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. ãâ¦ã nothing in this triall of his aptnesse to teach ãâ¦ã in the Scriptures ãâã 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
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 ãâã 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 nât 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 effâcient 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 3â5 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 opeâeâ 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
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 âupillage 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 spâirit 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 outâshinings 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 Lâw 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 abâtaine 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 Knippeâdââing to âoe aâts of murther and Rebellion âs they did they ãâã 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
the same way at preaching calling it Idolatry as these that were lost break their necks upon the preaching of the Gospell as foolishnesse 1 Cor. 1.18.23 And these that stumbled at the word 1 Pet. 1.2.8 stumbled not at the internal word and the law written in their heart the only word of Swinckefeld and Familists but at the externall word preached for they never knew the internall word 2. When saith he Protestants set up such a form of worshipping God in Ordinances hearing searching the Scriptures reading praying seales it is an immediate way of fixing God and his Spirit upon it and indeed a finer kinde of Idolatry to conceive that God enters into outward things he means the written and preached Scriptures Sacraments praying hearing c. so the Antichristian Beast H. Nicholas speaketh Evangely or joyfull message of the Kingdome chap. 34. But the while now that the Figurative Services and ceremonies of the Christians flourished in their vigor he hath raised up me H. N. H. Nicholas meaneth hearing reading of Scripâures and all outward Ordinances which he calleth Figurative Services and Ceremonies and Saltmarsh saith worshipping God according to the Scriptures is an immediate way of fixing God and his Spirit to this forme To Scriptures and Ordinances then he giveth us his good leave except we would be finer Idolaters to follow the Spirit without and beside the Scripture For the Scripture is but a Form and a thing of Figures and Letters And though the Lord and his Spirit be not tyed or fixed to Scriptures yet are we tyed to the Law and Testimony and if any spirit any Apostle Paul any H. N. or Saltmarsh will lead us by a Spirit with another Gospel we pronounce him accursed Esay 8.20 Gal. 1.8 2 Joh. 10. 3. We confesse if to tremble at the Word as Josiah did 2 Kings 22.19 and these in whom God dwelleth Esay 66.1 2. Esay 57.15 be a making of an Idoll of the Word and a Legall service then did God command and reward Idolatry in the old Testament which is abominable and then we professe that wee under the new Testament worship God after the way which these men call Idolatry but mourning and shedding of teares at the seeing of him in the Word preached whom we have pierced Zach. 12.10 11 12. is no Legall Idolatry but a Prophesie to be fulfilled under the kingdome of the Messiah and when the Saints are pricked in heart and tremble at the Word preached Acts 2.37.38 Acts 9.5 6. Acts 16.29 30. Luke 7.37 38. They adore not the Letters nor sounds of the Word but God that conveyes himselfe to their soules by these meanes of his own appointing 3. It is abominably false that God conveyes himselfe in outward things as Papists say he conveyes himselfe to the soule by Images For Images or Portraits of God are in themselves religious meanes of worship utterly unlawfull and forbidden in the second Commandement when as Ordinances are lawfull conveyances of God to sinners 1 Cor. 1.18 For the preaching of the Crosse is to them that perish foolishnesse but unto us who are saved it is the power of God 21. It pleased God by the foolishnesse of preaching to save such as beleeve 23. But we preach Christ crucified to the Jewes a stumbling-block to the Grecians foolishnesse 24. But unto them that are called both Jewes and Greeks Christ the power of God and the wisdome of God Rom. 1.16 For I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to every one that beleeveth to the Jew first and also to the Greek 1 Cor. 2.4 5. 2 Cor. 10.4 5. Rev. 1.16 and this is never said of Images in old or new Testament 4 We utterly deny that God immediatly informes glorifies and spiritualizeth these forms and figures as the Israelites thought that God informed the Calfe If any idolize the preached or written Word it is not our doctrine nor did Saltmarsh ever aim to prove any such thing to be our doctrine or that the Word heard conferreth grace ex opere operato If hearing be not mixed with faith it profiteth nothing the carnall moralist dreameth that formes and Church-service will save him but Protestants teach no such thing 5. Ordinances are not meere figures and signes but holy divine powerfull signes like a Hammer a two edged Sword weapons mighty through God and the life majesty divinity power heaven that is in the Word doe be-ly Familists Therefore it is false that in their nature they are but Parables Figures and Types For the words and letters are so but in their sence as they include the thing signâfiâd they are another thing of a higher straine 6 These Ordinances are the everlasting Gospel the Covenant the Lords Supper in which we annunciate the Lords death till he come again 1 Cor. 11.26 and