the King as lawfull Magistrates I answer its true so would they pray for Nero Dominitian and heathen Justices of peace sent by them as lawfull Magistrates but not as Christian Magistrates nor such as they would chuse to reigne over them because in their apprehension of them they are no lesse without the Church then heathens then let the world be judge of their candor in contending for a power of Premunires and in voting that heathen Justices of peace and unchristian Parliaments should be above a free Generall Assembly of England but they could not endure either Magistrates or Parliaments of the gang they are now in England to be above one of their Congregations though consisting of seven 3. They are jealous of any supremacy of Generall Assemblies But say the Congregations of England were all Independent they would not baptise the children of the twentieth Parliament man Judge and Justice of peace nor of the King or most professors in England as they are now in England nor admit them or their wives or children to the Ordinances because they are no Church-members and no better then Ethiopians or Indians to them and if Parliament or Justices of peace should take on them to judge or punish them for this I beleeve M. Burton and our brethren would tell them these that are without the Church as you are have no power to judge the Church of Christ are to judge of Church administrations or to whom Ordinances should be dispensed or not dispensed Judge if this be not a supremacy given to seven above the Parliament and Judges of the Kingdome which M. Burton so much condemned in a Nationall Assembly of all the godly Ministers and Elders in England But it s a fault that the Generall Assembly hath power to make rules according to the word of God appertaining to the good behaviour of all the members of the Kirke and abrogate Statutes and Ordinances about Ecclesiasticall matters that are found noysome and unprofitable without the Magistrate So did the Assembly at Jerusalem appoint such rules as should binde Caesar so he had been a good Constantine and though they cannot abrogate Ordinances and Acts of Parliament by making or unmaking Acts of Parliament our booke of discipline never meaned that as M. Burton ignorant of the discipline of our Church saith yet as the Ministers of Christ they may juridically declare yea and preach authoritively that Acts of Parliament establishing the Masse are unlawfull and godlesse lawes commanding Idolatry and denounce a woe against unjust decrees and lawes as Esay 10.1 else when M. Burton preacheth against such lawes he then must incurre a premunire before God and set himselfe in a Papall throne above the Parliament and enslave the English Subjects for he preaches that Statutes of Parliament that establisheth Masse and the burning of heretickes that is Protestants are to be abrogated as well as the Generall Assembly of Scotland doth and so M. Burton must set himselfe above Kings and Kesars And when a Synod or Church conveened in the name of Christ bindes on earth according to the word of God Matth 18. there is no lawfull appeal from them to any Civill judicature not because they are not men but because they are a Court acting in the name of Christ according to his word and Christ with them bindes or looses in heaven yea there is no reclamation to be made nor any appeale from one faithfull Pastor speaking in the name and authority of Christ according to that He that heareth you heareth me he that despiseth you despiseth me and there is no danger to be feared either of Papall tyranny or Parliamentary breach or premunire But M. Rutherfurd saith The decisive voyces of a Generalâ— Assembly bindes the absent as well as present Answ. So saith the Holy Ghost the Churches of Antioch Syria and Silicia were bound to receive and obey the decrees of the Synod so soon as they heare them Act. 15.22 23 26 27 28. Act. 16.4 Act. 21.25 as they that despise the doctrine of faithfull Pastors dead and buried despise Christ so saith that learned and godly man M. Cotton and all the Churches of N. England who to M. Burton must set up a Papall throne as well as the Church of Scotland if this be Popery for what need Churches absent saith Cotton Keyes of the Kingdome p. 26. send to a Synod for light and direction in wayes of truth and peace if they be resolved aforehand how farre they will goe and if they be not obliged to submit thereunto in the Lord. M. Burton saith further p. 21. that M. Rutherfurd saith ch 20.312 Gov. Chur. Scot. The acts of the Assembly oblige all the absents not present in all their members and that because whatsoever is by these Commissioners determined and concluded is matter necessary and agreeable to Gods word as being no lesse infallible then those decisions of the Apostles Act. 15. Answ. I dare appeale to the conscience of M. Burton well informed and to all the godly if they conceive any such thing to be my judgement to assert with Bellarmine Papists the infallibility of any Councells now on earth yea if he had read