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-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
276 277 Saltmarsh defineth Heresie in relation to the Spirits teaching not to the written Word 279 And Schisme to be in relation to the invisible not to the visible Church 280 Chap. XXXIII Familists minde touching prayer 281 282 Chap. XXXIIII A tast of the wild allegorick interpretations of Scriptures that Saltmarsh fathers on the spirit 282 283 284 c. All in Covenant with God are preachers of the Gospel to Saltmarsh 282 Saltmarsh and H. Nicholas makes Christ's comming againe and judging of the world to have beene these 1640. yeares 284 Saltmarsh would prove by Scripture there should be no baptizing by water 284 285 Christ crucified is nothing to Saltmarsh but the Saints Godded and Christed and suffering with faith patience 285 Ordinances are onely for the unconverted before 〈◊〉 to supply the absence of the spirit 285 286 The story of Adam but a figure to Saltmarsh 286 The Doctrine of John Baptist is gone saith Saltmarsh 286. Saltmarsh with Socinians will have the love of our enemies not commanded in the old Testament 287 Saltmarsh dreames of a Church on earth that shall want Ordinances 287 288 The place Gal. 4.1 Of the Heire under Tutors vindicated from Saltmarsh's glosse 289 The Corinthians called carnall unduely 1 Cor. 3.1 2. by Saltmarsh the place vindicated 290 Christ's disciples not under a stinted liturgy 291 The place 1 Cor. 10. they did all eate c. speakes nothing of the Idolatry of meanes and Ordinances as Saltmarsh phancies 292 The Disciples of Christ not under a carnall ministration but had the revelation of the spirit as well as we 293 2 Thess. 2. touching the Antichrist vindicated 293 294 The place John 17. Father glorifie me c. foully abused vindicated 294 295 Exod. 33. None can see mee and live vindicated from Saltmarsh his glosse 295 296 The place Zach. 13. of killing false Prophets under the Gospell vindicated 296 297 Chap. XXXV Of the anoynting of the Spirit and the Letter 297 298 c. Of the knowledge of such as are under actuall vision in a Trance 297 298 Prophets not ever under actuall visions in actuall prophecying to men as when in a dreame or trance they see the visions of God 298 299 Prophets see not really the things themselves but the speces or images in the opened decree of God 300 301 The spirit opposed to bodily and externall 300 Externall Ordinances in sensu composito and diviso how they suit with the Spirit 301 302 Three wayes of union betweene the word and the spirit 302 303 The reall influence of spirituall operations on the body 303 304 We adore not Characters 304 The spirit because the spirit and seperated from the word nâ—t our obliging rule but the law and the testimony 304 305 We are to wait on God in the use of outward meanes though the spirit worke not ever upon our hearts 305 306 Divers wayes of the spirits concurring with the word 306 307 The places Jer. 31. They shall no more teach his brother and 1 Joh. 2.27 The anointing teacheth you all things cleared and vindicated 307 308 309 We make not the word to have two senses one externall and preparatory another internall and spirituall 309 310 311 The one literall sense the true and native sense of the word 311 312 Divers other considerations of the word and Spirit The Spirit opposed to humane eloquence 312 313 To cold dead and dry speaking 313 314 To that which smells most of our wit 314 To wild logicke 314 315 The characters of a spirituall condition 315 316 The Spirit determines the actions according to the specification and to the exercise 315 316 317 The Spirit how he goes along with the Law 315 316 The obliging Law and the free Spirit consist together 316 The morall compulsion of the Law is exhausted by the freenesse of a Gospel-spirit 318 Threatnings legall had influence on the will of the first Adam not of the second or of confirmed Angels 318 319 The place 2 Pet. 1. Untill the day-starre arise c. vindicated 319 320 How the Spirit is the day-starre 320 How true that is the more of the letter the lesse of the Spirit 321 322 How wee are changed into the same spiritualnesse contained in the Gospel 322 323 324 Familists have no new discoveries 325 326 How duties are spiritually taught in the Gospel 326 327 The Word the formall object of our faith the Spirit the effâ—cient 327 328 The Gospel to Antinomians a meere killing letter 328 329 The word spirituall beyond figures and letters in every consideration 329 330 The spirit determineth the actions of the spirituall man 330 The order of acting in supernaturall actions often from the Spirit 331 332 The assumption of a syllogisme of conscience proven by the Spirit 332 333 How farre the Saints are to leave Rome for new light 334 3â—5 Preaching of duties not contrary to the spirit 335 336 What the Law of the spirit of life is 336 Characters of a spirituall condition 336 337 The written Word to Familists is but a type and a shadow 337 338 Ordinances to continue to the end 338 339 Climbing from ministrations naturall or civill to higher ministrations an unwritten phancy of Familists 340 341 The garment wherewith the Sonne of God was clothed is opeâ—eâ— to consist in six points by Saltmarsh and to bee divers ministrations 339 340 How mortification is a signe of a spirituall condition 341 342 A Petition of the Familists of England to King James anno 1604. 343 344 345 c. Their virulency and malice to Puritans 343 344 Their extolling of H. Nicholas 346 347 They will have us saved by workes of righteousnesse that wee doe 347 Prelates never troubled Familists because they were enemies to Puritans and conforme to the Prelates wayes 341 They clambe to the Apostolicke Church and reject the Apostolick Scriptures 348 Divers of the Court of Queene Elizabeth and King James were Familists 349 Familists are for universall grace 349 They labour to pervert King James to Familisme 350 They condemne all as Antichristian that are not of their way ibid. They professe uncouth phrases that Protestants cannot understand as Libertines did ibid. They professe they will take and imbrace reject or refuse their Religions which is the only true way to salvation as the King and his Laws shall enjoyne 350 351 An abjuration tendred to Familists in England aâ— 1580. the 10th of Queene Elizabeths reigne by the Lords of the secret councell declaring H. Nicholas to be an Heretick 353 354. II. Part Contents of the second Part called a Survey of Antinomianisme CChap I. Antinomians unjustly accuse us p. 1 2 Chap. II. Antinomians are Pelagians Chap. III. Protestants hold no preparations with Pelagians Papists and Arminians going before conversion 2 3 4 Sinners are not healed of Christ as sinners but as such sinners who are freely chosen and loved of God 4 Chap. IIII. How we teach a desire of grace to be grace ibid. Chap. V. How we
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
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
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
up by God according to his promises in the most holy service of God under the obedience of his love The Familists of New England and Antinomians professe all of them are Christed with Christ. The Apostles doe not so extoll themselves Towne Assert of Justifica p. 39. So soareâ—h Keep the Law saith he and works here below on the earth and as Enoch converse in Spirit and walk with God in the alone righteousnesse of Christ apprehended by faith As if a holy conversation and a spirituall walking with God in faith and duties were low base and for men of the earth onely The speciallâ— errors and Heresies holden by H. Nichol. are such as are for the most part either abominably blasphemous or much like to the errors of Anabaptists David-Georgians Swenskfeldians from whence they sprang as have been and shall be God willing cleared to be the same with Libertines and Antinomian errors 1 H. Nâ—cholas challengeth to himselfe that which is proper to Christ Esa 61. Lu 4. that the Spirit of the Lord is on him to preach glad tydings to the poore The Antino Beacon saith that none can be true preachers but they run unsent that run without the Spirit of sanctification 2 H.N. saith c. 1 Evan. not one man Adam sinned and we in him but man from the beginning to this day was disobedient Hence Adam was no one man 2 Wee have no more sinne from the first Adam then by following the sinnes of all men 3 The story of Adam of the tree and fruit is but an allegory Antinomians turne all in allegories Randal serm a sower went out to sow here is a warrant from parables to expone scriptures by allegories all things of nature are sacraments of Gospell mysteries as doe this in rememberance of me 3 H.N. saith c. 1 All that walked not in the forme of Abel according to the manner and ordinance of Seth were not of the right stocke of Seth. Then righteousnesse commeth by personall imitation of Seth not by the imputed righteousnesse of Christ. 4 Christ to H. N. is head of Abrahams faith not Abrahams flesh which destroyes his humanity for H. N. applyeth these words the power of the most high shall come on thee and overshadow thee by an allegory to all beleevers which had their discent out of the faith of Abraham partakers of the Godly nature and being and according to the will of God are wholly minded with God so Antinomians as Christ was once made flesh so is he now first made flesh in us ere we be carryed to perfection Del. ser. 17 18 19 20. tells us of two meanes of Gospel-reformation 1 The word dwelling in the flesh reformes the flesh and it dwells in us through faith this word is not the word without us then it is not the scripture word but the word within us Jt sheweth us Christ and changeth us into his image The 2 meanes is the Spirit which God promised long before to powre upon all flesh and so to reforme all flesh the Spirit reformes 1 By taking away all evill out of the flesh as pride â—nvy and all errors and false doctrines for the Spirit burnes up all errors as â—ay and stubble I feare Del give us no more for God manifested in the flesh but this not one word of the Scripture or preached Gospell is once mentioned heare foâ— feare Enthysiasts offend 2 The Spirit reformes by changing the flesh into its owne likenesse as fire changeth every thing into its selfe so doth the Spirit in the flesh make the flesh spirituall heavenly holy meeke good loving c. Here I desire M. Del to separate from H. N and give a reason of his faith to those that offend at his doctrine 1 How is the Spirit powred on all flesh and so is all flesh reformed p. 19. l. 20. Is he for universall salvation of all the Scripture speaketh not a word of the heart reformation of all This Devill is going abroad in our times Del speaketh like this wandering Spirit 2 How is the inward word which he carefully distinguisheth from the outward word p. 18. l. 3 4. differenced from the Spirit p. 19. for the inward word is the word made effectuall by the working of the Spirit and he saith the word not the letter without the Spirit which is but the dead law saith he and Spirit are alwayes joyned that is the inward word that is faith wrought by the Spirit as I take it is ever joyned with the Spirit who doubts but the Spirit is ever with the Spirit 3 The Spirit takes all evill out of the flesh what is that out of the man out of the soule and body this is a rare expression 4 How dwells the word in our flesh pag. 18. l. 1. God the substantiall word the sonne of God dwells in our flesh that is personally in the nature of man Ioh. 1.14 why does Del speake with hereticks and not explaine himselfe 5 How does the inward word change us into the image of Christ p. 18. he hath not told us of the Spirit all this while p. 19. which only changeth us into the image of Christ. 6. How doth the Spirit change the flesh into its owne likenesse by flâ—sh yee meane not corruption so the scripture Rom. 7. Rom. 8. Gal. 5.17 and in many places takes the word flesh Now the Spirit maketh not corruption and sinne spirituall heavenly holy meeke good loving c. then by flesh yee meane the fabrick of the nature of man soule and body Why speaketh not Del with protestant divines and calleth it the mortification of the old man and the vivification of the new but he speakes with H. N. and puts us to request him for the truths sake to expone what a God manifested in the flesh and what a word dwelling in the flesh he acknowledgeth for H.N. grammer rules his pen and tongue not the Holy Ghosts 5 To H. N. Every Godly man partaker of the being of God and Spirit of love is God incarnate and Christ and Christ is not any one man the son of Mary but the condition of all men beleeving and loving and Christ is no where else saith Theo. Ger. p. 22. but he is the same man 6 Gods being is love it selfe The damned apostate should acknowledge his being to be some other thing then love onely as Moses doth Exod. 34.6 The Lord strong gracious slow to anger c. 7 There is no diety belonging to God but love of which mortall men doe pertake in this life so H. N The Lord hath Godded me with God in his Godly being with the Spirit of his love 8 By our obedience of love we become sonnes 9 Love is faith working and doing is faith Whereas faith worketh love and obedience as the cause of love saith the scripture Iam. 2. Heb. 11. 10 Obedience of love and misliking of sinne bringeth us unto the being of Christ cleare
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
For therefore also it is printed that every one who will or can read may peruse it least it should be conceived that it was penned only for your sake Since I am not able to disappoint Satan by any other meanes who still labours by writings to traduce or misconstrue both my person and opinions And truly I wonder exceedingly how it came to be imputed to me that I should reject the Law or ten Commandements there being extant so many of my owne expositions and those of severall sorts upon the Commandements which also are daily expounded and used in our Churches to say nothing of the Confession and Apology and other bookes of ours Adde hereunto the custome we have to sing the Commandements in two different tunes besides the painting printing carving and rehearsing them by children both morning noone and evening So that I know no other way then what we have used but that we doe not alas as we ought really expresse and delineate them in our lives and conversations And I my selfe as old as I am use to recite them dayly as a Child Word for Word so that if any should have mistaken what I had written he might seeing and feeling as it were how vehemently I use to urge these Catechisticall exercises in reason have beene perswaded to call upon me and demand these or the like questions What Good Doctor Luther dâ—'st thou presse so eagerly the ten Commandements and yet teachest withall that they must be rejected Thus they ought to have dealt with me and not secretly vndermine me behinde my backe and then to wait for my death that so they might afterwards make of me what themselves pleased Well I forgive them if they leave these courses Verily I have taught and still teach that sinners must be moved to Repentance by the preaching pondering of the sufferings of Christ that they may see how great the wrath of God is against sinne and that it cannot bee otherwise expiated but by the death of the sonne of God Which is not mine but St Bernards doctrine But why doe I mention St Bernard It is the doctrine of the whole Christian world and which all the Prophets and Apostles have delivered But how doth it hence follow that therefore the law must be taken away I finde no such inference in my Logick and I would gladly see or heare that Logician that would demonstrate the truth of this conclusion When Isaias saith chap. 35 I have smitten him for the sinnes of my people I pray tell me here Christs sufferings are preached that he was smitten for our sinnes Is the Law hereby rejected what is the meaning of these words For the sinnes of my people Is not this the sense of them Because my people have sinned against my law and not kept the same Or can it be imaginable that there should be any sinne where there is noe law Whoesoever abrogates the law must of necessity abrogate sinne allsoe If hee must suffer sinne to bee hee must much more suffer the being of the law For the Apostle saith Rom 5 Where noe law is there is noe sinne If there bee noe sinne then Christ is nothing For why died hee if there were no law nor sinne for which hee ought to die Hence you may see that the Devill intends by this Ghostly Gambold to take away not so much the law as Christ the fulfiller of the law For hee knowes too well that Christ may quickly lightly bee forgotten but the law being engraven in the bottome of the heart it is impossible to raze it out as you may observe in the complaints which are uttered by the blessed Saints of God in the Psalmes that are not able to undergoe the wrath of God which can be nothing else but the lively preaching of the law in their consciences And the Devil also is not ignorant of this that it is impossible the law should be taken out of the hearts of men as the Apostle prooves in his second chap to the Rom. v. 14 15. For when the Gentils which have not the law In the German Copie which received not the law by Moses do by nature the things contained in the Law they having not the Law are a Law to themselves which shew the work of the Law written in their hearts c. His maine plot therefore is to make people secure and to teach them to slight both law sin that when they are once suddainely overtaken either by death or in an evill conscience they might without any remedy sink into hell as having binâ— accustomed to all manner of sensuality and taught nothing else in Christ but a sweet security soe that when terrors of conscience seize on them they take it for a certaine signe that Christ who can be nothing but sweetnesse it selfe had reprobated and forsaken them This the Divell seekes and would faine compasse But it appears to mee that these fanatick spirits are of opinion that all those which attend the preaching of the word must needs be such Christians as are altogether without sinne wheras indeed they are such whose hearts are altogether sorrowfull and pensive such as feare God and feel their sins and therefore they ought to have comfort administred unto them For to such the love of Christ can never be made sweet enough but they still need more and more of it as I have found in experience in a great many to say nothing of my self But these teachers are themselves farre short of such Christians because they are so jocund and secure Much lesse their Auditors who likewise are as fearlesse and foole-hardy There is a godly Virgin an excellent singer who speaks thus in a certain Hymne He hath filled the hungry with good things but the rich he hath sent empty away Hee hath put down the Mighty from their seats and â—xalted them of low degree And his mercy is on them that fear him from generation to generation God cannot but be angry if there be any truth in the Magnificat with such spirits who are secure and dread nothing and such of necessity must those hold Bayards be which take away both law and sin Let mee therefore beseech you Good Mr Doctor to continue as hetherto you have in the pure doctrine and to preach that sinners can and must be drawne to Repentance not only by the sweetnesse of grace that Christ suffered and died for us but alsoe by the terrors of the Law For when they pretend that wee must follow but one kinde of Method in teaching the Doctrine of Repentance to wit that Christ suffered for us lest all Christendome should deviate from the true and onely way this is little to the purpose For it is our duty to improve all manner of means such as are divine Menaces Promises Punishments Blessings and what ever helps we can to bring men to Repentance I mean by all the Presidents in the word to bring them to the
and who is for ever Qâ—i venturus est in soecula And what we now say of our selves in this point the same also our Progenitors were forced to say according as the Psalmes and other Scriptures testify Yea our posterity will even experiment the same and must sing with us and the whole Church the 124 Psalme If God were not with us now may Israel say c. O! What a lamentable thing is it that we should have so many dreadfull examples before us of such men who were so highly conceited of themselves as if they had been the only pillars to support the Church and as if the Church had been founded upon them and yet see to what a shamefull end they were brought at last Yet these terrible judgements of God cannot abate our pride and daring nor make us lowly and humble What is befalne Muncer in our time to say nothing of Elder and former ages who was perswaded that the Church could not subsist without him but that hee might beare and rule her And of late the Anabaptists have warned us with a vengeance to remember how puissant and neerely advancing that specious Devill is and how perilous it is to have such gallant thoughts of our selves Let us be wise at last and learne when we enterprize any thing first to look according to the counsell of Isaiah into our hand whether it be God or an Idoll whether it be gold or clay But all this availes not for we still remain secure without feare or care We can put the devill farre from us and beleeve not that there is such a body of flesh in us as Saint Paul complaines Rom. 7. That he could not doe that which he would and that he was led captive For we forsooth are those Heroick Champions that need not feare our flesh and thoughts but we are all Spirit and have wholly captivated both flesh and devill so that whatsoever we think or is cast into our mindes that must be a certain truth and infallibly the Holy Ghost How can it be otherwise Therefore what other fine Catastrophe could be lookt for at last but that both horse and rider must break their necks But enough of those lamentations The Lord Christ be and remain our Lord Christ blessed for ever Amen I conceive without failing against charity I may say that Eislebius after the death of Luther returned to his vomit and recanted his recantation upon these reasons First because I think we may credit Osiander his testimony who saith in his old age he turned Epicure An vero ante mortem ad meliorem mentem redierit affirmare nequeo Audivi tamen eum etiam in provecta admodum aetate homini Epicuraeo quà m pio Theologo fuisse similiorem Lucas Osiander Epit. hist. Ecclesiast â—entur 16. l. 3. p. 802. Deâ—to Agric Eislebi Printed at Wittingburgh by Joseph Klug an 1539. that is Whether or no Eislebius before his death repented of his heresie I dare not affirm but I heard by report in his old age that he lived more like a voluptuous Epicure then a Godly Divine 2 The Divines of Eisleben in their large confession published an 1560 say that after Luthers death he againe defended his error in his publicke writings So Schlusserburg Catalo heretick l. 4. pag. 36 37. 3 he declined to publish in writing his owne recantation as Luther desired him but shifted the businesse and layd it upon Luther to do it though he was a learned man and able to doe it himselfe How ever Osiander is so farre from thinking that Luther favoured the Antinomian way that he saith he believes that there was not any that held the opinion of Antinomians and though Luther have hard phrases in his Comment on Galathians yet Osiander saith Cent 16. l. 2. c. 29. pag. 314. That a sinner broken in Spirit should not heare the Law condemning sinnes but should turne his eyes to Christ who healteh the broken in heart Luther was a man much exercised in conscience and writes much from his owne experience especially in his Commentary on the Epistle to the Galatians Therefore I purpose God willing further to vindicate Luther in all his writings from the Antinomian error when I have further from Schlusselburgius Sleidan and Osiander cleared the errors of Eislebius and his that the Reader may see that they are the very errors of present Antinomians and Familists 1 The Law is not worthy to be called the Word of God 2 When thou art in the midst of sin only beleeve and thou art in the midst of salvation 3 The Law of God belongeth to the Cours or Benches of Civil Iudges to men-ward not to the pulpit or conscience to God-ward 4 Men are not to be prepared for the Gospel or conversion by the preaching of the Law 5 Who ever have to doe with Moses goe straight to the Devill 6 In the Gospell nothing now should be spoken of violating of a Law But onely of the offending of the sonne of God 7 To heare the word and thinke of it in the heart is the proper consequence of the Gospel 8 Peter understood not Christian liberty 9 To make our Calling and Election sure by good workes is needlesse 10 If you think the Church should be so governed as men must be sober holy good chast now yee have erred from the Gospell 11 The Law teacheth not good workes nor is the Law to be preached that wee may doe good workes but only the Gospell 12 The Law and Moses cannot shew us the true God 13 Christians are not to be rebuked by the Law 14 Our faith and New-Testament-religion was unknowne to Moses 15 Good workes profit nothing to salvation Ill workes tend not to damnation 16 Christians with all their good workes belong to the Devill 20 The Holy Ghost converteth by himselfe not by the Law nor convinceth he the conscience of sin 21 A beleever is above all law and all obedience 22 The Legall Preachings of the Prophets belong nothing to us 23 We should not use these phrases A Christian conversation a christian obedience good workes of christians 24 The law good workes new obedience belong not to the Kingdome of Christ but to the world as Moses and the Popes supremacy belongs thereunto So Saltmarsh Christ is our new obedience and our mortification by imputation 25 We should so live as Iewes Anabaptists and others should see no good workes in us 26 The law onely without the Gospell reveales not sin in its greatnesse and deformity 27 The Gospell only argueth the contempt of a mediator 28 Paulus Crellius the Antinomian prop. 85 Negant nostra ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocabulum evangelij se generaliter in hac disputatione pro corpore doctrinae accipere tam legem quam evangelium It is true the Law in its rigour condemning and cursing and denying righteousnesse or justification to a sinner is no part of the Gospel as the Gospel is the pure doctrine of free