therefore are not for the state of bondage onely 7. Nor are Ordinances earthly things but lively spirituall heavenly treasures 2 Cor. 4.7 8. Who ever exponed Scripture as Saltmarsh and Familists doe For he calls the seeing groping and feeling of the holes in Christs side and the print of the nailes in his hands and feet the ordinances of the written and preached Word and Seales or Sacraments by which he clearly insinuates that some never enjoy ordinances of Word Scripture and Seales and yet beleeve in Christ as âhriât saith that âome never saw never gropâd the holes in his ãâã and side âs Thomas did yet do beleeve and so are more blâssâd theâ Thomas But let Saltmarsh shew who are these who beleeve and yet their faith came not by hearing contrary to Rom. 10.14 9. It is true Christ preached and conveyed to the soules of men by the foolishnesse of preaching is a scandall to many But not that only but that Christ onây so low despicable as a Saviour shamed crucified cursed rejected should be the Saviour of the world and the way to eternall happinesse is the great scandall so it is not the Letter or sound âf words or the foolishnesse of Figures and Signes that occasioneth mens stumbling at Christ but the thing signified in this letter and sound of words For the Grecians and great wits of the world did convey their happines they promised to men by Characters Letters and figures namely by the Divine writings of Plato Aristotle Cicero Seneca Socrates and so did the wise Philosophers who by words and grave sentences would make their Disciples and their Sectaries happy Then Christ is not appoynted for the ruine of men and to be a snaâe because he conveyeâh himselfe his Spirit and faith salvation and grace by words but by words of so despicable and base a Redeemer as Maâies Son hanged on a tree 10. We cast no reproaches on the Spirit but are as much for praying by the Spirit preaching by the Spirit as he but not by the Spirit separated from the Word Revelations Such 1. as the Word knoweth not 2.
wonder then this Author cry downe outward formes and cry up inward spirituall unity For the same Spirit of faith they cannot ãâã 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 intereââs âheir 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 Famiâiâme Antinomianisme Scepticisme aâominable 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 Familiââs 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 juât 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 neceâsity 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
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 Familiâts 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
anointed of God in this words are but the outward skin of prayer the Spirit must adde soule heat and breath to words Some have a sort of eloquence in praying who have as little of the Spirit of adoption as some that cannot pray without a booke a growing up from booke praying to extempory praying is no growing in the Spirit because if we distinguish as we should between a gift of praying and preaching and the grace of adoption or of praying and preaching in the Holy Ghost many al their daies have a naturall liberty of praying and say Lord Lord without a Booke that are but workers of iniquâty as divers Antinomians and Familists are for the most part and their mere shining gifts and golden words are bought and sold by the simple for grace and the spirit of adoption 3 Nor is extemporary prayer always a mere outward thing because wit memory and affections act therein these powers are not mere blocks and stones in praying and by this argument all that Saltmarsh writes is but a mere naturall and outward thing and not writing in the spirit as he vainly boasteth in his Books because wit memory affections act in the producing of such prayers yea they that are fleshly may write all the new discoveries and sparkles of darknesse and flesh that Saltmarsh writes for the Spirit never taught such dreames or rotten phancies nor such interpretations as he doth offer to us as dictates of the pure spirit CHAP. XXXIV A tast of the wild allegorick interpretations of Scripture that are in this peece of Saltmarsh which he fathers upon the pure immediate actings of the Spirit beyond law and Gospel FRom this Is God the God of the Jews only and not of the Gentiles also Rom. 3. He inferreth that God hath not limited ordination to the Presbytery so as none in a constituted Church should preach but they as if to be a God to his people in Covenant were to make al in Covenant men women sent preachers of the gospel 2 Psa. 50. Thou thoughtest I was such a one as thy selfe Because I punished thee not but was silent at thy Adulteries and Slanders so the true sense is but Saltmarsh saith that is a God merely of one image or figure Therefore God is not in one forme of worship saith he the law the gospell but in another beyond both to wit the spirit What greater violence can be done to the scripture 3 And the Heavens cannot containe him therefore God is not in one forme of worship doctrine or confession He may inferre therefore he hath not sufficiently revealed himselfe to us in his word and works contrary to Psa. 19. Saltmarsh 284. The day of the Lord will be upon all our Cedars and Oaks and pleasant Pictures and Idols of gold and judgement shall be upon all the Merchandise of Babylon the pearlesse and pretious stones the Cynamon and Odors then must God poure shame upon all flesh and fleshly glory upon all the visions and dreames that man hath of God by reason creature-imagerie or outward administration notion by letter or by graces c. Answ. In such a noone-day light of