what I have said ch 14. p. 209.212 I prove that the Apostles acted not in that Synod as Apostles but as ordinary Elders and Doct. Whittaker and M. Cotton say the same though M. Tho. Goodwin and M. Nye contradict both M. Cotton and Whittaker and Calvin and all both Papists and Protestants yea and Independents who acknowledge Act. 15. to be a paterne for Synods to the end of the world But the Independents now in England and Anabaptists side with Bridgesius Grotius Socinians and Arminians the enemies of Synods and say that Synod Act. 15. was an extraordinary Apostolicke meeting that obligeth not the Churches now The Seekers say there shall never be Synods till Apostles arise againe which they say without all word of Scripture 2. I speake not one word pag. 312. of that purpose but pag. 322. I speake and M. Burton both detracteth from and addeth to and perverteth my words which I impute not to malice as others doe but to his ignorance of the Discipline of the Church of Scotland my words ch 20. pag. 322. are these The acts of the Assembly oblige all the absents not present in all their members as Act. 23 24.28 Act. 15.16.4 ch 21.25 not because of the authority of the Church but because of the matter which is necessary and agreeable to Gods word Beside that M. Burton leaves out all the Scriptures I cite because he could not answer them he leaves out these words not because of the authority of the Church which cleareteh my sense and directly excludeth all infallible authority of Church or Assembly For I hold they oblige the consciences not for men or the Authority of the Church or because so saith the Church as Papists make the testimony of the Church the formall obâ—ect of our faith and the Church to bee 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
3. The whole frame of the creation here is put out of order v. 10.11 4. It is the day that shall come as a Thiefe in the night which is the day of judgement Matth. 24.43 44. 1 Thess. 5.1.2 5. It is the day before which God will gather in his own willing them to be saved 6. It is called The day of the Lord v. 4.9 10. I should not spend time to refute such new dreames 28. Page 262 263. Saltmarsh censures the Lords Prayer as a legall peece because it sayes Our Father which art in heaven but as we are not to dreame of a locall God so neither should our thoughts be creeping low and clayie in prayer 29. The Spirituall Christian knowes no Sabbath but the bosome of the Father 266. Answ. No wonder Antinomians destroy the fourth Commandement they destroy the other nine and all the letter of the Bible as fleshly and a killing Letter I beleeve the Lords day is morall and perpetually morall till Christs comming from Gen. 2.2 Exod. 20.8 Deut. 5.12 Matth. 24.20 John 19.42 Luke 24.56 1 Cor. 16.1 Acts 20.7 Rev. 1.10 Let Saltmarsh and Familists call for the book of sports on the Lords day I knew never any truly Godly in either Kingdom despise the Lords day 30. The Scriptures or writings are the true Scriptures not as they are meerly in their Grammaticall construction sense or common reading which any that understand the Hebrew and Greek may perceive And according to such and such interpretations are not to be imposed as meere things of Faith and Fundamentals but so farre as the Spirit of God reveales them to be the very mind of God else they are received for the authority of Man The Pharisees had the Scriptures in the Letter Answ. Scriptures are not the word of God but in their Grammaticall sense and reading otherwise Jewes and Pharisees have not the Scriptures in the letter that is in the true literall sense for the Pharisees corrupted the Scriptures and made them null the literall sense is the most spirituall sense because Familisticall and Popish allegories and new-light-senses are wild-fire not Gods word Saltmarsh and H.N. doe as corruptly also expone Scripture as the Pharisees did of old For example 1 Tim. 3. God manifested in the flesh and Zach. 13.3 4 5. and 2 Pet. 3.1 2 3 4 c. and Rom. 5. that notable place concerning the first and second Adam and 2 Thess. 2. and the place Rev. 11.1 2. where Saltmarsh saith p. 17. the outer Court of the Temple troden upon by the Gentiles is the flesh and first creation and all outward administrations and many the like so as they leave off to be the word of God being abused by their phantasticall allegories and senses that are not the minde of the Spirit nor his scope 2. If yee receive not Fundamentals but in so far as the Spirit reveales them in the literall sense yee doe well But a naturall Spirit may receive the Orthodox sound sense and be farre from inward revelation that makes the word effectuall 3. We will no man to receive the Word beleevingly because men or Churches command so to doe But of this before the same is Swenckfields argument CHAP. XXVII How Ordinances and the letter of the Word are Instruments of conveying of Christ and his grace â—o us and neither adored of us nor uselesse to us 31. NO outward Ordinance or Ministration of the Creature or of Letter