11. Luther This is a rule in all temptations we fancie another God and beleeve God not to bee God but a phancie a Ghost 12. This consequence thou art a sinner therefore God hateth thee is true in the Civill Law or Court but in Christs Tribunall its true thou art a sinner therefore beleeve 13. Luther When Sathan vexeth the conscience with the Law it s fit to say to Sathan what is that to thee yet I have not sinned against thee but against my God for I am not thy sinner what Law then hast thou in me I have not sinned to thee not to the law not to conscience to no man to no Angell but only to God Luthers meaning is that he hath not sinned to the Law or so against it that he should be therefore condemned because he is pardoned in Christ. Luther Nulla alia re potest sanari hoc vulnus conscientiae quam verbo divinae promissionis Luther Si es calamus contritus noli te amplius conterere aut Satana conterendum dare sed da te Christo qui est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amat conquassâ—tos contritus Spiritu Luther Desperatus non orat dum desperatio durat sed cum remittitur paroxysmus tum primum incipit clamor plurimus adjuvatur animus cum audit fratrem commodè tractantem verbum Dei cum ad hunc modum siducia in Deum animo anxio inculcatur tum surgit sciâ—tilla fidei gemitus cordis O si possem sequitur tandem sensus gaudii neque potest Deus hos gemitus negligere Luther Deus mammam gratiae etiam justificatis nonnunquâ—m subtrahit ut discamus Quid nostra ipsorum justitia soleat facere nempe quod solet opprimere desperatione Luther Cum Satan objicit ecce es peccatoâ— non sic credis non sic orâ—s sicut requirit verbum tu contra dic quid me vexas his visibilibus bene sentio ista nec opus est ut tu me doceas illud opus est ut verbum sequar transferam me ad invisibilia Luther Maxima pars fallitur quod non credunt has cogitationes esse tentationes Satanae Luth. Docemur in hoc certamine appreheÌ„dendaÌ„ promissionem in baptismo factam quae certa clara est sed hoc cum fit non statim cessat Sathan sed reclamat in corde tuo te non esse dignum istâ promissione est autem opus ardenti oratione ne extorqueatur nobiâ— promissio Dic scio promissam mihi propter filium Dei gratiam Haec promissio non mentietur etiamsi in exteriores tenebras abjiciar 14. Luther This wound of conscience cannot otherwise bee healed but by the word of God If thou be a broken reed doe not breake thy selfe any more or give thy selfe to Sathan to be broken but give thy selfe to Christ who is a man-lover and loveth the broken and bruised in Spirit 16. The despairing soule prayes not while the despaire continueth but when the feaver turneth to a cool the cry begins he is much helped when he heareth a brother rightly handling the word of promise when faith in God is thus inculcated in a sad heart then glimmereth up a sparcle of faith and a sigh of heart O if I could then followeth sense of joy God cannot despise these sighes 17. God withdraweth the paps and 〈◊〉 of Grace from the justified that we may learne to know what our owne righteousnes useth to doe even to presse us with despaire 18. when sathan objecteth behold thou art a sinner thou dost not so beleeve thou dost noâ— so love as the word requireth say thou againe why vexest thou me with those visible things I feel these well there is no need that thou teach me there is need I follow the word and turne to invisible things 19 Luther The greatest part of men are beguiled that they know not that the thoughts of their utter casting out from God is a tentation of Sathan 20. Luther In a conflict of despaire we must hold the promise made in baptisme if Sathan cease not but cry in thy heart thou art not worthy of that promise wee must ardently pray that the promise be not throwne out of our hand Say I know there is a promise of grace for the Son of Gods sake made to me this promise shall not lie though I were cast in utter darknesse I have stayed the longer on these because possibly every Reader cannot have Luthers works at hand 4. Conclusion Luther and our Divines say that we are patients in the businesse of justification which tendeth not to favour the Antinomian dreame that we are justified without faith and before we beleeve or that we are â—locks and dead passive creatures in the act of beleeving or in other supernaturall acts The Antinomians of old as now t Towne and others teach that the Law hath no activity over the new man by teaching ruling commanding requiring exacting or demanding obedience of him because the Christian man is Lord of the Law and the Sabbath and doth all without a Law teaching or commanding for the new man as new doth good workes by nature as the fire casteth heat then not by law or teaching or command But Luther will have justification to be passive and the Law in justification a patient in a farre other sense 1. Because the broken debtor is free in Court for nothing he doth himselfe but because the rich surety did all and paid his debt 2. Because the Law and the fulfilling thereof in the person of the justified is utterly unpossible and he is justified freely in Christs rich grace without Law or workes and the Law makes him no helpe for justification at all but is a meere patient 3. Because Christ that justifieth the ungodly and is the head of the justified oweth nothing at all to the Law and needed not to be teached what to doe by the Law and did and over-did and out-suffered more abundantly by grace then the compelling cursing and threatning Law can teach or command had wee suffered for the breach of one Law and done all the rest of the Law most perfectly and exactly yet could we never have given such glory to God nor such exact payment and satisfaction to the Law both by doing and suffering as Christ did we should have payed to the Lord and his Law but copper and brasse Christ payed our Law-debts in fine and pretious gold And what our new obedience wants in quantity for we cannot by Grace keep the Law exactly nor thereby be justified it hath in quality being wrought by Grace and perfumed with the glorious merits of Christ in these respects saith Luther The whole nature of justifying us in regard of us is passive Actively the Law is a weake and poore â—lement the letter of neither Law nor Gospell can give strength to obey and its weake passively because
against the flesh in some more in some lesse The time of grace is when the heart is erected and saith why art thou cast downe O my soule c. Hee that knowes this art well is deservedly a Divine I and those like me know scarse the first elements thereof The more godly any is the more he feeles this battle When I was a Monk I thought my heaven gone so often as I felt the concupiscence of the flesh I assay'd much I confessed every day but in vaine while I understood Paul saying The flesh lusteth against the Spirit then I was not so afflicted I thought then as now Martin even thou though godly shalt not want sin and this battle despaire not but fight then thou art not under the Law Staupicius said I have vowed a thousand times to be godlier but I keep not I le vow no more c. Luther That which is truely sin against the Law the Law cannot accuse as sin in the godly Luther Sin that is pardoned is broken through confidence of mercy that it condemne not or accuse not yet because of the flesh it springs up and warres in the flesh Beware to think little or much of the reliques of sin for so the purger the holy Spirit is lightly esteemed The reliques of sin remaine in us which need daily pardon All the beleevers sinnes are pardoned and covered but not yet purged so much pride hatred lust c. yea inward blots unbeleefe impatience murmuring remaine in us The reliques of sin remain in our flesh even when wee are justified least we should be idle that wee may have exercises of godlinesse Sin as Augustine speaks remaineth in us actually and in guilt it passeth away that is the thing it self that is truely sin is both pardoned and tollerated by God and the remnant of it remaines in the flesh and is not close dead except that by Christ the Serpents head is bruised yet his tongue moveth and his taile threatens a stroake What you will say ought not the ten Commandements to bee kept or if they be kept is not that our righteousnesse I answer wee will performe and keepe the ten Commandements but with a large that is with a truly Evangelick dispensation and distinction because we receive only the first fruits of the Spirit and the sighs of the Spirit remaine in our heart also our flesh with the lusts and concupiscence that is the whole tree the whole body of sin in its nature and being say Antinomians what they will with the fruits thereof remains this is the cause why the Law can never be perfectly kept Luther does most excellently deliver the differences of Law and Gospell of which Antinomians are altogether ignorant Luther calleth the Law a letter a dead a condemning letter not as Antinomians say because in the Gospel as Del saith The word and the Spirit are alwayes conjoyned and therefore Christ saith the words that I speake are spirit and life that is they come from the Spirit and carry Spirit with them which the Law doth not but Luther meaneth that the Law as the Law and Covenant of workes hath nothing at all of the Spirit but as a pedagogue to Christ it hath the Spirit conveying it in the hearts of the elect and the Gospel as the Gospel promiseth and hath conjoyned with it the Spirit not alwayes not when preached to Capernaim as Del citeth ignorantly the text Joh. 6. not when preached to Pharisees but when preached to the elect and not alwayes not when their hearts are hardned Mark 6.52 Mark 8.16 17. but when God is pleased to open their hearts and effectually to concurre with the word of the Gospel For Luther saith what ever revealeth sinne wrath and death does the office of the Law whether in the Old or New Testament according to Luther the Gospel may act the Laws part on a hardned hearer and so it hath not the Spirit alwayes accompanying it and the Law when it is made a Pedagogue to lead us to Christ carryeth the Spirit with it but Antinomians mean no other thing but that the Gospel is the very holy Spirit himself A most absurd Doctrine the Gospel is the word of grace the Holy Spirit is God making the word of grace effectuall Luther The Evangell is a word both of power and grace while it beats on the ears within powres in the Spirit But if it powre not in the Spirit a hearing man differeth not from a deafe man Then the Gospel is sometimes without the Spirit as well as the Law Except the doctrine of faith by which the heart is purified and justified be revealed all teaching of all commands is literall and the tradition of Fathers The Law teacheth what is your debt and what you want Christ giveth what you should doe and what you should have Augustine saith the Law of works saith doe what I command the law of faith saith to God grant Lord what thou commandest and again what the Law of works commandeth by threatning that the Law of faith obtaines by beleeving the people of the Law is hauty the people of Faith sighes for pardon Every law especially Gods Law is a word of wrath the power of sin the law of death the Gospel is the word of grace life salvation the word of righteousnesse and peace It is a wonder and unknown to the world to teach Christians to be ignorant of the Law and to live so before God as if there were no Law For except thou be ignorant of the law and conclude in thy heart there is no law no wrath but onely grace and mercy in Christ Jesus thou cannot be saved for by the law is the knowledge of sin by the contrary so the law and works must be pressed on the unbeleeving world as if there were no Gospel promise no grace Luther The Gospel is a preaching of Christ that he pardons sin gives grace justifies and saves sinners Whereas there are Commandements in the Gospel they are not Gospel but expositions of the law and consequences of the Gospel Evangelium verbum virtutis gratiae simul est dum aures pulsat intus Spiritum infundit Quod si Spiritum non infundit nihil differt audiens â surdo Luther Nisi doctrina â—idet quâ cor purificatur justificatur reveletur omnis omnium praeceptorum eruditio Literalis paterna traditio Lex docet quid debeas quo careas Christus dat quod facias habeas Augustinus dicit lex factorum dicit homini fac quod jubeo Lex autem fidei dicit Deo da quod jubes iterum quod lex factorum minando imperat hoc lex fidei credendo impetrat Luther Lex quae cunque presertim divina est verbum irae virtus peccati lex mortis Evangelium verò est verbum gratiae vitae salutis verbum
he Wee ought to be subject to Parents Magistrates and the servants of all Now not the flesh onely but the whole man and the conscience is subject to the fifth Commandement and to all the ten to obey Parents and Magistrates for otherwise the ten Commandements should no more oblige the conscience of beleevers to obey then the Ceremoniall Law which is blasphemy Therefore by Conscience and Spirit Luther must mean the afflicted conscience under great conflicts and in the midst of challenging and accusing sins So the beleevers conscience is free and feareth none but feareth filially and with a son-ly fear Christ Jesus only and is fully free from the feare of condemnation Antinomians reply that the conscience of beleevers is freed from the ten Commandements as they are a Law and injoyn obedience to the conscience by power or Authority of a Law-giver for so say they no beleever can sin against the Law as the Law either commanding promising or cursing But the beleever may sin against the Law as sin is ungratitude to Christ the Redeemer not as it is a thing offending God the commanding Law-giver or failing against his Authority So Mistris Hutchison and her followers said Art 25. Since we are not bound to the Law as a rule of life it is not transgression against the Law to sin or break it because our sins are inward and spirituall and so are exceeding sinfull and are onely against Christ. Answ. There would be some colour in this Answer if Antinomians did not teach that Beleevers are as free from sin root and branch in the nature and being of it as Christ himselfe then being once justified they cannot so much as sin against Christ nor against the Law as in the hand of Christ therefore I heare that Den maintained before a godly and learned Minister That Christ satisfied for sins onely against the first Covenant and that wee our selves satisfie for sins against the Covenant of grace which is to make us joynt-Saviours with Christ. 2. Sinnes committed by Beleevers once justified are not siâ—s because they are against no Law and involve the trespasser under no guilt curse or wrath for hee is as free as Christ from all danger of wrath 3. These sinnes against the Law in the hand of Christ or against Christ are pardoned and fully removed in their nature and being ere they be committed say Antinomians 4. What Scripture shall warrant us to think that Christ who came not to dissolve the Law in the least Commandement Mat. 5.18 19 20. And who saith To doe to all men is wee would they should doe to us is the whole Law and the Prophets and obligeth us hath freed us from the commanding power of the Law and subjected us to the same Law as given by Christ. CHAP. XIII Of good works according to Luther 11 Conclusion Luther clearely contradicteth Antinomians touching certainty from signes Bona opera placebunt Deo propter fidem in Christum quod non fiunt ad jusâ—â—itam sed ad testimoniâ—m quod grati simus et graâ—â—â— juâ—tificati Spiritus sanctus nunquam oâ—iosus est in piis sed semper agit aliquid quod pertinet ad regnum Dei Si Muncerus Sacramentarii cum audirent nos docere Spiritum rejicere opera hâc doctrina abuti potuerunt neglecto verbo Sacramentis nihil aliud nisi Spiritum sonare idque nobis viventibus docentibus repugnantibus quid futurum est ubi conticuerit nostra Doctrina Post meam mortem multi meos libros proferent in medium inde omnis generis errores deliria sua confirmabunt Sed simul etiam exierunt Anabaptistae Sacramentarii alii fanatici qui de Trinitate incarnatione Christi palam impia tradiderunt non enim fuerunt ex nobis c. Good works shall please God for faith in Christ to their own end because they are not done that we may be righteous but that they may be a testimony that we are accepted and justified freely Luther The Holy Ghost is never idle in the godly but ever doing something that belongs to the Kingdome of God Luther If Muncerus and the Sacramentarians when they heare us preach the Spirit and that wee reject works in the matter of justification only as I have cleared from his owne words can abuse this Doctrine and neglecting word and seales sound nothing but the Spirit as Familists and Antinomians did then and now and that while wee live and teach the contrary and resist them what shall be done when we shall teach no more After my death saith Luther they shall alledge my writings and therewith strengthen errors of all kindes and their own dreames Also there are gone from us Anabaptists Sacramentarians and other fantastick men who have openly taught impious things of the Trinity and Incarnation of Christ but they were not of us It is true Luther falsely chargeth those whom hee calleth Sacramentarians who rejected the dreame of Consubstantiation yet as Calvin observed of the Libertines hey had nothing more frequent in their mouth then the Spirit so Anabaptists Familists Antinomians who all pretend that Luther is theirs alledge nothing more then the Spirit the immediate testimony of the Spirit without the word or any signes or markes of sanctification by which men know that they are in Christ and I appeale to the Reader if they observe any scope or drift in the Sermon preached by Del before the House of Commons but to cry down all Word Scripture Preaching Sacraments Laws lawfull and necessary constitutions of Orthodox Synods against Familists like himself for all these without the Spirit can work but an outward Reformation and hee extolleth so the Spirits inward omnipotent and only working of an inward and heart reformation as that men ministerie preaching can have no more influence in Gospel-reformation then in Christs redeeming of the world and the taking away transgression for saith hee he only that can doe the one can doe the other now in redemption Christ hath no fellows no under Mediators no instruments no with-workers hee alone by himselfe and none with him Hebr. 1. Purged us from our sins and so in all Reformation Familists contend for God is sole Reformer as Jesus Christ is sole and onely Redeemer Antinomians deny any certainty of our being in grace by signes marks and characters of holy walking which Luther is utterly against in all places especially where he extolls good works as the fruites of our justification It is true Luther saith often we must not judge of our spirituall good estate by sense but by faith and so say Antinomians and Eaton most frequently But the word sense is taken two wayes 1. for the enditement of the flesh and unrenewed part opposed to faith and so Luther and we with him teach that in a conflict of conscience when the Law challengeth a beleever especially we are never to look to
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
works of the Spirit and works of all Spirit and perfect according to the rigor of the Law for the acts of the pure Spirit admitting of no retardment pollution or sinne from our nature must be as perfect as pure works of Angels And if our naturall faculties be not wholly dead they are but acts of the creature as the creature then are all our supernaturall personall duties no lesse perfect and sinlesse then the imputed righteousnesse and actings of Christ. 2. Then the holy Spirit onely is to be blamed when either the Saints pray not or pray not in the Spirit or not with that fervor faith feeling and pure spirituality that God requireth in his holy word this if any thing is a pillow of security 3. So all the exhortations to pray continually to act and work out our salvation in feare to love the brethren must be given to the holy Ghost not to us the contrary whereof is evident we the Saints not God not the Spirit of God are exhorted to praying and acts supernaturall which cannot be if the Saints have no more active influence in all these then stones blocks have for that is none at all then are we meere passive and dead in all these then must a praying Christian be God or his Spirit manifested in the flesh as to this and a Christian beleeving praising is the like CHAP. XXIII Praying a Law-bondage the letter of the word no obliging Rule to those that are in the Spirit by the way of Saltmarsh 22. WHile Christians are in bondage and not yet brought into the glorious liberty of the sonnes of God Rom. 8. they are under the ministration of prayer as children are to a Father in nonage vnd â—upillage Sparkles p. 232. A. His sense is that the Saints may be in a state of not praying at all in this life but taking bondage for a state of frailty absence froÌ„ God it is true praying argueth some Bondage want of full and compleat redemption that we as women travelling in birth long after But Saltmarsh meaneth of Legall Bondage and feare of the curse and fleshly and carnall feare and most blasphemously he makes Pauls thrice praying to remove the Messenger of Satan Christs thrice praying O my Father if it be possible remove this cup not be praying in the spâ—irit but in weaknesse or the flesh according to their own wills which must make praying in faith to be in the same act praying out of legall and fleshly unbeliefe and make Christ under a fit of unbeliefe and not to pray in the Spirit when he said Remove this Cup c. Now Saltmarsh could not have brought a place more against himselfe to prove that prayer is not a fit of Legall bondage then Rom. 8. For it is said v. 15. For ye have not received the spirit of bondage again to feare but the spirit of Adoption whereby we cry Abba Father 23. The meere Commandements and letter of Scripture is not a Law to a Christian why he should walk in duties but the law written in our hearts Sparkles page 243 245. Ans. Then the written Gospel and promises of the new Covenant obligeth not a beleever to pray beleeve give almes or not to kill his father or King but when the H. Ghost breatheth in the soule to doe these duties then if a beleever whoore swear kill rob blaspheme misbeleeve c. he sinnes not against any command in Law or Gospel because the holy Spirit acted him not to abstain and God the holy Ghost is the onely cause of all the sinnes of the Saints because he concurres not with more then the letter even with saving grace to prevent these sinnes Wee sinne not in not praying not beleeving when the grace of God joyns not then a man being in Christ may whore rob blaspheme misbeleeve c. if God wil be wanting to him with his flowings and outâ—shinings of free grace let him see to it blame himselfe he fails against no Law Commandement or Obligation Libertines taught the very same to wit That God is the onely cause of sin no creature Man nor Angel is to be rebuked or punished for sin God sinnes in them Oh blasphemy 2. We never said that the meer Commandements and Letter of the Scripture is our obliging rule as the Letter is a thing of Ink and a Paper divided from the naturall and genuine sense but as it includes the things signified and as it expresseth to us what is the good perfect and acceptable will of God which will obligeth Christians with an obligation different from any obligation that the Lâ—w written in the heart layes on us But this is as much as when a Sectary being justified robbeth and killeth the innocent hee fails nothing against this written commandement Thou shalt not murther and a Saint cannot sinne yea if the Law written in the heart excite him not to abâ—taine he sinnes against no commandement of God but the Law written in the heart is the new creation as acting which cannot be a Regula or Rule but a regulatum a thing ruled and this is to make the Spirit within us not the spirit as speaking in the Word the formall object of our faith the Judge of controversies and that is then lawfull that every unwarranted spirit biddeth us doe and beleeve 3. The Law written in our hearts is either an obliging Law to the Christian because it is onely written in the heart or because it is written in the Scripture or agreeable to that which is written in the Scripture If the former be said then is the impulsion of the Spirit in the heart without any relation to the Word our warrant this is nothing but Scripture lesse revelation if then a Spirit in the heart comand Becold Knippeâ—dâ—â—ing to â—oe aâ—ts of murther and Rebellion â—s they did they 〈◊〉 in not obeying these impulsions which yet are contrary to the revealed will of God Now it is a contradiction iâ— one and the same act to obey the revealed will of God and that lawfully and not to obey it and that also lawfully If this heart-law be an obliging law because it is also written in the Scripture then is the meere Commandemement and Letter of the Scripture the last obliging law at least to a Christian. And then yet when the Spirit does not conjoyne his sweetest breathings to procure in us an holy abstinence from murther harlotry perjury but the Christian falls in these sinnes he sinnes not because no man sinnes when he doth what he is not obliged to forbeare or not to doe For every one that sinneth doth against an obliging Rule But when there is no inspiration nor actuall moving or stirring law in the heart there is no obliging Rule at all that the Christian can contravene For if the law in the heart be the onely Rule that obligeth a Christian it must oblige as it stirreth and moveth us then when it stirres or works not it
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
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
preaching another doctrine be an outward thing yea we are not to receive him unto our house nor to bid him God speed for he that bids him God speed is partaker of his evil deeds and we are never biddâ—n keep the unity of the spirit with false teachers 5 It is true love is more then outward things and the greatest commandement next to the love of God But loves excellency stands not in this that we must breake any Commandement of God to please our Brethren in love Christ should have the preheminence in all things above our Brother 6. Saltmarsh hath no warrant to call the Commandements of Christ in outward things such as to read and search the Scriptures to preach the Gospel to heare the preaching of faith to be baptised worldly rudiments which name Gal. 4.9 and worse yea the name of weake and beggarly rudiment Paul giveth to Jewish Ceremonies that were then in their use unlawfull Christ speaketh more honourably of the Commandements of the New Testament Mat. 28.20 teaching them to observe all whatsoever I have commanded you Joh. 15.14 You are my friends if you doe whatsoever I command you Joh. 13.17 If yee know these things happy are yee if yee do them Mat. 12.50 whosoever shall do the will of my Father which is in heaven the same is my brother my sister and my mother Mat. 7.21 Not every one that saith Lord Lord shall enter into the Kingdom of heaven but he that doth the will of my Father which is heaven I well remember that H. Nicholas Evang. c. 31. s. 1.2 and s. 23. Calleth the Church of Rome the communion of all Christians the Pope the chiefe anointed the most holy father the Cardinals most holy and famous and next to the most ancient and holy father the Pope in most holy Religion and understanding no doubt because there is no sinne no Idolatry in externall worship if love be in the heart The Familists repute all personall morfication and sanctification done in the strength of Grace worldly rudiments and all outward things killing or not killing whoring or not whoring pleasing our neighbour or sister in whoring or not whoring hearing the word or not hearing praying or not praying Prelacie and Popery or the contrary as they please or displease men indifferent and nothing to one that is in Christ Jesus This is a faire way for John of Leyden to take fifteen wives and for plurality of wives and promiscuous lusts robberies and the world of David George to act all villanies externall for the Familists and Saltmarsh say the outer man cannot sinne and in all externalls we are to please one another in love and not to count a rush or a straw of pleasing or displeasing of the Lord our God if there be familisticall love or Antinomian faith in the heart all is well 3. I doe not saith Saltmarsh undervalue other attaintments or lessen them he meanes Prelacy Popery Presbytery Independency though he bee in words against them all being now turned Seeker but if they bee unlawfull as you judge them yee should not only undervalue them but hate them as spots of the flesh have no communion with them as being unfruitfull works of darknesse but rather reprove them Ephes. 5.11 as meere will-worship and lies spoken in hypocrisie but all that is contrary to true sanctification is but trifles to Familists 4. In severall dispensations Christians are not to hasten out of any till the Lord himselfe say come up hither This come up hither is a call of the Spirit effectually moving and drawing men from Prelacy Popery the way of Legalists for these are the attaintments he speaketh of up to higher attaintments to a Gospell way of Antinomianisme to a higher way of all Spirit and pure Spirit which now Saltmarsh hath found out though H. Nicholas David George Muncâ—r and Becold of Leyden have saved him a great deale of labour For H. Nicholas proverbs ch 3. s. 12. divised sundry orbes or severall out-breakings of light 1 From Adam to Noah 2 Then from Noah till Abraham 3 Till Moses 4. Till Samuel and David 5 Till Zorobabel 6 Till Christ. 7 Till cursed H. N. But if these lower attaintments of Popery Prelacy c. be sinfull and unlawfull wayâ—s and if the state of Law-bondage be a denying that Christ is come in the flesh and the attaintment of Presbytery that teacheth the Magistrate should use the sword againâ—t wolves and false teachers be to Salâ—m persecution then must Christians not hasten out of that dispensation of Popery and persecution of the Saints but must sleep in Sodome as being obliged by no letter of a commandement to hasâ—en out till the Spirit inwardly call Come up hither as John was in a rapture and vision called to come up hither Rev. 4.1 So then 1. We must beare one anothers burthens of Popery and persecution so doth Saltmarsh countenance a bloody War against the Presbyterians that for Liberty of conscience this is to beare our corps in a wet and bloody winding sheet to the grave in waiting for raptures of the Spirit 2. Then are we not obliged to come out of any sinne or way of Popery Presbytery or persecution till by a vision and rapture of the Spirit God speake effectually to the heart and say Come up hither 3. Then we doe nothing against a Law obligation till the Spirit move us So the Spirit not moving shall be the cause of all sinne and not the sinner for he doth nothing against an obliging rule because the Spirit saying Come up hither is the only obliging rule of men not the letter of any Commandement say they Saltmarsh Sparkles p. 243. 4. Saltmarsh but the last yeare said Free grace pa. 97.98 Wee cannot too hastily beleeve in Jesus Christ and hasten from out of the inthralling law now this yeare he will have men staying under any dispensation and not hasten out till God say Come up hither 5. All men must please themselves in the false religions and know its Gods will they hasten not out of Sodome till a Rapture say Come up hither and if that never come they are contentedly and submissively unto Gods revealed will to sit still there in a sinfull and unlawfull worship for this is Gods will so to doe â— I am not against the Law saith he nor repentance nor duties nor ordinances so as all flow from the right principles Ans. But I never knew a controversie between Antinomians Protestants whether repentance duties flow from the principles of Free grace and the in-dwelling Spirit of Jesus if Antinomians move this question their Arminians and Pelagians of which divers are with them not we are their adversaries 2. For the right principle of ordinances we know none but the Spirit speaking in the word Familists will have no ordinances but the Law written in the heart this wee disclaime But 3. The question is touching our obligation to repentance and duties they say to sorrow