the Gospel can we beleeve that Antichrist should call Gospel-administration by the letter that is the preached Gospell inward graces and faith laying hold on Christs imputed righteousnesse with the name of flesh dreames imagerie idols oaks of Bashan Babiloâs pretious wares Did the Holy Ghost Isa. 2.12 13. c. Rev. 18 12. intend any such thing 4 Touch not mine anoynted ergo give the anoynted liberty of conscience to preach or teach of God what they please An. but that doe my anoynted no harme will warrant that the Prophets should not sâdden the hearts of the anoynted in the way of righteousnesse But it shall never follow ergo Nathan may not rebuke David the anoynted of God for his adultery and murther ergo if an anoynted of God commit murther the Magistrate should not punish him for it nor ought the anoynted to be rebuked or hurt with the tongue though they deny God Christ Scripture Not as Lords over Gods inheritance or having Lordship over your faith ergo liberty of all Religions is lawfull Answ. Saltmarsh shall never prove this consequence To the weake I became as weake then are all outward things in worship indifferent We are to please one another to edification Rom. 15.2 ergo all outward things are indifferent see Sparkles p· 20. Answ. The place Rom. 15. is to please one another in acts of the second Table as not to offend our Brother in meats then may we please him in drunkennesse gluttony whoredome except the words be other wise exponed 2 Thess. 1. Christ shall come to be gloryfied in his Saints that is the Lord Jesus his second comming in spirit and glory in revelation in his Saints Sparkles p. 22. Answ. Then Christs second comming is not in the end of of the World in a bodily manner but so spirituall as it is daily fulfilled and the day of Judgement is even now and in this life as said Henery Nicholas and it hath beene these 1647 yeares Antichrist or the man of sin 2 Thess. 1. is the old man Answ. Saltmarsh will not have the Pope the Antichrist because Popery and all Religions are indifferent The first Tabernacle stood in meats and drinks and diverse washings and carnal ordinances then baptizing with water is Jewish Sparkles 29.30 we are circumcised with him in baptisme ergo there is no baptizing with water Spark 31.32 Answ. The affirming in some respect of the operation of the first cause doth not anull all the actings of the second cause nor bring to nothing all ordinances Job 29.2 The candle of God shineth upon their heads and the secret of the Almighty on their Tabernacle that is the Disciples had the Summer sun shining on them while Christ was among them in the flesh when that ministration came but to its point it became a place for Satyrs and Owls Answ. Job speaketh of his worldly prosperity before his troubles came on him and Psa. c. 13.19.20 of the desolation of Babylon neither of which the Disciples saw Salmarsh citeth the place of Job as if the Holy Ghost intended his monkiâh sense which was never in the heart of God Hee shall baptize you with the Holy Ghost and with fire ergo ther 's no water-baptisme 33. Answ. It is no consequence Goe tââch and baptize that is goe Disciple and baptize now Paul and Apollo were nothing and cannot wake Disciples then hee must speake of the ministration of the Holy Ghost or gifts which were to continue for that age only Answ. But the Apostles ministerially as instruments and Servants could make Disciples and baptizeâ outwardly Christ only inwardly and effectually as the principall cause Col. 2. Being circumcised with circumcision made withâuâ hard then as true circumcision is made without hands so is baptisme Answ. But it followeth not circumcision with hands is forbidden Gal.
5.3 4. but bâptizing is commanded Matth. 28.19 20. By this argument Saltmarsh should not preach nor write books nor bow his knee nor pray nor read Scripture because true preaching to the heart is God teaching without a mans tongue and true writing is God writing his Law in the inward parts without inke or paper and true praying in the Spirit is without knee tongue or lifting up eyes or hands c. by such arguments H. Nicholas and Enthusiasts abolish all ordinances Jesus Christ is the Prophet whom we are to heare and they shall be all taught of God ergo no ministery by the letter can destroy the Antichrist p. 49. Ans. It followeth not for when the Antichrist is revealed to men to be the Antichrist he is destroyed otherwise the Antichrist must be converted to the faith by this way Christ is perfected and entered into glory Luke 24. that is all Christs body and Saints are made Ministers and preachers Sparkles p. 51. and a pure Spirit without all ordinances Ans. Saltmarsh with H. Nicholas turne Christ dying and entring into glory over into a Christ spirituall that is God living by grace in the Saints then as many Saints as many Christs crucified and rising againe 1 Cor. 8. We know that an Idoll is nothing nor an Idol Temple then outward formes and orders are only a supplement to the absence of the Spirit of God and to order the outward man amongst men to their fellow-Saints or the world while the Law of the Spirit of life is not in them shining and conforming them in Spirit and love to the image of Christ then preaching and ordinances are but characters of bondage to the unregenerate and while they see darkly and in a glasse and not face to face 1 Cor. 13. Ans. The meaning of that an Idol is nothing is or is vanity as the Prophets say an Idoll is of no force or power to hallow or pollute meats that of themselves are indiâferent yet the things sacrificed to Idolls should not be eaten before the weake and if they be eaten in the Idoll Temple we