius dreames that the manhood is fully changed in the essence of God Rev. 1.7 now that the bodily eyes of men and of Reprobate men shall see the essence of God who is invisible 1 Tim. 1.17 is a dream for He dwels in light which no man can approach unto though we nothing doubt but the man Christ as man is elevated now in heaven to our uncomparable comfort to such eminency of glory above Men and Angels as the capacity of a created thing can receive 4. the Manhood of Christ is a creature having beginning and a cause of being in time Mat. 1. Luk. 2 in the fulnes of time Gal. 4. 4 was borne of a woman Now what is man borne of a woman that he should be equall in essence and nature with God who is like unto God Angels and created powers cannot answer the question God is essentially eternal and eternity differenceth him from all things beside himselfe Esay 9.6 chap. 43.10 Before me there was no God neither shall there be after me c. 40.28 Psal. 99.1 2. Psal. 102.26.27 1 Tim. 1.17 it 's then an everlasting contradiction that a creature in time can be a creator and a God before time or pertake of the essence of the eternall God for God must then create another God different in number from himself 5 our bodies shal be made conform to the glorious body of Christ. Phil. 3.21 if the Manhood of Christ and so his body which is a part thereof be changed into the essence of God we must be like the very invisible and eternall essence of an infinite Spirit and there is no glorifying of our bodyes then nor any resurrection nor any caughting up of our bodyes to the aire to be ever with the Lord but an utter extinction and an anhihilation of our bodyes and the body of Christ. Hence the flesh profiteth not then the manhood does not spiritually quicken give the Holy Ghost justifie as Swenckefield sayes but Christ God doth these 7 The cheife argument of Swenckefeld was because Christ as man obtained a name above all names was adored as man but if â—his stand sure then in the state of humiliation aswell as glorification the manhood was changed in the nature of God which yet Swenckefeldius denyes for in the state of humiliation what is proper to the Godhead is ascribed to the Manâ—hood per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God purchased a Church by his blood whereas God hath no blood they Crucified the Lord of glory and by this argument we may well inferre that the God-head in the state of humiliation was changed into the manhood and flesh which is blasphemous for so should God die as man dyed and there was a booke given out in the name of Swenckefeldius that denyes the manhood of Christ after his resurrection to be a creature and calleth all of the contrary minde Creaturistae hence 8 These wilde assertions of Swenckefeldius The Gospell is the Essence of God faith and ioy in the heart is the essence of God 9 He charged Luther with these The preached word is the substantiall word of God the flesh of Christ is not glorified a renewed man hath not free will God dwells not in beleivers Good workes profit not to salvation the preaching of the word and Sacraments are effectuall without God As Famil and Antinâ—m charge us with many of these because we cannot say that a beleiver is so Christed that he is very Christ himselfe and God incarnate and as free from sin as Christ. 10 The doctrine contained in the scriptures is not properly the word of God but improperly by a Metonimy where the signe is put for the thing signified Christ only is properly and essentially the word of God Swenck liber de sacris liberis pa. 27 28. Antinomians say the Scripture and the Law is but a dead letter not the word of God so Del. in his whole sermon rejects all that is externall in the Gospel-reformatinn makes nothing in it but the Spirit and the incommunicable act of Redeeming which is onely in Christ to worke our conversion to God Before I proceed Swenckefeldians and Antinomians erre for its said of the ten Commandements Exod. 20.1 And God spake all these words All the Prophets cry Thus saith the Lord. Luk. 1.70 He hath spoken by the mouth of all his holy prophets 2 Chro. 36.21 The word of the Lord by the mouth of Ieremiah Esa. 1.20 The mouth of the Lord hath
spoken it Micha 4.4 The mouth of the Lord of Hoasts hath spoken Deut. 30 8. Obey the voyce of the Lord. How often is it said the Lord hath said Esa. 29. Because they have not heard my words saith the Lord which J spake to them by my servants the prophets rising and sending them c. 1 Thes. 2.13 For this cause also thanke we God without ceasing because when yee received the word of God which yee heard of us yee received iâ— not as the word of men but as it is indeed the word of God which also worketh effectually in you that beleeve Heb. 13 7. Remember them which have the rule over you and have spoken to you the word of God all which and many other places can carry no other sense then the word externall written and preached which God rendreth effectuall by his Spirit is an instrument of conversion 11 Err. Faith and conversion to Christ commeth not mediately by the preaching of the word but immediately from the inspirations of the holy spirit and from heaven His arguments are not a whit different from the reasons of Mr. Del in which Del proveth laws synods ministery are all externall carnall literall things so Del. ser. pag. 6 7 8 9. c. Gospel reformation is internall Spirituall and the law written in the heart as Ier. 31.33 the word vocall externall or written reformes by halfes not constantly and intermits and againe lyes still as dead as a stone because men can doe it But Gospel-reformation is as proper to God as to redeeme the world and to take away sin and bring in everlasting righteousnesse if all the Angels in heaven should undertake the work of reformation they should sink under it how much more the powers of the world Del. ser. 10 11 12 13. Iust so argues Swenckefeld Epistola ad quendam Ecclesiasten excussa Basil. an 1527 his 1 argu which is Dels also ser. pag. 6 7. is this iustifying faith is of the nature of internall and spirituall things for it is of God yea faith is the gift of the Holy Ghost then it hath not its originall from things bodily the word and hearing but comes from the internall word for the naturall man perceaves not the things of God 2 Saith Swenckefeld what ever is not of faith is sin then outward hearing of the word without faith is sin 3 All preaching is in vaine except the man have eares to heare Mat. 13. since the word cannot be received but by an enlightened minde and the light of faith and the grace of God the soule being fore-disposed by Iesus Christ though you should heare the word a thousand times in thy unbelieving eares they shall receive no more but a sound they shall reciâ—ve no more but a carnall affâ—ction of a fanzied and counterfeit faith from free will which shall not indure long so read Del. serm pag. 4.5 and as if Swenckefeldius had spitted him out at his mouth so he speakes 4. The Ministers saith Swenckfeld should be someâ—what 5. Then Paul and Apollos should give increase 6. Then the word of God should be tyed to Elements and sounds and and all that heare the word should beleeve 7 But saith hee hee that is of God heares the word of God thâ—n must Grace prevening prepare us before wee can heare the externall word with fruit 8 Their is one Maister Christ the cheif corner stone and he teacheth the externall man not by externalls but by his Spirit when God teachâ—s as he doth Ephe. 3.5 he needeth no perishing and vanishing thing to helpe him to save us Conspice hic inquit Swnckefeld epist 16. verum doctorem veram doctrinam veritatem ipsam â—ternam quae nullo Caduco sive transitorio in adminiculum sui egeaâ— ut nos salvet 9. If the vocal word did necessarily goe before justiâ—ieing faith then justification should be the work of our hands or not without our helpe But Abraham beleeved God not the word preached 10. Then should man not God lay the first stone in our Iustification and experience teacheth us what a building it is we have an historicall faith and a certaine apprehension and assent of naturall reason form the letter of the word so Saltmarch the Antinomian 146 fr. g. the law is now in the Spirit and in the Gospel for a believer to walke by Now the Spirit and the Gospel is all one to the Antinomian to the Enthusiast Libertines and Swenckfeldians so Saltmarch sayeth Nor is the holinesse and sanctification now such as is fashioned by the law of outward commandement Swenckefeld calleth it verbum vocale but by the preaching of faith by which the Spirit is given which renewes and sanctifies a beleever and makes him the very law of commandement himself what this Antinomian calles the preaching of faith Swenckefeld calleth verbum substantiale Christ himself not any created thing so doe the Familists teach Rise Reigne er 9. The whole letter of the Scripture say they holdeth for a covenant of works so er 7. er 8. Know that it is most false that sanctification is not now fashioned by the Law of outward Commandement that is by the word externally preached as by an instrument subordinate to the working of the Spirit for his conscience knowes we never ascribe more to the word for more is contrary to the word Rom. 10.17 Faith commeth by hearing that is the word of the Gospell externally preached 1 Cor. 1 24 we preach Christ to the Jewes a stumbling block but to the called Christ the power of God and the wisedome of God this preaching of Christ is the preaching of faith but not in the Antinomian sense this is the effectuall working oâ— the Spirit for so Saltmarsh meaneth as his exposition evidenceth for the effectuall working of the Spirit can never be a stumbling to the Iewes then this preaching of Christ and of faith must be outward and externall preaching of the Gospell which instrumentally giveth the Spirit For Gal. 3.2 Paul opposeth the hearing of faith that is the externall hearing of the letter of the Gospell that giveth the spirit instrumentally to the workes of the law or the externall doctrine of the Law that can neither promise to give nor give the Spirit instrumentally for if by the hearing of faith he meane the inward hearing and effectuall working of the Spirit then he saith as much as yee receaved the Spirit by the effectuall receiving of the Spâ—rit and also he must meane that all that heares externally the doctrine of the Gospell as the Galatians did must receive the Spirit whereas Paul clearely makes an opposition between the externall preaching of the Gospell and of the Law otherwise by the externall preaching of the law accompanied by the Spirit we also receive the spirit But let Saltmarsh answer if either now or under the Old Testament true holinesse and sanctificattion was fashioned by the law of outward Commandement without the Spirit in some measure or degree 2 If
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
regeneration is not said to worke with the word but a more common operation of God there is which begetteth literall knowledge or some higher illumination 2 the Spirit worketh with the word so as in one and the same act the Spirit opens the heart to heare and receave what is carryed along in the letter of the word and so the Spirit worketh mediately not immediately 6 How in the infusion of the new heart and of the habit of the grace of God in which we are meere patients and put forth no cooperation with God more then the dead doth to quicken it selfe Ephes. 2.1 2. and the withered ground to receave the raine I see not Esai 44.3 4. in regard that though the word goe before and the word may be preached in the meane time yet the act of infusion of the new heart is no morall action of God but as it were physicall and it is a reall action receaved by us by no subordinate literall action or morall apprehension of the minde or act of the will and therefore in this formall act of infusion what the word doth but by way of disposition or preparing I must professe my ignorance though it be most true that faith commeth by hearing and in the very mean time Act. 10.44 whilst Peter yet spake these words the Holy Ghost fel on them which heard the word Then if conversion be taken in congregato vel concreto in the humbling selfe disparing of a sinner and all preparatory acts going before the infused life of Christ and in the first operations flowing from this infused life the word is an instrument of conversion but I cannot see how it is any active or morall instrument in the soules lying under the Lords act of infusion of the life of Christ except yee call it a passive instrument because it perswades not the soule to receeve the new life nor is the soule being a meere patient an apprehending knowing choosing or consenting faculty under this action of omnipotency while the Lord powres in a new heart It is true the word is thus farre the instrument that the Spirit worketh in us the same habit of new life and the same Spirit of grace and supplication that is promised in the word Esa. 44.3 4. Zach. 12.10 Ezeck 36.26 27. and the same Spirit that the Scripture saith Christ by his merits purchased Ioh. 1.16 17 18. Ioh. 12.32 Revel 1.5 Heb. 10.19 20 21 22. 1 Conclusion The word preached is that meane that instrumentally concurreth with the Spirit for begetting of faith Rom. 10.14.17 faith commeth by hearing and hearing by the word of God and that he speaketh of the externall and not of the substantiall increated and internall word is cleare ver 14 15 16. he speaketh of such a word as a sent preacher carrieth 2. such glad tydings as messengers on the mountaines bring which is not the Spirit of faith to all that the messengers are sent to 3 It is such a word as he calleth ver 16. a report Now this is not an inward substantiall report or word because all that heareth the father to them the Spirit makes an inward report they come to Christ and beleeve the report Ioh. 6.45 But few or none beleeve this report ver 16. Who hath beleeved our report 1 Cor. 1.23 25. But we preach Christ crucified to the Iewes a stumbling blocke to the Greekes foolishnesse But unto them that are called both of Iewes and Greekes Christ the power of God and the wisdome of God then the word externally preached is instrumentally the power of Goâ— and that he speaketh of externall preaching not of the substantiall word or Spirit himselfe is cleare 1 Because the Spirit internally preached is received as the power of God Esay 59 19 20. And a God teaching Spirit but this word of it selfe is not such a Spirit 1 Because the Apostles preach it Men such as the Apostles were doe speake or preach of Christ and of the Spirit but they cannot preach or effectually inpreach to speake so Christ and the Spirit to the hearers for then should they give the Holy Spirit to al those they preach to which both is against scripture and experience Act. 12. Act. 14. Act. 17. and is blasphemous for God onely giveth the Holy Ghost 2 Because the internall and substantiall word preached to the eares internally is effectuall conversion but this preached Christ must be externally preached onely to some to Iewes and Greekes who stumble at Christ and beleeve not 1 Pet. 2. And the same is proved by 2 Cor. 2.15 Wee are unto God preaching the Gospell v. 14 a sweet savour of Christ in them that are saved and in them that perish to the one wee are the savour of death unto death to the other the savour of life unto life Now the internall substantiall word is to none a savour of death 1 Thes. 2.13 For this cause also thanke we God without ceasing because when yee received the word of God which yee heard of us yee received it noâ— as the word of men but as it is in truth the word of God which effectually worketh also in you that beleeve That is 1 The externall word which yee heard of us 2 It is the instrument of the Spirit Yee received it not as the word of men but as it is indeed the word of God 3 It s not the internall word for it was not received of all that heard it for ver 14 15 16. the Iewes that heard it received it not 2 Conclusion The word preached of it selfe is not a dead letter as Swenckfeldians say with Antinomians Paul calleth the Law a dead Letter Because it teacheth what we should doe but promiseth not the Spirit of Grace to obey as the Gospell doth And punit delinquentes punisheth eternally delinâ—uâ—â—ts saith Chrysost 2 Cor. 3. hom 7. and Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact saith the same Augustine saith the Law makes us know not eschew sinne and the Gospell is not a dead letter of it selfe even as the Letter of it is voyd of the Spirit except by accident in the same sense that it is the savour of death unto death and a rocke of offence to those that stumble at the word But is not may some say the law also by accident and through our sinfull condition a condemning letter aswell as the Gospell and so both because they are externall and literall must be a dead letter I answer not so because the Gospell in the letter and literall sense ofâ—ereth a way or meanes of reconciliation to thoâ—e that beleeve but the Law as the Law in no sense can either offer or give life but in regard that all have sinned the proper use of the Law to all under the Law is to give out a sentence of condemnation in the very externall and literall sense of it If the Law lead as a Paedagogne any to Christ that is now by a
doth not much busie it selfe about outward formes and externall conformitie but only minds the reforming of the heart and when the heart is right with God the outward forme cannot be amisse and therefore saith Christ touching the worship of the New Testament God is a Spirit and they that worship him must worship him in spirit and truth but speaks not one word of any outward forme So that God in the Gospel-reformation aimes at nothing but the heart p. 6. Swenckfeld ascribeth something more to the ministrie of the word God sayeth he deales externally with the flesh and outward man by the letter of the word or by preaching or by signes or seales But Del is so much for this spirit that he will have the gospel to mind only the reforming of the heart and to aime at nothing but the heart So these foule consequences must follow hence 1 The Gospel cares nothing for outward duties or outward worship all externalls must be left free and indifferent to bow to Idols or not to bow to murther or not to murther which is the false charge that the Councell of Trent puts on us the falsest calumnie the Devill can devise that in the Gospell except faith all other things are indifferent and neither commanded nor forbidden 2 Conseq The Apostles and Elders Act. 15. in forbidding fornication and uncleannesse minded no Gospell reformation such as Del pleaded for 3 Conseq Davids heart was right and Peters also in the maine when the one committed adultery and treacherous murther and the other denyed his Lord then shall murther and denyall of Christ before men be things indifferent for Gospell-reformation mindes onely the reforming of the heart and when the heart is right with God as was Davids whose heart was according to the heart of God long ere he fell in these sinnes 1 Sam. 13.14 and Peters heart Mat. 16.17 the outward forme cannot be amisse then outward practises of adultery and treacherous murther and denying of Christ with oathes were not amisse Old Anabaptists called Fratres liberi and Nicodemites come and learn at M. Del to keepe the heart right and violate all the ten Commandements your false worships your lying whoring couzening c. cannot be amisse your Gospel needs not busie it selfe with these formes For saith he What Christ speakes not one word of in the N. Testament worship Ioh. 4 that hath nothing to doe with Gospel-reformation I Assume But Christ speakes not one word of formes of right externall worship not adding Idoll worship bowing to Baal not one word of speaking or preaching as the Oracles of God as it is 1 Pet. 4.11 nor of consenting to the wholesome words even the words of our Lord Jesus Christ and to the doctrine that is according to Godlinesse 1 Tim. 6.3 nor speaketh Christ one word Io. 4. to hold fast the forme of sound words 2 Tim. 1.13 Nor to obey from the heart that forme of sound doctrine once delivered Rom. 6.17 yea many say Christ speaks in that place Ioh. 4. not one word of faith love feare hope of preaching hearing praying praysing or of any worship either externall or internall but onely of the manner and sincerity of worship then by Dels arguing there should be no externall worship under the Gospell yea more Reformation in worship is but the halfe of reformation Christ there speakes not one word of the other halfe of reformation of the duties of the second table of love mercy righteousnesse sobriety not killing not whoring not couzening and oppressing the widdow the Orphan as Antinomians doe then Gospel-reformation aiming onely at the heart cares nothing for any of these 4 The power wisedome and righteousnesse of men have no place in Gospel reformation because saith M. Del it is the hautinesse and loftinesse of men that must be layd in the dust in the day of reformation pag. 12 13. Now the power of preaching the Gospell and the Keyes of the Kingdome to shut and open to proclaime ministerially the remitting and reteining of sinnes are the onely meanes on mans part to reforme the Church the word preached by sinfull men is the cheife meanes now these are not pride and hautinesse because Christ giveth these to men Mat. 16 18 19. Ioh. 20 21. 2 Cor. 5.18 19. 2 Cor. 10.5 2 Cor. 4.7 Ephes. 4.11 12. 1 Cor. 12.28 But hee giveth not pride and hautinesse nor infuseth he these into any they are from that evill one Satan 5 It is true M. Del in words saith it is the word that onely reformes not the power of the world nor the sword But he knoweth in his conscience we plead not for the sword to reforme The sword was never sanctified of God to turne a soule to Christ but when an Elimas perverts â—oules and the Gospell we hold the sword should be drawen against him that he pervert no more But this word that workes Gospel-reformation is yet the internall and substantiall word of Swenckfeld of all the Eâ—thysiasts for he saith page 17.1 This word is not the Law but the Gospell so say all the Enthysiasts now if Enthysiasts meane that onely the Law is made by us the meanes of conversion excluding the Gospell their conscience beare them witnesse that that is a calumnie the Law it alone makes none perfect and converts not any nor speakes it one word of Christ But if they meane that the Law is wholly excluded from the worke of conversion at all as they teach Then 1 The Law ought not to be taught at all in the Church But Christ and his Apostles taught the law and the Gospell both But what use hath the teaching of that at all that hath no influence in the conversion of sinners 2 That by which is the knowledge of sinne and our sicknesse and is a paedagogne to lead us to Christ is not wholly excluded from being a meanes of our comming to the Physitian but such is the Law Rom. 3.20 Gal. 3.23 24. 3 That which lets us see our condemnation and that we have ground of selfe dispaire and stoppeth our mouthes as guilty before God that which lets us see our debts and that we are drowned and broken for this end that we may flee to Christ our rich surety that which closeth us under sinne that God may shew mercy that is a meanes of our conversion But such is the Law Rom. 3.19 Rom. 8.2 3. Rom. 11.32 Gal. 3 22. 2 Del and his Antinomians meane no other thing by the word but what Swenckefeld meanes to wit the internall and substantiall Word heare him then speake with the mouth and tongue of Swenckefeld ser pag. 18. So that the word whereby Christ reformes is not the word without us as the word of the law is but the word within us as it is written the word is nigh theâ— c. if thou live under the word many yeares if it come not to thy heart it will never change thee nor reforme thee 2 he adde pag. 19.