not ergo the invisible Church at all times and finally may simply fall from the sound faith of fundamentalls necessary for salvation more then this is a good consequence this particular beleever may in one particular fundamentall point erre fouly and grossely for a time ergo he is not infallibille simpliciter but may finally and totally fall away And that of our Saviours I have prayed for thee that thy faith faile not Luke 22.32 though it free not Beleevers from particular failings both in doctrine of faith and conversation of life and that grossely and fouly yet it secures them by Christs intercession in a state of infallibility in fundamentalls and in a condition of indeclinability in conversion so as beleevers are infallible in point of faith touching fundamentalls necessary to salvation except Familists hold the Apostacie of the Saints or that all may goe to heaven finally doubting Pag. 174.175 Sparkles Saltmars tells what are the tradions of man and for Mark 7.9 he citeth Matth. 9. or heresies Now a heresie saith he is something against the doctrine of faith in the word or Scriptures not against any interpretations doctrins conclusions glosses comments or preaching of men who speak not Scripture originally nor infallibly as the Apostles did but so far as that is the very Scripture they speak so far as they speak the truth in Jesus and in the Spirit of God else they teach for doctrines the traditions of men Answ. Traditions of men are not necessarily errors in fundamentalls except only by a remote consequence as all errors are against the fundamentalls 2. There are heresies that are by good consequence against fundamentalls else the Saduces their denying of the resurrection Mat. 22. was no heresie for Christ proveth by a good consequence that they denyed the Scripture I am the God of Abraham when Abraham was then dead when God spake out of the bush to Moses Exod. 3. yet they denyed but conclusions deduced from Scripture 3. There is another strange ingredient in heresie according to Familists and that is because God speakes not now immediatly his word to us as he did to the Apostles no man is an hereticke that denyeth the whole faith except he that denyes the Scripture as the Scripture and except he deny it in so farre as teachers speake the truth in Jesus and in the Spirit of God else that is if they be not Familiâ—ts that teach and speake not in the Famisticall spirit they teach for doctrines the traditions of men that is heresies for Gods truth then to speake heresie is to speake only against fundamentall truths when a Familist in the Spirit of God speaketh them 2. But then when a hereticke readeth in the word this fundamentall Christ came in the world to save sinners 1 Tim. 1.15 though he deny it and spit at it that is no heresie because the paper and printed booke speaketh not in the Spirit of Jesus 3. The written word of God is not the word of God but only the word is spoken by a Familist in the Spirit of Christ. 4. When Preachers void of the Spirit speake that which is the very word of God and fundamentalls of faith these truths are not the word of God but the traditions of men and heresies so his Master H.N. taught the Scripture preaching to be but figurative service the word of God was never published to the world till H.N. the least among the holy ones of God was made alive through Christ anointed with his godly being manned himselfe with H N. and godded H.N. with himself published the light of glory H. Nicholas Evangelic c. 34. sent 9. Pag. 175. Schisme is a dividing from Christians who are in an outward profession of truth Now there may bee schisme iâ— visible Churches or fellowships of Saints upon this account but there can bee none in the true body of Christ or the spirituall Church for they that are joyned to the Lord are one spirit and they are made perfect in one Answ. There is no outward Schisme or renting but it begins at the heart Schisme is a dividing of the hearts as well as a visible parting with the Church or a part thereof else schisme were no sinne which yet Paul reproveth as a sinne 1 Cor. 1. 1 Cor. 3.1 2. The Church of Corinth and these that made a rent were both the visible and the invisible Church that they were the visible Saltm cannot deny they were the invisible Church also 1 Cor. 1.13 Christ was crucified for them and they were babes in Christ fed with milke 1 Cor. 3.1.2 and built upon one only foundation v. 10. Saltmarsh must say they were all unconverted that made the schisme 3. Familists will have none the true body and spirituall Church of Christ but the invisible Church so that upon this account they that beleeve and visibly professe neither Christ nor his truth before men yea who all their dayes deny Christ and so shall be denyed of Christ before the Father and his holy Angells Matth. 10.32 33. may be and are the true body of Christ and the Spirituall Church so H. Nicholas Epistle to the two daughters of Warwicke 4. May not a schisme and seperation fall in these that are both the true body and spirituall Church when of a Church of beleevers effectually called consisting of foure hundred two hundred seperate from two hundred I think they may as well as Barnabas a good man and full of the Holy Ghost seperated from Paul But in so farre as they are saith he in that one Spirit they cannot be divided Ans. True but Saltm speakes lyes in hypocrisie when he saith the spirituall Church are made perfect in one Lord in this life upon the same reason as they are one and as united to the Lord they cannot lye whore steale murther but out of some remnants of corruption they can sinne But Familists put them in a condition they can in this life sinne no more or if they sinne their transgression is not sinne it is not they but their Asse the flesh that sinnes as Libertines said but that is no violation of the Law of God CHAP. XXXIII Saltmarsh Sparkles pag. 22â— Familists minde touching Prayer ALL constant speakings to God in this as they call a conceived way or impremeditate or extemporary way is taken commonly amongst Christians for prayer in the Spirit and for that Spirituall way which the Disciples of Christ used in the Gospel who were growne up from the infancy and childishnesse of formes or words taught them which is but a meer natural or outward thing as they say which any may perform by strength of naturall parts as wit and memory and affections Saltmarsh here first condemneth prayer morning and evening under the words of constant speakings to God because he will have no praying but when the Spirit acts immediatly 2. All extemporary prayers goe not for praying in the Spirit among Christians commonly he belyeth Protestants and the truly
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
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
〈◊〉 〈◊〉 〈◊〉 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
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
or the Spirit which is not the doctrine that Paul and Iohn received from the Lord Gal. 1.8 2 Ioh. v. 10. 1 Cor. 11.23 But Familists will have the Scriptures to beare witnesse to us of and to reveale the Father and the Son but for the holy Spirit he must be revealed without the testimony of Prophets and Apostles though Christ our dying friend hath left us his will in his last testament confirmed by the death of the Testator and forbids us to expect any farther revelation Heb. 1.1.9.16.17.27.28 Rev. 22.12.18.19 Is it not safer to beleeve the Prophets and Apostles upon whose word and doctrine we are builded as living stones and a habitation to God Eph. 2.20 21 22. then to relye upon the word of such seducers as H. Nicholas Del Saltmarsh and the like who come in their owne name and bring neither word nor workes to witnesse their doctrine not so much as Simon Magus and the Antichrist who bring wonders and living miracles to evidence that they are sent from God Familists have no escape but to say that their new discoveries are revealed to them by the Spirit to be contained in the spirituall and allegoricke sense of the Scripture Now undeniably the Scripture hath a literall sense and here it hath a mysticall and spirituall sense and so many senses as the Papists teach So Bellermine de verb. dei l 3. c. 3. Thomas p. 1. art 10. So Cajetanus ibid. Alpâ—onsus a Castro l. 1. adver her Lyra in 2. Reg. 7 Bucanus in Theolog. Scolastic part 2. c. 3. q. 5. 11. The same Gospell-truths in the manner of preaching and delivering of them may be spiritually by some and literally and dryly published by others and nothing is thereby either added or taken away from the substance of truth But duties commanded in the Law are then pressed upon the consciences of the hearers in a legal way when they are forced upon the consciences of the people upon legal motives Law-obligations threatnings of curses sad judgements but they are then spiritually preached when they are pressed upon the hearers in a terrible Law-way but for that end discovered to them that they may be chased into Jesus as to the Gospel-sanctuary and City of refuge to such as runne themselves out of breath to be in the bosome of our Saviour 2. They would be pressed so spiritually as there may bee still a pointing at a pardoning ransome and a healing and curing spirit so that all obedience must be new from new principles of the Mediators grace and upon Gospell motives only not from Hagar and the covenant tending to bondage Nor 3. upon the same necessity and account they were to be performed by vertue of a Covenant of workes What I before said toucheth the question whether the formall and last object of our faith be the word of God or the anointing strength saving grace and eye-salve of the Spirit as some Schoolmen Granado and others affirme the latter but the word is the formall object of faith the saving grace or anointing the efficient by which we are anointed inabled and quickned to beleeve the word now the eye-salve or anointing is not that which we see and beleeve that which we see is the saving Gospel-truths we beleeve Saltmarsh with Familists denying the Scripture to bee the word of God will have the inward supernaturall grace and anointing to be the only obliging rule of faith otherwise saith he it s in vaine to write bookes one against another for we then but set letter to letter argument to argument reason to reason but all in vaine without the Spirit as if Christ in proving the resurrection against Saduces Paul in proving justification by faith without works against such as turn the grace of God into wantonnes had not set letter to letter argument to argument and all in vaine for they remained still blinde yet Christ and Paul convinced and silenced these obstinate wranglers by the word of God without powring the Spirit on them without whose power they remained unconverted and hardened against the truth the formall object is that into which our faith is resolved when we give a reason of our faith as thus for what cause or formall motive doe you see with the eye of faith and believe that Maries son is the Messiah only Saviour ye do answer because so saith the Lord in the Old and N. Testament and that is the true object but yee doe not give an account of your faith when yee answer I beleeve it because I have eyes within inlightned because that is not to answer what is the true object of your faith if any aske you upon what morall grounds goe you to Rome yea give no reason if yee answer I goe to Rome because I have a will and a locomotive power in the nerves and muscicles of my body to move for now you answer by the efficient cause when the question is made of the formall objective cause If any aske why doe you see colours in day-light yee doe not answer because I have eyes and a seeing faculty but to the former you say I goe to Rome for such businesse to the lâ—tter I see colours in day-light because they are seeable and colours cloathed with light before my eyes so 1 Ioh. 5.10 He that beleeveth on the Sonne of God hath the witnessâ— within him that is the beleever hath objectively the the truth stamped in his heart but the anointing by which he was inabled to receive the testimony and truth is not for that the object or the thing beleeved or received but the saving helpe by which wee are strengthened to beleeve and receive the testimony the inward speaking of God to the heart as Augustine saith lib. 11. confess c. 3. sine strepitu syllabarum without noise of words is the saving apprehending of Christ and Gospell-truths but it is not the thing or object savingly apprehended the day-starre in the heart is not the Gospell-truth that wee see and receive but the light of Christ inabling and the Spirit strengthning the soule to beleeve and receive these Gospell-truths for without the day-starre and Spirit no man can see these truths 12. Upon the principles of Antinomians and Familists these and the like Gospell-promises I will give you a new heart and a new spirit Behold I make all things new a bruised reed shall hee not breake Come to me all yee that are weary and heavy laden and I will ease you Him that commeth I will in no wise cast away but will raise him up at the last day Yee that have no mony come buy and eat c. are as literall and legall being written and preached and as carnall for they value them to be but outward ordinances as this Cursed be every one that abides not in all that is written in the Law of God to do it or as the very Law and Covenant of workes which promiseth not any new heart but presseth the Law in its
condemning rigor in the old heart for the Gospell is but a form to them and these Gospel-promises of pure free grace as opposite to the Law of works in their gramaticall sense are but carnall legall fleshly outward visible formes 271. now to us the promises of free grace in that which they signifie and promise are no killing letter as the Law is but the ministration of the Spirit and of life except wee say the promises of the Gospell are but faire lying words and that God intends to keep nothing he promises to us and no more to give a new heart in Gospel-promises nor in the Law which undoubtedly is false when we consider the word of God especially the Gospel the spirituality thereof above and beyond all letters and characters appeareth in that 1. The Author can be none other but God an infinite and glorious Spirit 2. The matter spirituall so heavenly as the imputed righteousnesse of a slaine Saviour justifying the ungodly eternall life by a despised and crucified man bosomed in an union with God a spirituall communion with God mortification to every thing eminent to the creature the hidden manna the white stone the new name the flesh lying down in the dust with the seed of the hope of a glorious resurrection the invisible imbracements of Christ love-sicknesse for him joy in tribulation c. all smell beyond characters paper inke or any thing visible 3. The forme is spirituall if we consider the Majesty Divinity the omnipotencie of God as it were instamped on it 4. The end and intrinsecall effects are most spirituall for it changeth men into spirituall and heavenly Citizens of another world deadneth them to the created glory of the creature peirceth between the marrow and bones even the Law part of it is sharper then a two-edged sword peircing even to the dividing asunder of the soule and spirit and to the joynts and marrow and is a discerner of the thoughts and intents of the heart Heb. 4.12 carrieth along Christ to the soule casteth in a lumpe of love in the heart that contrary to nature and all the strong impressions of nature it stampeth and sealeth eternity heaven apprehensions of glory beyond all the visible sensible borders of time dayes life royalty fathers mothers children wives lands inheritances and that on the tables of the soule It is in upon the Spirit downe in the reines and yee know neither doore window nor passage it came in at then how doth the Spirit act with the word so all the actings motions turnings ebbings flowings various ups downes high tydes hell-downe-castings heaven-visits raptures of love signes of joy actings of morning-dawnings of eternities glory are more hardly discerned then the growing of the bones in the wombe of the woman with childe 14. For the exercise of spirituall acts through the Spirit we then testifie a spirituall being in Christ when the straine of our conversation runneth most in a heavenly communion with God and we have our City-dwelling and conversing in heaven our love our heart our life our Lord being there and upon these grounds as risen with Christ wee are there Phil. 3.20 21. Col. 3.1 2 3. Matth. 6.20 21. Heb. 10.19 20 21. 2. When we savour much of the Spirit and the breath that comes out of the mouth comes from the abundance of the Spirit in the heart the speech is much the language of Canaan Isa. 19.18 smelleth of a savoury heart Col. 4.6 Eph. 4.29 30. And though humane wisdome learning in the Scriptures that is meerly literal be not of it selfe not idolized contrary to the Spirit but is capable of being spirituallized heightned above it selfe and is actually gilded skied with saving light comming from God in the face of Christ yet when the Spirit reignes all knowledge learning and arts are hunted for only in order to a saving communion with God and when in the creature and gifts the spirituall man feeleth and tasteth nothing of Christ but misseth Christ in all these they are as tastelesse to him as the white of an egge yea all dry sapelesse dead his Lord Jesus is not in that empty grave and therefore his heart lodgeth not a moment there Cant. 3.1 2 3 4. Phil. 3.7 8 9. yea the spiritual man fathers no good upon the empty creature 1 Cor. 3.8 the creature smels of flesh and vanity to him Zach. 4.6 2. Ordinances inherent righteousnesse saving grace created because creatures are saluted by him as creatures he gallops by them as a Post that seeth them not to be his home but a far other poore lean and despised nothing in comparison of Christ in point of confiding or glorying for the gold-bracelets are not the bridegroome the Spirit aimes pants and breaths after a personall enjoyment of God himselfe in Christ. The joy and comforts of the Holy Ghost to him are but accidents created chips and fragments that fall from Christ. 3. The Spirit carrieth the soule from the sight of all things as from visible objects things created of God up to the bosome of God and there the spirituall soule loves lives breaths dwells 3 When the outward senses suck spirituall apprehensions out of earthly things from the Well of Iacob Christ draws a consideration of the Well of life Iohn 4.13.14 Paul possibly from his Tent-making draweth thoughts of the falling of this Tabernacle of clay and our being closed with our house from above 2 Cor. 5.1 2. so the outside of the creature the skin of it that lyes before our senses is turned into inward and spirituall thoughts of God Because the beleevers sense of smelling is spirituall and draws all in to God And mind will affections thoughts intentions tongue yea and the naturall actions of eating and drinking are spiritualized and for God and his glory Nor could I thinke that as touching the order of marshelling and drawing up our spirituall thoughts and actions as why we doe this spirituall action first this second this third why we marshall this Petition first this second but this ranking is not so bound up by the rule of Scripture but a spirituall soule in the order of his acting secundum prius posterius is carried on by the only free blowings of the spirit of grace It 's true the acts must be regulated by the word that what we petition for must be lawfull and must be warranted from the sound Doctrin of the Gospel according to the proportion of faith but the ordering of them often cometh from the Spirit of utterance and so immediatly as it 's hard to say at least ordinarily in a set constant rule there is any consulting with Scripture reason memory art but the immediate breathing of the spirit ordereth and ranketh all And these fit words like apples of gold not others which meets hic nunc at this time with the heart of a sinner and catcheth Matthew Peter Saul floweth from Spirit-worke 2 This Major Proposition whoever
when Antichrist shall be fully destroyed and the riches of the Gentiles added to the Jewes there shall be one shepheard and one sheep-fold and admirable unity and peace like a river among the Saints and though Sectaries of old in Germany now in England doe it by the Sword we have no prophesie that that shall be the way of God or that Christ shall have a personall externall visible glorious reign on earth and the Law of God is exceeding broad and containeth the unsearchable riches of Christ for who knoweth all the glorious deductions and eonsequences of knowledge contained in the word and who can binde up the Spirit that he should not reveale more of Christ and more yet till the knowledge of the Spirit cover the earth But this new knowledge is of ancient truths and the Spirits ancient truths made out in broader and larger consequences and not such as destroyes the former articles of Protestant Reâ—igion in the faith of which millions are arrived safe to heaven and are now up before the throne Saltmarsh in his late giddy treates gathers these articles of Protestant Religion together and as chalke stones casteth them away and will lay a new foundation and put in a figurative Saviour of H. Nicholas and make a new building of his owne 15. Nor is the preaching of duties yea even of such as are externall and obvious to the eyes of men contrary to spirituall teaching or worship in Spirit for then should it have been our Saviours intent Joh. 4. when hee will have us to worship him in spirit and truth to remove in the New Testament vocall praying bowing of the knees to the Father of our Lord Jesus contrary to Act. 20. â—6 Paul kneeled downe and prayed with them all Eph. 3.14 and he should not charge us Doe this in remembrance of me and obey these that are over you if it were so yea all the exhorting of the Apostles that children obey parents servants their masters brethren admonish one another should be against the discoveries of the Spirit to the Apostles and and Saints upon which ground Antinomians will have all the government of the Church inward and in the Spirit and invisible as if one and the same worship might not both bee externall and spirituall And now the Army send Laws to the Parliament to remove the penall statutes against all hereticks what ever they bee Arrians Libertines Davi Georgians Familists Antiscripturists such as deny there is a God a Saviour that bought them Antinomians and what hel can devise that their impure conventicles and Churches may be tollerated through out all England except only Popish Recusants and found and proven to bee such because the Papists disâ—urbe the peace of the state yet under the decke this lyes hid that all Religions being professions of the outward man are indifferent and no sinne in any worshipping of the Devill or any creature Yea there is nothing to be builded in favour of Familists on the Apostles words Rom. 8.2 For the Law of the Spirit of life is indeed the indwelling Spirit of sanctification mortifying the lusts of the sinfull flesh called a Law in opposition to the Tyranny of sinne and this Law as it is in Christ is the Law of faith and of the new Covenant by which wee are freed from the dominion and overmastering power of sinne and life and as the Law is in Christ we are meritoriously freed as in us we are freed by begun sanctification as a new Master freeth us from subjection to the old 9. We are then spirituall when we observe the wayes and various actings of the Spirit in externalls also as how God suggesteth motions into some by the crowing of a cocke as by it the Lord caused Peter to awake and by the appearing of a Star some come to Christ by the working of a miracle or a wonder or rare providence in Church and state others are converted 2. When we observe the Spirits various dispensations in leading some through hell and deaths and despaires to heaven Ps 88.15 and that from their youth and in feeding others with the flower of wheat with the hony combes of inward and spirituall feasts of joy and consolation filling them with marrow and fatnesse When the Spirit ebbes the fâ—owes to the sense of a beleever goeth and commeth casteth downe and benighteth the soule and againe shineth in glory and beauty 3. When we obey the breathings of the wind and yeeld with chearfulnesse to the comforting shinning witneâ—sing sealing inlarging of the heart with boldnesse and accesse to the overjoying strenthening quickning directing inlightning confirming works and acts of the Spirit 4. When we obey from freenesse and the sweet atâ—ractions of grace from a Spirit of love not of feare and Law-bondage 5. When we try the spirits for the dumbe knocking 's of revelations without or contrary to the word are not from God and when we can judge that fire heat eagernesse of affection in praying for a way a sect a warre when wee hate the contrary sect Presbyterian as we imagine is not spirituall boldnesse and freedome of heavenly accesse to God through Christ. 6. When we inclose not the Spirit or God in the letter or sound of words nor obey for the awe of dead characters or sounds but formally are led because the Spirit goes along with an obliging precept or promise and we adore not dead characters and sounds but tremble at or submit to the word for the thing signified and doe not seperate the signe and the thing signified therefore Saltmarsh is farre out when he denies the distinction of Gospel-ordinances in opposition to legall ordinances because saith he p. 270. nothing is pure spirituall divine-Gospel but that which is light life glory Spirit for hee taketh the fruit of the Gospell and the spirituall efficacy of the Gospel for the Gospel But as the Law is one thing to wit he that doth these things shall live thereby is truly Law and actuall obedience to this Law is a farre other thing so the Gospel he that beleeveth shall be saved is truly Gospel and a Gospel way to salvation but actually by the grace of Christ to beleeve is a farre other thing Saltmarsh saith the letter and outward forme is a thing that perisheth with the use which is spoken of meat and drinke that waste away while we use them and as Christ saith Matth. 15.17 enter into the belly and are casten out with the draught not of the written Gospell which perisheth not as meat and drink but both in the letter and the thing signified hath indured since Moses and the Prophets were and shall doe to the end of the world and in regard of the thing signified Christ the yea and amen of all promises which we doe not seperate from the signe and letter is an everlasting Gospel Revel 14.6 and the word that endureth for ever and perisheth not as corruptible things doe 1 Pet.