can convey or conferre any spirituall thing they are but images or shadowes of spirituall things the seeing of things darkly as in a glasse 1 Cor. 13. Sparkles of glory p. 247. Answ. This is that which Swenckfield and Mr. Dell and all Libertines teach that the written read and preached Word is no instrument of saving soules because it is not an effectual instrument without the Spirit but the word internall or the Spirit within teaching must be all then is every mans inward word Spirit Conscience his Bible Rule and obliging Lâ—w and every man is obliged to follow his blind guide his consciencâ— and then he is not infallible Hence no compulsion in matters of Conscience yea nor in Polygamy murther For the Word is no Rule say Familists 2. There is not one faith but every man hath a faith and Religion of his own by which he is saved 32 Saltmarsh now riseth higher for whereas he said Free grace c. 49. p. 179 180. To doe any thing merely as commanded from the power of an outward commandement brings but forth legall and mixt service or at best finer hypocrisie Now hee saith in his Sparkles of glory now the outward Ordinance or ministration of the creature or of the letter cannot convey spirituall things to us and epist. to the Reader p. 6. The other opinion of Protestants is that the letting up of such a forme of worshiping God in ordinances scripture letter of the word praying faith habits of graces c. is an immediate way of fixing God and his Spirit upon it which is indeed a finer kind of Idolatry to conceive that God enters into outâ—ard things and conveys his al-glorious and allmighty spirit by them when as they are onely signes figures and Images of more spirituall things injoyed or to be injoyed and that of Gods appearance and conveyance of himselfe in outward things according to this opinion is such as the Papists hold as to Images c. Or things conferring grace ex opere operato and all Idolaters accordingly conceiving that God immediatly informes and glorifies and spiritualizeth those formes and figures to the beholders as the Israelites when the Calfe was made cryed these are thy Gods O Israel I know Ordinances used in their true nature and as things that are the parables figures and types of spirituall thingâ— are not to be rejected but many Christians doe sweetly partake of them in this their estate of weakenesse or bondage wherein God makes heavenly things appeare by earthly that men as Thomas may see and beleeve though blessed are they that have not seene and yet doe beleeve Thâ—re is something of the mystery of God in this and somâ—thing of a mystery of Sathan in it That of God is this that the Lord doth in much wisdome suffer the weakenesse of some spirituall men to come forth and by this hee carieth spirituall things in more mystery and manageth the glory of his spirit through wayes and things which are an offence and scandal before the world by which some stumble and fall and are broken Christ was set up for the falling as well as rising of many in Israel That of Sathan is this of reproaching the pure spirit of God by reproaches viz. Of praying by the spirit and preaching by the spirit and new revelations and new lights thus making the world blaspheme and the weaker Saints affraid of the glory of the spirit lest it proove delusions Answ. Here is good Reader a more avowed reproaching of the wisdome of
Life to come which yet the Apostle Heb. 6.1 2. maketh fundamentals of salvation though the Chapter tells us in the Title of the last discovery and highest concerning the whole mystery of God to men But in that Chapter 1. He denieth the Trinity and maketh the three persons as Mr. Beacon doth in his Catechisme also p. 47 48 49 50 51. but manifestations of God Thus God being infinitly one yet in a three-fold manifestation saith he to us of Father Son and Spirit c. a person is not a manifestation but hath need to be manifested to us and denying the personall union of the second person with the Man Christ he makes it but God present with men and Angels in the manifestation of grace and salvation and with Devills and wicked men in the manifestation of Law and Justice So God is no more united to our nature in the man Christ then he is united to Angels and Devills and to elect men and the wicked and the reprobate and Christ is no more God-man in one person then he is God-Angel or God-Devill I tremble to speake it in one person and Christ is just God-man the Sonne of Mary born of a woman and of the seed of David as he is God-Peter God-Paul God Cain God-Judas Iscariot for saith he p. 199. God makes out himself in an image in this creation or nature therefore he takes to himself one part of it into union to himselfe according to one way of manifestation called in the Scripture light love grace salvation Father Bridegroome glory and that part which injoyes God in this manifestation is called the Angels the Saints the elect the Sonne the Tabernacle of God the new Jerusalem the Temple the Spouse he taketh to himselfe the other part of the