that in the Gospell the word and the Spirit are alwayes joyned and therefore saith Christ the words that I speake are spirit and life that is they come from the spirit and carry spirit with them Then 1 the Gospell pâ—eached externally to Del and to Antinomians is not that word by which Christ converts soules faith is not from outward hearing as an instrument of our conversion the contrary of which we have proved It s from the inward word in the heart now the word in the heart is very faith it selfe the argument of both Swenckefel and Del is nothing for it is this the word outwardly preached except it come to the heart can never convert the soule because it is but a meere sound saith Swenckefeld it s but a very letter say Antinomians therefore the externall word is no instrument of our conversion but onely the internall word I utterly deny the consequence lay a pen well inked to paper a thousand times it shall never write except the hand of the writer draw the characters ergo the pen is no instrument of writing it followes not So bread except by the blessing of God it be turned into blood and flesh can never nourish ergo the bread that the Baker bakes is no instrument by which we are nourished It s an unjust consequence and distroyes all ordinances naturall and Spirituall It onely followes ergo the word without us is no efficacious cause of conversion and no principall cause and can do nothing except the Spirit inact and animate and concurre with the word which we with both hands yeeld and beleeve as a Gospel-truth The word is but a sound a letter I answer it is not a common sound such as the odes of Horatiâ—s and Epistles of Seneca render but it is in it selfe a sound filled with Majesty power heaven so as every word seemes to be with-child of grace and life yea and separate the word from the Spirit and in the stile conveyance method there is so much divinity majesty holinesse life gravity as the child bewrayes heaven in its forehead and lookes like the Father and Author God and therefore it s more then a sound to a deafe soule actu secundo it hath but a sound and whereas Antinomians say it s but a dead letter they speake of the paper inke and printed characters of the word but vvee take it not so but as the vvords do connotate and involve the things signified the precious promises and as the Lord saith Hose 8. The great things of my law and so they are not dead letters but the instrument chariot meanes of conveyance of Christ and the Spirit to the heart and though vvithout the Spirit the vvord vvorkes not as no instrument no toole nor hammer no axe can build a house except the Mason and Carpenter act and move them shall it follow they are not for that instruments at all 2 Del and Antinomians with Swenckefeld will have the Gospel preached to none but to those that have the internall word and Spirit in their hearts then when Christ and the Apostles Mat. 13. Act. 28. Act. 13. preach Christ and the Gospel in the letter as some other thing then the Law it is not the word of God nor the Gospell why it wants the Spirit to goe along with it and can never change nor reforme saith Del pag. 18. and begetteth but a literall and feighned faith saith Swenckefeld and the word and the Spirit are alwayes joyned saith Del pag. 19. now this is not the written read nor externally preached Gospel nor the Scripture so they must but coâ—sen us for they meane the internall word not verbum vocale And the preaching of faith that Saltmarsh speaketh of free grace pag. 146 is not the Scripture nor preached word which I demonstrate Del speaketh of such a word as hath the Spirit alwayes ioyned with it pag. 19. But the scripture and the externall vocall word hath not alwayes the Spirit joyned with it for when it is preached to Reprobates and to malicious obdured soules that stumble at Christ and the word being thereunto appointed 1 Pet. 2.7 Mat. 13 14 15. Ioh. 12.37 38 39. Ioh. 9.39 It hath not the Spirit joyned with it 2 They speake of such a word as hath the Spirit actually converting and which is therein differenced from the Law that is but a dead letter and cannot minister the Spirit so Del ser. pag. 18 19. So Saltmarsh free grace pag. 146 147 so Swenckfeld ibid. therefore all that Antinomians and Swenckfeldians say that they take not away Word ministery ordinances preaching are meere delusions for by the word of God that begets faith they meane the internall word not scripture nor the written and preached word and so they say nothing to take off this error justly layd upon them to wit that under the Gospell there is no need of Scripture Preaching Sacraments hearing nor doing of any duties to men nor abstinence from murthering killing whoring stealing c. all exterâ—alls are indifferent 3 You see how false it is that the Gospell is not to be preached to any but to those that are converted because it cannot be received by faith by any but by such contrary to Christs expresse commands to his Apostles Mat. 28.19 20. Goe teach all nations so Paul preached to the obstinate Jewes Act. 13 to the scoffing Athenians Act. 17. Is it not therefore the Gospel that they preachâ— 4 It is an undue arguing of Swenckefeldians and Antinomians The word is a literall carnall sensible thing ergo God workes not faith which is a spirituall grace thereby for it followes onely God workes not faith by the vocall word alone except he put to the pul of omnipotency of grace 2 The assumption is false the preached word though in its sound it be carnall literall bodily yet in its power Majesty and the thing signified which is the birth in the wombe of the word it is spirituall lively heavenly 5 Nor doth it follow that Iustification begins at man if the vocall word be the instrument thereof except they say that hearing and preaching did necessarily and effectually produce justification and conversion they are no parts no members no efficacious causes of conversion or Iustification 6 Iustifying faith and salvation both are in their nature things spirituall and yet have their originall from the word preached as an instrument yea from the foolishnesse of preaching 1 Cor. 1.21 Nor is the word altogether bodily because it incurres in the sense of hearing but taking the word preached as it includes the great things of God not as it is letters and sounds it is not carnall but spirituall 2 Cor. 10.5 Sharper then a two edged sword to save or kill on either edges Heb. 4.12 yea even when it is rejected the savour of death unto death 2 Cor. 2.16 17. And the Everlasting Gospell Rev. 14.6 7 Nor can it follow that justifying faith is a work of man
or that because â—raile men that are but earthen pitchers come out bearing this heavenly treasure that we beleeve in the word as in God as if the principall author were the instrument or the Master and Lord the servant For it is the Word of God that is the instrument of conversion not the word God for the substantiall word God is author and the onely finisher of our faith nor doe we any otherwise trust hope in or beleeve the word then as a meane or instrument sanctified of God for so blessed an end God is the onely formall object of our faith and fiduciall recumbency but God cloatheth himselfe in a way of conâ—iscention with his owne word and ordinances for our capacity neither doth it follow because a sinfull man preacheth the word that man layeth the first stone of the new creation and that faith and conversion hath its first rise and spring from man or from the free will of the preacher as Swenckâ—eldians imagine because faith as faith hath no beginning no part of it from the naked act of preaching or from the letter or bare sound of words no more then Lazarus had his soule fetched into his body by the created and vocall sound of those words uttered by Christ-man Lazarus come forth because faith commeth from the word preached tali modo so and so as the winde and breathing of the Holy Ghost goeth along with the vocall and literall aire of words preached by a sinfull man for the soule of Lazarus entered his body by Christs words animated and quickned with the power of the God-head who indeed raised the dead man onely this difference I conceive there is that words and sound of words uttered by Christ were not so much as an active instrument of the raising of dead Lazarus nor was the blowing of Rames horns any active instrument of the falling of the walls of Iericho but at the naked presence of both the dead man was quickened and the walls fell But I should conceive the word preached being in that which it signifieth a divine signe and indeed the word of God as the scripture every where calls it and a reall message from heaven may and I nothing doubt doth contribute an organicall instrumentall active influence to the begetting of faith but ever as it is elevated as it were above it selfe and above the nature and sphere of a meere vocall and audible sound and powered by the Spirit Now I should thinke it but curiosity to inquire how the Spirit and word are united in the working of faith for let those that aske shew the union betweene bread eaten and the nutritive power that turneth bread and transsubstantiateth it into blood and flesh and worketh the last worke which Physitians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or assimulation the very substantiall turning of bread into a peece of the childs hand foot shoulder to cause the parts and members increase and grow to the stature and reall bignesse of a perfect man I shall not thinke that the Spirit entereth into the bodily sound of words and commeth along inclosed in it to the hearers soule and makes him beleeve I rather thinke with learned Pemble that the Spirit quickneth rather the dead man that heareth the word then the dead letter of the word for the Holy Ghoâ—â— never so farre reproached the word of God as to call it a dead letter in the sense of Swenckefeldians Familists and Antinomians whose minde is that word and seales and all ordinances are but the Alphabet to unconverted men as Io. Valdesso saith and so say they of Images and Crucifixes that are as bookes to teach the ignorant and rude but when men are once Iustified called regenerated they have no more need of word and ordinances of oblieging Lawes to lead them awe them teach direct or obliege or command them then a learned man hath need to goe backe to the Catechise and learne the abc and spel and read againe Therefore the word doth but prepare and dispose the outward man say they and when men are perfect as they are being once Iustified and as sinlesse and cleane as Christ honycombe c. 3. pag. 25. Saltmarsh free grace pag. 140 and their sinnes are but seeming and imaginary not really and truly sinnes Saltmarsh free grace 32.142.154 Towne asser grace 39 40. honycombe Chap. 5.47 Den man of sinne pag. 9 10 11. after they need nothing that Man or Angell can doe to them they need no lawes saith Del ser. 26. but these three 1 The law of a new creature 2 The law of the spirit of life that is in Christ 3 The law of Loue not any of these are the written scripture or the preaching of the word Saltmarsh free grace page 240 theâ— beleever is as free from hell law and bondage on earth as if he were in heaven nor wants he any thing to make him so but to make him beleeve that he is so sure in heaven he needeth not preaching written scriptures sacraments praying for forgivenesse repentance faith nor to complaine as Paul doth Rom. 7 of the indwelling of the body of sinne The bright starre c. 11 p. 108 109. tells us that all meanes ordinance light understanding willing thinking are annihilated and nothinged and that the beleever c. 12 beholds God without meanes in this life and so we have no more to doe with the word or to grow in grace and knowledge CHAP. VII Of Revelations and Inspirations AS Swenckefeld and his so Familists and Antinomians now as also the Nicolaitans of which hereafter were all for immediate inspirations revelations without scripture or indeavours or studying or bookes or reading It was observed in New England when Familists grew that especially in the Towne of Boston and in other parts of New England Familists devised such a difference betweene the covenant of workes and of grace especially after a sermon preached by M. Wheelewreight a prime Familist that he that will not renounce saith the author of the story of the rise reigne c. pag. 24 25 his sanctification and wait for an immediate revelation of the Spirit cannot be admitted be he never so Godly and is looked on as an enemy to Christ and he that is already in the Church and will not acknowledge this new light is undervalued Now as touching revelations and inspirations of the Spirit I conceave with all submission to the Learned and Godly 1 There is a twofold revelation one of the letter of the word and Gospell this is nothing but the Lords active uttering of his will and Gospell which was hid before as Ephes. 3.9 10 Ezech. 20.11 12. Hosea 8.12 Rev. 1.19 This is a revelation proper and immunicable to any for God onely did devise the Gospell when neither Men nor Angell could dreame of a way of redemption for lost man and reveeled to Adam that the seed of the woman Jesus Christ should breake the head of the Serpent and dissolve the workes of Satan
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
or exemplary dying by way of imitation only to teach us the like patience but that Christ God-man really offered to the Father blood as a perfect ransome to redeeme his Church The deceiving Familists eluding the whole history of Scripture and this Impostore Gortyn saith his blood is to bee exporâ—ed only of the power of his God-head and his flesh of the weakenesse of our natures or of us who only in creation are made according to the Image of God Yea Gortyn saith p. 104. Christ suffereth in them that is in the weake Saints else can he have no death at all and then no Saviour then he suffered not in his owne Manhood then hath hee not by himselfe purged our sin Heb. 1.3 Nor was it Christ himself who in his owne body on the tree bare our sins 1 Pet. 2.24 The body of Christ say the Familists and Antinomians is his Church Now the Church is his mysticall body but Christ had and yet hath another true real naturall body besides his body the Church This seemeth to mee to bee the doctrine of M. Saltmarsh who in his latest peece that I cannot now examine this worke being printed but it is the very picture of the spirit of Henry Nicholas giveth hints that Christ is not true man Sparkles of glory p. 39. The baptisme of Jesus Christ is that whereby wee are baptized into his body Now his body is a spirituall one and fashioning like his gloryous one that place Phil. 3.20 21 that speakes of Christs naturall body Saltmarsh exponeth of his mysticall body the Church as if Christ had not another body then his Church his mysticall body Now Christs mysticall body suffered not on the Crosse for our sinnes And pag. 43. When Jesus saith he went out of flesh into spirit or ascended he confirmed this ministration c. Then Christs ascension to heaven in his manhood is not locall and visible though the scripture say Act. 1. His Disciples saw him locally and visibly ascend and the Angels said these men of Galilie should see him after the same manner come to judgement but his ascension is but his leaving of his flesh or mysticall body on earth and being turned into a spirit or his entring in a more spirituall and glorious being into heaven and if this bee true that his ascension is but his going out of flesh into spirit then hath not Christ taken our nature and flesh and a mans heart to heaven with him that hee may be touched with our infirmities Contrary to these Scriptures Eph. 2. ver 6. Phi. 3.20.21 Heb. 4.14 15. Heb. 7.24 25 26. Heb. 10.20 21. Againe by blood in scripture is never meant the power or life of God How shall wee then make sense of that Heb. 2.14 For as much as the children are partakers of flesh and blood he also himselfe likewise tooke part of the same that through death he might destroy him that had the power of death that is the Devill And what is that but he was true man v. 17. Wherefore in all things it behooved him to bee made like unto his bretheren that he might be a mercifull High-Priest Now the Children were not partakers of flesh and blood that is of weakenesse and the power of God or the God-head for so Familists expone flesh and blood except we say that every beleever is both borne of the seed of David according to the flesh and is God blessed for ever A horrible blasphemy for so Christ Rom. 9. partakes of flesh and blood according to the Familists way And this way of changing all histories of the word in allegories is the way to elude all truth When it is said God created the Heaven and the Earth the Sea Man Beasts Birds Fishes wee must make the world an Imaginary and Metaphoricall world the Creation must be but an allegorie men must be figures allegories and metaphors so must heaven earth sea land birds fishes be metaphors for there is as true a reall history of all that Jesus did and said untill the day he was taken up to heaven Act. 1.1 2. As of all other true histories in the word Else Familists puts us to a stand in all the Articles of our faith I confesse the way that Del and the Familists take when they cite these words for an internall word and a spirituall and allegorick sense besides the litterall sense The words that I speake are spirit and life Is an unavoydable way to elude all scripture and M. Beacon in his Catechisme while he cleare himselfe is a grosse Familist to mee for he speaking of Christ crucified turnes all Christ in a Metaphoricall Imaginary Christ in these words pag. 137. Q. how long did this suffering last A. Till he gave up the Ghost Q. Who was crucified hereby A. The old man Q. What was the old man A. The sinfull man Q. Is the sinfull man ceased A. Yes in Christ. Q. How so A. He was left nailed on the crosse These words who was crucified in a Catechisme aske in what nature Christ suffered and whether or no Christ God man in regard of communion of properties may be said to suffer Who did suffer Now he should answer the Lord of life in his humane nature But passing the answer touching all personall and materiall sufferings of Christ which is a speciall and fundamentall article of our faith and ought not to be omitted in a Catechisme he cometh to a morall suffering of the body of sin by influence of Christs death on our soules now first and primarily Christ himselfe was nailed to the Crosse as a sacrifice for our sinnes this is omitted by Beacon secondarily as a fruit of his death the Old-man is crucified with him Rom. 6. but not as Beacon means that the Old-man is ceased and we sin no more being once justified as if the Old-man were perfectly crucified as he answereth And it is true that Christs dying teacheth us to die to sinne and so Christs death is spiritually to be exponâ—d where the scripture exponeth it as Rom. 6.1 2 3 and 1 Pet. 1.23 24. and else where But that is no ground for Papists Antinomians and Familists to take away all the truth of histories touching Christ his incarnation death resurrection ascension sitting at the right hand of God redeeming of the world heaven and hell and to subvert our faith and change all in spirituall and allegoricall senses under pretence of a spirituall Gospel-preaching we cannot then by the learning of these Jugglers expone the story of the drowning of the world by waters but of allegoricall men allegoricall drowning not literally For if we expone the stories of the Scripture literally Familists say we are literall expositers and know nothing of the spirit and spirituall learning 7 These Familists teach that Christ reveales his will by no voyce but the voyce of the Spirit in the Saints p. 104. that is the internall Spirit and word is our onely rule and not the writen word
God in Ordinances Familists and Antinomians willingly mistake and pervert Scripture while they conceive the letter that killeth which is the Law of woâ—ks as opposed to the Gospel and nothing else to be the whole Ordinances of God as in formes that is the written scriptures praying preaching seales hearing conference and that if we beleeve God conveys his spirit in or by these we are Idolaters and worship God in formes images and signes the very Doctrine of H. Nicholas but Rom. 7.6 the oldnesse of the letter is the law commanding intire and absolutely perfect obedience under a curse and having no promise of the spirit and grace to obey and this oldnesse of the letter is the meere letter of the law as law-holding us as the Sonnes of the old Adam under condemnation And the newnesse of the spirit is the grace of the Gospel inabling us to obey what the law commandeth and whereas we cannot obey perfectly assuring us we are under a new Husband and Surety who by his merits takes away the guilt of our sinne for the oldnesse of the letter is opposed to the newnesse of the spirit in the Text as two contrary states to wit the state of Law and the state of Grace which are as two contrary Husbands the one saving the other condemning But the oldnesse of the letter or of the law is not contrary to the ordinances of scripture Hearing Praying Sacraments for then the law should condemne and forbid all these which it doth not 2 Because Paul had called the Law the oldnesse of the letter some might say then the Law is essentially an ill thing and sin He answereth ver 7. What shall wee say then is the Law sin God forbid Then it is cleare by the oldnesse of the letter he meant the law 3 The oldnesse of the letter is opposed in the Text to the newnesse of the spirit then the oldnesse of the letter cannot be ordinances scripture the letter of the Law and Gospel the written and preached word for the written and preached word is never opposed to the grace of Christ or the renewing spirit The word spirit are diverse never opposite or contrary And 2 Cor. 3. the letter is not the written word and seales and ordinances and Ministers preaching the Gospel 1 Because Paul saith expresly God hath made us able Ministers of the new Testament Now sure in this sense they were Ministers of the letter to the far largest part to whom they preached yea the savour of death unto death 2 Cor. 2.16 and their Gospel hid and so a mere letter to these that perish yea and to the most part to a world 2 Cor. 4.3 4. but they were Mininisters of the spirit not of the letter not because they preached not the letter and externall word of the crosse to the effectually called for the contrary is said 1 Cor. 1.23 and if the letter be ordinances the Apostles were Ministers of the letter to all saved and not saved for word and seals and Law and Gospel were written spoken preached held forth by the Apostles to both saved and lost in the visible Church But Paul expresly denies that they were Ministers of the letter but of the spirit 2 The letter is the ministration of death The ministration of death written on stones only And not on fleshly tables of the heart not the Law written in the inward parts Jer. 31. For this Law on stones is the Law commanding but promising no grace to obey and commanding all and perfect obedience under a curse and eternall wrath and for that a killing letter yea for that the ministration of death the letter is not then new Testament ordinances as the written and preached Gospell and seales of the Covenant for as these are written on paper and not on the heart they are also a killing letter but not in the Apostles sense and yet the Apostles were Ministers of the new Testament in these to those that were lost and to those that were saved 3 The ministration of death had a glory that Israel could not behold and if a glory then a spiritualnesse as it is v. 7. and v. 9 it is called glory but letters graven on stones are dead of themselves and have no glory at all except in the thing signified then the written Law as it is here spoken of is not a naked signe figure and shadow But a spirituall ordinance including the thing signified and so something of God and therefore the Letter or ministration of death here cannot be so large as all written or preached ordinances and seales and that as they are meere formes types figures 4 The letter spoken of here v. 11 is done away and opposed to that which remaineth and is not done away but the letter of the written Law and the Ordinance of the Gospel preaching of Christ and the seales of the new Covenant and expresly the Lords Supper are not in this sense a letter a meere sign figure and shaddow for they are not done away The old and new Testament doe remaine and must be preached till Christs second comming Yea that the letter and outward ordinances are not done away as Moses his veile and his shaddows and types is most evident in that John who wrote after the ministration of the Spirit was come and to these who have the anointing that teach them all things 1 John 2.27 saith expresly 1 John 1.3 we declare unto you by writing the word of life 1 John 2.1 I write these ver 12. I write to you little Children 13. I write to you Fathers 14. I have written 26. These things have I written to you concerning them that seduce you and Paul must be a Minister of the letter in all the Epistles he wrote to the Churches by this way 5 The Gospel and new Testament Ordinances are delivered with much plainenesse of speech v. 12. and the old Testament is yet to be read and far more the new Testament is to be read and preached as is cleare v. 14. Then the letter cannot comprehend all Ordinances and old and new Testament in their formes and preaching to be done away as Familists dreame 2 As touching the supposed Idolatry of serving God in Ordinances written read and preached Scriptures of the old and new Testament 1. We doe not include and imprison the infinite God who is incomprehensible in sounds letters writen or spoken in creatures Sacraments that are not God we confesse but holy and warrantable Ordinances of God for we are here to do as God himself doth for we teach no man to fix or pin the Almighty within his ordinances the way of the Spirit with the word we dare not determine but the Spirit goes along with the word the Lord putteth his word and his Spirit in the holy seed in Covenant with him Esa. 59.21 The foolishnesse of preaching is a mean to save 1 Cor. 1.23.18 And if it be Idolatry to serve God in his own Ordinances Familists stumble
the same way at preaching calling it Idolatry as these that were lost break their necks upon the preaching of the Gospell as foolishnesse 1 Cor. 1.18.23 And these that stumbled at the word 1 Pet. 1.2.8 stumbled not at the internal word and the law written in their heart the only word of Swinckefeld and Familists but at the externall word preached for they never knew the internall word 2. When saith he Protestants set up such a form of worshipping God in Ordinances hearing searching the Scriptures reading praying seales it is an immediate way of fixing God and his Spirit upon it and indeed a finer kinde of Idolatry to conceive that God enters into outward things he means the written and preached Scriptures Sacraments praying hearing c. so the Antichristian Beast H. Nicholas speaketh Evangely or joyfull message of the Kingdome chap. 34. But the while now that the Figurative Services and ceremonies of the Christians flourished in their vigor he hath raised up me H. N. H. Nicholas meaneth hearing reading of Scripâ—ures and all outward Ordinances which he calleth Figurative Services and Ceremonies and Saltmarsh saith worshipping God according to the Scriptures is an immediate way of fixing God and his Spirit to this forme To Scriptures and Ordinances then he giveth us his good leave except we would be finer Idolaters to follow the Spirit without and beside the Scripture For the Scripture is but a Form and a thing of Figures and Letters And though the Lord and his Spirit be not tyed or fixed to Scriptures yet are we tyed to the Law and Testimony and if any spirit any Apostle Paul any H. N. or Saltmarsh will lead us by a Spirit with another Gospel we pronounce him accursed Esay 8.20 Gal. 1.8 2 Joh. 10. 3. We confesse if to tremble at the Word as Josiah did 2 Kings 22.19 and these in whom God dwelleth Esay 66.1 2. Esay 57.15 be a making of an Idoll of the Word and a Legall service then did God command and reward Idolatry in the old Testament which is abominable and then we professe that wee under the new Testament worship God after the way which these men call Idolatry but mourning and shedding of teares at the seeing of him in the Word preached whom we have pierced Zach. 12.10 11 12. is no Legall Idolatry but a Prophesie to be fulfilled under the kingdome of the Messiah and when the Saints are pricked in heart and tremble at the Word preached Acts 2.37.38 Acts 9.5 6. Acts 16.29 30. Luke 7.37 38. They adore not the Letters nor sounds of the Word but God that conveyes himselfe to their soules by these meanes of his own appointing 3. It is abominably false that God conveyes himselfe in outward things as Papists say he conveyes himselfe to the soule by Images For Images or Portraits of God are in themselves religious meanes of worship utterly unlawfull and forbidden in the second Commandement when as Ordinances are lawfull conveyances of God to sinners 1 Cor. 1.18 For the preaching of the Crosse is to them that perish foolishnesse but unto us who are saved it is the power of God 21. It pleased God by the foolishnesse of preaching to save such as beleeve 23. But we preach Christ crucified to the Jewes a stumbling-block to the Grecians foolishnesse 24. But unto them that are called both Jewes and Greeks Christ the power of God and the wisdome of God Rom. 1.16 For I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to every one that beleeveth to the Jew first and also to the Greek 1 Cor. 2.4 5. 2 Cor. 10.4 5. Rev. 1.16 and this is never said of Images in old or new Testament 4 We utterly deny that God immediatly informes glorifies and spiritualizeth these forms and figures as the Israelites thought that God informed the Calfe If any idolize the preached or written Word it is not our doctrine nor did Saltmarsh ever aim to prove any such thing to be our doctrine or that the Word heard conferreth grace ex opere operato If hearing be not mixed with faith it profiteth nothing the carnall moralist dreameth that formes and Church-service will save him but Protestants teach no such thing 5. Ordinances are not meere figures and signes but holy divine powerfull signes like a Hammer a two edged Sword weapons mighty through God and the life majesty divinity power heaven that is in the Word doe be-ly Familists Therefore it is false that in their nature they are but Parables Figures and Types For the words and letters are so but in their sence as they include the thing signâ—fiâ—d they are another thing of a higher straine 6 These Ordinances are the everlasting Gospel the Covenant the Lords Supper in which we annunciate the Lords death till he come again 1 Cor. 11.26 and therefore are not for the state of bondage onely 7. Nor are Ordinances earthly things but lively spirituall heavenly treasures 2 Cor. 4.7 8. Who ever exponed Scripture as Saltmarsh and Familists doe For he calls the seeing groping and feeling of the holes in Christs side and the print of the nailes in his hands and feet the ordinances of the written and preached Word and Seales or Sacraments by which he clearly insinuates that some never enjoy ordinances of Word Scripture and Seales and yet beleeve in Christ as â—hriâ—t saith that â—ome never saw never gropâ—d the holes in his 〈◊〉 and side â—s Thomas did yet do beleeve and so are more blâ—ssâ—d theâ— Thomas But let Saltmarsh shew who are these who beleeve and yet their faith came not by hearing contrary to Rom. 10.14 9. It is true Christ preached and conveyed to the soules of men by the foolishnesse of preaching is a scandall to many But not that only but that Christ onâ—y so low despicable as a Saviour shamed crucified cursed rejected should be the Saviour of the world and the way to eternall happinesse is the great scandall so it is not the Letter or sound â—f words or the foolishnesse of Figures and Signes that occasioneth mens stumbling at Christ but the thing signified in this letter and sound of words For the Grecians and great wits of the world did convey their happines they promised to men by Characters Letters and figures namely by the Divine writings of Plato Aristotle Cicero Seneca Socrates and so did the wise Philosophers who by words and grave sentences would make their Disciples and their Sectaries happy Then Christ is not appoynted for the ruine of men and to be a snaâ—e because he conveyeâ—h himselfe his Spirit and faith salvation and grace by words but by words of so despicable and base a Redeemer as Maâ—ies Son hanged on a tree 10. We cast no reproaches on the Spirit but are as much for praying by the Spirit preaching by the Spirit as he but not by the Spirit separated from the Word Revelations Such 1. as the Word knoweth not 2.