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-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 preaching of Faith by which the Spirit is given which renewes a beleever and makes him the very Law himselfe and his heart the two Tables of Moses For 1. perswasions and commands may wâ—ll stand together and all Law-inforcings are but meere reasonings and morall and objective acts on the minde and will and so the Law no more inforceth then the Gospel 2. Holinesse and Sanctification commeth by the Law animated by the Spirit as well as by the Gospel for the Law converteth the soule but it doth this saith the Antinomians not as the Law but as the Gospel revealing Christ. But I am sure neither can the Gospel â—â—terally onely revealing Christ and being void of the Spirit it cannot convert the soule and the Law as animated by the Spirit leadeth to Christ as a Pedagogue I meane as mixed with the Gospel For the Law without the Gospel can never sanctifie nor lead to Christ and neither of them without Christs Spirit can doe any thing And I find Saltmarshes Euthysiasticall pulse and straine of Familisme when hee saith that the Preaching of Faith is the Spirit given to a beleever and it makes him the very Law it selfe For 1. the Preaching of Faith or the Gospel preached even to hardened Pharisâ—â—s cannot give the Spirit renewing the Pharisees for Faith was preached to them by Christ and his Apostles but they stumbled at Christ and never beleeved 2. The preaching of Faith and the Spirit differ as much as the principall cause and the instrument now who can say the writing of the penne is the writer 3. Antinomians meane by the Gospel or the preaching of Faith here divided from the Law not the glad tidings of peace preached but the renewing Spirit without all letter or word of promise or command that is the teaching spirit and thâ— inward annointing without the Law or Gospel either Now Sanctification in this sense must bee wrought without Law Gospel Precept Command Promise and wee may lay aside the Bible then and all Ordinances and therefore no wonder then Antinomians tell us so often of the Letter and the Spirit for to them old and new Testament and all the sweet promises are a very Letter and in the new Testament we are not to serve God according to the Letter and therefore all Preaching Commands Exhortations Promises Threats of both Law and Gospel must be laid aside The Lord keeps us saith Towne under the Gospel in righteousnesse without all Law Ceremoniall and Morall and every where thâ—y say 〈◊〉 serve God now according to the Spirit not 〈◊〉 to the Letter outward Ordinances then to Antinomians are matters of meere courtesie CHAP. XII Antinomians deny actuall pardon of sinnes to the Jewes ANtinomians deny that the knowledge of actuall and eternall remission was an Article of the Jewish Creed but a mystery not revealed till the Gospell But then David and the Fathers Abraham and others were justified by the impâ—â—ed righteousnesse of Faith as wee are also David must Psal. 2.1 2. describe an happinesse he knew not what David saith Thou forgavest the iniquity of my sinne vers 5 2. We beleeve through the grace of the Lord Jesus we shall be saved as well as they 3. All the Fathers dyed in the faith 〈◊〉 did eat the same spirituall meat and did all drink of the same spirituall Rock and the Rock was Christ. 4. The Scripture foreseeing that God would justifie the heathen thrâ—ugh Faith reached before the Gospel to Abraham Esaiah prophecied of Christ as an Evangelist Daniel of the slaying of the Messiah and everlasting righteousnesse through him The Prophets testified before hand the sufferings of Christ and the glory that should follow actuall remission then was no mystery to them Abraham rejoyced to see Christs day and saw it CHAP. XIII Of the nonage of the Jewes what it was NOr was the tutorie bondage or nonage of the Jewes any thing but 1. A lesse measure of the Spirit then is now 2. A harder pressing of the Law on them 3. A keeping of that infant Church as a child under Pedagogues and Tutors in regard of the Elements of Ceremonies partly teaching them rudely and partly warning them by blondy Sacrifices and diverse washings of the desert of sinne and the filth of it but this is nothing to prove the Jewes were under the Law For 1. then should they be under the curse and so must eternally perish contrary to the Word nor was their pardon of sinnes by halfes and quarters 2. Then must they be saved by works Paul saith They came short of righteousnesse because they sought to establish their owne righteousnesse and stumbled at the stone laid in Zion and sought it not by faith And it was never lawfull for them more then us to seeke righteousnesse and justification by works of the Law so they were in this under no Law-Spirit more then we but justified the same way that we are 3. Yea many sweet Evangelike promises are made to them as to us Ho every one that thirsts come to the water c. Behold I lay on Zion a stone c. The just shall live by fath Who is a God like unto thee that pardons iniquity I even I am he that blotteth out thy transgressions for mine owne sake and divers other Scriptures prove this 4. The Prophets cryed against legall and outward service and pressed washing in Christs bloud and faith and repentance as the Apostles doe And to Christ gave all the Prophets witnesse that through his name whosoever beleeves in him shall receive remission of sinnes There is much of the Spirit of adoption of spirituall liberty in praying wrestling with God giving no rest to God Heavenly boldnesse and accesse to the throne of grace in Jâ—â—kob David Moses and sweet Evangelike and Gospel-familiarity between Christ and his Spouse the Church in the Song of Salomon Feasting and banqueting together only the Lawâ—s administration was wrath by accident through our corruption lesse gloâ—ious because of darke typs and a spaâ—â—r measure of the Spirit 2 Cor. 3. Ephes. 3.9 10. and Paul heightneth Gospelâ—glory and lesseneth the Law in the vaine sense that false Apostles and legall Teachers put on it in over-â—xalting it as if without Christ it could save or with Faith it could justifie 6 All under the Gospel Elect and Reprobate must be freed from the Law if the Jewes were under it all to whom the Gospel is preached must bee freed from it and to Deâ—ne and Moore who are both Arminians and Antinomians all and every one of mankinde must bee under â—race none under the Law of Commandements for the argument holdeth for all in opposition to the Legall Jew CHAP. XIV The old mâ—n or the flesh to Antinomians is under the Law the new Man freed from all Law IT is admirable that Towne will
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
you and to you who are troubled rest with us c. And Merit-mongers say our good works are made condignely and morally meritorious from Christs merits and so are made and dignified with a sort of infinitenesse to buy heaven as Antinomians say they have sinnelesse perfection from Christs merits and are made as white faire spotlesse as God can see no sinne in them but looking on them seeth them as faire as the works of Christ or the elect Angels Wee judge that there is no worth to come neere in value or proportion to grace or glory and that no reward is promised for them none to them but as to signes and fruits of grace CHAP. XLVI That there is grace inherent in the Saints beside that free favour and good will that is in God WEe accord not with Antinomians who say that grace is onely in Christ none in us they are but gifts and effects of grace in us saith Towne The new creature the armour of God and love is nothing but Christ. But wee say Grace or free favour is in Christ as the cause root spring but this is the infinite God freely of meere grace imparting his goodnesse mercy redemption calling us without hire or money and this indeede is not in us but in him but there is a grace created the fruit of this free grace in God that is in us subjectively and inherently and denominates us gracious and new creatures grace is in Christ as the floure in the root but in vs as the smell that comes from the floure and is communicated to us who have senses The Scripture saith 1. If any man be in Christ he is a new creature a new creature cannot be Christ the Creator the new man is created in righteousnesse and true holynesse and these be created graces in us as the lusts of the flesh contrary to these are not the first Adam but the fruits of this sinne so neither can these bee the second Adam 2. The Armour of God Ephes. 6. Faith Hope the Word of God Prayer the chiefe parts of that armour have Christ for their object and subject and wee are to pray in Christs name then they cannot be Christ himselfe faith may be weake Christ cannot be weake prayer lesse fervent Christ not so 3. The Scripture saith God putteth in the Saints a heart of flesh a new heart powreth water that is his spirit on the thirsty ground the Spirit of grace and supplication on the Family of David writes his Law in our inward parts gives a circumcised heart 4 There is an in-biding principle The seed of God remaining in the Saints the annoyting that teacheth them all Grace in Timothy faith unfained dwelling in him and his grandmother 5. The Saints are denominated new creatures from grace inherent faithfull and sanctified in Christ Jesus borne againe of God Sonnes and heires partakers of the Divine nature Kings and spirituall Priest to God changed and renewed 6. From this Libertines say there is no difference betweene hypocrits and beleevers whereas they are blessed meeke shall see God shall be satisfied have a great reward in heaven which is falsely said of hypocrits and it s neere of kinne to that foule errour The Spirit works in hypocrits by gifts and graces in the Saints immediatly whereas the Saints doe many things from the feare of God from Faith from humility and meekenesse which are graces in them and it neighbours with that heresie that Christ acteth immediatly in the Saints hee being incarnate in them and they Christed and Godded with him Christ dwelling in their flesh which maketh every Saint Christ and the onely begotten Son of God and it sides with that error that the efficacie of Christs death doth kill the activity of all graces and that all the activity of a beleever is to act sinne there being nothing in him but sinne Christ without acting all in him CHAP. XLVII That we are not meere patients in the acting of the Spirit of Sanctification SO doe Antinomians hold that we are meere patients under the actings of the Spirit the Spirit acting in us immediately as on blocks and stocks So there is say they no obligation to pray at set houres and times but when the Spirit acteth and stirreth us immediatly thereunto And Saltmarsh saith this is a bondage to times and no spirituall serving of God So hath Randel the Familist prefixed in an Epistle to two Popish Tractats furnishing to us excellent priviledges of Familisme the one called Theologia Germanica and the other the Bright starre which both advance perfect Saints above Law Gospel Scripture Ordinances Praying hearing to a Monastike contemplative life in which their perfectists see injoy live in God without beholding him in formes or materiall images the signe of the Crosse lawfull books as they thinke to young beginners without any acting in them either of understanding will desire or any power they and their love desire joy being all drowned annihilated and swallowed up in God immediatly injoyed and the Spirit acting immediatly Euthysiastically in them as men dead crucified mortifyed and if they have any acts of knowing or willing or loving they bee acts of the old man and the flesh And upon the same ground God not efficatiously and immediatly concurring in morall actions to act upon the creatures men and Angels The Libertines of old some Familists and Antinomians of late have said that God is the author of sinne that his working or not working on the creature is the cause of good and ill righteousnesse and unrighteousnesse 1. Because sinne is nothing but Gods not working 2. It cannot hurt God and why should he hate it 3. It hath its first being in God 4. It is his servant and conduceth to heighten free grace and rich mercy I doe not impute this to all Antinomians yet some have said it and written it the same principles common to Libertines and Antinomians as you may reade in worthy Calvin incline to the same conclusions It is true Saltmarsh comes not up to truth in this Mans sinnes was serviceable saith hee to the glory of Redemption and was but for the bringing forth of this though not decreed of God but occasioned by man God foreknowing the changeablenesse of his creature c. In which words not knowing what to make out of the Protestant doctrine out of ignorance hee makes sinne the mother and glorious Redemption the birth that was warmed with life in the wombe of sinne and was serviceable for the bringing forth of this We know what M. Archer said of late I scarse beleeve that that godly man would have spoken so faire and glorious grace was warmed and enlived from eternitie in the sweet bowels and heart of God and never lay never fetched heat of life from the foule wombe of
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
1. That they would have the Gospel a body and susteme of non-senses and foolish dreames and all Logick banished that the Gospel may be a fardell of phancies under the vaile of spirituall and supernaturall knowledge for the perfect like that piece called the Bright Starre and Theologiâ— Germanica and the Power of Love and the Tree of knowledge of good and evill 2. All reasonings and use of Logick which the Prophets and Apostles make a heavenly and spirituall use of in the Scripture to them are Legall and smell too much of the dead Letter the sowre and killing Law yea the Letter of written Gospel because written and because preached and opened in spirituall discourses to Cornwell and others is a humane thing and begets but a humane faith so that Faith commeth by hearing is to Saltmarsh not vocall Preaching but the very Spirit of grace working faith as I observed before 3. All expounding of Scripture by consequence is expounding of Scripture in the Letter saith Saltmarsh in the Letter to Towne is in a Law-way to Cornewell is in a humane not a Divine way Then Christ Matth. 22. must bee a Legall Preacher and must argue after a Law-way or a humane not a Divine and Gospel-way and must much darken the glory of the Gospel for he proveth the resurrection of the dead onely by a consequence I am the God of Abraham c. Ergo the dead shall rise and he sharply rebuketh the Sadduces as ignorant both of the Scripture and the power of God because they did not thus argue in the Letter and in the consequence to the darkening of the glory of the Gospel Libertines said also to reason against committing of Adultery as Joseph doth Shall I doe this and sinne against God Is a worke of Old Adam discerning good and evill as wee shall heare if the Lord will And Saltmarsh saith Exhortations perswasions conditionall promises and Gospel-commandements are natural and so conveyances carnall Legall and of the Letter Which to me is a foule aspesâ—ron laid on the Gospel and a mixing of Law and Gospel Works and Faith according to the Antinomians way and a rendering of the preaching of the Gospel which is the power of God and the wisdome of God as odious as the Jewes and Greeks made it of old that is to make it a meere naturall and humane thing But reasoning from Scripture is as Divine as to convince silence rebuke convert and open the heart though the Spirit bee the principall agent in these 4. If wee be meere patients and act nothing by any obligation but as the Spirit acteth on us and in us then not onely the morall Law but the very Law of nature and the dictats of a naturall conscience shall not of themselves oblige us as to honour our Parents to love our brethren to doe to all as we would that men should doe to us except the Spirit act us to these duties and then must either the Holy Ghost attend the suggestions and dictats of the law of nature to blow with and concurre with them and with the Word read and preached which were a fettering of the Holy Ghost to attend the inclinations and motions of our heart or then no man could sinne at all against either the Law of nature or written Scripture save onely these heathen and others who resisted the Spirit not to say that grace were not grace nor every way free if the will of the creature should be master and exercise a dominion over grace to command at its nod the spirations and breathings of the Holy Ghost then should it be in the power of free will to dispose of desertions absence and the ebbings of the joyfull out-goings and manifestations of the Holy Ghost so should wee command the North and South winde of the Spirit to blow upon the garden that the Spices may flow out and command the out-flowings of the river and the tyde that gladneth the soule Which sure we cannot admit or then our doubtings complaints love-jealousies should be free of all unbeliefe and disquieting doubts contrary to Scripture and experience yea and all our sinnes and darknesse and false apprehensions under sad desertions should bee counted on the Holy Ghosts score as his sin who did not act us to the declining of these sinnes and the performing the contrary duties and not be imputable to us for all sinne must bee contrary to some Law-obligation 5 We hence clearely see Antinomians must come fully up to New England Libertines that In the saving conversion of a sinner the faculties and workings of the soule in things pertaining to God are destroyed and made to cease and the holy Ghost commeth in place of them as the faculties of the humane nature of Christ whereas grace purgeth away the oare but destroyeth not the gold and doth not remove nor substantially change the soule and heart but maketh it new sanctifieth it reneweth the Spirit purgeth the conscienâ—e bringeth all things to our memory When Christ casteth the old heart in his furnace or putteth it on a new frame it loseth no substance but receiveth a new mould 6. It fomenteth the presumption of the Libertine who saith If Christ will let me sinne let him looke to it upon the perill of his honour bee it Which may have this good sense as to be a word of boldnesse of faith holding forth as much as it highly concerneth the honor of Christ his faithfulnesse and unchangeable grace who is intrusted with all the flocke young and old to suffer none to fall in such sinnes as may tend to or be a finall falling from Christ but that upon the perill of his glory He will lose none but raise them up at the last day but as Libertines sense carrieth the matter the justified cannot sinne Christs Spirit is ingaged to enact immediatly and to preserve the ransomed man from all sinne if the man fall Christs Spirit not inacting him to stand is the Author and cause of his fall Whereas we are commanded to keepe our selves in the love of God David kept himselfe from his iniquitie CHAP. XLVIII Antinomians hold that the beleever cannot sinne against God but against men in his conversation WEe beleeve that the Law or Commandement of Christ respecteth our salvation with God as well as our conversation with men contrary to Antinomians who will have us as compleatly saved being once justified as sinnlesse and perfectly holy as the glorified in heaven Yea wee have not so much as the blot of Papists venials or Protestants sinnes of infirmity or originall sinne dwelling in us So as I judge the man that said to a learned opposer of the Anninomians spoke right in the Antinomian way Sinne is nothing how then can Christ hate nothing If from eternity it was so pardoned and remitted before it was committed I see not how to Antinomians it must not bee meere nothing as concupiscence
the Holy Ghost who saith He that beleeveth shall be saved hee that beleeveth not is condemned already Or they may say Whether men beleeve or no they are saved as D. Crisp saith 2. Remission is but one of the promised mercies of the Gospel and because it dependeth not on works as a condition for the which life is given as Antinomians charge us but most unjustly it followeth not that works are no conditions in any sense this is vaine Logick they are not such conditions of dependencie and causality therefore they are no conditions at all Object 5. Yee strengthen naturall knowledge and the opinion of men that God will justifie none that are unworthy and uncleane freely for every naturall conscience doth require a worthynesse in man the Gospel teacheth the contrary Answ. Towne confoundeth ever justification and salvation and perverteth the state of the question 2. The naturall conscience is a Merit-monger and dreameth of inherent satisfaction and hand-paiment to God for heaven without a Mediator in so farre as it lookes on its owne naturall whitenesse and hellish civility but the naturall conscience doth also presume and fancie an Anti-Gospel on the other hand that God is mercifull so as to carry dogges and swine as meere blocks sleeping in Christs bosome to heaven the Gospel goeth a middle way that we are justified and saved in through and for the righteousnesse of another and these who are thus saved must be new creatures have their fruit in holinesse else they cannot have life eternall and the naturall conscience knoweth neither waies Object 6. It must follow that imputed righteousnesse is not sufficient to make men capable of salvation so that a godly life fitteth us for heaven and the more holy our life is the fitter it maketh us for heaven Answ. Sanctification fitteth us in the owne kind for heaven though not in any sort as the meritorious cause and when the positive is denyed the comparative degree cannot be affirmed a Raven is not white at all therefore it cannot be said to be whiter then snow Sanctification conferreth no meritorious capacity and fitnesse for salvation therefore it cannot adde any higher degree of fitnesse above that which sinners have from the merits of Christ. We grant all but when Paul saith Col. 1.12 Giving thanks unto the Father which hath maedeus meet to be partakers of the inheritance of the Saints in light The Antinomians are as farre out as carnall Gospellers can be if with Towne they say all this fitnesse was in justification onely for it was in that in the which and for the which Paul giveth thanks to the Father and prayeth for them Now this object of his praying and praising was not for their justification onely but vers 10. Their walking worthy of the Lord unto all wel-pleasing being fruitfull in every good worke Vers. 11. Strenghned unto all patience This was a part of their fitnesse and that holy walking conferreth a fitnesse and disposition for salvation to me is cleare because no uncleane thing can enter within the gates of that higher City and because that love which we have here in our way being the same in nature though not in degree with that which in our countrey shall remaine as a part of our garland and crowne the one must be a fit disposition to the other and when the Apostle saith Follow peace with all men and holinesse without which no man shall see the Lord. It cannot be meant of imputed righteousnesse for by the same reason peace with all men must bee meant of peace with God But the truth is these arguments fall of wll therefore I come to that which is the bottome the mother Heresie of Antinomians CHAP. XLVIX· Antinomians free us from any obligation to Evangelike commandements and exhortations to duties and say faith is onely commanded now THey refuse all Evangelicke holinesse all Commandements and Gospel-exhortations of holy walking and make beleeving and faith the onely Evangelick Command Vnbeliefe the only Evangelick sin and acknowledge no righteousnesse of inherent sanctification imputed righteousness must be all that the Gospel requireth and to bring the Saints under a commandement of holy walking so as they sinne if they neglect so to walke in Christ as they have learned him is to them to bring them back from under the sweet Sommer-Sunne-warmenesse of the Gospel to the coole and darke night shaddowes of the Law and to re-enter them in and shut them up under the old prison as if they had come out from under the Law upon baile and surety to enter in the old Goale againe upon demand For 1. Mr. Towne tells us that D. Tayler and all ours are strangers in the Scriptures as if he and his were the onely domesticks and children of the Prophets and Apostles who grant not that to Faith there is no sinne and hee that beleeves cannot sinne and Eaton that Free justification doth make us so perfectly holy and righteous from all spot of sinne in Gods sight that he seeth no sinne in us he meaneth of perfection both of persons and workes both imputed and inherent mortification and saith that the inherent mortification of Protestants by the Spirit of sanctification was the foundation of Eremits Monks Anchorits Nunneries who shut themselves up within walles to mortifie their sinnes out of Gods sight by the Spirit and call Sanctification the very heart of Popery and the essentiall forme of Anabaptisme 2. So we have Antinomians affirming that no Justified person sinneth before God in Gods sight really or if they looke on things with the eyes of Faith but onely they sinne imaginarily before men in their conversation and seemingly to the world or in their owne carnall sense of unbeliefe which is a blind Judge For saith Saltmarsh The Scripture calleth us ungodly and sinners not that we are so but seeme so or not so in Gods account but in the worlds So as the justified mans Adulteries Murthers are but seeming and fancied Adulteries and painted sins in the eyes of the deluded world and the Judge ought not to punish imaginary and fancied felony or paricides so his acts of sanctification and holy walking that followes from justification are meere fancies and and holynesse onely before men for they are no conditions no waies at all to heaven Yea nor commanded so as the justified sinne if they disobey such Gospel-commandements For if we say we have sinne and doe any thing contrary to Gospel-precepts which injoyne acts of Sanctification to the Justified that sinne is no sinne nor against the Law of God or in the account of God saith Eaton Denne and Saltmarsh but onely before men in our conversation or seemingly in our sense saith Towne and in the worlds account as Saltmarsh speaketh 3. Mr. Towne saith to beleeve is to doe all duties and he citeth Rollock on John and Calvine It is Townes aime as it is 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
man at the same time in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle taught us be both lame and whole in the legges blinde and seeing deafe and hearing dead and living it may be Antinomians who will have the beleevers Adultery no Adulterie have a way of Logicke of their owne to goe with Libertines who said knowing sinne to be sinne holynesse to be holynesse was a worke of the flesh and of old Adam who through eating the forbidden fruit knoweth good and evill But so you will say If God justifie the ungodly beleeving which is an act of sanctification must goe before justification then are wee sanctified and can doe that which is pleasing to God before we be justified and be in Christ then must we please God as beleevers ere we be in Christ and so exercise acts of the life of grace before we be in the Vine tree and before we be branches ingraffed in Christ for sure to beleeve is an act of the life of Christ in us Answ. If beliefe or faith be an instrument and so a cause in its kind or a condition call it as you will without which Paul in the Epistle to the Romanes and Galathians and Hebrewes c. saith we cannot be justified I see not any inconveniencie of this order 1. The sinner dead in sinne a sonne of wrath 2. A walker after the course of the prince Sathan who ruleth in the children of disobedience 3. The Gospel of free grace is Preached to the dead to the Elect heires of wrath but freely for Christs sake and with an intent on the Lords part of the same circumferance and spheare with the decree of the election to glory though they know not 4. The Law and curses of it preached to them with the Gospel lest they despaire to humble them 5. The sinner Legally humbled slaine in the dead throw Rom. 7.11 with a halâ—e-hope of mercy prepared for Christ though the preparation have no 1. promise of conversion 2. No ground nature or shaddow of merit 3. No necessary connexion with conversion save onely that God may intend the same preparation in an elect for conversion which he intendeth for no conversion in a reprobate 6. The stony heart of meere grace removed in the same moment a new heart put in him Ezech. 36.26 27. Zach. 12.10 Deut. 30.6 Jer. 31.33 or the habit of sanctification infused 7. In the same moment the soule beleeveth in him that justifieth the ungodly 8. In the same moment God for Christs sake of meere grace justifieth the beleeving sinner And every one of these necessarily presupposeth the former Nor can Antinomians free themselves or any with them of the pretended inconveniencie they would put on us to wit that we must beleeve before wee be actually joyned to Christ in justification for they will have us justified and so please God and actually injoy the fruit of election which is justification Rom. 8.29 before we beleeve that is before we feele and to our owne sense know that we are justified Now this feeling and knowledge is an intellectuall act of the life of God and the habit of an infused new heart of regeneration as well as our justifying Faith and so we yet exercise an act of the life of Christ which must bee an act of saving grace actus secundus or a life-operation flowing from the infused habit of sanctification before we be justified in the sense that Scripture speaketh of justification which saith all alongs Wee are justified by faith God justifieth the man that beleeves in him that justifieth the ungodly Now sure the Lord giveth to us faith to beleeve justification before he justifie in the sense that Paul speaketh of justification For the Lord giveth the Spirit of sanctification of grace of adoption of faith c. for all these are vitall and supernaturall acts of the same Spirit to these that have not the Spirit at first to the uncircumcised in heart Deut. 30.6 to the wildernesse and dry ground Esai 44. vers 3. to these who pollute his name among the heathen and have stony and rockie hearts Ezech. 36.21 26. to these that are a dying polluted in their owne bloud Ezech. 16.6 8. to those that are dead in sinnes and trespasses Ephes. 2.1 2 3 4 5. and this the Lord doth for Jesus Christs sake freely Gal. 4.4 5. then before we be actually in Christ by justification and branches in him by order of nature first wee so farre find favour in the Lords eyes or please him or rather he is of free grace pleased with us that he giveth his holy Spirit to us and upon the same ground may we being yet not justified and so in that sense not in Christ by order of nature first beleeve before we be justified nor is it justification that formally united us in this actuall union as branches to the Vine tree but union is a fruit of life as is the joyning of soule and body together and so a fruit of the infused life of God or of the habit of sanctification and thus it followeth not that we beleeve before we be united to Christ as branches to the Vine tree but onely that we beleeve by order of nature before we be justified which the Scripture saith But to returne we are not obliged to M. Saltmarsh who argueth against justification by faith slandering Protestants most ignorantly and the doctrine of Paul as if to bee justified by faith were to bee justified by a faith of our owne framing without the grace of Christ or by faith as a merit and hire that hireth and purchaseth Christ to be ours It is a curious and an unedifying question to search out as Cornewell doth Whether faith be active or passive in receiving Christs imputed righteousnesse though if hee speake of actuall beleeving to call it passive is an unproper speach i. we hold that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere to beleeve is not imputed as our righteousnesse which is Socinianisme 2. That for the dignity worth and merit of Faith Christs righteousnes is not imputed to us and therefore neither wee nor Scripture before us saith we are justified for Faith but by Faith 3. That Faith receiving Christ is the free grace of God given to us in the state of sinne They say The begger putteth forth an act or actions both of petitioning for almes and reaching out his hand to receive it and so it is not every way so of free grace as Christs imputed righteousnesse is to us But should we suppose the tongue and speach the arme and the act of stretching it forth to receive the almes the sense of poverty the opinion of the goodnesse of him from whom he seeks almes doth bow the consent and will to seek almes and receive it were bestowed on the begger of the same free grace and compassion of the giver of the almes by which he giveth the almes yee would say almes and stretching out of the hand were both