creation and there he is present but not in this way of grace and light but of another manifestation called Law justice wrath everlasting burning and these are called devills wicked men flesh which live in God and subsist in him as creatures in their being Now the Scripture cals this the great mystery of godlinesse God manifested in the flesh Saltmarsh maketh this as great a mystery God manifested in the Devill to cast him into hell And as the new Jerusalem the Spouse is Christ or God in the flesh of the Saints and Angels by grace and salvation and Christ liveth in Paul and Paul is by grace Godded and Christed and the Angel Gabriel Godded and Christed so Christ lives in Cain Judas Beelzebub by justice and condemnation and the union of God is neither personall in the son of Mary nor in Sathan but only in the effects of grace and salvation in all the elect and by Law and justice in all the damned Angels and men and here is the mystery God is all that part of the creation that commeth under the name of reasonable creatures men and Angels and all the Angels and men created of God were crucified with Christ and all are the Lord of glory by union so that as Libertines made God the soule forme and life of all things men and devills and said that God wrought all good all ill in the creatures and no creature was to be praised for doing well nor to be blamed or punished for ill doing because God is the Author of righteousnesse and sinne so the Familists say that Christ is the form and soul of men elect and reprobate of Angels elect reprobate and that God works in them is united to them and they are meer passive organs in all good or ill So I beleeve Saltm and the Familists do subvert the whole faith and hold nothing with us but doubt of all But I returne to that I said there is a twofold infallibility now though beleevers have not that infallibility proper to Prophets and Apostles in prophesying and writing Scripture yet must we not runne to the other extremity and say as these that fight for Liberty of conscience that there is not since the Prophets and Apostles fell asleep any infallible perswasion and certainty of faith but all our knowledge is conjecturall and a meere fluctuation and fleeting opinion and a faith for a yeare a month or an houre which wee may lay aside the next month and that anointing even the Spirit of God infuseth in us opinions of God contrary among themselves and false and true which is the present judgement of our minde which we are to stand to and to suffer for or to deny as we see the times goe For 1. The Scripture tells us of a sure perswasion of things beleeved Luke 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Luke holdeth forth to Theophilus a certainty of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest know the certainty of these things whereof thou hast been instructed So the word imports a certainty Act. 5.23 Act. 21.34 Act. 22.30 Act. 25.26 Act. 2.36 Let all the house of Israel know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assuredly A full and certaine perswasion excludeth all doubting and deception or mistake and this the Saints have and may have Col. 2.2 That their hearts might bee comforted unto all riches of the full assurance of understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess. 1.5 The Gospel came not to you in word only but in much assurance Rom. 4.21 being fully perswaded This was the perswasion of a faith and such a faith as by which wee are justified without workes Rom. 14.5 Let every one be fully perswaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his owne minde 2 Tim. 4.17 That by me the preaching might bee fully knowne Nor is that perswasion of Pauls Apostolicke or by revelation extraordinarily but common to all Christians Rom. 8.38 For I am perswaded that neither death nor life nor Angels c. shall be able to seperate us from the love of God which is in Christ Jesus our Lord 2 Tim. 1.12 I know in whom I have beleeved and I am perswaded that hee is able to keepe that which I have committed to him against that day This certaine perswasion must bee certaine and infallible both to themselves and grounded upon the promise and truth of God who cannot lye Tit. 1.2 Yea and our Divines with good warrant say the Catholicke in visible Church is thus farre infallible that in 1 fundamentalls 2 necessary for salvation they cannot 3 finally and totally erre and fall from the faith But all our Divines and your owne confession of the Assembly at Westminster saith ch 31. Art 4. All Councells generall or particular since the Apostles times may erre and many have erred To which I answer No Councells nay nor the whole invisible Church is infallible in the sense that the Apostles are infallible both in beleeving and teaching by immediate inspiration and so their word is not a rule of faith 2. A Generall Councell conveened in Councell may erre in particular Synodicall acts that is for a time and in some points as the Synod meaneth but it followeth
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