wonder then this Author cry downe outward formes and cry up inward spirituall unity For the same Spirit of faith they cannot 〈◊〉 that beleeve contradictorie articles of faith But many that goe under the name of Independents and Presbyterians beleeve with Familists that Jesus Christ dyed not as true man for sinners and that he dyed as true man for sinners that the justified can sin that the justified cannot sinne that the justified are perfect in this life that the justified are not perfect in this life that the justified ought to confesse and crave pardon for sinnes that they ought not to confesse and ought not to crave pardon for sinnes For Saltmarsh telleth us there are contradictions between the faith of Protestants touching Christ his birth dying crucifying buriall ascending to heaven c. and of others hee meanes Familists and Antinomians who have attained the highest and most glorious discoveries of the Spirit Sparkles of glory p. 185 186 187 190 191 192 198 199 c. then such Independents and Presbyterians as the letter intendeth cannot have the same faith except also we hold every mans conscience within to be his rule and faith if he have love as the Familists say and that all faith or Religions without are indifferent as Familists in their Petition to K. James An. 1604 professe they will take or leave Familisme as the King and his Laws thinke fitting it may be for State intereâ—â—s â—heir practise now is a little eccentrick to their faith 2. Nor can they have the same Spirit of prayer the same prayer or answer for Presbyterians pray for the nearest uniformity in Religion faith worship government And for all the ends in the Covenant extirpation of heresie of Famiâ—iâ—me Antinomianisme Scepticisme aâ—ominable Liberty of conscience I should be glad if Independents and the Author of this Letter would pray and indeavour the same for William Del and John Saltmarsh have preached and printed to the world the grossest points of Familisme and they are ordinary Preachers to the Generall and the rest of the Commanders when Arminians and Socinians and men not halfe so absurd and monstrous in the faith as they did preach before the King the godly in both Kingdomes mourned for it to God and prayed against these things and I conceive the godly Presbyterians doe the same yet and have not forsaken their principles or the truth in a jot If the Presbyterian pray as they doe that God would avert that Athesticall plague of Liberty of conscience extirpate Familisme Socinianisme c. And Independents pray that God would grant them the grace of Liberty of conscience that Familists Socinians c. may be tolerated and promoted to highest places Can the Spirit bestow the same accesse and presence to the praiers of the one as to the other Have contradictory prayers the same answer from God Will God heare and satisfie both But I observe here that Saltmarsh and Familiâ—â—s father all their new lights on the Spirit and make the holy Spirit the author of Scepticisme and contradicent truths for Saltmarsh saith if there be not a toleration of all Religions all the glorious discoveries of God above or beyond that systeme or form of doctrine c. established and concluded by the Assembly of Divines according to the word shall be judged and sentenced as heresie and schisme and so God shall be judged by man Why because God himselfe speakes Familisme Arrianisme Socinianisme and all heresies in these that now goe for Independents and God speaks the juâ—t contrary in Presbyterians and if men udge either because the same Spirit of faith is in both then God must be judged by men 3. Are not many Independents now turned Familists and so beyond any neceâ—sity of Ordinances praying reading Sacraments Scriptures and live upon only all Spirit pure glorious revelations 4. Wee know no names of difference True wee did all with one minde as we beleeved in the simplicity of our hearts with lifted up hands to the most high God swear to endeavour according to our places to defend the Reformed Religion in the Church of Scotland to endeavour the extirpation of superstition heresie schisme prophanenesse who hath left this oath of God Know we not Presbyterians now by their names Are they not now the most persecuted men in England Can God suffer persecution and blood in Independents because Independents All that beleeve have the reall unity which is most glorious because inward and spirituall in the body and to the head for being united in formes commonly called uniformity every Christian will for peace sake study and doe as farre as conscience will permit Answ. No union to this Author is reall and most glorious and spirituall but the inward union externall union is excluded from being a reall union Why this union in hearing the same word of faith receiving the same seales of the Covenant bowing our knees to the Father of our Lord Jesus Christ in the Church of Corinth 1 Cor. 11.17 18 19 20 21 22 23. is at Troas Act. 20.6 7 8 9 10. Drinke yee all of this Eat yee is an unity in the externall visibly acted and performed worship of God is it not both commanded and reall it is no notion of the braine but externall worship commanded True but not in the same forme manner way time place but we disclaime an uniformity in the Physicall circumstances of time place and never tye any but to the generall naturall simple conveniencie of time place persons But the Author hath a higher aime then to exclude this uniformity for I finde Mr. Del and Saltmarsh professed Familists speake to the minde of this Author most grosse Familisme for Mr. Del preached a Sermon before the Commons against outward Reformation and outward formes all his arguments conclude against the written word of God against the preached word by men Paul or Apollo because Gospel-Reformation is a worke not of the creature but of God and as proper to God as to redeem or create the world Now Preachers can have no hand in redeeming or creating the world and when this Author saith inward unity is the reall unity Observe he calls it the unity the reall unity then that we all speake the same thing 1 Cor. 1.10 is no unity not any reall unity and that we all walke according to this rule of the new creature in our conversation and Christian practice before men as Gal. 6.16 and according to the same rule as we are commanded Phil. 3.16 that we all walke in love and as children of the light abstaining from fornication uncleannesse coveteousnesse as Eph. 5.2 3 4 5 6 7 8. And that we all walke in Christ as we have received him Col. 2.6 7. c. honestly as in the day not in rioting and drunkennesse not in chambering and wantonnesse not in strife and envying Rom. 13.12 13. 1 Thess. 5.1 2 3 4 5. 1 Pet. 2.11 12 13. is neither a part of the unity nor reall
have nothing but inward spirituall worship and say now it was unlawfull to take â—he Covenant and the deepest Familists say it was at that time dangerous to refuse the Covenâ—nt and they might lawfully take it and keepe their heart to God for H. N. Epistle to the Daughters of Warwick so teacheth Now councels as sermons and preaching and the written word are but formes to these men Anoynting is the work of the alone Holy Ghost 1 John 2.27 and no worke of men and they are all carnall â—en or such as H. Nicholas speaketh are wise with Worldly Antichristian false and fleshly wisdome 2 He tels us the New Testament worship consisteth in faith hope love and citeth John 4.23 and Paul preached at Troas and administred the Lords Supper till breake of day all that beleeved were together and continued daily in the Temple and did breake bread from house to house here was union but not a word of externall Vniformitie Answ. Here was all the Uniformity we crave for that which Peter preached in one house Matthew or another Apostle preached not the same very words and in the same forme of Grammer but all the twelve preached the same thing in Doctrine prayed for the same thing all administred received the Supper of the Lord according to the Institution of Christ all did sit at table all did take break and eate all did drink after the elements were blessed this Uniformity or unity cal it as you will we seeke and an union in the externall acts and ordinances but this unity is not among Presbyterians Familists Antinomians Arrians neither Doctrine nor praying nor beleeving of these same fundamentals are one as the letter would say for if all have love and all give faith and beleife to the dictats of their Conscience and a Spirit leading without scripture This unity sufficeth not though Familists beleeve Christ is not God incarnate yet we beleeve he is God incarnate though Antinomians beleive a justified man cannot sin needs not coÌ„fesse nor sorrow for sin yet we beleive the just contrary here is neither unity say we nor uniformity we have unity of faith hope love say Familists but no uniformity because there is an indifferency in what ye beleeve if yee beleeve what Conscience or an Enthysiasticall spirit speake to you it is all one you have true faith and true love By the way of these men The Unâ—formity that Familists cry downe is the tying of the spirit and his various working to one form and way of working for this were to rule order inlarge and straighten the spirit of God by the spirit of man saith Del. But we judge Familists to be ignorant of the state of the question For the preaching and worshipping of God in spirit and truth is not the thing in question but how the outward Ordinances whither the spirit concurre with them or concurre not ought to be ordered we say God hath not left men at freedome to follow the dictates of Conscience at will which often is conceit not Conscience the word regulateth us sufficiently that we looke to the rules of edification charity prudency order decency and especially the word of God But the mystery is this all outward things are indifferent and we are to please one another in them and the spirit without the word is a rule to us in the ordering of externals We heare Saltmarsh and M. Beacon say we must please one another in love in outward things so H. Nicholas saith paterne of the pres Temp. The Services and Ceremonies he meanes all the Idolatrous service of the Church of Rome shall not save any one without the good nature of Jesus Christ and of his service of love nor yet condemne any one in that good nature of Jesus Christ nor in the service of love I see not then how Becold sinned in taking fifteen wives at once for to follow the word and figures of the Law thou shalt not commit Adultery is as Del and Familists tell us the spirit of man that inlargeth straitens the spirit of God which would have some colour if preaching of the word sacraments hearing were to be ordered by the wisdome of mere men and if Orthodox Doctrines of councels in their matter were mens devises and not Gods word and if the spirit of God did not agree to goe along with his owne Ordinance In Vniformity every Christian will doe for peace sake as far as Conscience will permit But shall the Christian doe nothing for truths sake and for the commanding law of God in Uniformity or in unity or onenesse in externall worship In external worship then we have no law but please one another in love and the law of peace or if Conscience have any acting therein it is Conscience acted by the Spirit without the word so in all externals if we keepe faith and love in the heart we may live as we list A good loose world there is an Uniformity in wars in marrying in whoring in invading the rights of the Subjects their power liberty goods possessions wee have no law in these but peace pleasing one another in love And what may we not doe then If we keepe Familistical love in our heart which is the Godly being and the Godding of man with God a permitting Conscience no word of God is our rule But the onely rule say they is Conscience Led with peace that is with a desire to please one another in love in all externals in cursing or no cursing murthering or no murthering whoring no whoring lying blaspheming railing no lying no blaspheming no railing For the written word and law of God the Old and New Testament to Antinomians and Familists is a forme a letter and some certaine figures which yet are not the Christian mans obliging rule Saltm sparkles of glory p. 238 239. for p. 216 217. The whore is adorned saith he with gold and pearle which are those excellencyes of nature and formes of worship and Scriptures with which shee decks her self as a counterfit Spouse of Christ pag. 243.245 So the Uniformity of having the same Old New Testament and the same Law and Gospell preached is here covertly condemned and the having the same outward Ordinances is contrary to inward and spirituall unity in the Godly being of love and faith as if we had no word of God for to read Scripture partake of Ordinances but all externals were free In things of the mind wee looke for no compulsion but of light and reason The Authour means in Religion and faith which cannot be compelled we looke for no compulsion This was as much As we looke not from the Parliament for any Laws or use of the Sword to punish us then if one should deny there is a God as many fools doe if any should blaspheme and raile against the Godhead wee looke the Parliament should not take notice of it 2 all Religion here comes in under the name of things of the minde
truth of God he should thinke they minister as they received all the Familists and Antinomians in England if they should sit down in a Synod and all the Papists in another Synod all the Socinians in third Synod all the Arrians in a fourth all the Prelatic all Reconcilers in a fifth all the Anabaptists in a sixt and propound such things only as they have received or they are in conscience perswaded of to all the Kingdome they should then all minister as they had received and should be good stewards of the manifold grace of God for so Peter speaketh 1 Pet. 4.11 for sure Saltmarsh cannot say the commandement of the Parliament must be required to make a Synod if men speake their owne drunken perswasions to M. Saltmarsh they fulfill the Apostle Peters rule Let every one minister as he hath received Now by this to minister as we receive is not to minister as we receive from the Lord 1 Cor. 11.23 nor according as Ministers Heare the word at the mouth of Gâ—d Ezeck 2.8 ch 2.10 or as the anointing teacheth us 1 Joh. 2. â—â— Joh 6.45 46. because the Lord or his Spirit or the anointing cannot teach men lyes contrary to the word of truth but the perswasions of men often are lyes errors mistakes then shall every mans erroneous conscience and his owne dreaming spirit be the rule of his owne faith and his teaching of others And 2. This is cleare from his words in the former Epistle to the Parliament if such as conforme not to doctrine and discipline of the Church and preach without ordination shall be proceeded against by fines imprisonment then all the glorious discoveries of God above or beyond that systeme or forme of doctrine shall be judged and sentenced as heresie and schisme and so God himselfe shall be judged by man Now this consequence is nothing that God must be judged by man except the perswasions of the consciences of Familists Antinomians Socinians Arminians Arrians and all the sects that say they are the godly party be very God beleeving professing teaching in them then if such can no more be judged then God what ever their spirit perswadeth them must be truth for God cannot but perswade truth then I confesse the Sects must be infallible because the Scriptures say no more of the Prophets and Apostles then God spake in them and the mouth of Prophets is called the very mouth of God Luke 1. 3. Why These judges the Saints now called Sectaries are not infallible but when Sectaries come twenty thousand armed men against the Presbyterians who in conscience beleeve and have proved that the Sectaries speake lyes in hypocrisie must not they be infallible in both judging them to speak against their conscience and in opposing Liberty of conscience and also in killing them or then they kill men upon fallible conjectures Then if Presbyterians be perswaded in their conscience that liberty of conscience is Atheisme not true liberty then must Sectaries who are but men judge God and punish us because we minister to others what wee have received for we are perswaded of the truth we teach 4. This way promiseth salvation in all Religions so men in these be perswaded in their conscience of the truth thereof against which the Assembly hath determined according to the word of God ch 20. Sect. 3. and. c. 10. Sect. 4. CHAP. XXXII What certainty of faith the Saints may attaine to beyond the Familists fluctuation of faith of Heresie and Schisme 5. FAmilists and Antinomians goe one with the Belgicke Arminians and all our late English Independents who are for Liberty of conscience and a Catholicke toleration and punishing in a coercive way no kinde of men never so blasphemous for their conscience teach print what they will there being no infallibility now in any since the Apostles expired But this is a most false ground for there is a twofold infallibility one in teaching flowing from immediate inspiration proper to the Prophets and Apostles and another infallibility and certainty of perswasion common to all beleevers Now Libertines turne all our faith in a topicke and conjecturall opinion so most of them are turned Scepticks and affirme that we know nothing with any certainty yea the more supernaturall and sublime that fundamentalls of salvation are the more indulgence and latitude of liberty is to bee yeelded to the consciences of all men because the higher the subject is the ranker is our propension to erre God having given a thinner and more scarce measure of knowledge in supernaturall things that doe so farre transcend the sphere and orbe of naturall reason then of knowledge in naturall things our mindes being in their owne element and in a capacity to reach their connaturall and proper object wheÌ„ they are among natural things knowable by the light of nature hence that opinion now so prevailing that all and every Religion is to be Tollerated and an indulgence yeelding to all in superstructurs in foundamentals though a man should deny that Christ is the Saviour of the world therfore Saltmarsh takes on him Sparkles of glory as p. 185 186 187 188 to reckoÌ„ out the articles of our faith especially concerning the first Adams sin sin originall of Christ borne of the Virgin Mary made under the law bearing our sins dead buried ascended into Heaven siting at the right hand c. speaketh of the highest attaintments of the Protestants generally in the mystery of salvation but speaketh not one word of the generall resurrection of our bodies of Christ comming to judge all men of a Heaven and Hell after this life as if these were none of the highest attaintments of the Protestants generally in the mystery of salvation And Saltmarsh as I conceive with Hymeneus and Philetus and other Libertines in the Armie doubt of or deny these therefore not owning these points of faith nor the doctrine of faith repentance love new obedience praying preaching sacraments as if hee professed himselfe no Protestant in these points saith these are beleeved by Protestants but doth not owne them as a part of his owne beleefe but he goeth on p. 190. and teacheth us of a further discovery as to free grace as if Protestants had never attained to a further discovery as to free grace and here he falles in on his owne secrets of Antinomianisme and contradicteth the Protestants and debaseth the confession of the late Anabaptists the seaven Churches of the assembly of Divins at Westminster speaks not one word in this new discovery of Christ God-man born of a womaÌ„ under the law c. or of the Articles of the faith of Protestants yea pa. 198 199 c. he tels us of the last and as some say of the highest and most glorious discovery concerning the whole mystery of God to men and his creation in which hee againe saith nothing of the Protestant faith not one word of Christ God and Man of the Resurrection of the last Judgement of the
anointed of God in this words are but the outward skin of prayer the Spirit must adde soule heat and breath to words Some have a sort of eloquence in praying who have as little of the Spirit of adoption as some that cannot pray without a booke a growing up from booke praying to extempory praying is no growing in the Spirit because if we distinguish as we should between a gift of praying and preaching and the grace of adoption or of praying and preaching in the Holy Ghost many al their daies have a naturall liberty of praying and say Lord Lord without a Booke that are but workers of iniquâ—ty as divers Antinomians and Familists are for the most part and their mere shining gifts and golden words are bought and sold by the simple for grace and the spirit of adoption 3 Nor is extemporary prayer always a mere outward thing because wit memory and affections act therein these powers are not mere blocks and stones in praying and by this argument all that Saltmarsh writes is but a mere naturall and outward thing and not writing in the spirit as he vainly boasteth in his Books because wit memory affections act in the producing of such prayers yea they that are fleshly may write all the new discoveries and sparkles of darknesse and flesh that Saltmarsh writes for the Spirit never taught such dreames or rotten phancies nor such interpretations as he doth offer to us as dictates of the pure spirit CHAP. XXXIV A tast of the wild allegorick interpretations of Scripture that are in this peece of Saltmarsh which he fathers upon the pure immediate actings of the Spirit beyond law and Gospel FRom this Is God the God of the Jews only and not of the Gentiles also Rom. 3. He inferreth that God hath not limited ordination to the Presbytery so as none in a constituted Church should preach but they as if to be a God to his people in Covenant were to make al in Covenant men women sent preachers of the gospel 2 Psa. 50. Thou thoughtest I was such a one as thy selfe Because I punished thee not but was silent at thy Adulteries and Slanders so the true sense is but Saltmarsh saith that is a God merely of one image or figure Therefore God is not in one forme of worship saith he the law the gospell but in another beyond both to wit the spirit What greater violence can be done to the scripture 3 And the Heavens cannot containe him therefore God is not in one forme of worship doctrine or confession He may inferre therefore he hath not sufficiently revealed himselfe to us in his word and works contrary to Psa. 19. Saltmarsh 284. The day of the Lord will be upon all our Cedars and Oaks and pleasant Pictures and Idols of gold and judgement shall be upon all the Merchandise of Babylon the pearlesse and pretious stones the Cynamon and Odors then must God poure shame upon all flesh and fleshly glory upon all the visions and dreames that man hath of God by reason creature-imagerie or outward administration notion by letter or by graces c. Answ. In such a noone-day light of the Gospel can we beleeve that Antichrist should call Gospel-administration by the letter that is the preached Gospell inward graces and faith laying hold on Christs imputed righteousnesse with the name of flesh dreames imagerie idols oaks of Bashan Babiloâ—s pretious wares Did the Holy Ghost Isa. 2.12 13. c. Rev. 18 12. intend any such thing 4 Touch not mine anoynted ergo give the anoynted liberty of conscience to preach or teach of God what they please An. but that doe my anoynted no harme will warrant that the Prophets should not sâ—dden the hearts of the anoynted in the way of righteousnesse But it shall never follow ergo Nathan may not rebuke David the anoynted of God for his adultery and murther ergo if an anoynted of God commit murther the Magistrate should not punish him for it nor ought the anoynted to be rebuked or hurt with the tongue though they deny God Christ Scripture Not as Lords over Gods inheritance or having Lordship over your faith ergo liberty of all Religions is lawfull Answ. Saltmarsh shall never prove this consequence To the weake I became as weake then are all outward things in worship indifferent We are to please one another to edification Rom. 15.2 ergo all outward things are indifferent see Sparkles p· 20. Answ. The place Rom. 15. is to please one another in acts of the second Table as not to offend our Brother in meats then may we please him in drunkennesse gluttony whoredome except the words be other wise exponed 2 Thess. 1. Christ shall come to be gloryfied in his Saints that is the Lord Jesus his second comming in spirit and glory in revelation in his Saints Sparkles p. 22. Answ. Then Christs second comming is not in the end of of the World in a bodily manner but so spirituall as it is daily fulfilled and the day of Judgement is even now and in this life as said Henery Nicholas and it hath beene these 1647 yeares Antichrist or the man of sin 2 Thess. 1. is the old man Answ. Saltmarsh will not have the Pope the Antichrist because Popery and all Religions are indifferent The first Tabernacle stood in meats and drinks and diverse washings and carnal ordinances then baptizing with water is Jewish Sparkles 29.30 we are circumcised with him in baptisme ergo there is no baptizing with water Spark 31.32 Answ. The affirming in some respect of the operation of the first cause doth not anull all the actings of the second cause nor bring to nothing all ordinances Job 29.2 The candle of God shineth upon their heads and the secret of the Almighty on their Tabernacle that is the Disciples had the Summer sun shining on them while Christ was among them in the flesh when that ministration came but to its point it became a place for Satyrs and Owls Answ. Job speaketh of his worldly prosperity before his troubles came on him and Psa. c. 13.19.20 of the desolation of Babylon neither of which the Disciples saw Salmarsh citeth the place of Job as if the Holy Ghost intended his monkiâ—h sense which was never in the heart of God Hee shall baptize you with the Holy Ghost and with fire ergo ther 's no water-baptisme 33. Answ. It is no consequence Goe tâ—â—ch and baptize that is goe Disciple and baptize now Paul and Apollo were nothing and cannot wake Disciples then hee must speake of the ministration of the Holy Ghost or gifts which were to continue for that age only Answ. But the Apostles ministerially as instruments and Servants could make Disciples and baptizeâ— outwardly Christ only inwardly and effectually as the principall cause Col. 2. Being circumcised with circumcision made withâ—uâ— hard then as true circumcision is made without hands so is baptisme Answ. But it followeth not circumcision with hands is forbidden Gal.