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
own gift laying hold on the righteousnesse of Christ freely and of onely pure grace imputed to us 5. Cornewell and other Antinomians make arguing obedidience and perswading comforts by inferences and consequences works of man not able to produce assurance and Saltmarsh thinketh discoursing and reasoning not enough to produce assurance of faith and he thinks it a Legall bondage to support the soule from marks and such things as cannot give evidence but by inferences yet all the superstructures of faith in Gospel-obedience as binding upon perswading arguing reasoning All other assurances saith Saltmarsh beside the assurance of the light of faith such as are from marks and love to the brethren that come by way of reasoning and arguing are rotten conclusions from the Word and such things as true legall teachers have invented not understanding the mystery of the kingdome of Christ then all Scripture and Gospel-arguing are vaine janglings by this 6. Nor doth the Gospel command by patterne rather then precept as if the examples of the cloud of Witnesses who running their race with patience inherit the promise of free salvation Hebr. 12.1 2 3. should destroy commands or as if patternes without Law or any otherwise but in so farre as they are warrantted by the Law of God did tye and oblige us to obedience and imitation for if patternes as patternes did tye us then should we be obliged to follow the Fathers and Christ in their extraordinary works and miracles which neither Law nor Gospel commands us to doe 7. But the truth is outward commandements written or preached by Antinomians are given to us in the Gospel onely by accident and because we are carnall and sinnefull but were we as spirituall as we should be wee should need no Law but that which is spirituall and written in the heart no more then Angels need a written and outward Law Now that Antinomians meane this is cleere by Saltmarsh his Divinity Commands saith hee are for obedience as well as tydings of forgivenesse this kind of Gospel fits both God and man and God the Father may be seen in commanding holinesse and the Spirit in forming the holynesse commanded and the Sonne in redeeming us to holynesse even to the will both of the Father and the Spirit And this Gospel fits man who is made up both of flesh and Spirit and so hath need of a Law wâ—thout and in the Letter as well as in the heart and Spirit the Law is spirituall but we are carnall Rom. 7. Nor can a state oâ— flesh and Spirit bee ordered onely by a Law within for the word and Law of the Spirit meerely is for a spirituall condition or estate of glory as Angels who live by a Law spirituall and state of revelation Answ. 1. Here be strange conceits of old libertinisme Gospel commands are as well saith he for obedience as tydings of forgivenesse But why for obedience Any disobedience to them is no sinne in a beleever as is proved then they are not to a beleever for obedience 2. I know not how man because hee is flesh hath need of a Law without and the letter of an outward command then because he is spirit or as he is spirituall he hath need of no Law nor letter of an externall command Timothy then hath no need as he is a renewed man to give himselfe to meditation and reading and doctrine nor to continue in the things that he had knowne from the Scriptures which are given by divine inspiration to save his owne soule and others and to make him perfect to every good worke Nor have the Saints at Colosse need that the word of Christ dwell richly in them Nor the called of Iesus Christ at Rome as they are called and sanctified any need of learning from the Scriptures that they through patience and comfort of the Scriptures might have hope Onely the flesh and the old man possibly hath need of the Scriptures and the letter of the command then it was not Davids inward man that esteemed the testimonies of God and his promises sweeter then the honey and the honey combe and as his heritage and more then thousands of silver and gold Nor did Peter or the Saints as regenerated to a lively hope 1 Pet. 1.3 and as they obtained the like precious faith relish the promises as great and precious but onely their flesh found sweetnesse in Gods word And Mary not as renewed but according to the flesh and corruption sate at Christs feete and heard his word and choosed the better part that could not bee taken from her And this sorts well with the old Anabaptists who said that the unregenerate onely needed outward ordinances as the Word preached by men and hearing reading Sacraments but for the regenerate there is no need that any teach his neighbour because we are all taught of God and the annoynting teach-them all And the Sonnes of God are not subject to the Law that is they are not to bee taught what they should doe or leave undone seeing the Spirit of God which is their instructor will teach them sufficiently neither is any thing to bee commanded or injoyned them as to doe good or eschew evill or the like The same Spirit I say doth command or injoyn them likewise to retaine the best and quit the contrary and obey them accordingly And so speake the Libertines of N. England These that bee in Christ are not under the Law or commands of the Word as the rule of life 3. If man because he is flesh hath need of a Law without and in the Letter by flesh is either understood a body and sensitive soule but then the meaning must be that the Law of Word and Gospel is given to the outward man to regulate him in his animal and vitall actions as eating sleeping walking seeing hearing and other senses as if no Law were imposed on the Spirit heart understanding conscience and will a carnall dreame that many put upon the Pharisies or by the flesh must be understood the unrenewed and sinnefull corruption This must be the sense of Saltmarsh for hee citeth Rom. 7.14 The Law is spirituall that is just and holy as vers 12. Wherefore the Law is holy and the commandement is holy and just and good but I am carnall that is sinfull flesh unholy and sold under sinne Now thus Law and Gospel commands threatnings Gospel-promises sweet invitations of free grace that loaden sinners would come to Christ and bee refreshed eased saved are all given to man because he is sinnefull and no outward Commandement would be laid on man if he had not sinned which is a conjecture and fancie Divines say the Tree of life and of knowledge of good and ill were Sacraments to innocent Adam the Sabbath was ordained for Adams worshipping of God an outward Law was laid on him If thou eate thou shalt die when as yet Adam was not
first make our selves by some preparing grace his married Spouse For sure this is a Marriage-covenant we must first make our selves his people and then for shame he must be our God as if Marriage-love bred first in our breast and stood upon this poore legge the grace of man to God not the grace of God to lost man 2. We teach that faith in Christ is both a condition of grace on our part but not Antecedent and preparatory to the Covenant and also a grace promised when the new heart is articled to us so that Christ bringeth into the covenant himselfe his righteousnesse his free grace and the condition of Faith that receives him just as if the heire of a King should offer to marry a Maid of low birth upon condition she weare about her necke on the Marriage day a gold chaine having in it a rich Diamond of the Crowne and withall should oblige himselfe under his hand and seale in the Marriage-contract both to bestow this chaine on her freely and to infuse a Spirit of grace and love to close in her heart with such a lover and to yeeld consent to the match and to adorne her selfe with this chaine Just so doth the Prince of life here and its a vaine thing to parallel this covenant of grace with other covenants 3. Nor did ever any man before Saltmarsh dreame that Law-obedience was an Antecedent condition of the Covenant of works with Adam nor were Adam and Eve in their state of sinlesse innocencie The people of God before God was first their God for then never man Adam nor any other were under the Law or Covenant of works till first they absolved and kept to the end a course of perfect obedience Yea so there was never on earth such a thing as a covenant of works except made with Christ nor can we say that God made a Covenant of works with Adam for his perfect obedience yet sure perfect obedience was a condition of the Covenant of works Antinomians have a second great mistake of the covenant of grace while they make it as old as election to glory and the Lambe slaine from the foundation of the world it s an everlasting covenant indeed but that is not because it is not made in time Christ is an eternall Mediator and an eternall Priest and the Lambe slaine from eternity but that was onely in Gods decree and eternall purpose as touching the beginning of his Mediatorship and Priesthood and so the creation of the World is eternall but sure Christ in the fulnesse of time was made of a woman entred by a calling of God in time to bee Mediator and Priest and dyed not for sinners till the raigne of Tyberius Cesar as he was borne in the raigne of Augustus nor were we justified pardoned and redeemed from eternity more then we were effectually called sanctified and gloryfied from eternity But Antinomians will have our sinnes pardoned from eternity before we beleeve And when were we then borne in sinne and the heires of wrath by nature and under condemnation by the second Adam Never really When were we sometimes dead in sinnes and trespasses and in time past walking according to the course of this world according to the Prince of the power of the aire And sometimes foolish disobedient serving divers lusts and pleasures lyving in malice and envie hatefull hating one another Not when we were justified if we were justified from eternity and when wee were chosen to glory before the World was But so must all our sinnes before conversion be but sinnes in conversation not in conscience and our Murthers cousening stealing persecuting whoredomes if we be chosen and so justified and washed when wee are chosen are seeming and fancied not reall sinnes nor such in themselves nor to the light of faith or in Gods sight by this Antinomian dreame Their third great mistake in the covenant of grace is in the parties Saltmarsh tells us that the new covenant is no covenant properly with us but with Christ for us It s true Christ standeth for us as principall undertaker who articles as the second Adam for us yea for all his seed to worke the conditions in us he is the Mediator surety witnesse Messenger or Angel of the Covenant for us But Antinomians will have him so for us as the Covenant shall oblige us to no dutie or condition of beleeving to bee performed by us and the Gospel shall tye us to no holy walking Why Wee are saith Saltmarsh to beleeve that our beleeving repenting new obedience mortification are all true in Christ who beleeved repented obeyed for us It is true wee are to beleeve our repenting obeying beleeving are true in Christ. 1. As in the meritorious cause who hath satisfied justice for all our sinnes and for the sinfull defects in our believing repenting obeying 2. We are to beleeve they are true in Christ as the author and principall cause who works in us to will and to doe by his effectuall grace But Antinomians will not have us to beleeve they are true in us as personally and in our selves though by Christs strength acting them or doing or performing the duties of beleeving repenting mortifying our lusts by any obligation of the Law or Gospel commandement CHAP. LXVII Of Legall and Evangelicall conversion WEe deny not but there is a Legall conversion and Gospel terrours and Gospel-hell fire and condemnation and the worme that never dyes and that nature may propose ends to it selfe in turning to God outwardly and that as incident to Antinomians as to any generation of people For it is knowne that many Antinomians are deluded not converted by a worke of the Law storming and quelling the conscience with the smoake and fire-slaughts of everlasting burning especially where the conscience neighbours wich a Melancholike complexion and when the party comes to such a Physitian as M. Saltmarsh though there be no inward change in the heart no evidences either to him or the deluded soule of a new and inward worke but the party still in the gall of bitternesse no sense of sinne but a dumbe beastly feeling of the flashes of hell fire a Pharaoh-like disposition the counterfeit white Angel saith to the perplexed soule Beleeve everlasting love and read Pharaoh and Simon Magus and your own names in the Lambes Booke of life beleeve and apply immediately without care conscience or sense of sinne or humiliation all these are reprobate money to buy grace away with them to come to the bloud of attonement come though yee be neither wearie nor laden nor pricked in heart with sinne and be yee assuredly perswaded that that bloud was shed for you that yee are as cleane from sin 160. agoe as Christ himselfe Honey combe cap. 3. pag. 25. Mourne no more be not humbled doe nothing at all but rest upon what Christ hath done for you rejoyce evermore sorrowing for sinne is Legall unbeliefe severe and
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
God in hell Nay but if one rise from the dead they will heare and beleeve 2. Antinomians mistake our minde in this lying excuse to wit that we fancie that the prepared for Christ are pardoned and justified men this wee never teach they are guilty sinners and these are in their sinnes unworthy who are best qualified and fitted for Christ. Wee make not cleannesse a preparation for washing nor a sinnelesse innocent and guiltlesse condition a fitnesse preparatory to justification 3. Antinomians take not away by their way a stronger shift Lord if Christ had dyed for me by name and thou hadst drawne me as effectually to Christ as thou drewst Paul and Peter I should have received Christ but thou drewst me in a way that thou drewst Judas when I was guiltie and my heart rockie We make preparations Christs work as conversion is but a farre more common worke of an inferiour nature which may be in many sinners who are never converted Object 7. All that ever received Christ Corinthyans Ephesians Colossians received him in a sinnefull condition when they were unwashen darkenesse dead in sinnes enemies in their minds by wicked works Answ. Nothing followeth against us preparations removeth not a sinnefull condition nor deadnesse in sinne nor minde-enmity by evill works Christs bloud and saving grace onely removeth both the guilt and the staine of sinne but hence it followeth in no sort that we are not sinne-sick and selfe-condemned and lost before Christ remove our darkenesse and quicken the dead Object 8. God offereth Christ in time as God gave him God before all time gave him to us because we were sinners and now he is but offered as he was given Answ. God offereth Christ in time as hee gave him before time it is true in regard of the freedome of grace no cause condition qualification reason moved God to ordaine and decree either the sicke for the Physitian Christ or the Physitian for the sicke before time and neither preparations is the cause nor necessary condition or ground why he giveth Christ to us in time But it is not true in regard of the order of giving Christ bofore time or in time for in time God giveth Christ to these that heare the Gospel onely but I hope he decreed not to give Christ and salvation to men upon this condition and upon no other that they shall heare the Gospel because hee ordained men for glory of free grace and upon the same free grace ordained them to heare and beleeve and repent yet neither faith nor repentance were preparatory conditions to the decree of grace 1. God neither before time nor in time giveth Christ because we are sinners or because wee are thus and thus humbled and prepared but because he will bee gratious to whom he will be gratious sinne is onely the occasion and the matter and preparations are the meere order of his proceeding first he humbleth by the Law and then giveth Christ in the Gospel but not because the sinner is humbled nor for his humiliation nor because he hath made any Gospel-promise whoever is thus and thus fitted and prepared by the Spirit of the Law and terrors and broken and selfe-condemned with the burden and sense of sinne shall be converted we know no such Gospel-promise CHAP. LXX Faith not the onely worke of the Gospel as Antinomians say LEt us also try Saltmarsh his reasons to prove his short way to heaven and that its the onely Gospel-worke to beleeve Salvation saith he is not a businesse of our working and doing it was done by Christ with the Father All our worke is no worke of salvation but in salvation Wee here receive all not by doing any thing that we may receive more but doing because we receive so much because we doe not that wee may be saved And yet we are to doe as much as if we were to be saved by what we doe because we should doe as much for what is done already for us and to our hands as if wee were to receive it for what we did our selves Answ. 1. Here is no Argument Christ hath done all by way of merit and purchase of a perfect redemption therefore wee are not to worke out our salvation in feare and trembling it followeth not 2. It is most false That we are to doe nothing in the Gospel that we may receive more or that we may be saved but because we are saved for these are not contrary but sweetly subordinate We doe because we are saved and because wee are Redeemed by merit and Gospel-right by hope and begun possession therefore we are not to sow to the Spirit that we may reape life everlasting it followeth not Wee both worke because we have a crop and that we may receive a crop Servants are to serve their Masters not with eye-service both because they have a Master in heaven who hath saved them and also in hope to receive the reward of inheritance Elders are to feed the flocke because they are redeemed and love their Redeemer and because when the chiefe Shepheard shall appeare they shall receive a crowne of glory that fadeth not away and because we are redeemed we are to looke to our selves that wee lose not these things that we have wrought for but that wee may receive a full reward so our worke is both a worke of salvation and a worke in salvation 3. There is nothing falser then that Antinomians are to worke as much as if they were to be saved by their working for their working is arbitrary not obligatory by any commandement nor doe they sinne in not working Let them in their conscience say if they sinne or can sinne 1. being once justified for sin is as cleane removed in its nature and being from the beleever as from Christ say the Antinomians 2. If they sin in doing nothing after they are justified if the immediate acting of the Spirit of love stirre them not to it and therefore it is false that they should doe as much for what is done as if they were to receive life for doing because they should not non debent they are not obliged to doe when they doe not nor are under any guilt for not doing By this way for to Antinomians there is no obliging Law but God immediatly by his Spirit acting them to good is all their Law Object 2. This short worke beleeve and be saved Paul telleth you Say not in thine heart who shall ascend to heaven that is to bring Christ from above c. The word is nigh thee even in thy mouth c. Answ. We would not willingly make the way to heaven longer then Christ hath made it Paul speaketh Rom. 10.6 7 8. of a Law-way that is long wearisome unpassible as who would strive to climbe up to heaven or to goe downe to the grave to fetch Christ from either heaven or hell The Gospel-way sure is a sweet easie passible way
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
only the illuminated Elders in the godly wisdome which walk in the house of love And in the Epistle Let no man saith he boast himselfe in any of the works of righteousnesse or take on the same to salvation neither to condemnation before that hee in the Spirit of Christ through the love of the Father be renewed in all righteousnesse of life not that I meane in the Elementish Ceremoniall righteousnesse which the man setteth forth or occupieth out of his owne prudency but I meane in that righteousnesse which according to the heavenly truth is in the being of Christ and is set forth through the Spirit of God So this abominable wretch maketh all reading or hearing or beleeving the Scriptures to be Elementish carnall righteousnesse and that wee are to doe no good works to obtaine salvation nor to eschew any evill to be freed from condemnation but to study an inward righteousnesse in being Goded and Christed and in communicating with the essence and godly being M. Towne also maketh the Law a sort of directorie of walking as doth H. N. Assert grace pag. 38. I know not where to learne my duty to my Superiour but in the matter of the fift Command nor what Murther or Adulterie is but in the sixt and seventh But Towne forgetteth himselfe and pag. 3. saith We are from under the Law in all its authority dominion offices and effects yea hee denyeth that wee are under the power and teaching of the Law And Saltmarsh will have us not to borrow one beame of directing light from the Law so as he seemeth to stomach and to bee angry that the old Testament but especially the ten Commandements are printed in the Bible Yet what ever direction of walking wee have from the Law I find them in all their writings grudging at any Law or Gospel written because writing speaking vocall covenants are the dead and killing Letter fruitlesse and livelesse and that the Spirit immediatly acting is all our rule Paral. VII Libertines speake disgracefully of the Pen-men of Scripture and called Paul a broken vessell John stolidum juvenem a foolish young man Peter a denyer of God Mathew an Vsurer The Church was in her infancy said Da. Georgius Vnder Abraham and the Prophets in its young age under John Baptist Christ in the flesh and the Apostles it s grown and now presently under David the Christ its spirituall and perfect So many Antinomians turne perfectists Who say they having the Holy Ghost as well as the Prophets and Apostles can pen and speake Scripture from the same Spirit The New England Libertines are so farre on this way that they disgrace the Apostle Peter as a halfe-Legalist and say Peter leaned more to a covenant of works then Paul and that Pauls doctrine was more for free grace then Peters And Saltmarsh maketh all the Prophets in the Old Testament Legall men and Christ in the flesh and his Apostles preached free grace but in degrees and parts but we dare not saith hee preach the Gospel so in halves and quarters as yee doe And Christ and the Apostles preached grace faith repentance new obedience in scantling of Doctrine as they are meerely and barely revealed in the history of the Gospel or Acts of the Apostles where onely the Doctrine is not so much revealed as the practise But we Antinomians preach Christ the power of all the fulnesse of all that we may exalt him whom God hath exalted at his owne right hand Hence Saltmarsh 1. saith the Antinomians in England reveale more free grace and fulnesse of Christ in their Sermons then Christ and the Apostles did in the halfe of the New Testament or all the Prophets in the Old 2. Christ and the Prophets and Apostles except in the Epistles were Legall Preachers What be Legall Preachers that I wrong not Saltmarsh as he doth Christ the Prophets and Apostles I give it in his owne words Legalists are 1. such as compound and bargaine with God for salvation and submit not to the righteousnesse of God and lye downe in the sparks of their owne kindling are Christ his Prophets and Apostles such Such as from the notion of a covenant conceive a little too Legally of free grace Such as have neither the use nor freedome of the heavenly inheritance that are subject to death and bondage Such to whom God appeared onely as it were upon tearmes and conditions of reconciliation Such as in fasting and other acts of obedience dealt with God to get some love from God which Christ himselfe had not gotten for us So belike the Prophets that dyed before Christ went not to heaven but to some chamber or higher roome in hell called Limbus Patrum or to some other place for Saltmarsh saith they had neither the use nor freedome of the heavenly inheritance whither then went their soules after death 2. They were chosen to salvation some other way then Jaakob Rom. 9. they purchased the love of free election by fasting and pennance 3. Their sinnes were not pardoned nor they reconciled to God a belying of the Old Testament 4. The Prophets submitted not to the righteousnesse of God but sought righteousnesse by the works of the Law All these how they agree in part to Christ John Baptist and the Apostles in the first halfe of the New Testament let Saltmarsh and Antinomians see and consider Paral. VIII Libertines said The whole Scripture was nothing but the Spirit of God and the Letter of the Scripture not Scripture but the Spirit was both Christ and the Scripture and a godly life must be the Spirit So the Libertines of New-England There is a Testimony of the Spirit and voice unto the soule meerely immediate without any respect unto or concurrence with the Word And from this Wee are not to keepe a constant course of praying at set houres or alwayes but as the Spirit move us And all doctrines and revelations must bee tryed by Christ that is Christ dwelling in us in a spirituall manner not by the Word of Christ or the Scripture In this same Grammer speake Antinomians So Saltmarsh The Law now is in the Spirit What is that And in the Gospel for a beleever to walke by nor is saith he holinesse and sanctification now such as is fashioned by the Law or outward Commandement 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 in himselfe and his heart the very two Tables of Moses This is to say the Word begetteth not Faith but onely Historically instructeth the flesh and expressely in terminis the Libertines sense and minde is that the Word is changed in a Spirit without Scripture and the Christian in his walking and conversation which to Antinomians is all in faith is the Spirit it selfe Towne is much in this through his whole booke to