sutable to H. Nicholas his Spirit and to the Enthysiasmes of Swenckefield and to John Waldesso a piece that M. Beacon highly extols p. 138. Catechi who saith Consideration 3. p. 8. That beleevers make use of some rules of Scripture to preserve the health of their soules as they doe for the health of their body rather to conforme themselves outwardly with the sons of Adam then because they feel themselves to stand in need of such observations forasmuch us they being governed by God alone observe the will of God and wholly depend on it And the same Popish Author Cons. 32. p. 107 108. maketh crucifixes Images and the holy Scriptures Alphabets of Christian Piety for beginners M. Beacon who commends this superstitious Familâ—sticall book must alwayes judge Images unlawfull so as a Christian having first saith Waldesso p. 108. served himself with holy Scriptures as with an Alphabet he afterward leaves them to serve for the same effect to beginners he attending to the inward inspirations having for his proper Master the Spirit of God and serving himselfe with holy Scriptures as with an holy conversation and which causeth refreshment unto him altogether putting from himselfe all these writings which are written by an humane Spirit So they judge Scripture to be written by an human spirit contrary to 2 Pet. 1.19 20 21. 2 Tim. 3.16 8 Its folly to conclude of certainty of Scripture and not of infallibility in the interpretation thereof So M. Saltmarsh and M. Dell deny the Scripture to be an obliging rule to the Saints but onely the word written in the heart Hence as the Holy Ghost dited the Scripture so also dited be the exposition of Scripture to the Familists and their exposition is as infallible as the Scripture because the same Spirit speaks in both for the same spirit that dites the word must expone it Answ. Then must the writing of H Nicholas and the uncleâ—n house of Love and of Antinomians be as infallible as the writings of the Prophets and Apostles who were immediately inspired Horrible blasphemy Men and holy men may erre in their Expositions but the Word of God is infallible truth 2. The Scripture is our rule by which all other Truths Doctrines Spirits Revelations must be tryed and if they be not according to the Law and the Testimony there is no light in them Esa. 8.19 20. Luk. 16.30 31. Psa. 119.130.105 Luk. 4.17 18 19 20 21. Joh. 5.39 2 Tim. 3.16 Act. 26.22 3 No marvell that Antinomians be Anti-scripturians and deny Scripture to be the Word of God affirming it to be a dead letter a humane thing of Inke and that what the Spirit speaks to the soule is onely the word of God and no other thing contained in the Old and New Testament 9 Faith justifying is no fiduciall recumbency on Christ God and Man Nor doe we eat his flesh and drink his blood spiritually by beleeving in Christ crucified but by acts of humility seeing our self to be flesh and nothing and Christ to be in us blood that is the spirit life and power of God as if we were Goded with him 10. God and man united in one eate the flesh of the Son of man and drink his blood or man as Goded and God as humanized p. 111 11 The reasonings and dictates of our spirit are translated into the 〈◊〉 and dictates of the Spirit of God and so the writing 〈◊〉 and arguments become Divine and eternall not humane and â—emporaâ—y Wind-mils and phanacies must they be bigge 〈◊〉 who leave the Scriptures and imagine that God onely acts understands wills loves feares hopes c. and doth 〈◊〉 in the Saints 12 Swearing at all though before a Judge is unlawfull Simpl. Defenc. p. 22. 13. While you tell the people say they to the godly in New-England that by sorrow compunction and anxiety of Spirit and woulde of minde they communicate in the sufferings of Christ it is nothing else but to conclude the Son of God to be Beliel 14 Baptisme is unlawfull except it be conjoyned with the crosse and sufferings of Christ â—o Saltmarsh Sparkles of glory p. 30 31. denyeth all Baptisme 15 As every Saint ought to hear the word so ought he to preach it Calling of Ministers is groundlesse so p. 66.67 so the Anâ—â—nom Beacon Catechi p 7.8 and Saltmarsh Spark p. 131. 16 They are Idoll Shepherds of Rome who cannot preach to the people but in a way of so much study and ease not labouring with their hands for their bread p. 67. 