and the blowing of the last Trumpet 52. and the swallowing up of death in victory 55 56 57. as if all these should come to passe in this life agreeable to this saith H. N. Evangel ch 35. se 9. In which resurrection of the dead God sheweth unto us that the time is now fulfilled that his dead or the dead which are fallen asleepe in the Lord rise up in this day of his judgement and appeare unto us in godly glory which shall also henceforth live in us everlastingly with Christ and reigne upon the earth wherein the Scripture commeth to be fulfilled in this present day And Saltm willeth these that are as spirituall as himself and his Familists to beleeve this and receive it that is except we make shipwracke of faith and say the resurrection is past in this life as did Hymeneus and Philetus wee are all legall literall men and void of the Spirit 2. Saltmarsh is unwilling to contradict the truth of God 1 Cor. 15.24 too openly to wit that in the end the Kingdome shall be delivered up Now whether this be meant of Christs reigning no more in his Church in this life by Ordidinances or as Chrysostome doth expound the place it be the rendering up to the Father his conquâ—isâ—d and purchased people as it is most agreeable to Eph. 5.27 I dispute not now but Saltmarsh saith faintly This is not only done on the whole body of Christ at the last but also here He dares not say this rendering up is not onely at the last day but also in this life yet the Apostle is cleare he thought of no rendering up of the Kingdome in this life as Saltmarsh by this new spirit supposeth for the text is cleare v. 22.23 every man shall rise againe from the dead Christ first and then his members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then is the end when he shall deliver up the Kingdome to the Father Then there is no rendring up till the dead in Christ be raised v. 23.24 but the dead in Christ in their bodies of which undoubtedly the Apostle speaketh 1 Cor. 15.1 2 3 4 c. doe not rise in this life 2. This rendering up is not till the end then shall the end be 3. It is when all rule and authority shall be put downe v. 27. This is not in this life 4. It is when the last enemy shall be subdued 26. 5. When God shall be all in all 28. These are not in this life therefore Saltm dreames Saltmarsh Sparkles p. 165. Jer. 38 2. He that goeth forth to the Chaldeans shall live but if yee stay in the City yee shall be consumed this is a figure of abiding no longer under any dispensation Law Christ in the flesh Gospel Spirit then God and his presence appeares upon it Ans. We know not this Spirit that dreames of phansied types and allegories without shadow of reason in the holy Scripture wee have no ground to beleeve that the Holy Ghost intends any thing of this kinde only Saltmarsh his Popish Spirit saith so the Scripture is silent Saltmarsh pag. 145.147 148. he saith Mal. 3. ver 18. Ye shall discorne betweene the righteous and the wicked proveth the Spirit of discerning by which we shall know false teachers Antichrists as in the Apostolicke Church and who feares God truely who not as the sense knows its object Answ. By this Familists deny the spirits and hereticks are to be judged by the word but that man is the Hereticke the Legalist though never so heavenly if he be a Puritan the spirit of Familists discerns him to be a Cain or a Judas 2 The place of Malachie is this ver 14 15. Ye say it is in vaine to serve the Lord and there is no reward for it But serve ye God and ye shall finde in your owne experience a reward and comfortable fruit in differencing betweene him that serveth God and serveth him not for ch 4.1 Christs trying day cometh Saltmarsh also sparkles p. 70 71. abuseth these Scriptures Gal. 41. and 1 Cor. 3.1.2 He applyeth the former to the Disciples of Christ under Johns ministery and Christs in the flesh but these words The Heire so long as he is a child differeth not from a servant though he be Lord of all Touch not the times of John Baptist or of Christ in the dayes of his flesh though in these times the Ceremonies were still in vigor but the Heir under nonage and Tutors Gal. 4. is the Church of the Jews under the bondage of the Law and the Ceremonies thereof and the Rudiments of the World it was not the Holy Ghosts mind to speake of Christ in the flesh as a Mosaicall Lawgiver or that his heavenly Sermons he preached Matth. 5. Matth. 23. John 10. Joh chapters 13 14 15 16. his heavenly Prayer John 16. hâ—s death and sufferings and resurrection was a dispensation to be layd aside as the tutory of the law and beggerly Ceremonies Sabbath and shadows he speaketh of Gal. 4. for then the Apostles in vaine call us to mind of the words and commandements of our Lord and Saviour Jesus Christ as hee commanded them to doe Matth. 28.19 20 21. 1 John 1.1 2 3 4. 2 Pet. 1.15 16 17 18 19. and though Christ promised at his ascending to send the Spirit this was not to abolished the doctrine of John and that which Christ had taught them in the dayes of his flesh for of that Spirit he promiseth to send he saith Joh. 14.16 Yee know that Spirit for he dwelleth in you for the present and shall be in you in a larger measure when I shall send him Act. 2. But Familists and Antinomians must have no ministration of the Spirit till Christ ascended to heaven And for the other place Paul 1 Cor. 3.1.2 calleth the Corinthians carnall and could not write to them as spirituall not because they were under the doctrine of Iohn Baptist and Christ as Saltmarsh dreameth for that doctrine taught no carnall divisions but he calleth them carnall on this ground v. 3.4 Whereas there is among you envying strife and divisions are ye not carnall and walke as men For while one saith I am of Paul another I am of Apollo are ye not carnall if the Apostle call the Corinthians carnall as Saltmarsh saith because they were under the doctrine of John Baptist and Christ in the flesh of which there is not a syllable in that text or in all the Scripture then must Christ and John Baptist have taught their hearers striving envying schismes and one to say I am of Paul and another I am of Apollo which is blasphemous Now it is against sense and reason that ever God ordained any ministration so carnall as that these under it were carnall because of their striving and envying Saltmarsh tells us as I observe every man should stay under the ministration he is in till the Spirit say come up hither then Paul calleth the Corinthians to abide in this carnality of
envying striving and schisme till the Lord say come up hither whereas he sharply rebuketh them for their envying and schismes Now if for envying and schisme the Corinthians bee carnall as no doubt they were carnall in so far and if therefore under the ministration of Christ in the flesh and not under all Spirit upon some other considerations they must have been spirituall and so under the all-Spirit or pure glorious spirit of M. Saltmarsh for as they are called carnall so also spirituall 1 Cor. 1.10 11 12 13 14. washen justified sanctified in the name of our Lord Jesus and by the Spirit of our God temples of the Holy Ghost 1 Cor. 6.11.15.19 changed into the same spirit from glory to glory as by the Spirit of the Lord 2 Cor. 3.18 espoused to one husband Christ 2 Cor. 11.2 let Saltmar answer if none of these were converts that are called carnall for their envying 2. whether one part of this Church were under Johns and Christs Ministery some under all-spirit 1 Cor. 1. Christ sent me not to baptise but to preach Then hee baptised according to his spirituall liberty to the Jew he was a Jew p. 82. Ans. Hee sent not Paul to baptise rather then to preach for Paul baptised 1 Cor. 14.16 then he did it as sent but it is a tricke of Familists to comply with all Religions and deny the true Religion where there is hazard as H. Nicholas said Epist. to the two daughters of Warwick and call that compliance the liberty wherewith Christ hath made us free 2. Then baptizing with water was a part of Pauls Ministery which Saltmarsh denyes The spirits of just men made perfect or the true Christian in spirit are these true spirituall Elders in the New Testament Ans. The spirits made perfect are the glorified in heaven associated with the Angels Heb. 12.22 But Saltmarsh will have life eternall confined within this life only to the Elders of the New Testament that is as I conceive Elders of the family of love The true triall of the gifts is when the spirits of Prophets are subject to the Prophets that is when the gift by which any one speakes of Jesus Christ is manifested in the hearts or spirits of the Saints when they see the truths they minister as they are in Jesus and in themselves and in them that are spirituall and truly anointed by the same Spirit 91 92. Ans. Such a subjection to the Prophets hath no warrant in the Text for it supposeth none to be Prophets but those that are inwardly anointed and manifest their spirit of Prophesie to the anointed only as if the anointed may not take him for an anointed Prophet who is only gifted and void of saving grace So H. Nich. Exhor 1. c. 16. No man can rightly according to the truth of the holy Scripture or according to the spirituall understanding of the godly wisdome deale in or use the true Gods service nor should take in hand to busie himselfe therein but only the illuminated Elders in the godly wisdome which walke in the house of love c. 〈…〉 nothing in this triall of his aptnesse to teach 〈…〉 in the Scriptures 〈◊〉 p 272 They did all drinke the same spirituall drinke that is the Ordinances of the Old Testament were as much spirituall as these of the New and signified Christ in the flesh But he concludes be not yee Idolaters that is idolize not outward formes the rocke baptisme 271. these both of Old and New Testament are alike outward letter visible and perish with the using Ans. The Ordinances of the Old Testament are called carnall in opposition to endlesse life Heb. 7.16 and because weake and they could not though bloody take away sins Heb. 7.18 19. Heb. 10.1 2. for the new Covenant promises in Christ the true better eternall Mediator doe all these then it is against Scripture that the Ordinances of both were alike carnall though without the Spirit neither availed 2. The Idolatry of outward Ordinances is condemned as trusting in lying words The temple of the Lord sacrifices new Moones c. Jer. 7.8.9 Esa. 1. But it was never in the minde of the Holy Ghost that Israel worshipped Manna water Passeover or that the Corinthians did adore preaching baptising for their Idolatry 1 Cor. 10.7 is the worshiping not of the Passeover Manna water but of the golden calfe Exo. 32.6 when they feasted and played Saltm then deviseth an Idolatry the Holy Ghost never intended So here 1 Cor. 10. hee disswades from Idoll feasts in Idoll temples 18 19 20. And never did Paul intend 1 Cor. 10. to charge the Corinthians with that sinne of idolizing or worshiping baptisme written Scripture figures letters or outward Ordinances but of sitting at the Idolls table which was to be partakers of the table cup of devils and the Holy Ghost would in the Old Testament have told us of some such adoring of Manna water Passeover but Salm. his new Spirit devised it to reproach all Ordinances Scripture Sacraments Prayer Church c. Lord teach us to pray as John taught his Disciples Then they were under a forme and rule of prayer they saw little more of Christ then his fleshly presence and miracles they loved him and clave to him but had very few discoveries of him in the Spirit except some few at his transfiguration Answ. No Prelate nor Priest nor any I know say Christs Disciples during their conversing with him in the flesh were under a forme and stinted liturgy so that they prayed only the Lords prayer 2 It is cleare the revelation of Christ in the Spirit wee now have the Disciples had the same for Christ Mat. 16 17. Declareth Peter to be blessed because that the Father that is the Spirit of the Father had revealed that to him which flesh and blood had not revealed and Mat. 11. Christ thanketh his Father 25. for revealing to Babes his Disciples and others the Mysteries of the Kingdome and to none other though Worldly wise and great Mat. 13.11 12 13. The Mysteries of the Kingdome are revealed to them not to others who are judicially blinded and Iohn 1.11 12. Iohn saith they have the priviledge of Sonnes and so the spirit of adoption Rom. 8.14 and so have the seale and witnesse within them 15 16 17 26 27 28. who beleeve in him which faith undoutedly the Disciples had And for the discovery of God at the transfiguration it was rather an extraordinary rapture not bestowed on men in this life as beleevers as Familists would live upon raptures of spirit without the word but an extraordinary revelation bestowed of speciall favour on three Disciples Peter Iames and Iohn who were to be Apostles and Pen-men of Scripture as the Prophets were 2 Pet. 1.16 17 18 19 20 21. If Familists be all Organs and Pen-men of scripture immediatly inspired by the Holy Ghost we say no more they are seene to others as well as to us to be Impostors
hee shall have visible wounds these are the wounds I received in the house of my friends 2. What sense is there here these that begat him that is his cryers up that extolled his learning shall say thou shalt not live that is thou shalt be a Prophet no more in request and they shall thrust him through by strength of reason and confound him What is it to mocke the word if this be to expone it his cryers up are his Disciples and seduced followers shall they refute him and they only not the Pastors and teachers 3. This thrusting through of the false Prophet shall cause the false Prophet dissemble and deny his Religion for feare of his life and say I am a herdman not a Prophet This is the great argument that Libertines have against the coercive power of the Magistrates sword against false teachers and here it followes upon the strong convincing arguments used against them by Libertines as the sole and only way of extirpating heresie and are false Prophets so afraid of arguments that convince them that they deny their Religion for feare of them this is prodigious false teachers boast that they cannot bee answered 4. These false teachers shew the visible wounds they received in the house of their friends and complaine of the zeale of their friends against them in delivering them up to the Magiâ—â—rate to suffer bodily punishment v. 6. lesse then death pro merito culpae if they be silenced by strength of truth they shall be ashamed of no such thing CHAP. XXXV Of communion with God and serving him in the Spirit THere is much talking by Enthusiasts and Familists of the Spirit teaching in the Spirit I shall therefore speake to to that And 1. Of the Propheticall Spirit 2. Of the Spirituall life and serving of God common to all Saints Hence these Conclusions of the former 1. Conclu All the Saints as Saints are not Prophets but some only called by God thereunto 1 Cor. 12.29 Are all Prophets Eph. 4.11 Christ gave some to be Prophets Obey them that are over you in the Lord. 1 Thess. 5.12 13. 2. The Spirit of prophesie is master of the man in whom he is Rev. 1.10 I was in the Spirit in the Lords day Hee saith not the Spirit was in me but I was in the Spirit as in a capacious house Glory went round about me above mee below me on every side of me I was as a vessell casten into the sea there is more of the sea without it then within it So these that are in a trance are said to fall Numb 24.4 from themselves Hence that question whether these that Prophesie doe know perfectly what they prophesie To which I answer there is a twofold knowledge one naturall and conjoyned with organicall knowledge another intellectuall and abstract 2. There is an evident intellectuall knowledge and a more imperfect and darker knowledge Then if we speake of an organicall knowledge the man under actuall vision knowes not whether he be in the body or â—ut of it as Paul 2 Cor. 12.2 yea and Peter in a trance not only could not see heare or eat Act. 10.10 but was wholly acted upon by God but Act. 12. an Angel comes to him and loseth his chaines and causeth him gird himselfe and binde on his sandals and he thought it had been a vision and knew not that it was any thing but an intellectuall visionall representation not a reall deliverance till he came to himselfe v. 11. yet something of a trance there was for hee was not at himselfe then we may see and act bodily with Angels and walke and not know the necessity of what wee know see or doe 2. If we speake of a weaker Propheticall sight since the light of Prophesie can let us see in the opened speces things to come and we may know that we know them that they are revealed but when the Prophets preach of new what they have seen in a vision and prophesie to Kings and to men they are in far other condition then when under an actual vision because under an actual vision I conceive they are not under the dominion of free-will Jeremiah cannot chuse but see a seething pot toward the North because the object naturally offers it self to the fancy God never threatneth a Prophet under pain of punishment to see visions for he cannot here wink and close the eyes of his mind Balaam could not chuse but see the visions of God and the goodlinesse of Jacobs tents Num. 24. and if the Spirit thus should act the Saints to pray praise hear with faith I thinke their acts should not bee acts of free obedience nor capable of a precept nor the omission of these acts lye faire for a threatning rebuke or punishment But when the Prophets deliver these truths that they did see in raptures and visions they doe not ever speake these truths to men and preach them by a Propheticall rapture but by the Spirit of grace sometimes or by a common Propheticall gift as in wicked Prophets not that Prophets doe actually publish their visions and Prophesie not as Prophets but as godly men I have not that meaning but that an immediately inspiring impulsion of an actuall extasie doth not ever lead them to preach So God never doth command and threaten men to see the visions of God for here there is no place for free election but God chargeth and commandeth Jeremiah to preach the truth which he saw in a vision Jer. 1.17 Thou therefore gird up thy loynes arise and speake unto them all that I command thee and he threatneth him in case of disobedience Be not dismayed at their faces lest I confound thee before them and he comforteth him in the following words 18. Behold I have made thee this day a defenced City and an iron wall So the Lord speaketh to Jeremiah also c. 15.19 20. then we need not say necessarily that Jeremiah did actually prophesie or see the visions of God when he saith ch 26.15 of a truth the Lord hath sent me to you at least there is no warrant to say that when the Prophets doe speake and publish their visions to these to whom God hath sent them to Prophesie that they are in the act of publishing and preaching to men under the same actuall and immediate impulsion of the Holy Ghost that they are under while they are in a trance and actually see the visions of God as Jeremiah was c. 1.11.12 when hee seeth these visions Ieremiah only obeyeth Gods command and relateth his visions that he had seene before and did this by the Spirit of grace common to other beleevers by which he was inclined to bee faithfull in speaking what he had heard and seene and the like I say of Micajah in preaching to Ahab and of all the true Prophets who did not ever from a Propheticall instinct utter or preach to men the things they had seene in extaticall visions but often from a
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
not to oblige the elect to obedience except the Spirit goe along with them in that they conspire with Arminians and Pelagians who will have the Covenant of grace an unjust bargaine as obliging to things unpossible except God bestow sufficient grace on all and againe they must say none unconverted are condemned for not beleeving that Gospell because it is unpossible in the letter as well as the Law to any except the Spirit worke in us to will and to doe 3. He denyeth that we are to wait on outward Ordinances or on God in the use of means which hath a double sense 1. As if we were to wait for conversion from only outward means or as if the letter of the word the sound of mens voice the seales or Ordinances of themselves could worke faith or of themselves convey spirituall things to the soule this we teach not But we teach that faith comes by hearing not internall hearing for that is conversion it selfe but by hearing of a sent Preacher Rom. 10.14 15 16. But the way of Gods conveying spirituall things by the word preached we dare not determine but sure we are to wait on Ordinances externall as the man waited thirty eight years at the poole for his health though not the pool but the Angel troubling the water healed all that were healed and while the Eunuch reads and heares Philip expone Esa. 53. the Spirit acteâ—h upon his soule and while Lydia heares the Lord opens her heart while Peter preacheth the word the Holy Ghost fell on all that heard the word Act. 10.44 Act. 8.34 35 36. Act. 16.14 while three thousand heare Peter the Holy Ghost pricketh their heart and addeth them to the Church Act. 2. that they gladly receive the word v. 37 38 39 40 41 42. the inward opening goeth along with Gods outward teaching By Saltmarsh his way we are nor to heare the word nor to wait on God in the use of any meanes nor to use any meanes and commit the successe to God but to waite on extraordinary raptures and inward teaching say they not on outward meanes but our wating on the outward meanes piously used is all in order to the breathing of the Spirit of life and the inward word say we as some saile and seeke the wind both at once and doth this offend Familists that we serve and wait on the Lord for the desired harvest and that some wait on the tyde and then saile so is Saltm angry that we heare preach read though the unconverted doe not these spiritually and in the Lords good houre whâ—n the Angel commeth downe and troubleth the water the Spirit lifteth up the sicke man and puts him into the water and he is healed Protestants generally are not ashamed to owne this as the way of God 1. In hearing and outward means no man is to limit the holy One of Israel to his time the time of the Fathers teaching the third or the twelfth houre is not knowne to us but all our life it is our duty to lye and watch at the posts and gates of wisdome Prov. 8.34 2. We are not to idolize meanes and to take Scripture or Ordinances for Christ they are creatures not Christ and of themselves cannot save then let us use the meanes not give them any higher place then means neither think all is done if we use means thus it 's not Christ without us but Christ within that effectually saveth us 3 Nor is the acting of the Holy Ghost so as if the word must first stirre the spirit of God but by the contrary as the Poole of Bethsoida moved not the Angel to bring him downe but the Angel came downe and stirred the Poole so the Spirit first stirres and blowes upon both our spirit and the word and then the word and we both are inlived for any stirring upon the word and blowing of the North and South-wind upon the flowers and Garden to wit the soules of the elect is first and principally from the spirit for the spirit is the Authour creator and in the immediately inspired Organs the Prophets and Apostles the Pen-men and the Spirit devised and dictated the the words letters and doctrine of the old and new Testament 2 Tim. 3.16 17. 2 Pet. 1.19 20 21. Luke 1.55 70. 2 It s he that sends Messengers to speake in his name Esa. 48.16 Esa. 6.1 2 3 Jer. 26.12 3 When we doe not actually heare or partake of Ordinances the Holy Ghost bringeth the word to our remembrance and wakens up the memory and faith of the word by works of divine providence Joh. 16.13 Joh. 14.26 Joh. 2.21.22 4 The Spirit acts by rods judgements and afflictions Deut. 30.1 2 3 4 5. Hos. 5.15 Luke 15.15 16 17. Yet so as hee reviveth the memory of the word preached read and heard and worketh in and by it 5 In praying promising threatning in the fervour and zeal of God there cometh upon the soules of the servants of God some strong and mighty propheticall impression and violent impulsion that they speake and prophecie what otherwise they would not in cold blood speake and God hath made good the words of his servants which as it is not ordinary so it must be tryed Familists have no ground to dreame that Jeremiah or John intended a contrary betweene the outward teaching as a killing letter and the inward teaching as the only quickening of the Spirit excluding the letter and all teaching of men because the one said Jer. 31.34 And they shall teach no more every man his neighbour and every man his brother saying know the Lord for they shall all know mee c. and the other said 1 John 2.27 And ye need not that any man teach you for the same anoynting teacheth you of all things and is truth 1 The Authour to the Hebrews c. 8. applyeth the saying of Jeremiah to Christ and his dispensation under the Gospell and the former Covenant to the law and dispensation of the old Testament so as if it prove any thing it must be against all teaching of men by men by the Apostles Evangelists Pastors and Doctors which are certainly bretheren teaching bretheren and neighbours instructing neighbours which close subverteth the end of Christs ascending to give some to be Apostles c for the perfecting of the Saints for the worke of the ministery for the edifying of the body of Christ and that to the end till we all come in the unity of faith c. 2 It must be against the writing of the new Testament and the teaching and doctrine of the Prophets and Apostles upon which we are built Jesus Christ being the cheife corner stone Eph. 2.20 3 The Authour to the Hebrews applyeth this they shall be all taught of God to all new converts under the New Testament and the same doeth Christ John 6.45 46. But Saltmarsh and his Familists say only the perfect ones and these that are all Spirit are beyond and above all Ordinances of man
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
the Ordinances and hearing untill the day-starre the saving light of the Spirit that goeth before the Sunne and day-light of the vision of glory shine in the heart to make the word effectuall for though candle-light and sunne-light cannot concurre to make one light because the lesser light evanisheth and disappeareth at the comming of the greater light and the moon-light or starre-light of faith cannot be mixt with the noonday-light of glory 1 Cor. 13.11 12. no more then the knowledge of a young child and of the same come to be an aged man can be in one and the same man yet the light of the Scripture the light of the Spirit may and must necessarily be together and are no more contrary as Waldesso and Familists vainely suppose then the light of the Sunne without in the aire is contrary to the visible faculty of seeing within in the eyes the Spirit is by a metaphor called the day-starre for the Spirit is not formally light but effectually only for it is that faculty by which the eyes of the understanding are strengthened to perceive the things of God and therefore called the spirit of Revelation Eph. 1.17 the eye-salve is not properly the light that makes colours visible though I may say to a dim sighted man when I give him an excellent eye-salve see I give you the light of your eyes When I give him but that by which his seeing faculty is strengthened to see perfectly that Scripture is not to be layed aside upon pretended sufficient light of the Spirit without the Scripture light is cleare Rom. 15.4 2. Because the perfectest beleevers have patience and comfort in the Scripture meditating in it day and night Ps. 1. and are strengthened through reading againe and againe the premises lest they faint Ps. 119.49 3. Because the Scripture to every new reading and hearing suggesteth some new thing of God as a fountaine that can never goe dry Ps. 119.96.92 93.72 2 Pet. 1.13 14 15. Phil. 3.1 8. That saying The more of the letter the lesse of the Spirit hath truth as touching the only and meere letter rested on and confided in but is not simply true that the more of the knowledge of the letter the lesse of the Spirit but the more rather of the Spirit 9. The nearer to glory when we shall be all-spirit and have nothing of a Temple and of Ordinances and of the mirror or glasse of the word the lesse literall we are that is we repose the lesse on the letter and are the more spirituall as the nearer to the morning the lesse of starre-light 2 Pet. 1.19 1 Cor. 13.10 11 12 13. But it followeth not that the nearer beleevers are to an immediate vision of glory the lesse knowledge they have of the letter of the Scripture though this knowledge of the letter shall fully be abolished at the dawning of that morning for the nearer it bee to the full harvest the more abundance of the first fruits and yet when the full harvest commeth the first fruits cease and give place to the harvest and the more of the morning twilight the nearer day though the morning twilight evanish when the perfect day commeth yea the nearer that the dawning of the morning face of God shine in at the windowes of our soule when we are in the child-birth paine of eternity the more of the knowledge of the will of God we have in regard we are 1 Pet. 3.14 to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ and this knowledge doth include not exclude the knowledge of the letter The Spirit is not a part of the rule of faith or of the word the Spirit is not the word the word is not the Spirit but the Spirit is that which maketh lively and effectuall application of the word to our soules as the Mason is not the art of building but he is regulated by the precepts of art and reason and tyes himselfe to the following of art in all the workes of building the word is that which tyeth us as our guide rule conduct but the Spirit goeth along in a reall uniting of our hearts to Christ as it were enclosed in the word and in applying the word to our heart and so is called the anointing 10. The spiritualty of our soules is in a sort of dominion over the letter of the word when our soules are transformed into the things contained in the Gospell and we are changed into the spiritualnesse of the word so Rom. 6.17 the Gospell is called a forme a mould a signet for looke what letters and characters are in the signet of silver or brasse these same characters in length and breadth and just proportion are instamped on the wax or the paper the Gospell containes the Lord Jesus his image the lineaments of Christ in a new minde new will renewed affections knowledge love meeknesse patience lowlinesse c. it is a morall containing of Christ as the signe containeth the thing that is signified by the signe the Spirit instamps and forms as it were another Christ that is his living spirituall image in our soule Gal. 4.19 a new ingraving of the new worke and new creation of the second Adam 2 Cor. 5.17 on our hearts which is called the Law in the inward parts when wee have the same stampe and image of Christ and are changed over into the Gospel not into the letters of the Gospel or into the externall words but are new-moulded into the Spirit and new spirituall nature of the second Adam and are borne of the Spirit Joh. 3.5 6. the word is called the seed 1 Pet. 1.23 the tree is vertually in the seed the new birth and new Spirit we receive in regeneration is in the word vertually as the thing signified in the signe so are we said 2 Cor. 3.18 to bee changed into the same image from glory to glory even as by the Spirit of the Lord. And the Spirit lookes to his copy or sampler and looke what lineaments legs limbs proportion of members are in the second Adam these same the Spirit by the word preached draws and frames in us now the second Adam the man Christ in his spirituals is the first borne of every creature Col. 1.15 Christ is the master peece the flower and glory of the Acts of God in creating new creatures after the second creation and there is framed on him holinesse lowlinesse meeknesse humility patience heavenly mindednesse and the spirit according to this glorious mould draws the legges armes and all the severall limbes and members of the new creature in the Saints and he makes efficaciously good that part of the word Learne of me that I am meek and lowly Mat. 11.29 let him take up his crosse and follow me Matth. 16.24 let this minde be in you that was also in Christ Jesus Phil. 2.5 so doth the Spirit change us unto al Spirit and this is the right Christing of the Saints when