his working 3. And the law of Love the Spirit of Christ. And Henry Nicholas forbiddeth all his to boast of any righteousnesse or take on the same either to salvation or condemnation before a man be in the Spirit of Christ and bee renewed not saith hee that I meane in the Elementish Ceremoniall righteousnesse which the man setteth forth or occupieth in his owne prudencie but I meane in that righteousnesse which according to the heavenly truth is in the being of Christ and is set forth through the Spirit of God and the Christ of God and the Christ of God is not yet declared to you according to the heavenly truth but weell according to mans wisdome or industrie which to the litterall Scripture adde their own prudencie and even so goe forth or occupie their own righteousnesse without the Spirit of Christ which is a miserable doctrine being taught without the Spirit of Christ. Henry Nicholas Sect. 5. Epist. These that are not taught by the Spirit of life expound the Scriptures upon an earthy or Elementish foundation where-through the man cannot attaine any renewing of the heart Sect. 17. They that are Baptized to Christ have put on Christ. But I would gladly aske of these that say They have put on the Christianlike Baptisme how or after what manner Christ hath a shape or fashion in them they shall find themselves not mighty in the being of Christ that is in love by which they become God incarnarnate and that they haue received not the Baptisme of Christ but their owne The like he saith of the Lords Supper Sect. 19. Sect. 20. Sect. 21. When the Scripture saith we must forsake our lives for Christs sake understand I doe meane of the forsaking of our owne life When God had created the man then was the man in subjection to the life of God and not to his own life for thereunto God had created the Man that he should be of one life and being one Spirit and of one nature with God but when the man desired in his heart to love some other thing beside the life of God namely the concupiscence of the sinne then went he into his owne life and contention and forsooke the life of God and lived even so his owne life and the life of the Devill Sect. 23. The whiles now that the office of Christ hath its Ministration for to bring the man againe to God so cannot Christ bring the man to the Father unlesse that the man forsake his owne life which he hath lived so long to the Devil and to himselfe which is all the same wherein he hath lived so long to himselfe Sect. 24. Is not this now a great overshooting or mis-understanding that the children of men can say and teach that Christ meant hereby the naturall or Elementish man Sect. 25. We our selves have not made the naturall man therefore he cannot belong unto us Sect. 26. What then shall the man forsake that he might be reconciled unto God Not any thing else but his owne life that is the man of sinn which hath so long lyen hid in the heart of man which is the Temple of God and hath said that he was God 2 Thess. 2.27 they are grosely deceived who apply this to the Pope the Antichrist therefore he forbids the two Daughters to suffer for or confesse Christ and highly extolleth erring Sect. 10. Sect. 14.15.16 cap. 31. Bishops as Pastors of the Sheep and Lambs of Christ Parish Priests or Curats as signifying Leviticall Priests Pastors and Elders as the holy understanding Sect. 28. Oh what a slight and earthly understanding is this that God should be appeased with an Elementish body even like as though God were fleshly even as an vnregenerate man So M. Del Ser. p. 6. The Kingdome of Christ is Spirituall so all things that belong to it are also spirituall So David Georgius in the end finding many of his to be killed discharged all his to suffer in the body or goods or name any thing for his Christ and truth but willed them in externall profession to be of any Religion all Gospel-reformation was in the heart As Bullinger in the same place sheweth us that the ninth kind of Anabaptists in his time that were called Liberi Anabaptistae said That Baptizing of Infants Magistracie oathes swearing were things free and indifferent that the faithfull may use or not use at their pleasure they esteemed nothing of the preaching of the Word and the assemblies of the people of God because that the Saints were all taught of God and that there was no need that one should teach another and that Sacraments were needelesse and had little fruit for when they had the Spirit they needed not externall signes and that it was free to confesse the truth of Christ or not to confesse it as perils for the Gospel might carry men on that God delighted not that men should be tormented or die for him it was enough if they kept God in their heart Now you see Henry Nicholas held 1. That the externall written Word was Ceremoniall fleshly Elementish that the Spirit was all 2. All externall obedience and Reformation was fleshly and the being Goded and Christed with love and the lovely being of God was Christ was the being and nature of God in the Saints and regeneration 3. That by love and the works of righteousnesse which we doe we are regenerated and reconciled to God 4. That Christ seemed to die but dyed not but onely in an Allegoricall Figurative and Exemplary way he suffered as a patterne and copie for us that we might reconcile our selves to God as sonnes of the house of love after his example but as Socinus so the Nicholaitans taught That Christ really satisfied not the justice of God nor obtained everlasting righteousnesse for us any other way but in a figure coppie and good example 5. That Christ incarnate was nothing but H. Nicholas Godded and manned by Christ or God in the lovely being of God and that every one that is inhabited by love was renewed and made partaker of the substance and nature of God and that a childe of the Family of love was the very Christ and God manifested in the flesh and incarnate 6. That the regenerated in England of which number M. Ainsworth saith were the two daughters of Warwicke that H. Nicholas wrot to and all the godly in England not of his way were regenerated onely according to the litterall Scripture not according to the being of God in love and the Spirit or as the Familists of New England say That some are so converted that they may and doe attaine the same righteousnesse for truth that Adam had in innocency And Saltmarsh his Legall converts who may eternally bee damned are of the same size if yee diligently compare the tract of his dangerous booke together and with the principles of Familists and H. Nicholas 7. That the Word and the Spirit are
pag. 145. Nemo negare potest sub V. T. nec vitam aeternam promissam fuisse à Deo nec modum illam consequendi fuisse patefactum Ostorodius Inst. lib. 1. cap. 5. pag. 21. Promissiones veteris Testamenti tantum corporales fuerunt spiritualibus in N. T. promulgatis Non autem spirituales eternae fuerunt consequenter non accidentale tantum sed substantiale discrimen inter Vetus Novum Testamentum si res promissas spectes statuendum est Smalcius de Divin I. C. pag. 25. â— 6 Fatentur omnes Judaei hodie nullum vitae aeternae apertum extare in ipsorum lege ut ut apertius loquar in faedere quod Deus cum iis per Mosem pepigit promissum M. Del boldly saith They are all Antichristian that are not Antichristianly Popish and of the Socinian way with him to teach there was no conversion no inward reformation no promise of salvation and life eternall nor the same covenant of grace in the old Testament that is now under the New Testament and that there was no saving grace nor operation of the Spirit accompanying the Sacraments of the old Testament but onely temporall things promised them He hath Arminians also on his side as Episcopius Disp. 11. th 5. The promises of the Law were touching temporall felicity of the Gospel concerning the everlasting inheritance â—h 7. The doctrine of the Old Testament was known by nature as agreeable to right reason the doctrine of the Gospel was unknown to the Princes of this world it is evident there is no precept say the Belgick Remonstrants Apol. cap. 22. cap. 24. clearely delivered in the Old Testament for beleeving in Christ nor in terminis any promise of life eternall It s sure Arminians are limbs of Antichrist and enemies to free grace Yet Antinomians with Del joyne hands with them against Protestants who all teach to this day the same Saviour the same promises of life eternall the same free grace of imputed righteousnesse the same covenant of grace was revealed darkely in shaddowes and types to the Jewes and more sparingly and to us more clearely and abundantly in the New Testament and that Abraham was saved as we who now are Antichistian whether Del and his Antinomians or wee These that teach the same with Antichrist and contend for perfection and freedome from all sinne in this life are not the men who must fight the battels of the Lambe But 1. was there then no Spirit and life in the Patriachs Prophets Moses David till Christ came in the flesh and reformed them inwardly What became then of the soules of those that dyed in peace and entred into their rest before Christ came in the flesh Esa. 57.1 2 3. Dyed they under the curse and severity of the second death as never inwardly converted Hee belyeth the Old Testament who saith so and doth the Letter of the Gospel without the Spirit save and inwardly reâ—orme and justifie before God more then the Letter of the Law I thinke Judas and the people whose hearts were fatted and heardned and yet heard Christ in the flesh and the Apostles preach Gospel were as farre from inward heart-reformation as uncircumcised Jewes and Heathen Mat. 13.14.15 16. Act. 28.26 27. 1 Pet. 2.7 8. Rom. 11.8 9. Joh. 8.21 Joh. 9.41 Job 5.40 Then Del must meane by the spirit some other thing then the Gospel as opposed to the condemning Law For the Gospel is a condemning Gospel to thousands who stumble at the stone laid on Zion as well as the Law 3. Del saith No outward Law of Synods Councels of men can make men perfect as pertaining to the conscience more then Leviticall Lawes could doe and so the Gospel abolisheth all such outward Lawes imposed on conscience as well now as heretofore under Moses Gospel-reformation saith he is the mortifying destroying and utter abolishing out of the faithfull and elect all that sinne corruption lust evill that did flow in upon them through the fall of Adam Or it is the taking away and destroying the body of sinne out of the faithfull and elect by the presence and operation of the righteousnesse of God dwelling in their hearts by faith This is true Gospel-reformation and beside this I know no other Esai 1.27 Zion shall be redeemed with judgement and her converts with righteousnesse Againe Christ as hee makes us righteous with his owne righteousnesse and makes us the righteousnesse of God in him so hee is called our righteousnesse not in himselfe onely but in us And therefore you see how grossely they are mistaken who take Gospel-reformation â—o bee the making of certaine Lawes and constitution by the sacred power or Clergie for externall conformity in outward duties of outward worship and government and to have these confirmed by civill Sanction and inforced upon men by secular power when in the meane time all that inward corruption and sinne they have brought with them into the world remaines in their hearts and natures as before so the old Prelats reformed His reasons are 1. All things belonging to Christ a Spirituall King having a spirituall Kingdome are spirituall a carnall Reformation is not sutable to a spirituall Kingdome The reformation of the Civill and Ecclesiasticall state is but carnall wrought by the power of flesh and bloud and stands but in outward things 2. Gospel-reformation is inward layes hold on the heart soule and inner man and changes and renewes that dâ—th not much busie it selfe about outward formes or externall conformitie but onely mindes the conformity of the heart for when the heart is right with God the outward formes cannot bee amisse Christ saith touching the worship of the New Testament God is a Spirit and they that worship him must worship him in spirit and truth hee speakes not one word of any outward formes So that God in his Gospel-reformation aymes at nothing but the heart according to Jer. 31.33 I will put my Law in their inward parts c. So that they shall not onely have the word of the Letter in their bookes but the living word of God in their hearts But now Civill Ecclesiasticall reformation is outward and so industrious and elaborate about outward formes outward orders outward governing outward confession outward practises like the Reformation of Scribes and Pharisees notorious hypocrites who made cleane onely the outside of the cup or platter leaving them all filthy and uncleane within So Civill Ecclesiasticall reformation makes a man cleane outwardly with an outward confession of Faith when inwardly he is all filthy thorow unbeliefe and whites him over with new handsome formes of worship Object But is there no change of outward things in the Gospel Ans. Yes an outward change that flowes from an inward but not an outward change to inferre an inward c. Answ. 1. Master Del must lay downe a ground that outward Lawes were imposed on the conscience and forced on them with violence of Magistrates and Synods
without any foregoing teaching under paine of corporall punishments to the Jewes as he and his saith Presbyterians doe now urge consciences how shall Del prove that 2. Hee must say that outward and meerely litterall observing of Lawes and Synodicall Decrees according to the Word of God for any others beside or against the Word the Presbyterians know none without Faith in Christ doe make men perfect as pertaining to conscience which is Dels dreame not our doctrine 3. Hee and his condemne all Lawes of the Civill Magistrate yea all the written Scripture Law and Gospel and say an Arbitrary and Enthysiasticall Spirit in the Christian Magistrate without all Civill Lawes inacted or written should conclude of the heads and lives of Christians without the Law Morall or Gospel and so condemnes all Acts of Parliaments Answ. 2. You could not have heard more if Henry Nicholas or Anton. Pocquius or David Georgius had beene preaching to the Honourable House for Del followâ—s them at the heeles For Henry Nicholas if you but change Dels word of Reformation into the word regeneration or begetting in the same Spirit debaseth Christ in the Scriptures and all outward worship as if there were one Christ in the Scripture and another contrary Christ in the Spirit and inward working for sure hypocriticall and meere externall reformation and the inward reformation are by Protestants made two contrary reformations the one from God the other not from flesh and blood onely but from the Devill So Henry Nicholas If I could give all my goods to the poore c. If I had not love it were not any thing to me that is whosoever hath not Christ he is without God and without righteousnesse in this world I meane the being like Christ which is received through the power of the Holy Ghost and not any Ceremoniall Christ which one man speaketh to another or promiseth to another through the Ceremoniall service Dels Grammar is Pag. 6. through the word of the letter in their bookes in outward formes outward worship outward confession which he out of his prudencie according to his fleshly minde hath set up ô no the worke or begetting or procreating of the children of God commeth not so slenderly to passe as men now at this time teach each other out of their unregenerate Spirit Del out of a Spirit not inwardly reformed the bodie of sinne not being destroyed no reformation can come Henry Nicholas condemning all Scripture as a Literall and carnall thing and an Elementish Ceremoniall and fleshly service yea and confession with the mouth as carnall outward hypocriticall and Pharisaicall and doth expressely reject all the teaching of men or by the ministery of men which the Apostle asserteth Ephes. 4.11 1 Cor. 4.2 2 Cor. 4.7 And the Lord Jesus the great Apostle of our profession Math. 28.19 20. Act. 1.6 8. and pronounceth the Ministery of one man teaching another to be fleshly prudence and not such a way by which the begetting or procreating of the children of God commeth to passe Now that Monster of men knew Protestants whom hee refuteth in this taught against Pelagians and the Pope whom he denieth to be the Antichrist and Papists that we utterly deny that the Scriptures of themselves yea that the Man Christs teaching in the flesh or Paul or the Apostles Preaching or any mans externall instructing of another man most soundly according to the Scriptures can without the hearing and learning of the Father Joh. 6.45 and his omnipotent drawing of men to the Sonne Joh. 6.44 and the inward teaching of the Spirit inwardly reforme or beget men over againe to God So his condemning of one mans teaching of another as Fleshly Ceremoniall Elementish is a simple rejecting of the Scriptures and all outward and externall worship And just as David Georgius rejected the Literall Christ and asserted himselfe to bee the Spirituall Christ and true David In the same manner M. Del speaking of inward Reformation that is conversion of a sinner to God that onely being his Gospel-reformation hee knoweth well Presbyterians and the Assâ—mbly of Divines who are if they shall condemne his Gospel for the substance of it the enemies of the truth of Christ and the last prop of Antichrist in the Kingdome doe teach that inward reformation or destroying of the body of sinne is not wrought by the onely Letter of the Word and the teaching of men or Lawes or Constitutions of Synods but that wee conjoine with all outward meanes the inward and omnipotent power of the Holy Ghost without whose grace all other meanes are nothing yea Pauls planting and Apollo his watering are nothing effectuall to an inward reformation M. Del argueth against the Holy Ghost and Paul who Preached the Gospel to the blaspeming Jewes and scoffing Athenians Act. 13 Act. 17. for all he could say to them was but outward and litterall preaching the Apostles were but men and not Lords of the heart and therefore could but worke outward conformity to outward duties when the heart remained corrupt Nor is it much that Dell saith there is neede of an outward change in the Gospel which indeed is a belying of himselfe for an outward change is an outward reformation and hee saith Pag. 4.5 Gospel-reformation is a destroying of the body of sinne in the faithfull and elect by the presence and operation of the righteousnesse of God dwelling in their heart by Faith besides this I know no other An outward change is an outward reformation besides this But this is nothing Del acknowledgeth neither Ministery outward worship or outward ordinances as Familists did before him For the Author of that blasphemous Peece called Theologia Germanica saith Just men have neede of no law are led by the Spirit and are not to bee taught by any Law what they should doe or leave undone seeing the Spirit of God which is their instructer will teach them sufficiently neither is any thing to be commanded or injoyned them as to doe good to shunne evill or the like but Pag. 72. Yet hee saith more then Del doth to wit That both the life of Christ as also all Commandements Lawes Ordinances and the like ought not to be laid aside and cast off and to be neglected contemned and derided And Henry Nicholas saith The Lord speaketh in the Scripture but he saith withall that the Spirit is the Word not the Letter So Del maketh an opposition betweene the Letter in the bookes and the living Word of God in the heart 3. Del speaketh exclusively Other reformation beside this of the heart saith he I know none 2. Gospel-reformation saith hee onely mindes the reformation of the heart If only then it minds not externall reformation 3. Christ speaking touching the worship of the New Testament saith saith he Not one word of any outward forme So that God in his Gospel-reformation aymes at nothing but the heart Then hee aymes at no outward change nor any externall worship
neither reading of Scripture nor hearing the Word Preached nor vocall praying in the Spirit of adoption for sure though these must come from the heart yet essentially they are externall worship and something in the outward man beside that which is onely in the heart and something of formes they must have for they are externall visible and audible acts of worship The same was taught by a Silesian Casparus Schunenckfeldius in Luthers time as saith Conradus Schlusdelburgius Catologo Hereticorum lib. 10. pag. 30. Per externum verbum Dei ministerium praedicationem homines non converti non esse homines obligatos ad audiendam praedicationem verbi externam praedicationem non pertingere ad eos tantum herere in externis sensibus testificari duntaxat de Christo fidem aliam non esse praedicationem verbi nisi historicam neque esse fidem accidens aut qualitatem sed esse essentiam Dei Scripturam non esse verbum Dei verbum Dei non esse aliud quam substantiale nempe Christum Luther Tom. 2. in Gen. cap. 19 fol. 133. Answereth externall Ordinances invented by God profit to salvation not these that are invented by men 4. When the heart saith Del is reformed all is reformed and when the heart is right with God the outward form cannot be amisse It is cleare that Del and Antinomians mean there is no externall worship commanded in the New Testament neither hearing reading praying confessing of Christ before men so as we sinne in omitting these or that the Letter of any Command obligeth us to obedience as the Letter of the Law from the authority of the Lawgiver obliged Adam before he fell and the Jewes in the Old Testament For Del saith If the heart be reformed all will be reformed that is If the Spirit be in the heart and act us to reade heare pray confesse Christ before men receive the Seales wee are then obliged to acts of externall worship and not otherwise so that no Command written in Old or New Testament no authority of God speaking in the written word or speaking in the Ambassadors of Christ either preaching the Gospel or commanding by the Holy Ghost in Synods Acts 15.28 doe lay any obliging Commands on us to any externall worship outward Reformation or confession of Christ for the Spirit speaking in the writings of the Prophets and Apostles is but litterall outward externall to beleevers except the Spirit be in their heart acting and immediatly stirring and working there is no obliging power laid on us to externall worship or outward reformation by the Familists and Antinomians way For we know their Doctrine The Holy Ghost comes in place of the naturall faculties of the soule and acteth us immediately to all internall acts of loving and beleeving and to all externall acts of outward worship or reformation and wee are not bound to pray in our Family but when the Spirit moves and stirres us thereunto and Christ works in the Regenerate as in these that are dead and therefore all commands and exhortations are in vaine seeing we have no activitie to obey but the Spirit and Christ onely doth all in us in as much as no written word is an obliging rule to us but the immediate actings of the Spirit onely leadeth us in all wee doe M. Del Pag. 26. denies there should be any Lawes in Christs kingdome but Gods Lawes hee knowes wee are against mens Lawes within the Church and service of God to wit that of a new nature the Law of the Spirit of life that is in Christ the Law of love All these are Lawes within men there is not one word of the Scripture here or of the Gospel preached or of Church-censure Excommunication or rebukes either from the Word preached or the authority of Church all these are without and are not the inward Law of a new nature or of the Spirit or of love 5. If when the heart is reformed all bee reformed the outward man must be under no command or Law of reformation but by a result of curtesie the free Spirit and no written Law must lead the outward man but hee who said purifie your hearts gave a Commandement for the outward man clense your hands and Paul forbids the Saints who are sealed to the day of Redemption of corrupt communication of bitternesse wrath anger clamour evill-speaking and that all fornication uncleannesse covetousnesse should not be once named amongst them as becommeth the Saints yea and filthinesse and foolish talking and jesting which are not convenient because sinnes of the outward man doe also exclud men out of the kingdom of heaven aswell as want of heart-reformation and consider this is an Argument of the Familists for faith and love in the heart onely without all works of Sanctification or walking in Christ and of the Nichodemits who denyed any necessitie of confessing of Christ before before men and of the Anabaptists and their head Muncer as Bullinger tells us that they in his time said The first reformers were not sent of God nor preached the true word of God and that the Letter of the Scripture was not the Word of God but the inward word that commeth immediatly out of the mouth of God should be taught inwardly not by the Scripture and Sermons and that whoredome was the bed undefiled they held all these externals indifferent at least such things as defiled not the conscience They said Dreames and Visions under the New Testament was Gods revealed will and boasted of revelations beside the Scripture and that the Scripture was a dead Letter And so said that prophane Popish Priest the monstrous Libertine Anton. Pocquius Who called the Word of God the Spirit because Christ said The words that I speake are Spirit and life So saith Del. pag. 19. citing the same Text. Pocquius said also That Christ was Spirit that we and our life must bee spirit and that the Scripture taken in its naturall sense doth kill and is but a dead Letter and therefore wee must leave the Scripture and come to the quickning Spirit Bullinger also tells us of a sort of Anabaptists called Libertini or Liberi Anabaptistae free or Libertine Anabaptists who taught That Baptizing of Infants Magistracie Oathes were things free and indifferent which wee may use or not use at our Libertie they judged the Scripture and Preaching of the Word was not necessary because wee are all taught of God beleevers have the Spirit and need not externall Signes or Sacraments it is free to us to confesse or not to confesse Christ if danger be imminent it s enough to keepe the truth in the heart for God delights not in our death and torment After the same manner the best argument that Del hath from the nature of inward reformation will conclude If Gospel reformation because it is the internall destroying of the body of sin and is spirituall changeth the
inner man only and mindes onely the reforming of the heart and that doth change the outward man then he excludeth all Civill Externall and Ecclesiasticall power which is busied about outward formes outward orders outward government outward confession of Christ before men or confession of sinnes before men and outward practises For as Del saith Pag. 6.7 Gospell-reformation medleth not with reforming the externall man and so not with the preaching of the Word receiving the Sacraments reading Scriptures praying in publike confessing Christ before men if in the heart or the inward man a beleever have the Spirit and retaine God in his heart Dels reformation medleth not with outward practises to forbid and rebuke such practises as Paricides Murthers Incests Adulteries Thefts Opressions Lying Blasphemy Idolatry Sorcerie Sodomie neither the Preachers of the Gospel can reforme these with the Word nor the Magistrate with the sword by any warrant of the Gospel the Magistrate by the Gospel Rom. 13. beareth not the sword to take vengeance on ill doers for Gospel-reformation meddles not with outward practises nor outward order then it medleth not with the outward man nor commandeth it the outward man to walke circumspectly nor to walke in Christ nor to confesse Christ before men as we desire Christ to confesse us before his father and his holy Angels nor to observe externall order in the worship of God nor to abstaine from fornication evill speaking clamours bitternesse for all these be outward practises contrary to the rule of the Gospel and though the soule and spirit not the body nor whole man should be sanctified wholly as the Apostle prayeth Yet by this way I see not but all externals of either worship or conversation that concerneth our outward walking must be things indifferent and free neither commanded nor forbidden under the Gospel It is free to kill our brother or not to kill him to whore sweare worship Idols cousen and deceive steale robbe oppresse if the Faith of imputed righteousnesse bee in the heart then is the body of sinne destroyed saith Del and another Reformation that is outward he knowes not and Dels argument runnes thus The onely true Gospel-reformation is spirituall not carnall But the Civill and Ecclesiasticall Reformation is not spirituall but carnall and wrought by the power of flesh and bloud c. Answ. The Major is doubtsome and the Assumption false 1. For civill Reformation as civill is not spirituall formally but onely materially and objectively spirituall But to say that Ecclesiasticall Reformation should be spirituall as spirituall is opposed to externall and outward and onely spirituall and in the heart Satan could not fancie a more wicked untruth to destroy all godlynesse and holynesse as it appeares in the outward man in the duties of the first and second Table for Gospel-reformation as touching Gods part is inward spirituall invisible done by him that is Lord of soule and conscience but this is but the halfe though the choisest halfe of Reformation but as touching mans part it is externall and also spirituall and done by the Preaching of the Word and discipline of the Church For sure the Apostles and Elders Acts chap. 15. Reformed the Churches of Antioch Hierusalem Syria and Silicia and that spiritually and externally for these are not contrary when they send to them commandements not to bee circumcised nor to keepe the Ceremoniall Law but to abstaine from bloud and things strangled as at that time scandalous and from fornication as a sinne against the Morall Law because they that held the contrary opinion were lying Teachers and perverted soules and so deformed with a spirituall deformity the Churches of God as Del and Familists now doe Now the Assumption That Ecclesiasticall reformation is carnall as done by men and not spirituall is most false for carnall it may bee in some part and in some sense that is standing in outward externall Commandements and yet spirituall given by the Law-giver an infinite Spirit tying and obliging the Spirits of men and leading to a spirituall end so the Ceremonies of Moses are carnall not sinnefull not unlawfull vicious fleshly as Del pag. 2.3.4 foulely ignorant of the sense and meaning of his owne Text he preached on expoundeth it in opposition to Gospel-reformation which is spirituall lawfull not fleshly and sinnefull For then to obey the Ceremoniall Law had been sinnefull and unlawfull to the Jewes and God must have given Commandements to the Jewes which were sinnefull and unlawfull judgements and statutes and ordinances which is the blaphemy of old Manicheans So the Reformation done by the Gospel preached and by lawfull Assemblies holding forth the truth and condemning contrary errors is carnall that is externall and wrought by flesh and bloud Del meaneth by the word carnall the corruption of flesh and bloud as the phrase is taken Math. 16.17 which is a manifest untruth it is wrought by men consisting of flesh and bloud in a carnall that is in an externall outward audible and visible manner and yet spirituall also it is in that very externall Reformation is according to the Word of God who is a Spirit 2. It layes an obligation on the consciences and spirits of men both actively to reforme in that outward way though God must make it effectuall by an inward reformation it leadeth men even as it is externall to a spirituall end obedience to God in Christ according to the rule of the Gospell The Church and men take not on them to reforme hearts but instrumentally by going about an outward reformation by Planting Sowing Watering and labouring the Lords husbandrie his Church I might borrow Dels Argument and say true feeding and nourishing of men and upholding their life with bread is from the omnipotent power of God Deut. 8.3 For man liveth not by bread onely and inferre that they are grossely mistaken who take true nourishing of men to be outward plowing harrowing sowing earing grinding for all these are carnall fleshly and wrought by flesh and bloud and by the power of man but true effectuall nourishing commeth not from the plough or the husbandman but from the mighty power of God and therefore if God nourish plowing sowing earing cannot bee amisse So the Libertines made God the onely author of sinne Del citeth Joh. 4. God is a Spirit c. A place that Gnosticks Enthusiasts Libertines Anabaptists abused to deny all externall worship and acts of Sanctification and Towne cannot answer Doctor Taylor who objecteth that Antinomians deny all externall worship for he saith A man is a fulfiller of the Law in Christ who dyed for him so that faith is all and the same saith Del pag. 4.5 Gospel-reformation is a destroying of the body of sinne by the presence and operation of the righteousnesse of God dwelling in their hearts by faith He speakes not one word of sanctification and personall mortifying of the body of sinne and of walking with God but saith He knoweth no