17 If I preach the Gospel willingly say they I have a reward 1 Cor. 9.17 that is if I doe it out of any ability skill or will of mine owne gotten or acquired by any paines or industry as men doe attain to Arts and Trades wherein they are to be preferred before and above others then I have a reward that is something to be attributed and contributed to me for the same then I goe about to deprive my Lord of his right shewing my selfe an unfaithfull Steward â— Simpl. Defen P. 68. then was Gorton unfaithfull in writing this book for pains of art he must have taken in writing in consulting by reading the Scripture to set down Chapter and Verse but all this is the Enthysiasticall gang of Divinity in which Antinomians in praying beleeving loving bereave us of the use of minde will reason affections and make the Holy Ghost and Christ in his person united to us to doe all 18 To preach for stipend or contribution is to give unto God and unlawfull contrary to 1 Tim. 5.17 18 19. which I grant if stipends be the preachers designe and end 19. None is to forethink of what text or subject he is to preach on but as Gods Spirit for the time casteth in his minde p. 75. that is he is to speak phancies without sense method or intention to edifie which thing the Prophets Christ and Apostles did not in their preachings But of this before and somewhat hereafter 20 He denies the resurrection exponing these words My flesh shall rest in hope that is my weaknesse and tyred out condition hath rest and strength in another though not in my self for hope that is seen is no hope This place Psal 16. is exponed Act. 2.26 30 31 32. of the hope of the resurrection of Christ and of ours in him who is the first begotten of the dead but Gorâ—on p. 106. wresteth it most foolishly to another sense as if it were metaphoricall flesh and buriall and so an allegoricall and spirituall resurrection onely 21 He most corruptly and unsoundly turneth all the Scripture in childish Allegories as is to be seen p. 96 97 98. In the following Treatise you have other Antinomian conceits holden by Ro. Towne who coldly refuteth Doctor Taylor and by M. Eaton in his Honey comb and Saltmarsh of late falne off conformity to Antinomianisme and Tob. Crisp a godly man as is thought But Melancholions who having builded much on
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
〈◊〉 〈◊〉 〈◊〉 carried rolled moved acted immediately by the Holy Ghost for God used not reason or humane discourâ—ing as an intervening organ or acting instrument to the devising and inventing of spirituall or Gospell truths 2 Pet. 1.20 21. but yet this immediately inspiring Spirit spake written Scripture commanded the Ordinance of actuall prophesying commanded the Prophets to write and the people to hear and to read the words of the Prophesie Antinomians and Familists conceive that now when divine truths are framed and come forth to the immediately inspired Scripture that the same immediately inspired Spirit must act the Saints as meere passive organs to preach in the Spirit immediately to pray to heare to write in the Spirit but then Familists should be as infallible as the Prophets both in preaching praying interpreting Scripture but the ordinary actings of the Spirit doth include and carry along the actings of reason minde will and affections but elevated above themselves The Spirit is opposed to carnall and wilde logicke and ratiotinations and so all carnall thoughts and sinfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discourses are Sathans fortifications and Souldier-works against the knowledge of God 2 Cor. 10.5 6. 1 Cor. 2.1 2 3 4. 1 Cor. 1.17 but the Spirit siteth upon and acteth reason to make our whole service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonable service yea and all the Scripture is a masse and booke of discoursive refined reason unbeleevers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd unreasonable men going against sense and sound reason And the spirit goeth on in a perswading way 2 Cor. 5.11 Gal. 1.10 Paul Act. 13.43 perswaded them to continue in the grace of God Act. 18.4 he perswaded the Jewes and Greeks Act. 19.8 hee perswaded the things concerning the Kingdome of God So doth the Spirit carry us along with exhorting Act. 2.40 2 Cor. 9.5 2 Thess. 3.12 2 Tim. 4.2 Heb. 3.13 1 Pet. 5.1 Jude v. 3. 5. Amongst the characters of a spirituall state and condition Some concerne the state some the actions For the state a renewed man is said to be in the Spirit Gal. 5.25 If ye live in the Spirit let us also walke in the spirit So as the Spirit is the life of the man in his spirituall walking so are we as touching our state said to receive the Spirit Gal. 3.2 Rom. 8.15 to be borne of the Spirit as receiving a new spirituall nature Joh. 3.6 Gal. 4.29 and the Spirit said to dwell in us Jam. 4.5 and the spirit is given to us Rom. 5.5 For the actings the Spirit determineth the action according to the nature and specification and rendereth the action spirituall so as they are led in their conversation by the Spirit and so are knowne to themselves to be the Sonnes of God Rom. 8.14 If ye mortifie through the Spirit the deeds of the flesh ye shall live Rom· 8.13 Paul was pressed in Spirit and testified to the Jewes that Jesus was Christ Act. 18.5 Apollos fervent in Spirit spake and taught diligently Rom. 8.25 For wee through the Spirit wait for the hope of righteousnesse by faith 6. The exercise of spirituall acts is managed most from the Spirit when there is more Spirit and lesse Law in our acts of obedience But that this may be rightly understood give me leave to distinguish in the Law 1. Directive and obliging light revealing the binding will of God 2. The setting of it