the Lord by the word Spiriteth and of new Natureth us over againe into new spirituall children like our brother the fairest among the Sonnes of men holy heavenly spirituall meeke lowly like Christ though because of in-dwelling sin in all all the new Creatures come farre short of the first coppy And when we are thus changed and made spirituall the Gospel is acted on us so are we spiritualized into Christ and made one with him by faith and planted into the similitude of Christ Rom. 6. now the letters and characters or sounds of the written and preached Gospel are transient things but the Gospel and new Covenant in the glorious promises spirituall priviledges contained therin stand stil as the everlasting rule according to which we are daily more and more conformed till we become one spirit with the Lord. And because the continuation of the lif hid up with God in Christ is a protracted thread of continuall dependence by renued acts of faith of patience and comforts through the Scriptures of growing in faith the word must give a daily new objective life to our faâ—th and the renued acts thereof for faith is our victory 1 Joh. 5. and we overcome by the word Rev. 12.11 if Antinomians can give us a time when we shall be secured from the fiery-darts of Sathan on this side of heaven we yeeld that the sheild of the word is to be layed aside but that we know not see Ephe. 6.15 16 17. 1 John 2.14 1 Pet. 5 8 9. Were we indeed made perfect intire without spot or wrinckle of indwelling sin in this life and such as wee can sin no more as Antinomians vainly boast of themselves as Towne Eaton Salmtarsh Den and Crispe will hereafter teach us I could yeeld there were some more colour or hew of reason to say that we are being justified invested in a state of all and pure spirit beyond the orbe and sphere of all necessitie of Ordinances and Scripture because pure spirits need no characters or letters of Scripture seals or other ordinances no more then learned Doctors need the Horn-book to use the vaine comparison of John Waldesso But we must go in over the threshold of heaven holding the booke of the Old and New Testament in our hand growing in knowledge till we be perfected with him who dwells in light inaccessable and so there is not any thing signified and holden forth to us in the scripture nor promised or prophecied in the Covenant of grace Deut. 39. Ezech. 11. Jer. 31. Ezech. 36. Heb. 8. but the coppy extract or the double thereof is written ingraven and created in the souls of the elect in which sense the assumption of this syllogisme Whosoever beleeveth shall be saved But I John Marie beleeve ergo Is in Scripture and the same spirit of faith and the beleeving spoken of by Esaiah Ieremiah Ezechiel c. The same circumcised and new heart that they prophecied of is in Iohn Mary and so the Spirit worketh the same new heart and the worke or act of beleeving in length breadth figure limbes parts to speake so that the Scriptures of the Old and New Testament promise as a Painter draweth the portrait head face eyes cheeks mouth whol body in colours al by looking on a liveing man now how the man Iohn or Mary in a reflect knowledge can prove the same to his owne comfortable assurance and peace is another thing But here is no new discovery of God or of the Spirit which Saltmarsh calleth for Sparkles of glory pa. 194 195. for he complaineth that there hath beene no reformation further in this Assembly at Westminster nor any higher attainment in these things points of doctrine as to justification sanctfication faith c. the ministery word Sacraments which they call meanes of salvation then the Bishops made and the Synods in England formerly We grant all we know no new cut nor other new way of justification then the way David and Paul were justified Rom. 4.1 2 3 4 5 6. Psa. 32.1 and we glory that wee adde nothing to Articles of faith contained in the Scripture we only explicate them and vindicate these Articles from the false glosses of Popish Bishops and the same that Saltm objecteth to us might any object against the Canonicall Epistles of Iohn the Apostle and say This fellow tells us only of some outward things and outward Ordinances of Christ precepts of love to the brethren of doing righteousnesse and all these but written with paper and inke too we see no higher attainments then these that the Prophets Christ and Paul and Iames and Peter told us he tells us nothing of any purer or more glorious discoveries of God or the Spirit or Iesus Christ or our union with the Spirit or glory as to spirituall things and Christ risen but as to Christ in the flesh or under the Law of which these Ordinances were a signe we grant ' wee can reveale nothing but old truths and we cannot give to Saltmarsh any other new cut or fragment of truth but what the Scriptures held forth 2. Wee can but hold forth outward things that is truths of ancient faith spoken by sinfull men and printed in paper and these of Christ both dead risen and ascended to heaven and wee confesse we can but baptise with water and can but build plant water and are but underworkmen and instruments of words formes sounds printed books and the Prophets and Apostles received these and no other thing from the Lord but our Master can doe more he can and doth by our weake labours and the foolishnesse of preaching give the holy Spirit If Saltmarsh can give purer or more glorious discoveries of God of his Spirit Christ Jesus c. let him take H Nicholas and Da. George to helpe him let us heare them produce your reasons c. for we ever urge this these new discoveries of God or the Spirit are either revealed in the word or not revealed if in the word then are they but outward Ordinances such as former Synods have discovered and so according to Saltmarsh to be rejected if they be not revealed in the word they must be additions to the word and so unlawfull Rev. 22.18 Deut. 12.32 Prov. 30.6 2. The Spirit that comes with new positive doctrines without the word must prove it selfe to bee from God by signes and miracles as Christ and his Apostles did 3. Isaiah Malachy prophesied of John Baptist though hee did no miracles Let us see the like warrant for these new discoveries 4. This Spirit must be tryed by the word as Christ was willing to make the Scripture judge whether he was the Messiah or no Joh. 5.39 Paul out of Moses and the Prophets proved that Maries sonne must be the only Saviour so did the rest of the Apostles 5. Wee are commanded to judge them cursed impostors and not to receive them in our house or bid them God speed who bring any new discoveries of God
1.23 24 25. such as are meat and drinke that are made for the belly and shall be destroyed with the belly so the Prophets dye but their word doth not Zaâ—â— 1.5.6 yet Saltmarsh telleth us the minde of the Familists as some of his Sparkles of glory 247. that outward ordinances are perishing and evanishing shadowes such as circumcision sacrifices and old Testament Ceremonies for as these past away when the â—â—dy Christ came so shall they at the comming of the Spirit and they being the beholding of God in a glasse 1 Cor. 13.12 there comes an administration of all-Spirit in which these glasses must be broken then we must say reading hearing preaching Scripture seales are as unlawfull now to Familists as falling from Christ and denying of the comming of the holy Spirit for to use Moses Ceremonies now were to fall from Christ and to deny Christ to be come in the flesh 2 Christ is with his Disciples to the end in preaching and baptizing Matth. 28.19 20. and Paul chargeth Timothy to keepe inviolably and unrebukably this command of prophecying preaching sound doctrine reading meditating 1 Tim. 4.14 15 16. to teach and exhort 1 Tim. 6.1 2. and of governing the House of God by Elders that labour in the word and doctrine and some that labour not in the word and doctrine 1 Tim. 5 17 18 19 20 21 c. even to the appearing of our Jesus Christ 1 Tim. 6.14 It is knowen that Swenckefeld denied the Scripture to bee the word of God and made only the internall instinct of the mind the word of God so saith Palladius de heresibus hujus Temporis and his owne writings and so doe Saltmarsh and Del. When the Holy Ghost highly extollâ—s the word of God and recommends it to us he cannot meane the internall word or the Law of the Spirit of life written in the heart but the preached word Act. 6.4 we will give our selves to the ministery of the word that is to preach and not serve tables it cannot be a ministery of the internall word and law of the Spirit of life in Christ Jesus that internall ministery is not given to Paul or Apollo who are nothing Joh. 14 25· the word which you heare is not mine this was not the internall word Acts 13.26 to you is the word of salvation sent 46. it was necessary the word of God should be spoken to you the internall word was not spoken to them for they blasphemed 2 Thess. 3.14 if any man obey not our word noâ—e such a one none can disobey the internall word Jam. 1.23 if any man be an â—earer of the word and doe it not rebelling against the Lord is rebelling against his word Num. 20.24 because yee rebelled against my word yee shall not enter into the land Isa. 30.12 13. because yee despise this word this iniquity shall be to you a breach not to humble our selves at the word is not to humble our selves before the Lord 2 Chro. 36.12 Zedekiah did that which was evill in the sight of the Lord his God and humbled not himselfe before Jeremiah the Prophet speaking from the mouth of the Lord Mat. 10.32 he that denieth me saith Christ before men I will deny him but Mark 8. v. last he that shall be ashamed of me and my words c. to be ashamed of the truth and word of the Gospel then is to be ashamed of Christ and to deny him What then shall be said of that which Saltmarsh saith all outward administrations whether as to Religion or to naturall civill and morall considerations are only the visible appearances of God as to the world or in this creation or the cloathing of God being such formes and dispensations as God puts on amongst men to appeare to them in this is the garment the Sonne of God was cloathed with downe to his feet or to his lowest appearance and to worship such an adminstration when God is gone out of it is to worship an Idol an image a forme without God or any manifestation of God in it save to him who as Paul saith knowes an Idol to be nothing 1 Cor. 8.4 Ans. Would Saltmarsh and Del give us Annotations on the Bible they should furnish us with many monsters in Divinity here he maketh the garment wherewith the Sonne of God was cloathed Rev. 1. all the formes of worship wherewith God manifested himselfe to the Jewes under the Law to Christians under the Gospel yea to the heathen that had but naturall and civill Revelations of God Shall wee aske a warrant for playing thus on visions types allegories Familists tell us the Spirit taught them so But 1. what Spirit made Christ the Son of God Mediator to appear to heathen in their Poets-Religion their idolatrous images and false Gods for they worship devills not the Son of God Levit. 17.7 Deut. 32.17 Ps 106.37 1 Cor. 10 20 21. 2. Is not here a saying of every man in his own Religion and a saying revelation of God in the workes of creation 3. What ground of so many circles and new formes of Religions a naturall civill or morall Law Joh. Baptists way Christs way in the flesh the Spiâ—its way which is say they after Christs ascention to heaven all glory without ordinances at all the Scripture tells us of none but Law or Gospel and the Sonne of God is in none of these without Law or Gospell that we read of 4. That we worship God in all these formes acceptably in the heathens way of adoring Jupiter and Bacchus wee know not 5. Wee know not what this meanes to worship the Law the heathens Religion the Gospell we know no worshipping of created things of word Sacraments figures Scriptures reading all these being meanes of tendering worship to God not things worshipped Christians worship none but God 6. It must be Idolatry to a Familist to worship God in hearing Sacraments reading praying for God hath left all these to him and he lives in a higher way upon the Spirit without Ordinances 7. But to him that knowes an Idoll to be nothing as Familists doe an Idoll is nothing because Idolatry and the sinnes of the outward man adultery lying swearing forswearing a tongue speaking vanity a right hand of falsehood are no sinnes because done by the outward man and Saltmarsh and his fellow-libertines have that much knowledge of the Spirit as to know adultery is no adultery to a â—ustified man or an Elder of the family of love and that which is â—dolatry to an unrenewed man to adore figures and formes is no Idolatry to renewed men who have knowledge that an Idoll is nothing not any externalls to Familists the wickedst prankes hell can devise are no sinnes and sinne is but an opinion know then killing of your father and bowing downe and adoring the devill to be no sinnes and lay by conscience of sinne as Dav. George and Anton. pocquius and such swine teach us and they are no sins But these words
right to heaven of which the Law saith nothing 6. The Law gives a reward as a due debt though not merit the Goâ—pel giveth a reward against merit CHAP. IX Of the threatnings of the Law and Gospel TOuching the third part as the Law is in strict tearmes divided from the Gospel 1. The Law-threatnings are on the person for the actions and for the least faile in thought word or deed but the Gospel-threatnings are rather on the â—tate then the actions or if they be on the actions it is for the condition and state therefore the learned Pareus saith that the Gospel as the Gospel hath no threatnings at all For indeed the state of the kingdome of the beleever fenceth him from the curse he is free from condemnation because he is under another King then the man that is under the Law As the man in Scotland is free from Murther which he committed in Spaine not because his act of Murther deserveth not hee should die but because he is a member of the state of Scotland and no penal law of Spaine can reach him in that Sate Pareus thus farre saith true that it is the Law properly that curseth and that the Gospel as the Gospel curseth not but is properly glad tydings For 1. He that beleeveth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is already condemned that is before his unbeliefe sentence is passed on him by the Law and the Gospel doth but ratifie the sentence For if we suppose there had never been a Gospel nor a Mediatour the sinner should have been a cast-away and sentenced man but now because he beleeveth not he shall not see life but the wrath of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abideth on him then it was on him before if hee should beleeve in the Sonne of God the sentence of the Law should be taken off the Prince offereth a pardon of grace to a man that hath 〈◊〉 hâ—s Sonne so he will accept of it he refuseth to accept of a Pardon and therefore dyeth rather for his bloud-shâ—d then for his not accepting pardon it would seeme among men too lâ—w a cause of death to put him to death for refusall of a pardon at 〈◊〉 the sentence was given out for killing the Kings Sonne onely he dyeth more deservedly that both he killed the Son and despised his Princes grace or rather his doome is aggravatâ—d and the chaines of Capernaum are made heavieâ— because they comparatively justifie Sodome and so the Gospel-vengeance is an addition to the Law-vengeance as he that dyeth of an extreame distemper of body and by a gracious Physitian may be cured but refuseth the medicine the distemper is the Physicall cause of his death his contempt of the art of the Physitian is the morall cause and a reason why he dyeth without the compassion of his friends and with greater torment of mind to himselfe Yea Faith is not properly the cause that hath any effective influence on so noble effects as are free pardon and free salvation farre lesse is it any meritorious cause Christ hath no joint causes with him in this excellent worke of saving a sinner unbeliefe is a morall cause non removens prohibens 2. The Gospel is an exception of grace against the Law for the Law saith He that sinnes shall dye the Gospel addeth except he beleeve or he shall certainly dye except he beleeve in him who justifieth the ungodly so that the Gospel saith Amen to the Lawes threatning and taketh them not off nor contradicteth them in their owne nature 3. What ever threatnings are executed against an unbeleever they are the Law-threatnings it s a Law-death that the unbeleever dyeth for all that eternally perish doe perish under the law and the covenant of works never man is lost under Christ if therefore the Gospel say Whoremonâ—ers Adulterers Murtherers Drunkards shall not inherite the kingdome of God this threatning doth necessarily presuppose a Law-state if they which doe such things remaine under the Law otherwise the Gospels intent is not that they perish but that they beleeve and be saved CHAP. X. Of Gospel feare 〈…〉 with Gospel-freedome to feare hell so wee 〈…〉 and punishment more then sinne for sinne is a 〈…〉 then punishment For 1. we are commanded to 〈◊〉 him who can cast both soule and body into hell 2. It s not a Law-spirit of bondage that some tremble at the word of 〈◊〉 nor for Josiahs hâ—â—rt to melt at the reading of the â—aw 3. Not to be affraid of judgement is a part of a heart rockie and hardened Though Felix his trembling at judgement did prove him to bee under the Law because hee feared onely â—udgement and judgement as a greater evill then sinne Nor is it mercinary to love the reward so it be not more in our intention then a holy communion with God For 1. Moses by Faith had an eye to the recompence of reward Paul set the garland before him as his end 2 Wee are commanded so to runne that we may obtaine to lay up a sure foundation that we may lay hold on life eternal Onely wee are not to make happinesse and our created blessednesse so much out formall end in running our race as holynesse and our objective happinesse which is God himselfe If Antinomians would difference betweene love of a hire and hireling love then should not Towne condemne the just nor can the Fathers under the Law be said to have served the Lord with an upright heart if they served him for hire which Satan judged hypocrisie in Job cap. 1. vers 9.10 See Psalm 73.25 Job 13.15 CHAP. XI Law-feare and Gospel-faith consistent NOr doth Master Towne and Antinomians inferre by good arguing because beleevers may bee stricken off sinnes upon the consideraton of Law-threatnings that their sinnes deserve not wrath as well as the sinnes of others as â— Job saith What then shall I doe when God riseth up and â— Destruction from God was a terror to me But it followeth not that therefore to obey God sub paenà for feare of the condemning Law is not free Gospel-obedience For it s most false seeing this obedience for feare of the desert of sinne was in Paul though he was perswaded that eternall wrath should never be inflicted on him as is cleare by his words Knowing therefore the terror of the Lord wee perswade mâ—n And we know if our earthly house be dissolved we have an house not made with hands but eternall in heaven 2. Law-threatning when Faith assureth the conscience of freedome from the wrath to come and love-perswading are most consistent For most cleare it is that Christ and his Apostles doe command and strictly charge in the Gospel So Antinomians erre who teach that the Gospel perswadeth rather then commandeth and reasons and argues us to duties rather then bindes and enforces and that holinesse and sanctification now is not such as is faâ—hioned by the Law of outward command but by
the state of justification a state of sinnelesse and absolute perfection and of compleat sanctification to which nothing can be added which is not possible in this life and then we should yeeld a scepter of highest royalty to faith 3. If the Law of Faith did free us from the Law as a rule of righteousnesse good works were not our convoy and friends to accompany us to heaven CHAP. XXV The Antinomians ground that God seeth no sinne in the justified refuted WEe judge it abominable to say that God can seen no Adultery no lying no blasphemy no cousening in beleevers though they doe fall in such enormities It is true he seeth no sins in beleevers as a just Judge to condemne them therefore but will Antinomians who deny that the Jewes under the Old testament and first covenant had a compleat and full pardon of all their sinnes say the Jaakob of God with whom God was in covenant in Balaams time and therefore that false Prophet could not be able to use enchauntment against them were capable of such a compleat remission as that God could see no iniquity in them God then must see some iniquity in Jaakob and no iniquity in Jaakob But sure God must as God that knoweth all things and as a Father see all the sinnes that justified persons commit But Antinomians deny that the sinnes of beleevers committed after they are justified are sinnes at all and so God cannot see them to be sins which are not sinnes but so we cannot see sinne in our selves except by the sight of unbeliefe which is a false sight And that is their meaning which I prove Because saith Eaton of that which is not there is no temporall punishment correction or paine forgiven sinne is not or hath no being before God Joh. 1.29 Therefore of forgiven sinne there is no punishment I assume But Davids Adultery Peters deniall all the sinnes that the justified yea of all the elect are say Antinomians pardoned and remitted before they be committed and taken away on the Crosse by Christs bloud then the sinnes committed by justified persons are no sinnes 2. To faith there is no sin saith Towne 3. There is no sinne under the raigne of faith 4. Nothing remaineth in a justified person that is sinne But that God seeth sinne in the justified though not as a Judge to condemne them for sinne is cleare 1. Hee seeth the thoughts a-farre off and knoweth all things and so must know evill and sinnefull thoughts 2. He forbiddeth Davids Adultery in the 7. Command and Peters deniall of his Lord in the 3. Command even after they are justified persons except David because justified have a dispensation to sinne under the Gospel contrary to the Word 3. The Lord rebuketh sinnes in the justified in David in Peter Get thee behind me Sathan 4. The Lord punisheth sinnes in the justified 5. He is displeased with them doe yee provoke the Lord to jealousie But the thing that David had done displeased the Lord. Sure not so as to condemne David eternally then there must be in God another displeasure for sinne by which he must see it as sinne then his everlasting displeasure 6. The Lord recordeth the sinnes of justified persons in his Word as of Moses David Peter John 7. He hateth them 8. Giveth his Saints grace to see and bewaile them 9. Directeth them as sinnes to his owne glory which hee could not doe if he saw them not as sinnes committed by his elect to manifest the glory and riches of his free grace CHAP. XXVI Confession required in the beleever TO confesse sinne in the justified cannot be a worke of unbeliefe I have sinned saith David 2. And forgivenesse is promised to the sinnes confessed by beleevers nor can it bee said that the justified may confesse their sinnes committed before their effectuall calling as Paul doth or that the Church may confesse their sinnes according to the unjustified and unregenerated number that are mixed with the visible Church because these truely as they make one visible body with the justified have sinned To which I answer 1. By the Antinomian grounds Pauls sinnes which he confesseth 1 Tim. 1.13 14 15. were pardoned before they were committed and so taken away as if they were no sinnes before they can be named blasphemy or persecution and so Paul must lye in calling himselfe the chiefe of sinners for hee could never truly say to God he was a sinner pardoned sinnes to Antinomians are no sinnes 2. Antinomians must say there were not one elect nor regenerated of that part of the Church of which Moses speaketh and Esaiah Daniel Jeremiah when the Church saith Thou hast set our sinnes in the light of thy countenance and our trangressions are multiplied before thee and our sinnes testifie against us which Antinomians can never prove and is a meere conjecture and manifestly false for that company confesseth Psalm 90. Who had God their God from everlasting to everlasting Vers. 2. and that saith Esai 64.8 But now ô Lord thou art our Father and who acknowledgeth God to be their hope and Saviour Jer. 14.8 Nor is it confession that we have sinned as Crispe saith to acknowledge that Christ hath satisfied for our sinnes 1. Because confession is an acknowledging what wee have done against the law of God that is to acknowledge not what we have done against the Law or what we are but what Christ hath suffered according to the Law and will of God 2. Confession is an act of sorrow expressed in words But that is an act of Faith flowing from joy and assurance that Christ hath dyed for our sinnes CHAP. XXVII The Law is yet to be preached to beleevers THe Law is yet to be preached as tying us to personall obedience whatever Antinomians say on the contrary in the covenant of works personall and perfect obedience was craved Antinomians judge that by the Gospel Christ hath done all for us which is most true in the kinde of a meritorious and deserving cause satisfying justice but they doe loose us from all personall duties or doing our selves or in our own persons so as we should be obliged to doe except we would sinne We thinke the same Law-obligation but running in a Gospel-channel of Free-grace should act us now as if we were under a covenant of works but not as if the one were Law-debt and the other wages that we sweat for and commeth by Law-debt Antinomians make all duties a matter of courtesie Yet would we wish 1. Preachers to extoll Christ and study Christ as their dayly Text and heighten free-grace 2. Preach Christ the garland crowne and floure of all duties 3. Presse duties as taking their rise from Gospel-grace and running as in a channell of free grace and into Christs bosome 4. Let people often know doing is no merit 5. That selfe-righteousnesse is