reformation besides this as if sanctification were no heart-reformation Del pag. 5. and pag. 6. alledgeth that the new covenant standeth for onely a heart-reformation and writing of the Law in the heart Jer. 31. but forgetteth that the same covenant saith Ezech. 36.27 I will put my Spirit in them and cause them to walke in my Commandements and that the covenant of grace expressely forbiddeth Psalm 89.30 31 32. The forsaking of Gods Law the breaking of his Statutes and the following after the heart of their detestable things and commandeth the externall as well as the internall walking in Gods Statutes and keeping his Ordinances Ezech. 11.19.20 and the Separating from Beliall and unrighteousnesse and the touching no uncleane thing the cleansing our selves from all filthynesse of the flesh and spirit and perfecting holynesse in the feare of God 2 Cor. 6.16 17 18. chap. 7.1 these speake outward and inward reformation M. Dels righteousnesse of Christ in the heart by faith his onely inward reformation he knoweth must then be to beleeve Christ was Reformed inwardly for him beleeved repented sorrowed for sinne and obeyed the Law for him and that is all the reformation as Saltmarsh his Colleague saith that is required of us Nor is this reformation wee urge Hypocriticall like that of the Pharisees of old and of the Prelats of late because it is externall For though the Church can doe no more and the Ministers both in Preaching and in Synodicall decrees holding forth the Lawes of God as Acts 15.22 23 24 25 26 27 28. but externally reforme the Lord must give the increase yet they neither injoyne nor preach hypocritall reformation And it s of the same Mettall and Coine that Del bringeth Pag. 89. Gospel-reformation is thorow and compleat in the inner and outward man Eccâ—esiasticall reformation is by halfs and the power of God in creating and redeeming the elect may as well bee resisted as the reforming of them the power of God is ingaged in it Ecclesiasticall reformation hath only the power of man and by it the heart and nature can never be changed Answ. Gospel-reformation to Del is the taking away and destroying the body of sinne and this saith he is thorow and compleat a great untruth the body of sinne in this life is never compleat But Del meaneth with Eaton and Towne and other Familists that we are as perfect as cleane from sinne as the Lord Jesus or as the glorified in heaven and as Pocquius the Libertine said They cannot sinne being once inwardly reformed and would prove it from 1 Joh. 3.9 2. It is an argument against the whole Ministery of the Gospel seales promises rebukes commands threatnings as the Swink-feldians and Seekers teach For Paul is called a Father that begat the Corinthians Timothy is said to save himselfe and others Now Dels Argument fights with the Scripture Paul begetteth men Instrumentally Timothy saveth Ministerially sure neither Paul nor Tymothy doe convert men thorowly compleatly perfectly within and without nor doe they it irresistibly and by an omnipotency in them as the Lord doth shall wee then say Paul and Timothy their saving begetting and converting of men is no converting at all And no more lawfull then the Civill and Ecclesiasticall States reformation which is utterly unlawfull to Del Because saving of men and begetting of men by the Gospel in Paul and Timothy was externall and of it selfe by halfs without the effectuall working of the Spirit which Spirit neither Paul nor Timothy could command to blow was onely externall literall incompleat by halfes carnall as all the Ceremonies of Moses were to Del nor could Paul and Tymothy write the Law in the heart and inward parts so Del must meane that all Ministery Preaching Seales Covenants Praying praysing fasting all reading all bookes and Arts and learning as all holy practises and walking with God and acts of sanctification incurring in the senses and eyes of men might be cryed downe because all of a Christian is spirituall invisible and the Gnostic faith in the heart onely in which M. Del and Familists surpasse the deedes of old Enthyasts For at Munster there arose a Prophet saith Bullinger named Mathias Harlenius a Hollander by trade a Baker hee professed Visions and Dreames and by his Propheticall spirit commanded that they should bring all their goods and lay all downe at his feet and that all Books should be burnt except the Bible M. Del excepteth not the Bible nor Scripture because it is an externall carnall thing and so not sutable to the spirituall Kingdome of Christ. For saith he pag. 6. As the Kingdome of Christ is Spirituall so all the things belonging to it are spirituall Del. pag. 9. The Gospel-reformation is constant so long as Gods nature dwels in ours it will dayly be reforming it till it be altogether like it as long as the Spirit of God dwels in the flesh it will still be reforming the flesh to the Spirit till the whole body of sinne be destroyed and the naturall man be made spirituall But Civil Ecclesiasticall Reformation at first makes a great noise but when men have attained their owne ends its activity ceaseth Answ. 1. This poore Argument proveth great odds and wide differences betweene the Lords inward and spirituall way of reforming and the externall reforming by the ministerie of men which this man may know is not the question but it proveth not that ministeriall reformation by men whether Magistrates of which I cannot speake here but I hope if God will to demonstrate that the Monster of the lâ—berty of Conscience is Socinian and Epicurcan Atheisme or Ministers of the Gospel is either unlawfull or no part of Gospel-reformation but onely it concludeth that inward reformation is not outward reformation 2. M. Dels expression So long as Gods nature dwelleth in ours and so long as the Spirit dwelleth in the flesh it will be still reforming till the naturall man be made spirituall is hereticall and not according to the forme of sound words for there is abominable Heresie in speeches Henry Nicholas the father of the fleshly Familist speaketh so God was one in substance with man In the beginning when God made all things there was no more but one God and one man and they were one and had in all one order being and nature for God was all that man was and man was all thaâ— God was and all must become one being with God by love say the Familists by faith say the Antinomians by regeneration said the Libertine Pocquius and his and his Godded man and so be all manned Gods and children of the most high Let Del cleare himselfe of this sâ—me spirituall fury Sure neither Scripture nor Protestants nor any save Familists say as Del doth that Gods nature dwelleth in ours But if he have one sense with Peter who saith Wee are made partakers of the Divine nature that is by Faith and the created graces of
the Lord against the mighty for sure God onely and Christ gives a peaceable and quiet life in all godlinesse and honesty to his Church as well as God onely Redeemeth onely Governeth onely Protecteth his Church and so we are not to pray for Kings and all that are in Authority that we may lead a quiet and peaceable life under them in all godlinesse as the Word saith 1 Tim. 2.2 3. then away with Magistrates Swords Gunnes warres yea away with Castles Houses Forts for if the Church bee to bee protected Christ onely must protect it So if the Church be to bee fed in Egypt or on earth by bread away with Joseph and his victuall away with tilling sowing earing trades labouring with our hands Let the Millinaries fleshly Paradice or the Adamits world returne for sure Christ onely in his way feedeth cloatheth protecteth saveth his Church 2. So Anabaptists Libertines argue God onely teacheth the heart Christ onely breaketh not the bruised reede then preaching of the Gospel and the sweet comforting promises thereof are not lawfull Let there be no Watchmen no Pastors under the New Testament for sure the Watchmen that goes about the walles will wound and smite the weake ones seeking Christ and the Letter of the Scripture is dead carnall lifelesse Christ is a quickning Spirit 3. And just so reasoned the Libertines to prove That sinne was nothing but an opinion and that wee should not rebuke any for sinne nor praise any for wel-doing Quia Deus efficit omnia in omnibus because God worketh all in all things and the sinner the Creature doth nothing Christ reformeth onely and in a better way then all the Preachers of the world and therefore none are to be rebuked for not reforming nor doe any sinne in not Preaching Law and Gospel For M. Del saith p. 12. As none can redeeme but Christ onely so none can reforme the Church but Christ onely for he onely takes away transgression and is made righteousnesse and wisdome to his people and he onely Esa. 2. Layeth low the loftinesse and hautinesse of men So he onely reformeth inwardly Angels and men cannot doe that but it followeth not therefore men by preaching the Gospel doe not reforme outwardly for then if Pastors turne dumbe dogges and reforme not outwardly they no more sinne nor are they more under any woe if they preach not contrary to 1 Cor. 9.16 Act. 20.28 2 Tim. 4.1.2 1 Pet. 5.1.2.3 then they sinne or are under a woe because they redeeme not the world and take not away transgressions and are not made to the Church righteousnesse wisdome and redemption And M. Del layeth no lesse blasphemy on the Parliaments of both Kingdomes and on the three Kingdomes when they sweare to endeavour in their severall places and callings the reformation of Religion in Doctrine Discipline and Government according to the Word of God and the example of the best reformed Churches then that they have sworne to usurpe the worke of Redemption and the offices of the Mediator By Dels way and the Antinomians in our callings and places wee shall bee Kings heads of the Church Redeemers great high Priests to offer a Propitiatory Sacrifice for the sinnes of the World Prophets by the Spirit to open one anothers heart and inwardly reforme the Churches of Christ in these three Kingdomes which all are onely incommunicable and proper to Jesus Christ the onely reformer as he is saith Del the onely Redeemer and then how durst Del usurpe Christs office in Preaching to the Parliament of England what way they should redeeme the world For sure preaching touching the right of reformation is an act of outward reformation but he did in this in the name of God as a Nathan forbid them to reforme the House of God or build the Temple because they were men of bloud But 1. knowes M. Del of a Parliament of peaceable Salomons that shall arise and build the Temple and intrude on Christs sole prerogative to redeeme and reforme inwardly 2. It was both Typicall Positive and Temporary for Salomon to build and for David not to build nor reforme that way But I hope Gospel-reformation is Morall Perpetuall not Typicall for Salomon was in that a Type of the Prince of Peace 3. He knows the Ministers of the Gospel and the Assembly of Divines by Preaching and Synodicall conclusions doe reforme as did the Apostles and Elders Acts 15. should he not say the Apostles and Elders who reformed externally were either men of bloud or intruded on Christs chaire of Lord Redeemer and the great and true and onely high Priest and that the Divines are men of bloud also and bee they men of peace or men of bloud they must bee too bold to sit in an Assembly as so many sacrilegious intruders and usurping Lord-Redeemers and that by Authority of Parliament For Del applyeth to himselfe in preaching Familisme Socinianisme Popery Libertinisme calling them all the props of the Antichrist who are not Familists Socinians with himselfe that which is peculiar to Christ Joh. 7.12 That some will say Del in Preaching thus is mad as they said of Christ and hee is more then a Nathan but I thinke the truely godly will confesse Christ to be the wisdome of God and thinke him spiritually mad as other Familists and Antinomians are Del Ser. pag. 13. I doubt not saith hee of the Churches Reformation because it is Christs owne worke and hee hath undertaken the doing of it As none can helpe him to redeeme so no power of hell shall bee able to hinder him to redeeme and reforme by his Spirit all belonging to his care and charge the rest of the world he lets lye in sinne as not belonging to his charge so I am at rest and quiet Christ will reforme Answ. So doe the New England Familists who abusing the absolute decrees of grace say None are to bee exhorted to beleeve but such whom we know to bee the elect of God or to have his spirit in them effectually Then the reprobate because absolutely reprobate are not to heare the Gospel nor should the Gospel be preached to them who stumbled at the stone laid on Zion contrary to the expresse Word of God and Gods absolute decrees must take away all industry care paines praying seeking of God for if we be chosen to life Christ hath undertaken to redeeme us if not we must lie and perish in sin M. Del saith He is at rest and quiet because Christ is as able for the reformation of his Church as for the redemption of it Now he meaneth inward reformation and conversion to God then may we all say we are at rest and quiet and will not study inward reformation and conversion of our selves or others and will no more heare the Word pray repent beleeve or preach the Word to others nor labour to bee converted or to convert others then to redeeme them with our bloud we will be at rest and quiet what Christ
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
Saltmarsh speaketh most like this when he saith that all the precepts of Sanctification set forth Christ to be all in all Christ hath beleeved repented sorrowed mortified sinne perfectly for us and we are but dead passive creatures and the Spirit so acts in us as in blocks and so we must act nothing being as blocks and God must be the author of all sinnes of omission Familists commonly say I have nothing from the Creature I can doe nothing CHAP. LXXXVII Antinomians answered in that they say wee make the actings of the Spirit like to the acts of Morall Philosophie IT is a most unjust charge that Antinomians put on us That the way of the Spirit is grosse and carnall which we follow and our Divinity carnall But saith Saltmarsh We Antinomians find it hard to tresse and find the impressions of the Spirit and doe not take our impressions so low by the feelings of flesh and bloud and signes not infallible as to write of Regeneration as Philosophers doe of Morall vertues Let us examine whether Antinomians way bee Spirituall Divinity We professe it to be a most carnall way of Antinomians to say as Eaton doth An unjustified man that beleeveth that Christ hath taken away his sinnes is as cleane without sinne as Christ himselfe And To a beleever nothing is sin to Faith there is no sin Blasphemers if you have either face or conscience can yee say that Christ could sinne or that a beleevers denying of Christ his lying his Adultery are no sinnes Is not this carnall Divinity 2. If God see not Drunkennesse Lying Murthering in beleevers to be sins Are they not then no sinnes And should not the beleever say My light of faith seeth no sinne in my selfe but my Drunkennesse Lying Murthering committed I beleeve are no sinnes for sure justification and abolishing of sinne should be seene by my faith as they are seene by God if God see them and count them no sinnes its unbeliefe in me to see them and count them sinnes If a beleever steale his fellowes purse doth he not lye if he say Brother I have sinned against you behold I restore you your purse For if God say it is no sinne and see it no sinne I know his Judgement is according to righteousnesse and truth then it must bee no sinne and the beleevers judging of it to be sinne must be a lying and a false judging contrary to Gods judgement of truth 3. Doe not Antinomians say to sorrow for oâ— to bee troubled in conscience at pardoned sinnes is unâ—eliefe and a work of the flesh and that it is Regeneration and Faith not to see sinne in our selves and that it was Adams and Eves sinne to see their sinne for then it was imputed to them as sinne and the Pharisees sinne was Joh. 9. that they saw their sinne and therefore their sinne remained These bee the words of Pocquius that Carnall Libertine and are the words of Saltmarsh Eaton Towne Denne and Crispe and their matter is the same when once we beleeve we sin no more then Christ doth but all these that are supposed to be sins as the Adulteries Murthers Lying Swearing Cousening Oppressing wee fall into being once beleevers are no sinnes before God nor to our Faith nor are we to see them as sinnes they be sinnes onely to our sense to our flesh and to menward 2. This is Antinomian reason but the old objection of the most abominable Anabaptists in the time of Bullinger who said advers Anabaptist lib. 1. cap. 4. Tota reformatio quae tum justituebatur illis displicebat ut minus Angusta exilis non satis spiritualis alta perfecta So Tho Muncer whose followers said against Luther Zwinglius and others the writings and Epistles of Muncer was more spirituall then theirs and their whole reformation was narrow hungry not perfect and high enough 3. The way of the Spirits Divinity is in this like to Morall vertues that 1. both are learned by teaching the one by Morall Phylosophie the other by the Scriptures Antinomians are thus Spirituall with a carnall and divellish Spirituality to reject the Scriptures and follow an Enthysiasticall Spirit and so wee acknowledge our Divinitie in this sense is not so Spirituall as that of the Libertines and Antinomians 2. The way of the Spirit is in this like Morall vertues that both bring an externall reformation though the Spirit throughly also changeth the inner side both inforce a ceasing to doe ill a learning to doe well and procuring of things that are honest in the sight of men Antinomians boast of a Libertine Idle faith and of a phancied purifying of the heart when the hands are not purged also and this is carnall Divinity to us 3. Morall vertues are increased by frequent exercise and so are gifts and graces five talents rising to ten the Saints growing in grace and in the knowledge of our Lord and Saviour Jesus Christ. But Antinomians carnall Divinâ—tie teacheth we are as perfect when we are first justified as wee want nothing of that we shall have in heaven but to beleeve we are in heaven and there wee are a Spirituall lye cannot but be a most carnall sinne 4. But the Spirituality of our Divinity above Antinomians and Moralists we place 1 in that God infuseth supernaturall habits in us even a new heart a new Spirit whereas Antinomians deny any stocke of grace inherent in us Moralists acknowledge onely acquired habits and deny all infused and supernaturall habits 2. We judge the Law to be Spirituall and the Gospel written read or preached the power of God to salvation the arme of the Lord and the most lively quicke and operative word in the world and when the Spirit doth accompany Law and Gospel no man can stand before this Word Antinomians make the Scriptures but dead Inke and a killing Letter 3. Our Divinity maketh men heavenly minded to savour of the things of the Spirit so as they misse God and the sweetnesse and excellency of Christ when the Gospel is carried onely in the bare Letter and the preaching of the Gospel is but Literall with humane eloquence not in the evidence of the Spirit Morall vertues knoweth not any such power 4. When the Authority and Majestie of the Lord commanding in the Letter leadeth the will by the Spirit of the Lord freely willingly and withall indeclinably and irresistibly to yeeld it selfe to God 5. A Moralist knoweth no over-clowding of desertion a sanctified soule doth know it Nor doe Antinomians and Familists know any desertions or any ebbings and flowings of the Spirit for they say none are converted till they have faith of full assurance with excludeth all doubtings or inward conflicts this broad Seale being received they are ever in a merry mood ever rejoycing to mourne for sinne to call in question Gods favour to them is proper to onely unconverted Legalists under the Law
Rise raigne er 20. pag. 4. er 32. pag. 6. er 42. p. 8. er 64. pag. 12. er 70. pag. 53. 6. A beleever must have the actuall influence of the Spirit to know these things that are freely given him of God A Moralist needeth no supernaturall light to know that he hath a masse of Morall vertues Temperance Fortitude Justice and his owne Spirit teacheth him that he is a temperate valerous just man 6. A beleever cannot act according to his supernaturall habits except actuall grace stirre him a Moralist needeth but naturall reason the stirring of his owne Spirit with a common influence of God to cause him act according to his Morall habits 7. The Moralists habits of vertue are of no better house then his owne conqueise the new heart and the habits of grace are of a higher and nobler bloud being from heaven and infused by the Spirit of grace Ezech. 36.26 Deut. 30. vers 6. Zach. 12.10 Saltmarsh doth little lesse then blaspheme when hee saith the supernaturall knowledge of the Spirits impression by signes which is wrought by the Holy Ghost 1 Cor. 2.12 1 Joh. 2.3 1 Joh. 3.18.19 Rom. 8.15.16 Is as low as the feelings of flesh and bloud for flesh and bloud cannot assure us that we are translated from death to life because we love the brethren this knowledge is given us by that Spirit which the World knowes not 1 Cor. 2.12 CHAP. LXXXVIII That we are both righteous in the sight of God being justified and yet sinners in our selves is proved against Antinomians ANtinomians hold That we cannot be both righteous in the sight of God and also sinners in our selves It is thus farre true we cannot both be righteous by Christs imputed righteousnesse and freed from the guilt of sinne and not righteous by imputation and not freed that should involue a contradiction 2. It is thus farre true we cannot be both righteous by imputation before God and in our selves sinners by sinne bearing a dominion over us as a Tyrant doth over a slave because whoever are justified they are also sanctified and sanctification abateth the dominion full vigour and lordship of sinne but doth not remove it root and branch so as it doth not dwell in the Saints so long as they dwell in the body 1. David Psalm 51. vers 7. saith Purge mee with Hysope and I shall be cleane wash me and I shall bee whiter then the snow Then he was cleane in the sight of God being pardoned And Rom. 4.6 Psalm 32.1 David describeth the righteousnesse of the man unto whom God imputeth righteousnesse without works 1. Saying Blessed are they whose iniquities are forgiven and whose sinnes are covered And so was Abraham justified and Rom. 4.23.24 Now it was not written for his sake alone but for us Then David and Abrahams sinnes were covered and they freed from the guilt of all sinne in the sight of God yet Paul Rom. 3. proveth that David and the most righteous on earth sinned because there is none that doth good there are none righteous they are all gone out of the way c. all the world was guilty before God verse 19. then they were sinners if David was a Jew and one that went out of the way as the Law of God maketh no exception Antinomians cannot say that before David was justified and converted and while hee was yet in the state of nature he sinned but being once converted and justified he was no more a sinner then Christ but as righteous as Christ as saith Crispe as cleane from sinne saith Eaton as Christ himselfe I confesse this is to helpe the Papists not a little for Paul speaketh of all that are justified by Faith and not by Works now David converted was justified by faith and not by works done either before conversion by the strength of nature or after conversion by the power of saâ—ing grace therefore David must sinne and goe out of the way after conversion when he was free from all guilt of sinne and so justified and righteous before God and yet a sinner though he sinned not as under the full dominion of sinne 2. The Lord pardoned and covered the sinnes of his people in Christ in the Old Testament tooke away their iniquity and purged their sinne blotted out their transgressions and remembred not their sinnes and that as a thicke cloud God described himselfe to Moses not Prophecying what he was to be under the New Testament but what hee was at that time actually as he was then as now the Lord the Lord mercifull and gracious long suffering and aboundant in goodnesse and truth even a God keeping mercie to thousands of the Jewes forgiveing iniquitie trangression and sinne then multitudes were then justified and righteous in the sight of God and freed from the guilt of sinne and yet even then there was not one man on earth justified or not justified who inherently and in himselfe was righteous did good and sinned not or that could say he had made cleane his heart or was pure from sinne or that could stand before God if hee should marke narrowly his iniquities nor was there any flesh could bee justified in his sight Not a righteous Job a none-such on earth and so justified before God yet in himselfe is so sinfull as his owne garments should defile him though hee should wash himselfe with Snow-water Job 9.30 31. 3. Paul a man not under the Law justified and sanctified regenerated and triumphing in Christ as freed from sinne before God as touching the guilt and condemnation thereof yet remaineth a sinner in himselfe carnall sold under sinne sinne dwelleth in him no good dwelleth in his flesh there is rebellion in him against the Law of his minde captivity to sinne wretchednesse under the body of sinne 4. So the Corinthians were justified washen sanctified and yet these of them who were judged and punished that they should not perish with the world did grievously sinne in not descerning the Lords body if there were no sinne in these who were justified and espoused to Christ more then in Christ how could Paul feare that as the Serpent beguiled Evah so their minds should be corrupted from the simplicity that is in Christ Jesus If there was not sinne dwelling in them how thought they Paul a foole slighted him and extolled the Messengers of Satan the false Apostles 5. The Apostle John and his fellowes and the Saints to whom he writeth Had fellowship with the Father and the Sonne were purged from all their sinnes had an Advocate who interceeded for them in heaven were Fathers young men babes in Christ and so righteous in the sight of God yet sinners For if we say saith John we have no sinne we deceive our selves and make him a lyar 6. This Novatian and Familisticall opinion that we cannot be both righteous before God and sinners
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.