on with power and life upon the minde will and affections 3. The compelling rigor of the Law in exacting highest and superlative perfect obedience in thought word and deed and the terrifying threatning Directive and obliging light being the commanding will of the Lawgiver revealed to us in the written word is not contrary to the Spirit but written to us by a divinely and immediately inspiring Spirit as all Scripture and as the written letter of the Gospel 2 Tim. 3.16 17. though to us naturally fallen in sinne in the second respect or in regard of the setting on of this directive obliging light upon the soule with power and life to produce actuall obedience the written and preached Law as Law and as a Covenant of workes is void of the Spirit and hath no more power to cause us obey then dead and spiritlesse figures and characters written on â—â—one can worke men to bow their necke to obey the Law of God 2 Cor. 3.6 7. yea but so the written and preached Gospell externally proposed without the Spirit is a dead letter also I grant the Gospell in its letter both promiseth a new heart and a new spirit which the Law as the Law doth not and when the Spirit joynes with the preached Gospel and the Law also doth prepare the sinner for Christ by the word of the Gospell the Spirit is given and so the Apostles and Pastors are Ministers of the New Testament not of the letter but of the Spirit But 3. The Law in compelling under the paine of eternall death to superlatively perfect obedience hath the Spirit by accident and extrinsecally conjoyned with it as it is the Spirit of the Mediator that makes use of it to cause the broken man see his unpayable and to him impossible debts and cause him heare the tinkling and noise of the fetters and chaines of hell that he may flye to the Gospell-surety which the same Spirit reveales to him in the Gospell Now this is an extrinsecall use of the Law For 1. The Law should have its intire and perfect essence and full operation in rewarding or punishing if we suppose there never had beene a surety for sinners nor a Gospell 2. It s a Gospell-spirit that makes this use of the Law above its nature for that which can but reveale to the broken man debts unpayable by him and incloseth him in an eternall jayle and gives no strength nor way of redemption cannot have of it selfe any influence to lead the broken man to a surety But this the Law doth of it selfe hath not of it selfe one fourth part of an ounce of Gospell-courtesie or grace to bestow on the sinner But 2. The compelling rigor of the Law as touching perfect and eternally active and passive obedience must bee considered in its severall branches as it commands perfect active obedience or as it obligeth to passive obedience it respects two sorts of persons the man Christ in the dayes of his flesh and the elect Angels or 2. fallen sinners In the former consideration the Law in it selfe as the Law eternally and immutably presseth perfect active obedience but gives not strength to obey but supposeth strength to these to whom it is first given but if so be that these to whom it is given have abundance of the Spirit and strength to obey perfectly as Christ in the dayes of his flesh and the elect Angells have the Law in its highest rigor of commanding perfect obedience it is not properly rigor though we must use the word but strictnesse hath no compulsive power
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
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
and not infallible Prophets and Apostles 2 Thess. 2. pag 110 111. The Antichrist is not the Pope but a ministery in the letter and 107. Hush Luther Wiccliffe Calvine Martyr and Bede had but faint and small discoveries of the spirit and letter and pag. 111. pag. 24 25. He that did with hold and hinder the revealing and the dominion of the man of sin was the spirit He that sits in the seat of God is men in Synods judging the spirit himselfe and God in the Saints p. 147 148. H. Nicholas Evang. 31. Sect. 1 2. saith the Pope is the cheife anoynted Answ. Except H. Nicholas and Saltmarsh no Protestant Divine exponed the man of sin to be any other then the Pope and the Hinderer that he should be revealed the Emperor and only Saltmarsh and the Anabaptists of Munster put a note of shame Antichristianisme on Luther Calvin as literall reformers no question because Martyr refutes Anabaptists Calvin the Libertines and Anabaptists Bullinger the Anabaptists and Enthusiasts Luther the Antinomians Mr. Saltmarsh sets himself above them in the all-spirit and highest discovery of glory I am with you to the end of the world that is to the end of that ministration till the Apostles dyed and no longer A. of this before The Iews sparkles of glory p. 151 152. were not onely a type of the true Christian Church but of the Christians in the lowest dispensation and in their armed tribes and Generals as Moses and Joshua were a figure of Christians under pupillage and bondage to nature and so they were led out against the nations who were a