sickely many dead Zachary was stricken with dumbnesse because hee beleeved not the Angels word Luke 1. 2. The Covenant in which perseverance is promised threatning the rod of men to beleevers that transgresse the Lords Law prove the same 3. God was angry and in a mercifull anger punished Moses Aaron Salomon Jehoshaphat Nor is it of weight that God smote men to death in the Old Testament for light sinnes but it s not so in the New he is not so severe now But is not our God even in the New Testament a consuming fire Were there ever more Hell-like vengeance that fell on any then on Jerusalem so as Christ said barren wombs should bee blessed and they should cry hills fall on us and cover us 2. Did beleevers in the Old Testament make satisfaction to revenging justice for their sins that Christ did beare 3. Were there any halfe satisfactions made by men to infinite justice 4. Were they their owne redeemers from Hell CHAP. XXXII Beleevers are to mourne for sinne WEe judge the Spirit of grace to be a mourning spirit They shall looke on me whom they have pierced and mourne They that escape shall be on the mountaines like the doves of the valleis all of them mourning every one for his iniquity 2. As this is promised so is it practised Peter having denyed his Lord remembred the words of Jesus went out and wept bitterly and a woman that was a sinner stood at Jesus feet behind him weeping and beganne to wash his feet with teares Wee roare all like Beares and mourne like doues for our transgressions are multiplied 3. It is commanded Be afflicted and mourne and weepe Let your laughter be turned into mourning 4. Mourners are blessed Antinomians after Adultery rapine bid us beleeve rejoyce for God loveth not heavinesse dulnesse sorrowfull cogitations there is nothing to a beleever but joy comfort rejoycing sorrow for or sense of sinne is sorrow for a shaddow and sinfull unbeliefe for pardoned sinne is no sinne But say wee pardoned sinne is sinne and sorrow for offending him whom we have pierced is the Gospel-groaning of the Turtle and sorrow according to God and this is the Libertines mortification to sinne without sorrow or sense and to know and feele sinne after it is committed said Da Georgius is an act of the flesh and the taste of the apple that Evah did eat say the Libertines CHAP. XXXIII To crave pardon for sinne or to have any sense of sinne denyed to beleevers by Antinomians VPon this ground it s a worke of fleshly unbeliefe say they that a justified David crave pardon of sinnes committed after he is justified 1. But why more of sinnes committed after then before justification for both sorts of sinnes are removed by the bloud of Christs Crosse and cease to be sins as Antinomians teach and if we be justified ere we beleeve a beleever having committed Adultery mustâ—ly when he saith out of the sense of sinne Lord in this I have sinned against thee These that call God Father Mat. 6.12 pray for forgivenesse dayly Sense of sinne is an act of unbeliefe to Antinomians if beleevers judge sinne pardoned to be sinne or any thing but a slip in our conversation before men not a breach of a Law in the sight of God and if they judge of adulteries and murthers committed after they beleeve pardon in Christ as of sins to be mourned or humbled for they judge amisse not by the light of Faith but by the carnall feeling and mis-apprehension of sense reason the flesh So to be deadned to all sense of sinne to have a conscience burnt with a hot yron is mortification CHAP. XXXIV Antinomians hold wee are in the boyling of our lusts without any foregoing humiliation immediately to beleeve on Christ. VPon this ground that we are justified by Christs bearing our sinnes on the Crosse and before that of unbeleevers by the grace of Christ wee be made beleevers without any reall change of our state and condition before God or any humiliation of soule or sicknesse for the want of Christ we are immediatly to beleeve in Christ though remaining Adulterers Murtherers Paricides c. Yea nor is salvation tyed to beliefe nor is Faith a condition without which no man can bee saved And a man may be the greatest sinner imaginable and Christ may be his Christ. So that Christ may bee the Saviour of a beleever and he truely united unto him Christ may dwell in his heart by faith and in that same state and time he be kept captive in the snare of the Devill at his will and hee walke according to the course of the world according to the prince of the power of the ayre that now worketh in the children of disobedience which clearely stateth a communion between Christ and Belial God and the Devill the enemy of God in one and the same soule CHAP. XXXV Of spirituall poverty and how it s mistaken by Antinomians TRue poverty of spirit doth not kill and destroy all sight of grace in our selves as Antinomians say and when we have grace to see we have no grace its grace saith Town But it is true to know that we are poore wretched blinde and of our selves miserable is spirituall povertie and the more we find our nothingness money-lesse and beggarly condition the more grace because the poverty of humility is riches he is neerest to Christ who findeth he cannot buy him 2. It s true that not to bee too quick-eyed in a reflect knowledge to know our graces and not to rest on them nor make bigge undertakings as Peter did that wee can doe all is also spirituall poverty A beleever cannot lay a sowme and a great wodfie on himselfe but grace doth not undervalue grace and belie the Spirit in it selfe 1. The Saints give judgement of their owne graces Lord I beleeve I am black but comly as the tents of Kedar I slept but my heart waked for I am the least of the Apostles and am not meet to bee called an Apostle but by the grace of God I am that I am In which the Saints doe lay low themselves yet not slander the holy Spirit in themselves If I may not slander another then may I not slander Christ in my selfe 2. The office of the Spirit is to know the things that are freely given us of God 3 The Spirit of Christ doth not counter-worke himselfe Now his light lets us see the worke of grace in us for our own comfort grounds of rejoycing and that wee may see our debts and wee may praise Christ because wee cannot pay him CHAP XXXVI Repentance mistaken by Antinomians REpentance is not as Denne saith a part of Faith or a change of the mind to looke no longer for righteousnesse from the Law but from Christ
sinne 2. In the other extremity Saltmarsh denieth simpliciter any decree of God so much as permissive touching sinne and gives him no more but a bare fore-knowledge without any decree and makes man onely the occasion of sinne who undeniably is such an occasion as father and mother are of their owne births Man were to bee pittied and excused if hee were an occasion onely of sinne But 1. if the Spirit act immediately on us so as wee we are passive in beleeving praying and in all acts of Sanctification as Towne saith and we must be the same way passive as when God justifies us which he doth ere we be born again and as Crispe saith by forcing grace on us as a Physitian violently stoppeth Phisick in the mouth and downe the throat of a backward patient against his will and if wee bee not obliged to pray beleeve and upon the same ground not to abstaine from Adultery Murther for grace must act in both but when the Spirit doth stirre and excite us then we are no more guilty of sinne in omitting good and committing evill then a stone falling off a towre is guilty of beating out a mans braines for in these the man is a passive block as the stone is in its motion and if we abstaine from praying not being obliged to pray because the Spirit acts not on us wee sinne not judge then who is the father of sinnes of omission by the good leave of Antinomians and upon the same ground it is as unpossible but we must fall into sinnes of commission as swearing lying blasphemie heresie unbeliefe adultery murther stealing except either the restraining grace or the renewing sanctifying Spirit act upon us as wee cannot chuse but sinnefully omit duties of praying beleeving when the winde of the Spirit bloweth not faire on us for these duties and so Antinomians must either be Pelagians and say there is no need of grace to eschew sinne and so they must be un-friends to free grace or then men must be guiltlesse in all sinnes by this opinion and let them then choose upon whom they will father all sinne 2. We are to pray continually and watch thereunto with all perseverance and keepe our selves in the love of God Watch and pray Waite for the comming of the Lord with girded up loynes waite for the day of our redemption Then are wee obliged by the command of Christ whether the holy Ghost breath on us or the wind of the Spirit blow faire from Christs heart on our heart or no to the supernaturall acts of praying beleeving hoping watching Nor is Christs act of free grace in drawing stirring and actuall inliving our obliging rule but the revealed will of God in the Law and Gospel and if we be meere passive as stones and onely obliged to supernaturall acts when the tide of free love and rich grace floweth on the shoare and banks of our whithered Spirits then wee must not onely say we are freed from the Law but from all Gospel-commands all free invitations of rich grace according to the letter or then that the Spirit is obliged to attend and joyne his bedewings and flowing of free love and grace ever when we heare or read the Gospel But when Saltmarsh Towne and others of that Tribe say the Gospel is not in the letter dutie opinion sense reason but in the Spirit life grace faith they meane the same with New England Libertines That the will of God in the word or directions thereof are not the rule whereunto Christians are bound to conform themselves to live thereafter So as old Anabaptists taught wee shall all bee taught of God and the annointing teacheth us all things and therefore the written Scripture Law Gospel the Ordinances of Preaching Reading Praying Sacraments belong not to us to be under them is to be under the Law and the old dead Letter and the livelesse passive Inkie and poore Paper-ordinances of Men and not under the Gospel that is under the immediate actings of the Spirit contrary to the Word of God which maketh an harmonious subordination not a contrariety betweene outward ordinances and the inward working of the Holy Ghost to the Law and the Testimony the weapons of our warfare are not carnall but spirituall and mighty through God Here are both Word and Spirit As for me this is my covenant with them saith the Lord my Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy Seed c. 2. It is a close rejecting of the Word of God written in the Old and New Testament which the Prophets Christ and the Apostles recommend to us as our onely rule it is to subvert all Ministery and Ordinances contrary to Scripture and to make the Gospel written the holy Ghost himselfe 3. This i◠to loose us from the Commandement and Gospel-exhortations to holy walking delivered by the Prophets Christ and his Apostles 3. And sure if we obey Gospel-commandements as stones and blocks without any action in us or from us at all and must then obey onely when the Holy Ghost acteth and stirreth the fire Commandements and Gospel-promises Reasonings Preaching Ordinances must be as vaine and unreasonable to move men as stones and dumbe wood Upon this ground Saltmarsh with Antinomians would have all Logick abeted But carnall ratiocinations and discourses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That exalt themselves against the knowledge of God wee are more willing should be abeted and exiled from Divinity then Antinomians who set free grace on pinnes of love rather then Faith as if wee were justified by loue as their brethren of the Family of love dreame And 2. who be they who remaining Antinomians turne Arminians and fight for free will and universall attonement and generall Redemption of all and every one upon the meere principles of carnall reason and such a naturall pitie and impotencie of love to all and every one of mankind as God cannot make out and which by naturall principles tendeth to the universall salvation of all and every one of mankinde yea of a world including Devils also And upon this ground Cornwell saith Such a faith as is wrought by a practicall Syllogisme because it followeth from the strength of reasoning or reason not from the power of God is but an humane faith And Saltmarsh The interpreting saith hee of the Scripture thus in the letter and in consequence hath much darkened the glory of the Gospel And the Gospel saith he is formed of exhortations perswasions conditionall promises commandements to the end that divinne and spirituall things might be more naturally conveyed in a notionall and naturall way as the key is made fit to the wards of the locke rather then for any supposed free will in man as some imagine Which doth farther evidence the mind of Familists and Antinomians
that Job David Heman Jonah say they are cast off of God yet at the same season Psalm 42. Davids heart was toward the Saints with whom he went to the house of God 2. Many we see dying who doubted for a time if ever they beleeved or were in Christ and yet were convinced that they loved the Saints but because they loved the Saints they could not make an actuall inference ergo they were translated from death to life because that actuall inference requireth the actuall blowing of the Holy Ghost a Saint in naturall Logick may be forced to yeeld an antecedent and the necessary consequence because both must be the cleere Word of God as 1 Joh. 3.14 I yeeld I love the Brethren and ergo I am translated from death to life But because hee seeth both the truth of the Antecedent and Consequence by the sparks of a meere naturall light he may be farre enough from faith and a supernaturall evidence of the Spirit to make him to beleeve it for his owne inward peace comfort and quieting of his soule and this deceiveth Antinomians that they thinke the knowing of their spirituall condition by marks being convincing and strong in a naturall way is presently the supernaturall evidence of the Spirit which it is not and 2. they inferre that it is to trust in their owne righteousnesse and stand on their owne legges if men come by assurance of a spirituall interest in Christ by their own inherent righteousnesse and then must they be justified saith Cornwell by works Yea 3. the New England Libertines say A man cannot evidence his justification by his sanctification but he must needs build upon his sanctification and trust to it And M. Towne saith The Saints are to forget and never remember their own holy walking So say they That true poverty of Spirit doth kill and take away the sight of grace But all the three consequences are false for a naturall evidence of my being in Christ cannot quiet my soule with the assurance of peace and for the other two wee are to forget our holy walking yea and as Towne saith to judge it losse and dung in the matter of our righteousnesse before God and thus to forget it so as we trust not in it is poverty of Spirit but simply to forget all our love to the Saints so as wee doe not remember it for the strengthening of assurance and our comfort is contrary to the whole Epistles of John and a begging of the question For sure it is damnable pride to trust in our own righteousnesse in that regard Paul may say I know nothing by my selfe yet am I not thereby justified And so also we are to cast all behind us as losse and dung but it is utterly unlawfull and contrary to spirituall poverty to make no use at all wholly to forget and not to strengthen our faith and our assurance and comfort in any holy walking at all For Ezechiah dying comforteth himselfe in this Remember now O Lord how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight And David I have kept the waies of the Lord and have not wickedly departed from my God all his judgements were before me And Job My foot hath held his steps his way have I kept and not declined neither have I gone back from the Commandement of his lips I have esteemed the words of his mouth more then my necessary food And Jeremiah Thy words were sound and I did eat them c. And the Church I am comely In my bed by night I sought him whom my soule loveth c. My heart waked In the way of thy judgements Lord we have waited for thee the desire of our soule is to thy name c Nor can a Legall Pedagogie be objected for spirituall poverty was injoyned confidence in our own righteousnesse condemned in the Old Testament as well as in the new and Paul hath the same in the New Testament Asser. 4. What ever objections Crisp Saltmarsh Towne and others have to prove that all the marks of sincerity love universal obedience agree to hypocrites and so can be no certain evidences of our faith and assured interest in Christ are 1. such as Papists bring to prove None can have undoubted assurance they are in the state of grace 2. The arguments that prove these marks may be counterfeit because they may be such in hypocrits We conclude also that the Faith of the Saints and their broâ—d Seale and immediate Testimony of the Spirit may be in hypocrits A white Devill and a noone-day Angel may interpose himselfe in a bastard voice counterfeiting the tongue of the immediate speaking-Spirits and the faith of the Elect and there can be nothing that Saints can rejoyce in no worke of grace in themselves by the in-dwelling Spirit and Christ may as well dwell in the heart of an hypocrite by faith as of a Saint contrary to Eph. 3.17 Hypocrites may be filled with all the fulnesse of God as the Saints and have the seed of God remaining in them The annointing abiding in them which teacheth them all things and need not any to teach them And the Holy Spirit in them and abiding with them The Father and the Sonne making their abode with them A new heart in the midst of them and the stony heart removed A circumcised heart the law in their inward parts All these are as doubtfull and litigious evidendences of interest in Christ and the counterfeits of these in hypocrits as universall obedience sinceritie love to the brethren and any inherent qualifications that are in beleevers for saith Crispe All these may be in hypocrits But it s true there is not a living man or beast or bird in nature but a painter can counterfeit the like by Art nor a rose or flower in the garden but there a is wild flower and rose in the mountaines like it The Devill is an exact painter But this wil not prove but that he that hath a new heart and the annointing dwelling in him and inherent quallifications of the Spirit of Christ knoweth with a full perswasion that these are not counterfeits or such as may be in hypocrits nor doth it follow as Papists and Antinomians argue a mad man or a sleeping man knoweth not that he is mad or sleeping for madnesse and sleepe remove all reflect acts of knowledge that therefore a sober man and a waking man knoweth not that he is sober Paul was not in a golden transe nor in a pleasant night-dreame when he said For this is our rejoycing the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we had our conversation in the world and more aboundantly to you-wards Nor doe the Saints speake to God wild-fire and windmills in the
skies when they say Lord the desire of our soule is toward thy name Lord our heart is not turned backe neither have our steps declined from thy way c. They knew and were perswaded of a saving worke of grace inherent in them and we doubt not but the Prophets to speake of a case of another nature knew that God spoke to them when Jeremiah upon life and death said of a truth the Lord hath sent me to speake all these words in your eares And Amos The Lord hath spoken who cannot but Prophecie And Abraham did not upon conjectures but upon Faith know God had commanded him to sacrifice his son Now God speaketh to his Saints by his works of grace no lesse then by his word of the Gospel Augustine said By a certaine heavenly tast hee knew a difference betweene the Lord revealing himselfe to him and his owne soule dreaming But say Antinomians When we teach that all our assurance commeth from faith and the testimony of Christ and his owne Spirit speaking to us wee led men to borrow light from the Sunne which can abundantly inlighten them when yee send them to their own good works to borrow their assurance of faith and their interest of Christ yee desire them to fetch light from a candle shining at noone day and yee cause them rest on a fallible guide which may deceive them and at best breed a probable and conjecturall assurance onely not an infallible and undeniable confidence such as Christ rested on by faith breadeth Answ. 1. But the question is as great a doubt to a weake one if he receive Christ and his immediate noone-day irradiation and light for the weake beleevers act of knowing his full interest in Christ from either the immediate light that commeth from Christ or the immediate voice and testimony of the Spirit especially separated from the Word as Antinomians fancie is in him a created act and an inherent quallification and if inherent qualification furnish no infallible evidence to ascertaine me of my interest in Christ how shall I know it is Christ I rest on or his Sunne-shine light and the immediate irradiation of the Spirit speaking to my Spirit more then I know it is Christs spirit assuring me I am translated from death to life because I love the brethren Antinomians say the Sun cannot deceive when it gives light a candle beside the Sunne may deceive But say I a noone-day Devill may interpose and speake and irradiate as the Sunne and it is but a counterfeit Sunne and what know yee that your act of knowing this to be the true Sunne seeing it is but an inherent act of grace in you is a perfect mettall and a true Sunne And that it is Christ that shineth and speaketh to Mary Magdelen not the Gardener more when hee immediatly speaketh and shineth on your soule then when hee speaketh and shineth thorow such a medium as the love of the brethren for the same Spirit that inlighteneth you in the assurance of your translation into Christ and your interest in him upon this objective light because yee love the brethren is he who shineth on you in his immediate noone-shine-irradiation is not the Spirits teaching as sure by one beame of teaching the light of his utterings of grace in us as in his other immediate conveiance of light when the Scripture saith it is the same Spirit that maketh us know the things that are freely or graciously given us of God 1 Cor. 2.12 and beareth immediate witnesse that we are sonnes what ever be the meanes as Abraham was to beleeve hee was to kill his Sonne if God should command him by a Prophet immediatly inspired suppose such a one as Moses to have beene sent with the Mandat no lesse then when God spoke immediatly himselfe and might not Abraham have beene deluded in thinking God was not the true God that immediatly said Abraham take now thy Sonne thy onely Sonne and offer him to me as hee might have doubted if a Moses say hee had then lived sent with the same message was a true and and immediately inspired Prophet and not a counterfeit who ranne and the Lord sent him not When Antinomians loose this knot they answer themselves Asser. 5. First the truth of what the Spirit speaketh dependeth not on the Word but the credence and faith that I owe to the Spirit dependeth on the Word because I know the Spirit by the Word as I know the substance of the body of the Sunne by the light but I know not the Word by the Spiâ—it as I know not the light by the substance of the body of the Sunne yea now when God hath put his last seale to the Canon of Scripture the word of Prophecie is surer to us then the Fathers voice from heaven 2 Pet. 1. and wee may know the Spirit that biddeth John Becold kill so many innocent beleevers and that saith the man walking in darkenesse and a Pharesee obstinatly going on in killing Christ and his members and regarding iniquity in his heart as he is such is reconciled to God and justified and Christ by faith lodgeth in the same heart with loved and delighted in iniquity can be no true spirit The Spirit of Christ as he cannot bely his owne Word so will hee not take it ill to be tryed by his owne hand-writing and seale and his own works Secondly it is needlesse to make comparisons between assurance resulting from inherent graces and the immediate voice and speaking of the Spirit as if the former were our owne spirits reasoning the latter onely the testimony of the Spirit for we judge both to bee the testimony of the Holy Ghost as it is the same love sealed to the Spouse from the Bridegromes owne word and seale and hand-writing and confirmed to her by his Bracelets Rings Jewels and love-tokens that he sendeth to her nor are there for that two loves two love-tokens two Bridegromes For say that the love-tokens are true not counterfeit and that they carry with them the warme and lovely characters and undenyable expressions of the true Bridegromes soule-love and that they came not from a stranger as Antinomians say they may be bastard and fained love-tokens and come from another lover then Christ Yet the Lord Jesus manifesteth himselfe and gives evidences of his love by them no lesse then by the Spirits immediate testimony But we thinke and can prove the Saints passing even in their speaches prayers and confession to God their judgement of themselves and of their owne sincere walking as is cleare Cant. 5.1 Cant. 3 1 2 3. Cant. 1.5 8. Isai. 26.8 9. Job 23.11 12. chap. 31.1 2 3 4 c. Psal. 18.21 22 23 so Ezechiah holdeth forth his holy walking before God Esai 38.3 and Jeremiah cap. 15.16 17. and Paul 2 Tim. 4.7.8 2 Cor. 1.12 doe certainely know the graces of God in themselves to come from no other principle then the
of his soule in a filiall recumbencie on God and with adherence to Christ crucified for pardon of sinne which were to abolish the dayly exercise of our faith on Christ crucified 2. God forgiveth sinnes when he removeth the temporall punishment and fatherly rod inflicted for sinne Hence to beare our whoredomes to beare sinnes to beare iniquitie is to beare the punishment of sinnes To beare the indiâ—nation of the Lord because the Church hath sinned Micha 7.8 9. is to beare the temporall punishment for otherwise the Prophet speaketh of a Church in favour with God and freed from eternall wrath The Lord shall beâ— my light Thou shalt bee dâ—mbe because thou beleevest not my word saith Gabriel to Zacharie Luke 1.20 then to remove the temporall sword must bee a forgiving of and a relaxing from the temporall punishment So Nathan saith to David The Lord also hath put away thy sin But how maketh he that good Thou shalt not dye Hee meaneth especially a temporall death as the words following cleare vers 14. Howbeit because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme the child also that is borne to thee shall surely dye Ergo his sinne was not fully taken away in regard of the temporall rod for the rod did never depart from his house for it nor doe wee thus adde fuell to purgatory to say with Papists that pardoning of sinne is the taking away of the guilt of sinne when the punishment remaineth for the Papists have a wicked meaning that God doth so forgive sins as he removeth guilt and remembreth not the sin but leaveth the sinner also as good as halfe drowned in it to revenging justice by suffering for these same sinnes satisfactorie punishment both in this life and in purgatorie or the life to come which we think impious for only Christs blood is a satisfaction to revenging justice for sinne 3. The Lords taking away and pardoning of Davids sinne is not the Lords justifying of David because justification is the reall or law-translation in a forensecall way of a sinner an ungodly man an unwashen one from the state of sinne into the state of grace and favour with God for the imputed righteousnes of Christ as is cleare and such were some of you but yee are washed but yee are sanctified but yee are justified so God justifieth the sinner and ungodlie then by justification the person is washed and translated from a state of ungodlines of enmity and received in a court of acceptance and grace reconciliation and attonement in a covenant-state with God for Christs imputed righteousnesse so as this justification is an act of incorporation and ingraffing of a stranger and enemie to be a free Denison and Burgess and free Citizen of the new Ierusalem intituled to all the priviledges and liberties of the brough Now David was not this way pardoned for undeniably he for his person was justified and all his sinnes pardoned that is hee was freed from obligation to eternall wrath and condemnation therefore seeing God justifieth but once as he maketh us heires and Citizens of heaven but once and yet pardoneth sinnes dayly justification and some remitting of sinnes must be of a wide difference CHAP. LX. How sinnes are remitted before they bee committed how not and the Antinomian error in this point BUt then it may bee said doe Antinomians soundly affirme that sins are remitted before they be committed To which I answer taking remission in a good sense not in theirs its true a beleever when he is justified is freed from condemnation for these sinnes that are not yet committed that is he is put in such a condition as he shall never come to condemnation yea not for these sinnes hee shall hereafter commit as when a forfeited Father is relaxed from treason and his lands restored the Pardon extendeth to the heire in the mothers womb and not yet borne yea possibly not begotten but this is neither a justifying of the unborne heire nor a pardoning of the treason nor a relaxing of the punishment in a strict and right downe sense he that is not and is not capable of guiltinesse and treason such as is a child neither begotten nor borne is not capable of pardon But in the Antinomian sense we judge it abominable that sinnes are removed before they bee committed 1. Because Antinomian remission is the destruction of the being of sinne and the extirpation of his nature root and branch for so it cannot be sinne nor can it be against the Law of God nothing is capable of the grace of free pardon neither the sinne or the poore sinner but by the Antinomian way the Adulteries and Murthers of the beleevers when committed are neither against Law nor the Commandement of God for they are freed from all commanding and obliging power of either Law or Gospel so as they cannot sinne or offend God in contravening of either 2. It is against common sense that the being or nature of Adultery can bee removed and made nothing and yet when it is committed it should offend humane society and raise an evill report on the name of God and the Gospel For that which is meere nothing and hath neither being nor nature can neither offend God nor man But neither Law of God nor Gospel doth forbid the Murthers of a beleever but onely of an unbeleever by the Antinomian way 3. Their remission of sinne before the commission thereof chargeth confession of committed sinnes with sinnefull lying craving of pardon with unbeliefe fearing of sinne with distrust sorrow for or feeling of sinne with a worke of Legall bondage and of the old Adam as Libertines did because these committed sinnes are meere fancies against no Law of God CHAP. LXI How Faith justifieth and the Antinomian errour discovered in this point SAltmarsh saith That neither Faith nor Repentance are to be preached the one without the other neither without Christ and yet neither of them as bringing in Christ to the soule but Christ bringing in them But if he charge us with Preaching faith and repentance one from another or both without Christ hee should have proved his charge 2. He badly joyneth them both together For 1. Faith is a condition of justification wee are justified by faith not by repentance 2. We receive Christ by faith He dwelleth in our hearts by Faith We live by faith none of these can be said of Repentance 3. Saltmarsh saith this is to debase faith yea but it is to make swine wallowing in their lusts one with Christ though they beleeve not heare his reasons Object 1. Christ is not ours by any act of our owne but by an infinite act of Gods imputing his righteousnesse Ergo Christ is not ours by faith Answ. Christ is not ours by any act of our owne as by a ransome a meritorious and principall cause True Ergo not by faith as a condition knowing apprehending feeling applying