a trance Prophets not ever under actuall vision as Prophets when they preach their visions to men and in a far other case then when they are in a â—rance aâ—d actuâ—â—ly see the visions of God Prophets see not really the things themselves present offered to them in the visions of God but only the speces or images therof in the decree of God or some other way The Spirit opposed to that which is bodily and to that which is externall How externall Ordinances are contrary to the Spirits acting and how not Three wayes of unâ—â—n between the word and the Spirit How the word remaineth in the new birth and how it passeth away We are to wait on God in the use of outward Ordinances though the Spirit worke not ever with the word nor upon our hearts Divers wayes of the Spirits concurring with the word How the Spirit is opposite to the letteâ— and to externals The spirit contrary to human eloquence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To speake drying and coldly is not to speake in the Spirit That which is most spirituall excludeth most of us yet not alwayes our discoursing and arguing part The Spirit is contrary to wilde and carnall logicke The expressions of the spirituall estate The Spirit determineth the actions of the spirituall man according to their specification or nature and kinde How obliging Law and a free Spirit consisteth together How morall compulsion of the Law is exhausted by the freenesse of a Gospel-spirit of love Threatning had influence on the will of the first Adam not of the second or of confirmed Angels The place 2 Pet. 1. untill the day-starre arise vindicated as making nothing for a naked light of the Spirit without the Scriptures How the Spirit is called the day-star how true that is to be taken the more of the letter the lesse of the Spirit and what truth is in it How we are changed into the same spiritualnesse contained in the Gospel Jer. 31. We know none of the Familists new discoveries of the Spirit that are not warranted by the word Act 9.23 Act 26 23. Luk 4 20 21 22 23. How duâ—ies are 〈…〉 in the Gâ—spel Aâ—l the Gospell to Antinomians a mâ—ere killing letter as the Law is The word spirituall beyond figures and letters in every consideration The Spirit determineth the actions of the spirituall man according to the exercise of them The order of acting in supernatural actions often from the spirit· The assumption of a syllogisme of our reflect acts of knowledge of our spiritull state is at lengh proven only by sense and the testimony of the spirit without discoursing How far the Saints are to leave room for new light Many new deductions from ancient truths may be known which were knowne before only implicitly and in the an eâ—edent not distinctly Preaching of duties or of externall worship not contrary to the teaching of the Spirit as Antinomians dreame What the Law of the Spirit of life â—s Characters of a spirituall condition Other characters of a spirituall disâ—osition Sparkles of glory p. 271. The written word to Familists is as a type or shadow of the ceremonial law that perisheth but wee hold the word written and preached to be the everlasting Gospel Ordinances of the written word and preaching are to continue to the end Sparkles of glory 314 315. Divers wayes and formes of worshipping of God and of leaving these formes and ascending higher and higher from natuâ—â—ll to civill and morall Religion frâ—m thence to Law then to Johns baptism then to Christ in the flesh then to pure Gospel then to poore and all-Spirit or Familists phancies How mortification is a signe of a spirituall condition a There is nothing in this Petition the smels of Christs ointments nothing that looks with any face like the anointing that teacheth all things nothing to heighten Christ much to flatter K Iames all to lift that abominable impostor H. Nichoâ—as up above Christ the stile and words full of gall against Puritans and the truly godly in England thâ—e words base earthly low devilish hereticall temporizing a Basilicon Doron wâ—itten to Prince Henry b Their fleshly and abominable doctrine as especially that the Familists may wallow in adulteries blood rebellion perjury and if the Spirit helpe them not against these sinnes they are as innocent as the maid forced in the field who did cry and there was none to helpe and so by no Law can be guilty See their tenets as H. Nicholas taught b Their foule opinions may here be read in this Treatise and in H. Nicholas writings c King Iames was misinformed in that for Familists and the godly unjustly called Puritans are as contrary as light and darknesse d The unjustly so called Puritans did never owne Browne nor Penry who set on foot the old doctrine of the Anabaptâ—sts in England and Enthusiasticall revelations beside the word of God e It is not unlike that such fleshly teachers who crave Libertâ— of conâ—cience to themselves will petition the Prince that the tyrannous laws of Prelates be executed against the truely godly and that liberty be denied to all save to themselves only a proper character of Hereticks and Schismaticks e The Familists and Antinomians because Purirans are esteemed the godly party now call themselves but most unjustly the true successors of the Puritans and all the godly opposite 〈◊〉 their way who strive to walke with God they call Legalists Pharisâ—es literall Doctors but because they change all colours with the court and wind oft times they are enemies to old non-conformists calâ—ed sometime Puritans in that 1. against Puritans they make all externalls indifferent 2. They reject Scripture and imbrace revelations 3. They contemne close walking with God as pharaisme and law-living f But I noted before that Familists will have no Magistrates over them and we may see it to be their practise this day g The Familists subjection of their consciences to the spirituall Popish lawes of Prelates prove them to bee men of more wide consciences then Puritans they need not feare to bee called Puritans g Deceivers as Simon Magus and others take godly titles to themselves for H. N. saith fidelitas docl c. 4. sect 11. beside Gods service of love there is not another in heaven or in earth here they call themselves the family of God h They knew well that Prelates imbittered the mind of K. James against Puritans his faithfullest subjects i They say it to the praise of their Mr. Henry Nicholas that he names no mans name but here they name both sects and names k Protestants know Puritans to be godly and sound in the faith Familists turne their backe then on the Protestants and the soundest of them l Reader iudge how the Familists and Antinomians now in England shall deale with Puritans and the truly godly what a bloody heart they beare toward them since their fathers the old Familists do persecute them with so bloody a tongue before their
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
Solomons song were but one particular beleever which is a demonstration that the particular actings of the spirit of grace cannot be written in the scriptures yet are they not to be thought unlawfull revelations and destitute of the word no more then we can say all the particular actings of Devills of all wicked men since the creation of whoring swearing Idol-worship lying stealing oppressing mis-beleeving c are not contrary to the expresse law of the Holy Ghost speaking in the word because these sinnefull actes are not particularly all specified and written in scripture with the names of the actors There is a 3 revelation of some particular men who have forefold things to come even since the ceasing of the Canon of the word as Iohn Husse Wickeliefe Luther have foretold things to come and they certainely fell out and in our nation of Scotland M. George Wishaâ—t foretold that Cardinall Beaton should not come out alive at the Gates of the Castle of St. Andrewes but that he should dye a shamefull death and he was hanged over the window that he did look out at when he saw the man of God burnt M. Knox prophecied of the hanging of the Lord of Grange M. Ioh Davidson uttered prophecies knowne to many of the kingdome diverse Holy and mortified preachers in England have done the like no Familists or Antinomians no David George nor H. Nicholas no man ever of that Gang Randel or Wheelwright or Den or any other that ever I heard of being once ingaged in the Familisticall way ever did utter any but the fourth sort of lying and false inspirations Mrs Hutchison said she should be delivered from the Court of Boston miraculously as Daniel from the Lyons which proved false Becold prophecied of the deliverance of the Towne of Munster which was delivered to their enemies and he and his Prophet were tortured and hanged David George prophecied of the raising of himselfe from the dead which was never fulfilled now the differences between the third and fourth revelations I place in these 1 These worthy reformers did tye no man to beleeve their prophecies as scriptures we are to give faith to the predictions of Prophets and Apostles foretelling facts to come as to the very word of God they never gave themselves out as organs immediately inspired by the Holy Ghost as the Prophets doe and as Paul did Rom. 11. prophecying of the calling of the Iewes and Ioh. Revel 1.10 and through the whole booke yea they never denounced Iudgement against those that beleeve not their predictions of these particular events and facts as they are such particular events facts as the Prophets and Apostles did But Mrs. Hutchison said Rise Reigne pag. 61 art 27. That her particular revelations about future events were as infallible as any scripture and that shee is bound as much to beleeve them as the Scripture for the same Holy Ghost is author of both Mr. Câ—â—mwell and Familists of old England say she and heâ—s were the more spirituall and only Saints in New England and the rest were but Antichristian persecutors It s knowne they held revelations without and beside the word of God Rise reigne er 4â— and said the whole letter of the Scripture holdes forth a covenant of workes er 9. And so the whole letter of the Scripture Law or Gospell is abolished to beleevers and doth no more oblige them then the covenant of workes can curse those that are under grace For T Collier marrow of Christianity pag. 25.26 sayth many spiritually enlightned of late are brought to Gospell-inioyments some other way which is spirituall then by verball preaching but Familists take the word preached for the printed inkie letter or the aire dead sound of the Gospell we take it for letter and sound of preaching as it includes the thing signified to wit Christ and all his promises in which sense the sounding of the Gospel heard worketh many yeares after it is preached and the word long agoe preached may be awaked up by a sad affiction an inspiration from God and produce the worke of conversion and still it is the word of truth in the scripture that produceth faith as it is the same seed that lyeth many monthes under the clod and groweth and bringeth forth fruit after And we know Antinomians reject the scriptures and build all upon inward revelations as their binding and obleiging rule Del ser. pag. 26 Saltmarsh free grace pag. 146. 2 The events revealed to Godly and sound witnesses of Christ are not contrary to the word But Becold Iohn Mathie and Ioh. Schykerus who kild his brother for no fault and other Enthysiasts of that murthering Spirit Sathan who killed innocent men expresly against the sixt command Thou shalt not Kill and taught the Boures of Germany to rise and kill all lawfull Magistrates because they were no Magistrates upon the pretence of the Impulsions and Inspirations of the Holy Ghost were acted by inspirations against thâ— word of God All that the Godly reformers foretold of the tragicall ends of the proclaimed enemies of the Gospell they were not actors themselves in murthering these enemies of God nor would M Wishart command or approve that Norman and Ioh. Leslyes should kill the Câ—rdinall Beaton as they did 2 They had a generall rule going along that Evill shall hunt the wicked man onely a secret harmelesse but an extraordinary strong impulsion of a Scripture-spirit leading them carried them to apply a generall rule of divine justice in their predictions to particular Godlesse men they themselves onely being foretellers not copartners of the act 3 They were men sound in the faith opposite to Popery Prelacy Sociâ—ianisme Papisme Lawlesse Enthysiasme Antinomianisme Aâ—minianisme Arrianisme and what else is contrary to sound doctrine all these being wanting in such as hold this fourth sort of revelations we cannot judge them but Satanicall having these characters 1 They are not pure and harmelesse but thrust men on upon bloody and wicked practises forbidden by God though â—od bad Abraham kil his only son for him to try his obedience yet God countermanded him and would not have him act accordingly these Spirits actually kill the innocent upon a pretended Spirits impulsion 2 They have no rule of the word to countenance them and if they lead men from the Law the Testimony it s because there is no light in them Esa. 8.20 3 These revelations lodge in men of rotten and corrupt minds destitute of the truth and they are opposite and destructive to sanctification 4. They argue the scriptures to be imperfect and to be a lamed and manâ—ked directory of faith and manners contrary to Scripture Psa. 19 7 8 9. 2 Tim. 3.15 16. Luk. 16.30.31 Ioh. 20.30 31. Act. 26.22 Psal. 119.105 c. 4 Then the Scripture shal not decide all controverted truthes nor be that by which we shall finde the truth and the rule of trying of the Spirits whether they be of God or no contrary to Io. c. 39.
1 Thes. 5.21 And contrary to the laudable example of the noble Bereans who tryed Pauls doctrine by the Scriptures Act. 17.11 6 Christs knock and stirrings on the heart sounds and breathes the breathings of God in his word the Devils knock is a dumbe and dead knock and is destitute of the word of truth 7 Men doe and act all things from their owne Spirit and walke in the light of their owne Sparkes and there is no end of erring and wandring from God when they act by no certaine knowne rule of the word CHAP. VIII Of Humane Industry Arts Sciences Tongues and if they be lawfull and necessary to the opening and supernaturall knowledge of the Scripture UPon the same ground Familists teach because the Spirit acts them immediately that 1 All humane industry and endeavours of free will are vain 2 That arts and sciences have nothing to doe with the right understanding of the Scriptures 2 The word of God teacheth us that grace strengthneth our Indeavours but destroyes them not Cant 1.3 Draw mee wee will runne Psal. 119. â—2 I will runne the way of thy Commandements when thou shalt inlarge my heart Ioh. 6.45 All that have heard and learned of the Father come to me I shall not need to say that Paul extolleth grace highly when he saith 1 Cor. 15. Jâ—laboured more abundantly then they all and that he travelled spreading the Gospel from Ierusalem to Illyâ—iâ—um and that he and Barnabas and the rest of the Apostles devided the earth amongst them as some thinke or that they went through the most part of it journying and sayling to spread the Gospell in journying often through Cities Wildernesses Countries Seas 2 Cor. 11.26 27 28. Watching night and day fasting caring for all the Churches I shall crave no more but that the Apostles stirred their limbes did sweat travell and use free will as other men though the grace of God and an extreame hunger to add glory declarative to the crowne greatnesse and Majesty of their highly exalted prince did stirre and principle them yet it s enough to our purpose if the Apostles peeces of fraile tyred out flesh were not meer patients stones and blocks carried sleeping in all their journying cares paines and endeavours in preaching and that in the Spirits Bosome as in a soft bed they neither knowing hearing feeling willing indeavouring longing swetting or acting by any naturall industrie more then Aristotles dull and formeles 〈◊〉 matter if they were so as Antinomians suppose as dead 〈◊〉 in their actings and the Spirit did all onely adequately irresistibly and immediately and they themselves did nothing then 1 Paul vainely did glory in his infirmities he was not any thing but 2 Cor. 11. like a windie lying souldier numbering his wounds when he never appeard in the field nor recieved any one wound nor faced an enemy for he was not so much as a patient if no agent at all in these for he compares himselfe without pride as not inferiour to the greatest in his sufferings in his stripes imprisonment fasting even with all the pretended Apostles his adversaries now if he acted nothing to make him to be cryed up in comparison of them as being as choice and excellent an instrument of God as the best of them but the Spirit acted all then was there danger that the Holy Ghost should be drowned suffer shipwrack be killed with stripes and fasting and deathes for in sufferings especially he glories this we cannot say and so the former must be rejected 2 When he sayes in fasting and watching often he must meane in not eating and not sleeping often for if he acted nothing as a man which is repugnant to all sense all his actings are but a pure froathy enumeration 3 What can be a stronger motive for us to disobey Christ who commands striving to enter in at the narrow gate Mat. 7. forsaking of all hating of all for his names sake Mat. 19. Labouring and that without fainting and wearying Rev. 2.3 Gal. 6.9 running Phil. 3.13 14. then to think such promises made to those that overcome are made to the Holy Ghost and to perswade and beseech the Holy Ghost not men or that the promise of a crowne of glory upon condition of faithfulnesse to the death is made to the Holy Ghost not to beleevers who may and can sinne 4 you may easily smell the Antinomian licence of enmity against workes labouring patience working out our salvation in feare and trembling Rev. 2.3 Phil. 2.12 13 14. for their aime is to lay a hugh weight upon the Antinomian faith which if I know any thing is a dead imaginary froathy speculation not saving faith Touching sciences arts and knowledge of the tongues Antinomians are ignorant of the state of the question for we grant sciences abused to the perverting of the simplicity of the Gospel 2 Sciences gloried in 3 Sciences are reputed saving knowledge as if such masters of arts and grand Rabbies because learned were taught of God and heard and learned of the father as the elect of God are Ioh. 16.45 4 Sciences reputed sufficient to teach Christ are but vainely so called sciences Antinomians grant sciences and arts and tongues in their proper place profitable and excellent for Statesmen Lawyers Physitians but bring them once as helpes to understand the minde of God in the holy Scriptures and then if yee beleeve Sam. How they are detestable filth drosse and dung 2 Sciences arts and tongues are either considered in their substance and nature or in the way of acquiring them either by supernaturall infusion as they were in the Prophets and Apostles or by education industry paine studying reading and teaching of men In the former consideration the same knowledge of the doctrine of Moses and the Prophets and of speaking with tongues in the substance and nature of the gift that is in Paul and the Apostles by supernaturall and immediate revelation or infusion is in men that acquire the same knowledge and speaking with tongues for Paul otherwise who receaved this knowledge not from or by flesh and blood not his owne industry Gal. 1.11 12 13 14 15 16 17 18. Ephes. 3.2 3. should then counsell and exhort Timothy to labour for another knowledge of the Gospel and so another Gospel by reading studying meditating and industry 1 Tim. 4 15 16. 2 Tim. 3.14 15 16 17 then he himselfe had receaved by revelation which is a manifest untruth for he saith But continue thou in the things which thâ—â— hast learned and hast been assured of knowing of whom thou hast learned them and that from a child thou hast knowne the Holy scriptures which are able to make the wise to salvation And 2 Tim. 2.1 Thou therefore my son be stâ—ong in the gâ—ace that is in Christ Iesus now least any should imagine as Antinomians doe that the grace that iâ— in Iesus Christ is contrary to and inconsistent with the industry of learning and studying and acquired knowledge
best workes after we are pardoned and justified though God see it not as a judge therfore to condemne us the sting and condemning guilt of sin not the sinne it self in its nature and being is removed as a Serpent without a sting hath still the being and nature of a Serpent A Lion chained that it cannot devoure is still a Lion so is sin pardoned still sin in the kinde and nature of transgression against a divine Law Luther Haec est justitia infinita omnia peccata in momento absorbens quia impossibile est quod peccatum in Christo haere at qui credit haeret in Christo est que unus cum Christo habens candem justitiam câ—m ipso Luther Impossibile est ut peccet filius Dei quicunque tametsi verum est quod peccat sed quia ignoscitur ei ideo vero etiam peccans non peccat Non videt Deus dubitationem de voluntate ejus diffidentiam alia pâ—ccata quae adhuc habâ—o Donâ—â— enim vivo in carne verè peccatum est in me Luth. Peccatain nobis manent quae Deus maxime odit ideo propter illa oportet nos habere imputationem justitiae Luther Non est dicendum quod baptismus non tollat omnia peccata Verè enim omnia tollit non secundum substantiam sed plurimum secundum substantiam totum secundum vires ejus simul quotidie etiam tollens secundum substantiam ut evacuetur Luther Renatus non peccat peccat peccat in opere eodem propter voluntatem carnis non peccat propter contrariam voluntatem spiritus Quotidie peccat omnis homo sed quotidie poenitet Toto vitae tempore durat peccatum in carne nostrâ adversatur Spiritui sibi adversario Quare omnia opera post justificationem sunt aliud nihil quam paenitentia aut bonum propositum contra peccatum Luther Quotidie Spiritualiter in quolibet Christiano subinde invenitur per vices tempus legis gratiae Luth. Multae horae sunt in quibus cum Deo rixor impatienter ei repugnâ— mihi judicium Dei displicet ipsi vicissim displicet mea impatientia hoc tempus legis est in quo Christianus sub carnem semper est carâ— concupiscit c. Tempus gratiae est cum cor iterum â—â—igitur dicit Quarâ— tristis es anima mea c. Qui istam artem bene nosset ille merito diceretur Theologus Ego mei similes vix tenemus hujus artis prima elementa Luther Imo quo quisque magis pius est hoc plus sentit illam pugnam Ego Monachus statim putabam actum de salâ—te meâ si quando sâ—ntiebam coâ—cupiscentiam carnis tentâ—bam multa confitebar quotidie sed nihil prorsus proficiebam si tum recte intellexissem Pauli sententiam Caro concupiscit adversus Spiritum non usque adeo me aâ—â—lixissem sed ut hodie soleo cogitaâ—â—em Martine tu non carebis probus peccato quia carnem adhuc habes Staupicius dicere solitus millies vovi me probiâ—rem fore â—â—nquam praestiâ—i amplius non vâ—vebe Luther Hoc quod verê peccatum est contra legem lex pro peccato non potest accusare in piis Luth. Peccatum remissum est quod fiduciâ misericordiae contritum est ne damnet ne accuset tamen propter hanc carnem adhuc pullulat militat in carne Cavendum ne illas peccati reliquas extenuemus vilescit enim purgator Luther Manent in nobis reliquiae peccatorum quae quotidianâ remissione opus habent Luther Remissa quidem tecta sunt omnia peccata sed nondum expurgata haeret in nobis tantum libidinis superbiae odii sed occultae etiam maculae dubitatio imputientia Luther In carne nostra etiam cum justificati sumus reliquiae peccati manent ne scilicet sumus otiosâ— sâ—d habeamus exercitia pietatis Peccatum sicut Augustinus loquitur actu manet reactu tamen transit hoc est res ipsa quâ— verè peccatum eâ—t remissa est â Deo tolleratur ea manet in carne reliqua nec dum plane mortua est nisi quòd per Christum caput serpentis contritum est lingua tamen adhuc miâ—at cauda minatur ictum Luth. Quid Inquies an non decalogus praestari debet si autem praestatur an non ea justitia est Respondeo volumus decalogum praestare servare sed cum largâ hoc est verè Evangelicâ dispensatione seu distinctione Quia accipimus tantum primitias Spiritus gemitus Spiritus in corde manent item caro nostra cum suis libidinibus ac concupiscentiis hoc est tota arbor cum fructibus etiam manet haec causa est cur decalogus nunquam plenò praestari possit Luther The infinit justice of God in a moment swalloweth up all sin because it is impossible that sin remaine in Christ and hee that beleeves in Christ remaineth in Christ and is one with Christ having the same righteousnesse with him It is unpossible that a Son of God should sin though it be true that he sin but because his sin is pardoned therefore when he truly sins he sins not Because of saith God seeth not my doubting my unbeleefe my sadnesse of spirit and other sinnes which I have yet in me for so long as I live in the flesh it is truly sinne that is in me but because I am under the shadow of Christs wings I am protected as a chicken under an hen Sins remaine in us which God hateth for them therefore we must have the imputed righteousnesse of Christ. We must not say that baptisme takes not away al our sins for it truly takes them all away not in their essence or nature but in some respect in their nature and wholly in their dominion and it removes them daily in their being and nature through the growth of sanctification that sin at length may be fully exhausted and spent Luther A renewed man sins and sins not hee sins in the same worke in regard of the will of the flesh he sins not because of the contrary will of the spirit Luther every renewed man daily sins and daily repents All our life sin dwells in our flesh and resists the spirit as an adversary therefore all our works after justification are nothing but repentance or a good purpose against sin Luther Every day there is by course spiritually in every Christian a time of the Law and of Grace There bee many houres in which I quarrell with God and impatiently fight against him the wrath and judgement of God displeaseth me and again my impatience displeaseth him this is the time of the Law in which a Christian is under the flesh for the flesh ever lusts against the Spirit and the Spirit
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