figure of worldly tyranny and oppression to recover their land of rest or such worldly priviledges as they had in promise donation from God under the Gospel the Lord suffered the same figure in Peter who walked about with Christ in his fleshly appearance with his sword girt about him till Christ had him put up his sword in his sheath because he was goeing out of that dispensation of flesh into more glory into the same glory he had with God before the world was Answ. Who ever mocked the word of God as these men do Yet these froathy allegories must be discoveries of all-spirit above Calvins and Luthers light 1 Such types or dreames have nothing so much as in a shadow of ground in the word 2 Christians under bondage to nature is a new phancy while men are in mere nature they have nothing of Christ or Christianity nor feel◠any Law bondage yea nor know it 3 If Peters Sword was a figure of ministration of the flesh to be layed aside whē Christ now ascended to glory how dare Christian Magistrates then bear the sword for after the ascention of Christ they are entered into glory with the Father and such glory as Christ had before the World was golden imaginations What mocking of the word of God is this Because Christ prayed John 17. Father gloryfie me with the glory that I had with thee before the world was therefore Christ mysticall and the Saints his body were then to enter into the glory that Christ had with the Father before the world was that is eternall glory when Peter was at Christs command to lay aside his sword 1 What warrant to make Peters Sword a figure of Christs fleshly dispensation and his laying downe of his Sword a type that Christ and his Saints ought after this to fight no more but to enter into a glorious dispensation into which all the Saints were to enter even the same glory that Christ had with the Father before the world was 2. Whether ought the Saints to dye eat drinke marry after Christ hath commanded Peter to lay aside his sword should they not enter into the same life of glory farre above and beyond all these infirmities and bee as Christ was dwelling in the glory he had with the Father from eternity Then should not Familists warre any more but disband and breake their speares into plowshears 3. Who made them capable of the glory Christ had before the world was 4. What Spirit fancied this interpretation Father glorifie me c. that is Father carry my Saints out of a dispensation of blood wars to a life of pure and all-Spirit and glory even in this life Saltmarsh despiseth interpretations by consequences and whence had he these more then monstrous consequences 161. p. In that a Christian is bone of Christs bone he is more then a conquerour Ro. 8. quencheth the violence of fire Heb. 11. Ans. Our having the same flesh and nature that Christ had makes us not victors but our faith is that which overcomes the world 1 Joh. 5.4 None can see mee and live pag. 282. so as they that see God doe not live or that thing called themselves doe not live that which is called a mans selfe is his owne reason his wisdome his righteousnesse his desires or will his lusts c. Now if these live God was never yet seene Ans. This place Exod. 33.20 is foolishly wrested by Saltmarsh for God speaketh not in that place of the seeing of God by faith in the light of his Spirit as if these naturall faculties were annihilated and pulled out in regeneration and God did actually see know beleeve love in us and our soules were turned over unto dead passive organs nor doth God speake there to Moses of regeneration but he represseth the spirituall and too much curiosity of Moses who desired to see God face to face and more then the Lord was pleased to reveale in this life to him or to any in the state of mortality Moses desired to see more then the Lords backe parts v. 18. Moses said I beseech thee shew me thy glory God answers so much as is good and profitable for him hee should see but his glory as in the life to come he could not see in this life Saltmarsh 307.308 exponeth the place Zach. 13. more spiritually By the false Prophet is ment the Spirit of Antichrist by the father and mother that begat him they who made him a Prophet or cryed him up and their thrusting of him through for lyes is the spirituall smiting of the Antichristian working with the sword of the Spirit through some new enlightnings from God Ans. Such lying wresting of Scripture from the literall and native sense of the Spirit is the way with Origen to turn all Scripture into allegories and types for read the words and they are a Propheticall threatning of death to the false teacher by his nearest bloud-friends alluding to Deut. 13. where father and mother were to cast stones at those dearest to them if they should prophesie lyes and this is to be fulfilled under the Messia's opened fountaine of his blood v. 1 2 3. I will cause the Prophet to cease his father shall threaten him Thou shalt not live he shall be ashamed and shall not dare to professe himselfe a false Prophet but a herdman and