the East and the West together as make the place speak any such thing Vatablus saith The Lord threatneth judgment that their owne fire and idolatrous wayes shall yeeld them sorrow and a tormenting conscience in the day of wrath and no comfort 7. To be humbled and sorrow and heare and then beleeve if yee judge your selfe worthy of ten hells notwithstanding of all these and yet come trembling and touch the hemme of Christs garment is not seeking of righteousnesse in your selfe nor any refusing to have all in Christ but a sure way to Christ. CHAP. LXIII We need Law-directions the Law and the Spirit are subordinate not contrary ANtinomians denying holynesse to bee now fashioned by the Law of outward Commandement but by the preaching of Faith will not have us to borrow so much as light and direction from the Law because 1. The Law is the beame the light in the first day of Creation the candle the Sream and the Word is made flesh and dwells amongst us and he the Sunne the true light the day light the fountaine and Christ will not be beholding to any of the light on Moses his face But the place 2 Cor. 3. that Saltmarsh alludeth to is the light of a convinced conscience by which a man seeth himselfe condemned by the Law-ministration of wrath this light and glory is done away where the Spirit of Jesus is but the light of teaching direction to know our dutie and how we are to order our walking in Gospel-holinesse which the Spirit borroweth from the ten Commandements delivered by Moses is established and taught by Christ and not removed for if Gospel-grace extirpate this light of the Morall Law either out of our heart or out of the written Commandements and writings of Moses then surely Christ is come to dissolve the Law and to teach men neither to doe nor obey Law-commandements seeing it is essentiall to the Law as a Sunne shining whether hell and Antinomians will or not till Christs second comming to give light and shew what is our dutie Psal. 19.7 8.9 Math. 5.1 2 3 c. 19.20 And 2. if the light of direction that the Law yeeldeth be removed and lay no obliging power on us more then a candle serveth to give us light in day-light or the light created the first day of the creation which is gone now when Sunne and Moone are created I see not how we sinne not in worshipping God in abstaining from Idol-worship blasphemie swearing in loving and honouring our Parents and in loving our neighbour as our selfe for wee have no warranting light to doe these but that Law of Moses which Christ expresly said he came not to destroy in the personall practise of his Saints yea these beames in all their smallest titles must stand firmer then heaven or earth Math. 5.17 18 19 20. and therefore the spirit of Satan devised a combate and contrariety between the directing light of the Law and the Gospel and betweene Moses and Christ in this sense as if Sanctification by the light of the Law and the grace of the Gospel which are sweetly subordinate were contrary one to another as fire and water eternall fire must be their portion that so teach except they repent 3. Saltmarsh citeth these The word is made flesh We saw his glory c. to prove that the Law is now not in the Letter but in the Spirit and wee need not the Law the Spirit sanctifieth Just so did Henry Nicholas and the Familists say God incarnate was Christ manifested by love and a vision of God in the hearts of their perfect ones and the incarnation was but every holy Saint Godded and Christed in H. Nichol and such like and God manned by the Saints and the Familists of New England say As Christ was once made flesh so he is now first made flesh in us ere we be carried to perfection The Word of God speaketh but of one incarnation for the Lords comming in the flesh may prove a fuller measure of grace but it never proveth that 1. The Law is now in the Spirit 2. That the ten Commandements under Moses are removed 3. That all their directing light is quite gone and as uselesse now as a candle in day light I should wish Saltmarsh would come from under his veiles and speake truth and feare not to owne Familists if they bee his and renounce Protestant Legalists as he speaketh CHAP. LXIV Antinomian differences between the Law and the Gospel confuted WEe cannot be satisfied with the Antinomian differences betweene Law and Gospel The Law say they â—ommands us to obey to love to feare to be holy that God may be our God and wee his people the Gospel commands us to obey and love because we are the people of such a God Answ. The Law never neither before nor after the fall of Man did command obedience as a merit and deserving cause of having God to bee our God for so Antinomians speake of all Law-obedience that it hireth God and of all our Gospel-obedience that it putteth God in our debt as if we were hirelings and God a Master obliged in a Legall way and in termes of buying and selling to pay us our wages 2. How will Saltmarsh prove God was not Adams God till he should worke out his dayes worke of Legall service perfectly and winne his wages without a slip or sinne This is a conjecture I would conceive by creation the Lord was Adams God and the indenture or paction to reward his obedience with eternall life was to goe on that Adam should have his other reward of life by doing according as hee kept the Law But I take it thus God could not require Law-obedience at all of Adam but he was first his God but God was to remaine his God no longer then Adam should perfectly serve God 3. None of us whom Saltmarsh would if he could confute doe teach That we are to obey and doe Gods Commandements according to the Gospel-grace and strength from Christ to the end that God may be our God else if we faile he is not our God Now this Gospel-service he must say we teach if he refute us Diff. 2. The Law saith Saltmarsh commands us in the power of God as a Law-giver and tutor or Minister the Gospel in the power of a Father Answ. When Saltmarsh shall make these two contrary to command as a Law-giver and as a Father as wrath and love we shall say Amen to this difference But Antinomians thinke to command as a Law-giver cannot be except God command under the paine of an eternall curse for say they The Law not condemning is not Law So the Law-giver not cursing and condemning must be no Law-giver But this is a false principle God commandeth as a Law-giver in the Gospel all that eternall righteousnesse which hee commandeth in the Law for neither the Gospel nor Christ dissolveth one tittle or jot of the eternall Morall
strict conversation and a care by doing to please God any personall walking with God is but a legall bargaining with God to out-buy Christ and evacuate free grace and a mixing of Law and Gospel and confounding of the two Covenants and of heaven and hell and presently upon this the party is as free of doubting till his dying day as if he were in heaven still in a merry pinne as if he were above the starres before the throne under no Law above all duties reades heares prayes none but when some immediate rapts of a living active God comes on him a dead passive block in Christ the Scripture either Law or Gospel is but a dead Letter hee is neither tyed nor awed with Law or Gospel Precept or Command nor preaching nor seales but is acted by a free Spirit an immediate light and speech of a Spirit above and beyond all outward word or Letter of old or new Testament except when the Spirit shall speake or apply them to the heart and then these Commandements tye the outer man and the flesh and then they bind not for any authority of the Law-giver but for the onely Gospel love of Christ as if Christ had put his Father out of office whereas Gospel-love commands obedience upon and for both the authority of the Lawgiver and the love of Christ and when this convert falleth in Adultery murther swearing lying robbing 1. It is not he but the flesh and sense and the outward man that doth these 2. They were remitted and made no sinnes and hee as cleane as Christ from them before they bee committed 3. The Law hath no more to doe with him then the persuer saith Saltmarsh hath to doe with the murtherer who hath fled to the citie of refuge But Saltmarsh's Legall convert he meaneth all not converted the Antinomian way is not our convert as he dreameth 1. Because we look not at conversion meerly as a change in affection and conversation without Christ Faith and saving grace 2. Antinomians make all the change in conversion to be meerely imputative to beleeve that Christ was converted and repents for us and to regard no inward change 3. It is false that Saltmarsh saith That pressing of meere commands from the word may worke a Legall change of affection and conversation For if by meere commands from the Word he meane 1. commands without the Spirit that is such as are written and preached Gospel or Law that of themselves want all grace and joyning of the Spirit Then sure Cicero and Seneca their meere words without God cannot change a Zeno a Xenephon from debauched slagitious men into white civeâ—l Moralists without some Spirit if he meane that the Gospel-letter as a Letter can doe more then the Law-letter without the Spirit he is much deceived for words as words whether of Law or Gospel without God can work no change But Saltmarsh if I mistake not hath a third meaning that meere commands from the authority of God the Law-giver can worke but a Legall and counterfeit conversion this is most false We have a grave controversie with Papists touching the formall object of Divine Faith Whether it bee the testimony of the Church as Papists say or the authority of God speaking in his Word as we teach Now we hold that the testimony of the Church is but the testimony of men and can produce but an humane faith not a Divine but the testimonie of God himselfe speaking in the Scriptures can onely beget a supernaturall and divine faith when the Holy Ghost followeth the Word and rendereth it lively If then we beleeve divine truths and Scripturall commands because so saith the Lord in his Word either Law or Gospel this is a divine and supernaturall faith so to beleeve upon Gods meere commands as Law-giver not because naturall reason so dictateth nor because the Church or man so saith nor because the times favour the Gospel as the seed is received with a sort of beliefe that falleth on stony ground is divine Faith and is not contrary but sweetly complyeth with faith grounded upon the love of Christ and wrought by the grace of God in the Gospel Antinomians dreame that these two are contrary when they are not so 4. It s most false that the Law is in the heart before hand by nature so as wee beleeve it naturally for the authority of the Law-giver for so naturall faith of the Law should fight with naturall unbeliefe and deepe security to laugh and sleepe sound under the curse of God Wee naturally know much of the Law but we have not a Legall faith to beleeve because so saith the Law-giver by nature 5. It s false also that Nature can propound to it selfe life eternall as its end as Saltmarsh saith Balaam could not desire it farre lesse intend it hee onely wished the end of the just 2. The end must bee the last end subordinate to Gods glory Antinomians are Pelagians and poore friends to free grace as I noted before for when salvation is the end all meanes are gone about when the end is intended that may conduce to that end all meanes that may crosse the obtaining thereof eschewed Now naturall Legall converts cannot goe about all for salvation and in reference to it its cleare when gold is a mans end as in the covetous pleasure the end in the voluptuous honour the end in the ambitious if all acts about the meanes or that may thwart the attaining of the end bow not to this end it s not so in Legall converts 3. When the end is attained but in hope and assurance the minde is satisfied and quieted Legall converts are not so satisfied 4. Legall converts order salvation to and for themselves and the happinesse of it not the holinesse to please themselves not to honour God because heaven is a Honey-combe that very Nature beleeving an eternity desires to sucke 5. Severe and strict walking in our sense is walking in all duties by the light and conduct of saving grace and the faith of the elect of God which wee contend for against most Antinomians who are but loose livers and cannot fall on a Legall convert CHAP. LXVIII How the Spirit worketh freely in the Antinomian way SAltmarsh boldly goeth on to hold forth When the Spirit of adoption works not freely but servilly and legally Object 1. When men put something of satisfaction on any performance as if God were prevailed with by any thing of their owne Answ. Satisfaction to revenging justice or of merit or of perfect obedience to the Law in our performances we disclaim or that we prevaile with God by any thing of our owne as if our performances were causes of turning God were any thing without the grace of Christ and his merits but for prevailing with God to obtaine a blessing by prayer and teares we say it with the Scripture Hos. 12.3 Jaakob by his strength had power with God yea hee had power over
Beleeve and be saved Yet must we not fancie that the way is shorter then Christ hath made it and that it is not a puzling worke to flesh and bloud Saltmarsh with his Antinomians maketh it but one step at the very next doore I rather beleeve Christ who saith it is a way of many miles strait narrow and thorny The meritorious way to us is easie beleeve by the grace of Christ but the way of a Christian conversation whether Antinomians will or no lyeth through duties doing the will of God it s not words Lord Lord but working sweating running wrestling fighting bleeding suffering abounding in the worke Sowing Selling all the sweetest delights many tribulations night-watching which yet all are honyed and sugared with the love of Christ so as his yoake is easie and his Commandements not grievous yet not so easie as that the onely naked bare act of beleeving should be the only Gospel-worke and yee might lye in an yvory bed and sleepe and be carried into an Antinomian fancied Paradice being under no Law no obligation of doing no danger of sinning and incurring the rodde of men and the fatherly and sad displeasure of God for sinnes no broken bones no terrors no sense of our sorrow for sinne no progresse in personall repentance and mortification no care of watchfull walking to perfect holinesse in the feare of God no abstaining from worldly lusts no strictnesse of blamelesnesse of conversation for feare of sin onely beleeve that as Christ hath suffered for all sinne and so you are as cleane as Christ from all sinne originall and actuall and Christ hath done all these for you and beleeve hee hath repented for you mortified lusts for you walked strictly and holily for you this is an easie worke and no puzling businesse and there is an end Object 2. Saltmarsh It s the Gospel-way of dispensation to assure and passe over salvation in Christ to any that will beleeve Answ. True But wilt thou know ô vaine man that faith without works is dead and faith is effectuall by love See the Scriptures laying other Commandements on us under the Gospel then beleeving onely and threatning disobeyers Object 3. Saltm There needs no more on our sides to worke or warrant salvation to us but to bee perswaded that Jesus Christ dyed for us because Christ hath suffered and God is satisfied Now suffering and satisfaction is that great worke of salvation Answ. Here is the worke of salvation abridged to a narrower compasse to onely suffering at least Saltmarsh was wont to take in the actions of Christ and to will us to beleeve that Christ beleeved repented and mortified sinne for us and that is all our beliefe repentance mortification Object 4.5 They onely are justified who beleeve Rom. 1.17 Acts 13.39 We are justified by grace not of workes Rom. 3.24 Answ. And who denies that but Papists and Antinomians Antinomians say from eternity and from the wombe wee are justified and from Christs time of dying on the Crosse and sure the date of our beleeving is not from eternitie or from the wombe or from 160. yeares agone when Christ dyed then they onely cannot bee justified who beleeve for so thousands who beleeve not are justified 2. Wee are justified by faith without works True Ergo Wee are carried to heaven being once justified under no comand of God to doe good works or to eschew evill and so as wee cannot sinne it followeth not CHAP. LXXI The Justified obey not God by necessitie of nature as the fire burneth as Antinomians fancie ANtinomians say the justified cannot sin they obey God necessarily as it is the nature and quality of fire to burn the grounds of the New-England Libertines are 1. The Holy Ghost comming in the place of naturall faculties of understanding will and affections doth all the works of these naturall faculties and Christ and grace working all the supernaturall works of beleeving repenting and that immediatly the free will must have lesse liberty in loving God and beleeving then the Sunne hath to give light and the fire to cast forth heat for fire and Sun are thought to be agents in their naturall actions but free will is a meere patient in these 2. None are to be exhorted to beleeve say they but such whom wee know to be elect or to have the Spirit in them effectually and there is neither inherent righteousnesse nor grace inherent in the Saints but Christ immediatly and onely worketh all their works in them so all the faculties of the soule lye as dead passive creatures and powers void of freedome and action and Christ immediatly as the humane nature and the faculties thereof doth act and worke in the Saints as Christ is made flesh and incarnate in the Saints and doth in them beleeve repent rejoice love and beleevers have neither freedome nor action at all more then blocks in their actions Hence say they all the beleevers activitie is to act sinne So saith the Libertine If Christ will let mee sinne let him looke to it upon his honour be it But 1. there remaineth true liberty in the regenerate man his free will is not destroyed If the Sonne make you free then are yee free indeed But God be thanked that ye were the servants of sinne but yee have obeyed from the heart that forme of doctrine which was delivered you being then made free from in yee became the servants of righteousnesse Now the Lord is a Spirit and where the Spirit of the Lord is there is liberty I will walke at liberty for I seeke thy precepts Hence rejoycing in God delight in his Law rejoycing in his word choosing of God above all other lovers and his testimonies argue a sanctified elective power of free will in the soule 2. The justified can sinne otherwise they should no more be capable of exhortations to walke in Christ and grow in grace and of dehortations from sinne then the fire and the Sunne can be requested or exhorted to cast out heate and light 3. This foolish opinion is bottomed on this conceit That a beleever as a beleever walketh by faith perpetually is admitted saith Towne to live and abide for ever by sense and sight in the kingdome of glory And wants nothing of heaven saith Saltmarsh but to beleeve hee is in heaven is as cleane from sinne saith Eaton as Christ himselfe Nothing sinneth in the regenerate but sense the flesh the members of the body of sinne or the Asse nor is it more sinne that they doe before God then the burning of the fire or the illumination that commeth from the Sunne for they are no more under any commanding or restraining Law of God then the fire or the Sunne 4. The immediate rapt and pull of the Holy Ghost removeth all freedome reason
deliberation knowledge action from the soule in either supernaturall works of grace or sinne as if the soule were turned in a rock or a stone 5. All the sinnes of beleevers their Adulteries murthers lying cousening must be counted on the Lords score I tremble to speake it upon his honour be it if he will suffer perfect Angels to sinne more then he can suffer Angels and the glorified that stand before the throne to fall or transgresse CHAP. LXXII Glorifying of God in sanctification needfull ANntinomians tell us of a two fold glorifying of God one in the eyes of God primary immediate passive divine by faith in which God glorifieth himselfe in us justifying us Faith being the Creator as it were of a certaine divinitie as Rom. 4.20 Abraham gave glory to God whereas unbeliefe maketh him a lyar There is another glorifying of God that is outward more fleshly and humane secondary mediate in the eyes of men by good works in sanctification in which we are agents and glorifie God by the Spirit by which wee are partakers of the Divine nature 2 Pet. 1.4 and it is done in a grosser manner by declaring God glorified before men by our good works Math. 5. and greatly inclineth to the glorifying of man by this Abraham hath to glory and rejoyce in holy works but not before God Answ. 1. We are not meere passive in beleeving for then should we not be commended for beleeving nor should wee know rely and trust in an all-sufficient Saviour in beleeving on him though there be a passion in beleeving 2. These enemies of Sanctification abase all holy walking and works of sanctification calling holy walking 1. glorifying of God outwardly and before men in a fleshly manner Whereas God seeeth it and acknowledgeth it in his owne sight sincere unfained perfect in its kind with perfection of parts not of degrees they would have all Sanctification finer hypocrisie I know thy works saith Christ to Smyrna and tribulation and poverty but thou art rich That wee might serve him without feare in holinesse and righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him all the daies of our life And whatsoever yee Servants doe doe it heartily as to the Lord not to men Commending our selves to every mans conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the sight of God Abraham walke before mee and bee thou perfect saith the Lord. How many of the good Kings did right in the sight of the Lord It s true our best works are polluted with sinne and in the matter of justification cannot endure the strict Law-censure of the Judge of the world if God narrowly marke iniquity But Antinomians are so at odds with holy walking that they will have all the sincere works of the Saints wrought by the grace of God to bee in their substance before God plaistered hypocrisie and yet in the justified these hypocriticall works are no sinne there being no more sinne in the justified nor any thing contrary to a Law which the Lord can see as a sinne more then in Jesus Christ. So here is holy sanctified and lawfull sinne and an innocent hypocrisie and holy and harmlesse corruption and flesh 3. A declarative glorifying of God in the eyes of men not of God must argue the beleever to be lawlesse and a Libertine before men and that he needeth not before men and in his conversation with wife brother children neighbours in his words promises covenants buying selling works of his calling doe all as in the sight and presence of God for if he walke rightteously in his conversation with men hee is behinde Gods backe the Lord seeth him not if he walke unjustly in fornication uncleannesse cousening lying God seeth not these to be sins 4. Why doe Antinomians exclude from works of sanctification the worke of beleeving Are we not to doe all good works in faith as well as for the glory of God and are we not to eat and drinke in faith Rom. 14. vers 22.23 are they not bastard works that come not from such a root as faith As the fruit is ill if the tree be ill and so we must glorifie God primarily immediatly in the sight of God passively in this declarative and active and secondary glorifying of God 5. The Antinomians exclude a third sort of glorifying God to wit in private when neither God seeth them nor men but they are done in a secret closet as praying praysing meditating and soliloquies of the soule with God almes given in private that men see not nor doe the poore know of it this is neither passive nor active glorifying of God and so the division is lame except Antinomians will have us comming with our secret prayers and almes to the streets and cause a trumpet to be blowne as Pharisees doe 6. The gloryfying of God by men that see our good works incline of it self to no glorifying of man more then Abrahams giving glory to God but onely as we either trust to our good works or vainely conceit we are justified by our good works and then being abused they incline to glorifie men and make us vainely rejoyce and boast in them before God So if Abraham should thinke his act of beleeving were his onely righteousnesse before God his beleeving in God should be as fleshly a glorifying of man as any his works of Sanctification CHAP. LXXIII Sanctification concurs as well as Justification to make Saints THough Sanctification say Antinomians make men Saints declaratively to men-ward yet the true cause that makes them Saints in the sight of God is justification To this wee say 1. Take Sanctification as Eaton and Saltmarsh and Denne say Protestant Divines whom they are pleased to call Legalists doe for such holinesse as they say is in Anchorits Eremits and Monks for externall works done without faith it makes men neither Saints before God nor men but meere faireded hypocrites such a sanctification wee disclaime But take Sanctification for holy walking in the strength of the grace of justification and grace inherent in us so we say Justification and Sanctification ought not to bee separated but both concurre to make us Saints the one as the cause the other as the unseparable effect And most false it is that Eaton saith That Sanctification is so farre from being the cause of making us Saints to God-ward that properly it doth but declare that we are Saints to man-ward for so Antinomians make Sanctification nothing but a poore shaddow like an Yvie bush that is no cause of wine but a meere signe to declare and shew in this there is wine Now sure by Sanctification we are partakers of the Divine nature and the Spouses beauty not onely in regard of imputed righteousnesse but also a holy and sincere walking and blamelesse profession of the truth in a chaine of the Spouses necke and in her personall acts of praying and praysing and the sweet ministery of the Gospel in regard of
objected they said must not be taken in the Litterall sense because the Letter killeth the Spirit quickneth And they turne the Scripture in Allegories and high Spirituall Speculations and the Scripture in its kindly sense they called a dead Letter it s the spirit say they that quickneth So David Georgius and so doth M. Dell Serm. pag. 19. citing the same words so Randel the Familist in a Sermon said That Christs Parables from Sowing a Draw-net Leaven c. did prove that to expound the Scripture by Allegories was lawfull and all the things of this life as Seed the Way-side a Rocke the Sea a Net Leaven c. were Sacraments of Christ and he cited Doe this in Remembrance of me and that a spirituall minde in all the things of nature and of this life might see the mysteries of the Gospel This man who preacheth most abominable Familisme is suffered in and about London publikely twise on the Lords day to draw hundreds of godly people after him The New England Libertines say The will of God in the Word and the directions thereof are no Rule whereunto Christians are bound to conforme their life And the due search and knowledge of the holy Scriptures is no safe way of searching and finding Christ And all Doctrines Revelations and Spirits must bee tryed by Christ not by the word of Christ. And the whole Letter of the Scripture holdeth forth a covenant of works Saltmarsh The interpreting the Spirit thus in the Letter and in consequence hath much darkened the glory of the Gospel But I pray are not all the heads of Libertinisme and Antinomianisme their rejecting of the Lawes direction of the Scriptures of personall sanctification and of repentance and mortification the perfection of beleevers persons and works c. all meere consequences from Scripture the contrary being commanded expresly in Scripture So Saltmarsh saith The power of an outward Commandement and precept in the word bringeth but forth finer hypocrisie and the Spirit worketh not freely therewith And M. Towne hath much of this stuffe through his whole Booke Much like to this is the doctrine of Henry Nicholas in his Epistle to two Daughters of Warwicke Ar. 7. While the Apostles dayly went about with Christ and had the word of the Father dayly amongst them understood not the Spirit of the the Lord till the day of Pentecost that hee descended on them how should then the multitude of these which now say they are Christians and yet neither have nor know neither Spirit nor Word but go on with their fleshly prudencie in the Literall Scripture and set forth the same with their fleshly hearts before the simple people as it seemeth best unto them and say even so very stoutly We have the word of the Lord whereas it is but their owne word wherein they with their own prudencie are genered and begotten feele either perceive the same They reject the word of the Lord Jer. 8. Here giveth the Prophet a distinction or diversitie betweene the word of the Lord and the witnessing of an unregenerate man which he bringeth forth out of the Letter of the Scripture Here H. Nicholas maketh a time when the Apostles were under the teaching of the Father when they were unregenerated and not pardoned but led with the Letter of the Scripture and a time when they were under the teaching of the Holy Ghost and were regenerated So the New England Familists Rise raigne Er. 41. say There be distinct seasons of the working of the severall persons so the soule may bee said to bee under the Fathers and not the Sonnes and so long under the Sonnes worke and not the Spirits And just so Saltmarsh Free grace pag. 113. The Fathers before Christ might conceive themselves rather not destroyed then saved and rather not damned then redeemed but now is fulnesse of the Spirit and of free grace pag. 115. discovered And Denne Doctrine of John Baptist p. 51. The knowledge of both actuall and eternall remission was no Article of the Jewish Creed but now 55. is remission past and done 2. Here H. Nicholas makes a difference betweene the word of God as it is in the Letter and the word as it is in the Spirit as betweene the word of man to wit which is in the Letter and the word of the Lord which is in the Spirit So doth Saltmarsh betweene the interpreting of the Word in the Letter and in the consequence which darkneth the Gospel and the yeelding of the sense of the Scripture in the Spirit which must by opposition cleare the glory of the Gospel Shaddowes fleeing away pag. 8. So doth Cornwell Confer with J. Cotton pag. 17. say A conclusion following from the strength of humane reasoning is but a humane not a Divine Faith now we judge the litterall sense of the word to be the very meaning and kindly sense of the Holy Ghost and doe hold that the word hath not two sundry senses and that the letter of the Word and Spirit are not contrary but subordinate though the one that is the letter of the word may be without the Spirit and then the Letter is a dead thing to the heardned hearer not in it selfe but yet should not the Letter of the Scripture and outward ordinances or prophecying be despised more then the Spirit should be quenched 3. N. Nicholas here maketh two sort of regenerated persons Some regenerated by the Letter of the word these have but their owne word not the word of the Lord others are regenerated by the Spirit and these have the word of God So the New England Familists Er. 13. and Saltmarsh Free grace 177.178 as if one Spirit breathed in all the three tell us of a legall conversion by the outward Commandement Letter and terrors of the Law and Gospel and such are but hypocrits and others converted by the Spirit Protestants halfe not the Spirit and the word but conjoyne them for the Spirit is the Father and principall cause of the second birth and the Word the seed and instrument but their way is to abolish Word Seales and all Ordinances as Legall things It is true this wretched man seems to give enough to outward ordinances for he saith Epist. to the two Maides They be outward means set forth by God to direct people to the inward righteous life of Christ in the Spirit Yet in the Epistle as Answorth in his answer observeth hee calleth the outward ordinances but Ceremonies and perswades them not to suffer death in confessing the Scriptures to be the perfect rule of our faith and life against the Romish Antichristian Doctrine and Ceremonies For saith H. Nicholas No man doth rightly according to the truth of the holy Scriptures nor according to the spirituall understanding of the godly wisdome deale in it or use the true God-services of the holy word it becommeth not likewise that any man should take in hand to busie himselfe thereabout but
hath undertaken to doe the powers of hell cannot hinder these that belong not to Christs care why should they heare pray knock or why should the Word be preached to them Saved they cannot be as not belonging to Christs care So saith the New England Familist If Christ will let me sinne let him looke to it upon his honour be it So Del yeeldeth to the Pelagian Arminian and Socinian that exhortations motives reasons preaching praying ought not to be for these that are absolutely reprobate and upon the same ground they need use no meanes who are absolutely chosen to glory Christs love and care is as great to reforme inwardly and to convert as to redeeme upon the same ground these whom God hath decreed shall live so many yeares sure God undertakes to fulfill all his decrees with alike strength of irresistible omnipotency they need not eate drinke sleepe plow eare labour for no power in hell can infringe one decree of God more then another all husbandmen sit idle all tradesmen buy and sell and labour with your hands no more be at rest and quiet take M. Dels word Gods undertaking takes away all reforming in men all undertaking in second causes the husband-man can no more feed your body with bread then he can redeeme your soules with his bloud both belongs to Christs care But though Paul knew it belonged to Christs care Rom. 9. To call whom he predestinate yet he had exceeding sorrow in his heart for his kinsmen the Jewes to save some of them that is to reforme them and the care of all the Churches lay on them M. Del hath more courage he will not be dismayed But wee heard that Libertines from Gods working all in all creatures said the creature cannot sinne cannot doe good sin is but an opinion And all good saith the Familist is onely God And God becommeth all things in man and nothing is or hath being but God and his will God is all and the creature nothing Del by this Argument inferres a cessation of all second causes of Ministery Ordinances Reformers converters of soules by Word and Gospel of Heaven and Earth Sunne Fire Water they may all sleepe God undertaketh to doe all and no powers of Hell can resist him no lesse then Christ redeemeth his alone Parliaments ought not to sit Assemblies should not dispute Ministers should not preach nor Print Sermons sure Christ shall make good his owne undertaking to reforme though Del and I both were buried and neither trouble our selves with Pulpit or presse But shall men therefore omit all dueties in outward reforming Stoicks can say no more Del Pag. 14.15.16 Holding forth the meanes of Reformation he saith Christ reformeth by the Word onely and doth all he calles rejects bindes looses terrifies comforts inlightens makes blinde saves damnes and does nothing in his kingdome without the Word Now are yee cleane through the Word The Word is quicke and powerfull he reformes not you with outward power but by his Word I will publish the decree the Spirit of the Lord is upon me My word shall not depart out of thy mouth When the time of Reformation was come he sent his Disciple to carry on the worke of Reformation he saith Goe teach all nations he sent them not out with Swords and Guns and this Word only truely reformes the outward power of the world sets up an image of reformation only Answ. 1. Del and Familists seeme to extoll the Word of God but they juggle with David Georgius and Henry Nicholas who understood by the word Verbum internum the Enthysiasticall inward word of the minde and the Spirit for he and Saltmarsh as they are sparing in citing Chapter and Verse of Scripture so they never expound this Word to bee the Scripture nor can I observe in all their writings that they call it the Scripture as Christ and his Apostles frequently say The Scriptures must be fulfilled as it is written in the Scriptures and in the Prophets The Antinomians in and about London Deny the Scriptures to be the word of God they say the Scripture is but the Letter not the Word of God 2. They say They themselves by the Spirit can write and dite Scripture Mistresse Hutchison with hers said That her particular revelations about events to fall out are as infallible as any parts of Scripture and that shee is bound asmuch to beleeve them as the Scripture for the same holy Ghost is the Author of both Some say they can worke Miracles as if the same immediatly inspiring Holy Ghost and in the same measure that was in the Prophets Apostles and Pen-men of Scripture were also the same sanctifying Spirit of grace that is in all beleevers whereas these differences are cleare betweene them 1. The immediately inspiring Spirit rendred the Prophets and Apostles in that they spake and wrot by such inspiration the immediate organs of the Holy Ghost and such as could not erre So that their word was formally Scripture which priviledge is not given to the most sanctified 2. The Prophets and Apostles were acted above the reach of free will humane doubtings discourses ratiotinations in searching and finding out the truth they needed not advise counsell teaching from men or Angels from flesh and bloud to come to the very knowledge of the Letter of the Gospel Gal. 1.11.12 Ephes. 3. vers 2.3 4. But the Saints need such helps though the Spirit teach them all things to come to know the Letter of Law and Gospel 3. What the Prophets spake God spake what holy men speaketh is Gods word secondarily and in so farre as it agreeth with the written Word of God and no otherwise Jeremiahs word was not secondarily the Word of God and so farre forth onely the Word as it agreeth with the writings of Moses and though Paul forbid Circumcision and Moses command it Pauls command is no lesse primarily and simply the formall object of Faith and the written Word of God then the word of Moses or the Ten Commandements written on Tables of stone by God himselfe But what Del and Antinomians say contrary to the Word of God is nothing else but the very word of the Devill 2 That Del and Libertines with him meane by the Word of God not the Scripture but the Spirit of God in his graces I prove because saith Saltmarsh This Law of the Gospel is not such as it was before a meere Law in the Letter but it is now under the Gospel a law of life spirit or glory it is a Law in the hand of Christ and with the promises of Christ to make it spirituall indeed therefore the word is called Scriptures given by Divine inspiration and the Spirit is called the annointing and teacheth all things and I will put my Law in their inward parts But the Gospel as distinguished from the Law and written by the Apostles is but a meere Law in the Letter
except the Spirit quicken it in the soules of the hearers as well as the Law otherwise the very Law in the Letter and as written by Moses was a part of Scripture and given by Divine inspiration as well as the Gospel and the Tenne Commandements as given on Mount Sinai were the formall Word of God and Scripture given by Divine inspiration except Antinomians Familists and Del make the Law and Old Testament to bee expunged out of the Canon of Scripture as Anabaptists did or to come from an evill Spirit as Manicheans said for David Georgius said The Word of God was preached but litterally by Christ and the Apostles and not in the Spirit and that he himselfe was the true David and the true Messiah nor borne of the flesh but of the Spirit Now its sure Christ and the Apostles taught the Gospel But because they taught as it is written in the Prophets and in the Scriptures and taught not the Dictates of an Enthysiasticall spirit David Georgius said they are Legall and Literall Preachers and Christ but the Literall Messiah and he the true spirituall Sonne of David borne of the spirit not of the flesh So doth Del meane by the Word of God or the Gospel the Spirit of God excluding the Letter of the Scripture yea even of the Gospel as hee excludeth the condemning Law because it was but a written Letter Now sure the written yea or Preached Gospel without the Spirit is no lesse a dead Ordinance in the New Testament then in the Old 1. He proveth by the onely Word of God Christ reformeth inwardly and doth all in his Kingdome He saith All the powers in the world cannot reforme the Church as the Word of God can doe for it is quick and powerfull and sharper then a two edged sword Now remember he speaketh of inward reformation 2. Of the word of the Gospel excluding the Law his reason is Pag. 17. The Law maketh nothing perfect Now that by the Word he meaneth not the Scripture or the Letter of the Word even of the Gospel 1. I prove the Word that inwardly reformes excludeth all meanes but the Word Christ saith he doth all in his Kingdome by his Word onely that is as hee must bee expounded by his Spirit onely for the Word cannot be the Letter of the written Gospel For its false that Christ doth all in his Kingdome and reformeth inwardly by the Letter of the Gospel onely for that may be Preached to Judas and by Judas to multitudes hardened but never converted Math. 13.14 15. Joh. 9.39 Joh. 12.35 36 37 38 39 40. Nor can he meane the Word in its Letter but accompanyed by the Spirit for the Word that Del speaketh of Pag. 17. clearely excludeth the Law but the Word in his Letter accompanied by the Spirit doth not exclude the Law for the Law quickned by the Spirit with the Gospel is a meanes of inward reformation and so cannot be excluded 2. This Word excludes all the powers of the world for he saith All the powers of the world cannot reforme the Church inwardly as the Word of God can doe But the Letter of the Word or Gospel doth reforme onely outwardly not inwardly 3. This word that onely reformes inwardly excludeth the powers of the world and all that man can doe Now man can onely outwardly reforme by the Letter of the Word Hence Henry Nicholas said the two daughters of Warwicke and the godly in England regenerated were but Antichrists because they were regenerated onely by the Ceremoniall Elementish Fleshly Literall Word he meaneth the Scriptures that are not Preached by their Enthysiasticall Spirit of Familisticall love that acts without beside and contrary to the Scripture Paul and Apollos when they water and plant doe preach the Word but this reformeth not inwardly nor is it mighty in operation and sharper then a two edged Sword without the Spirit so that this is the very Spirit who onely as the efficient and Author of inward Reformation not as the meanes or the onely meanes as Del saith doth comfort and convert effectually the soule 4. Del citeth Esai 61.1 to prove that the Word is the onely meanes of conversion The Spirit of the Lord God is upon me he hath annointed me to Preach good tydings to the poore If Del meane that this Spirit and anointing on Christ is the Word of God Christ should say The Scripture of God is upon me and he hath anointed mee to Preach c. that is God hath Scriptured me and gifted me with the knowledge of the written Gospel excluding all Law or dueties to preach the Gospel to the poore Now Del cannot for shame give us so Literall a Christ. For sure this Spirit whereby Christ was anointed was the Holy Ghost in gifts and fulnesse of grace given to him above his fellowes And beyond all Controversie if Christ saith truely citing that Text Esai 61.1 This day Luk. 4.21 is this Scripture fulfilled in your eares Then Christ Preached in a pure Gospel-way and not as a Legall Preacher as Saltmarsh saith he was to some even to these that were filled with wrath and persecuted him vers 28.29 30. and so were under the Law if then Legall Preaching bee to Preach deadly the naked Letter of the Gospel without any spirit or life in the Preacher then Christ did not speake from the Spirit of God when hee said The Spirit of the Lord is upon me he hath sent me to Preach and this day is this Scripture fulfilled in your eares which should bee against the Text and a horrible blasphemy to wit that Christ should be a Literall Preacher as David Georgius said and so a Legall Presbyterian as Familists and Antinomians say But if Familists and Del mean that the Spirit went not along with the pure Gospel-preaching of Christ as is clear from Esai 61.1 and Luk. 4.21 Then its false that Del saith That the Gospel hath the Spirit alwaies joyned with it Pag. 18. Ser. 2. The pure Gospel must be preached to such as are under the Law which is absurd 3. Then the Letter of the Gospel comming to the eares of obdured persecuters must be that Spirit of the Lord whereby Christ was anointed for so Del expoundeth it So doth Del cite Psal. 2. I will publish the decree and he expoundeth Esai 59. the Spirit to be the Word which cleareth that he acknowledgeth no word of Scripture for a meanes of inward reformation For hee saith Pag. 18. The Word whereby Christ reformes is not the Word without us as the Word of the Law is but the Word within us as it is written the word is nigh thee even in thy mouth and in thy heart and this is the word of Faith So this is just David Georgius and Henry Nicholas their internall Enthysiasticall word that is the Spirit excluding all Law and Gospel that are but written Inkie and dead Letters of themselves doth all the Scripture is nothing Now the Law or Word written in
to enter into the holyest and to draw neere with a true heart in full assurance of faith having our hearts sprinkled from an ill conscience and our bodies washed with pure water all which agree to the beleevers onely 3. John deduceth a ground of comfort from Christs Advocation with the Father if we sinne Now this extendeth onely to such as 1 Joh. 1.7 walke in light as confesse their sinnes are pardoned and they know him by keeping his Commandements 1 Joh. 2.4 This comfort cannot be stretched out to the unconverted who sinne not of infirmity but with a higher hand as is cleare from Ephes. 2.1 2 3. Tit. 3.3 1 Tim. 1.13 though we shall not deny but Christ hath another eye upon the elect in the course of their sinnefull vanity then on others and so that he keeps a fountaine for them and indeclinably calleth them to grace and glory CHAP. XCII Antinomians contend for the faith of assurance and reject the faith of Dependance ANtinomians contending for faith of assurance and leading men to be perswaded that God loveth every one whom he commandeth to beleeve with an everlasting love and that no man ought to call in question more whether hee beleeve or no then he ought to question the Gospel and Christ doe with Libertines acknowledge a faith of assurance but deny all faith of dependance on God through Christ as if wee were not justified by such a faith Now the Scripture expresseth saving faith most frequently with a dependance and recumbency on God as Psal. 22.8 he trusted or he rouled himselfe on the Lord that he would deliver him Jehovah was my stay or staffe So the same word is used The Lord taketh from Judah the stay and the staffe The residue of Jsrael shall leane upon the Lord. So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beleeve on Christ or rest on the stone layd on Zion 2. Many weake ones rest upon Christ and so beleeve who cannot come up to an assurance of perswasion they are chosen to life and have faith and yet faint and doubt As Mark 9.24 I beleeve helpe my unbeliefe Psalm 31.22 I said in my hast I am cut off from before thine eyes Then there hath not beene in David much assurance yet he had faith else he could not so pray as to be hoard when he saith Neverthelesse thou heardst the voice of my supplication when I cryed to theâ— a crying faith is Faith whereas a dumbe faith is no faith See Jona 2.4 CHAP. XCIII Antinomians deny the Law to bee any instrument at all of our Sanctification ANtinomians teach that the Law is no instrument of Sanctification but the Gospel onely Now the reason they give is because the Law commands but gives no grace to obey the Gospel is the operation of the Spirit and the ministration of righteousnesse And in the Gospel saith Del The Word and the Spirit are alwaies joyned and therefore saith Christ the words that I speake are Spirit and life that is they come from the Spirit and cary Spirit with them But in the Law their Letter without was Spirit Antinomians alwaies compare the Law as the Law in the cursing Letter of it against sinners as in the hand of Moses voyd of the Spirit not with the Gospel in the Letter of precepts and promises onely and as void of the Spirit but with the Gospel in its powerfull and effectuall operation by the Spirit and its actuall ministration of grace and righteousnesse on the elect onely and so no marvell the Gospel be Spirit and life and the Law the dead letter and ministration of death But compare the Law and Gospel both in their Letter and the Antinomian differences are false It s true the Gospel promiseth a new heart and grace and righteousnesse to the elect which the Law as the Law doth not But the Gospel in its letter doth no more give grace and righteousnesse then the Law but the Gospel only as accompanied by the Spirit giveth grace Antinomians doe dreame that the Gospel in its Letter is life and Spirit whereas it is to thousands the savour of death unto death no lesse then the Law but â—oth Law and Gospel in their onely Letter through our sinne and unbeliefe are death onely the Gospel promiseth a new heart and righteousnesse which the Law doth not but there the Spirit of grace going alongs with the election of grace fulfilleth and maketh good the promise in the elect But the Law in the hand of Christ even as it condemneth by the operation of the Spirit promised in the Gospel in the Spirits intention is a Pedagogue to lead us to Christ and a meanes of our sanctification though a meanes inferiour to the Gospel 1. Whatever is a Pedagogue to lead us to Christ our surety is a meanes of sanctification being accompanied by the Spirit for Christ is our sanctification as well as our wisdome and righteousnesse 1 Cor. 1.31 But such is the Law Gal. 3.23.24 2. That which bringeth the knowledge of sinne and being accompanyed by the operation of the Spirit serveth to humble us and render us weary and loaden leadeth us to Christ and is a meanes of sanctification But the Law is such in its office Rom. 3.20 Rom. 7.7 and in Gods blessing of it by his Spirit Acts 2.37 Acts 9.5.6.7 Acts 16.26.27.28 3. That which we are commanded to doe by the grace of Christ as a testimony of our thankfulnesse and to make our calling and election sure and to be a rule of life obliging us so to walke that is a meanes of our sanctification But such is the Law wee are commanded to doe the Law by grace as is proved before 4. If any thing hinder the Law to be a meanes of sanctification as well as the Gospel though not in that degree it is the want of the operation of the Spirit but this is no cause because in the Old Testament when the ministration of the Law was in vigour and that onely as Antinomians dreame the Spirit wrought with the Law or with that which Antinomians call onely Law Caleb had another Spirit Numb 14.24 A Spirit of Faith where as others could not enter in Gods rest through unbeliefe Hebr. 3.18.19 A right renewed Spirit Psalm 51.10 And the Spirit was promised to the Seed of Jaakob then as now Isai. 59.19 20. 2. They were justified by faith as we are Rom. 4.1 2 3 4.5 â—3 24 Pardoned as we are Psalm 32.1 2. Esai 43.25 26. Micha 7.19 20. then they had the Spirit of faith 3. They prayed in faith and the power of the Spirit as we doe 1 Sam. 1. 1 Sam. 2. In all the book of the Psalmes Daniel 9. Ezra 9.5 6 7 c. And because Christ and his Apostles Math. 5.1 2 3. c. Paul Rom. 12.1 2 3. Coloss. 3.1 2 3. Ephes. 4.1 2 3 c. Presse the same Law-dueties commanded in the Law as acts of Sanctication 5.
ministerie and the Apostles are made different by Familists and Papists Sparkles of glory 71 7â— The different ministration of law Gospel and all Spâ—rit and that the lâ—fe to come is alrâ—â—dy in this lifâ—â—â—coâ—â—ing to 〈◊〉 way of â—amilisâ—s Familists say the day of judgement is in this life Saltmarsh Sparkles of glory Saltmarsh is for the ceaâ—ing of all ordinancâ—â— since the 〈…〉 now Apâ—stles â—â—se Separation from Rome lawfull There are no new lights nor doctrines more to be expected after the canon of holy Scripture is closed The place Mat. 28.19 â—0 proveth that a ministery there must be and a Church till Christs second comming what ever Seekers and Saltmarsh say on the contrary Saltmarsh taketh away all ministery and calling thereunto and maketh all Saints Preachers without industry and study in his third orb or circle of ministration Mr. Saltmarsh indifferent in all externall worship H.N. Spirit land c. 34. Sect. 8 9 c. 37. Sect 9 c. 8 4. One man of God â—orâ—eth not ovâ—â—â—nother that were slavery Of the discerning of the Spirits that Familists have certain knowledge they 〈…〉 know one anothâ—r Familâ—sts are against all wars The first second Adam men only in figures not truly and realy by the way of Saltmarsh Praying is to Familists a part of Legall bondage Saltmarsh holdeth that neither written law nor Gospel is any obliging Rule to the creature Calvin Inst. advers Libert c. 13. c. 14. c. 15. p 445 446 447 448. We are Christ and made very Christ God manifested in the flesh by the Familists way Sparkles of glory 256 57 Familists fancy a day oâ— iudgement in this life in which we cast of all our former ministrations and enter into a new ministration of all Spirit and glory Of the Lords Prayer Saltmarsh and Familists are against the Lords day Familists are against the written Scripture Sparkles 269. The minde of Saltmarsh and his Familists concerning ordinances such as scripture praying preaching sacraments c. What is meant by leâ—ter and Spirit in the Gospel Saltmarsh and Familists call it Idolatry to seâ—ve God in ordinances the contrary is proven Ordinances are not bare shadowes and Figures Naturall men do not stumble at the letter of the Gospel but at the thing signified thereby Sparkles of Glory p. 274. Sermon on Wisdom iustified of her children p. 204 Of assurance joy and sorrow in our acts as suitable or not suitable to the rule of the law or word of God The mind of Saltmarsh concerning high Familisme and other administrations that to him are lower and touching the law repentance duties Synods Church government Episcopacy Presbytery Saltmarsh denyeth that Jesus Christ is come into thâ— flesh Christ really crucified and dyed and not in a figure as with his Familists saith Saltmarsh H.N. 1. Exh. c. 16. The Elders of love are godded with God incorporated to God in all love with whom God in one being and power of his holy Spirit is homified or become man and this is their God incarnate H. N. Evang. Saltmarsh with H. Nicholas teacheth that every creature is God or a substantiall part of God See Saltm Sparkles p. 19 200 201 20 A Letter Printed by Authority under the name of Oliver Crumwel opened and found to câ—ntain many secrets of 〈…〉 Saltmarsh writeth that God manifested in the flesh is nothing but God by his Spirit discovâ—ring new lights of Familisme and other damnable heresies What Uniformity 〈…〉 in thiâ— Coâ—â—â—nant Uâ—â—formiâ—y examined pa. 10. No rule for Uniformity of doctrine worship Government in the word Familists make the fancy of a spirit without the word the only rule The sword a meanes of defending souls from being perverted from the truth but no means at all by our doctrine to or for the conversion of men to the truth or propagating of the Gospel That we must in outward things please one another in love as if all outward acts of Idolaâ—ry murther perjury were indifferent is taught by Familists Saltmar Beacon and others The place Gal. 6.15 neither circumcision nor uncircumcision avaleth c. cleared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Familists will it lawfull for no man to come out of Prelacy Popery or any unlawfull way till the spirit effectually draw them How Saltmar is against Duties Saltmarsh is for any Church government of mens devising Saltmarsh and Familists â—each that there is salvation in all Religions Every mans owne conscience and owne spirit is his only Bible and obliging rule in all Religions to Mr. Saltm and Familists A twofold infallibity Saltmarsh with Familists denyeth the personall union of the two natures in Christ God-man What a new union between Christ God and man devills and Angels Saltmarsh hath devised A twofold certainty one Propheticall another of faith the former was peculiar to the pen-men of Scripture the other to all beleevers What infallibility agreeth to the Saints and the Church Catholick and invisible How Familists define heresies The Schisme that Familists acknowledge Saltmarsh will have as many publick preachers as are in covenant with God Salmarsh maketh Christ comming in judgement to have beene these 1647 years as H. Nicholas did before him and Hymeneus and Phyletus said the resurrection was past H. N. evangel ch 34 and ch 35 ser. 8. Sâ—ltmarsh proves by perverted Scriptures that there is no baptizing with water Christ crucified is nothing but the Saints Godded Christed with grace and with all the Sâ—â— suffering patiently as Familists say All externalls Idolls and wil-worship to Saltmarsh are indifferent The story of Adam and his fall but a figure to M. Saltmarsh The doctrine of John Baptist is gone and away if we beleeve Saltmarsh Saltmarsh with Socinians and Papists will have the love of our enemies not commanded under the Old Testament Sparkles p. 64.65 Revel 21. Saltmarsh dreames of a Church on earth that shall not need Ordinances The place Gal 4.1 of the Heir under the law corrupted to grosse Familisme by Salâ—marsâ— Spark p. 70.71 The place 2 Cor 3.1 2 3. wheâ—e the Apostle calleth the Corinthians carnall perverted by Saltmarsh We have free liberty to all externall worship to take or leave do or leave undone at will as Saltmarsh saith Heb 12. How Saltmarsh would have the spirits tryed Christs Disciples not under a stinted liturgie in the dayes of our Saviours conversing with them on earth as Saltm sayes at which time they were the anointed of God as well as afterward Saltmarsh esteemes our Reformers Calvin Luther men that had little of the spirit much of the letter and legall straine Saltmar 13 4 135. Saltmarsh mocketh the Scriptuâ—e in exponing Peters sword and the laying of it aside to be a type of glorifying his Disciples with the glory that Christ had with the father before the World was The place Exo. 33 is corrupted by M. Saltm Heb. 13.7.17 1 Tim 5.17 1 Tim. 3.1 2 3.4 v. 12. 1 Tim. 5.19 Rev. 1.16 Rev. 2.1 Of the knowledge of such as are under actuall vision in