partake of the devills Temple and that is nothing what ever Familists imagine Then we are to abstaine from Popish Idols and to abââaine from murther and to walke in love according to the rule of the Gospel and Law commanding good forbidding ill only while we are unrenewed men Ordinances are as the horne-booke to children come to the family of love that are old men in Christ and need no Ordinances an Idoll is nothing but an indifferent thing to them all the Scripture is but to order our walking before men and the world not before God nor to lay any obligation of conscience on a Saint or Familist so as hee should sinne in kneeling to or praying before an Idoll or abstaine therefrom The Serpent Gen. 3. was fleshly wisdome the espousalls of the woman the weaknesse of creation p. 57. Ans. Then the story of Adam Paradise serpent trees eating man woman marriage are no reall histories but meere allegories and metaphors and mysticall things which only can be expounded by the spirit of Familists and Antinomians and this is the only spirituall preaching praying and expounding of Scripture that Saltmarsh giveth us Saltmarsh Sparkles p. 64.65 By meeknesse of the Saints only shall the Jelousie and enmity of their enemies be allayed Revel 14. here is the patience of the Saints Ans. There is not in the text one jot of overcomming the enemies with meeknesse here is matter of ground for the patience of the Saints as chap. 13.10 and with as good ground he may say the keeping of the Commandements of God and of the faith of Jesus is that which allayeth the hatred of the world contrary to 1 Joh. 3.12 Joh. 15.19.22 Matth. 5.11.12 for the enemies doe expound Christs meeknesse and silence to be guiltinesse they wonder that Christ answered nothing the world hate and malice the meeknesse of the Saints though an eminent grace as they doe all other shinings of Christ in them and yet by dying they strengthen the faith of others Rev. 12.13 Joh. 3.30 He must increase I must decrease that is my ministration by word and water must be gone and another more spirituall must succeed and as the fire from heaven licked up the foure barrells of water so the baptisme of the Spirit as fire was to licke up this of water 1 King 18.34 to .38 p. 60. A. But. John speaketh not so much of his Ministery which was in the same doctrine and Sacrament to continue to the end as of Johns evanishing in his person and as the day star at the rising of the Sunne for Iohn was to be gone and to dye and his time of actuall service to expire though the doctrine liveth till this day and in his graces the fulnesse whereof was in Christ and that Elijahs sacrifice was a type of the Spirit Baals of John Baptists Ministery is a Monkes dream the Spirit of God never intended such a thing for we are still builded upon the doctrine of the Prophets and Apostles Jesus Christ being the chiefe corner stone Eph. 2.20 21 22. and so an habitation of God through the Spirit and so the same doctrine of the Prophets and of the Baptist must continue but this is to deprive us of all the old Testament as the Anabaptists doe Eye for eye and tooth for tooth was the Law Matth. 5.39 And love your neighbour but there is a higher ministration of the Spirit in the Apostles time Love your enemies avenge not Ans. The Spirit never meant that under the old Testament we might revenge our selves and hate our enemies the contrary is evident Deut. 32.35 Prov. 20.22 Prov. 25.21 22. and this was long before Christ came in the flesh this is Socinianisme and Popery if Saltmarsh understand either of the two Blessed are the meeke Christ prophesied of a ministration in the Spirit by meeknesse and patience of the Saints Revel 14.12 and Heb. 4. there remaineth a rest to the people of God Ans. This meeknesse and patient suffering of injuries and heavenly Sabboths was in the old as well as in the New Testament Ps. 37.7.8 v. 11. Ps. 34.2 Heb. 11.33 34 35 36 37 38. I saw no Temple there then in this life the Saints shall be without ordinances and the Kingdome shall be delivered up to the Father he that can receive it let him receive it p. 65.66 This ministration is not only done upon the whole body of Christ at last but is fulfilled in its particular accomplishments and mystery of Spirit here Answ. 1. There is no more ground for such a ministration in this life then there is for no death no crying no sorrow no paine in this life Rev. 21.4 no Sunne nor Moone v. 23. no uncleane thing no sinne v. 27. and no more warrant for delivering up the Kingdome in this life 1 Cor. 15. then for the resurrection of the dead 23.37
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 Chriât 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 faânesse 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
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
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 Spiâit 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
adoption make us Covenant-breakers Truce-breakers Traitors I thought the Gospel had condemned all these and taught us to live righteously and not to cousen and defraude one another Who now come nighest to the lying Antichrist who can dispense with all Lawes of God For Saltmarsh who calleth Presbyterians Antichristian Legalists because they cannot away with Antinomian Heresies saith To doe or performe what wee have promised and covenanted because we have promised and covenanted is more properly the service of the Old Testament and part of their bondage for wanting the power and fulnesse of the Spirit of adoption then a Gospel-obedience by the free Spirit of adoption I remember Sam. Gortyn and other Familists the deadly persecuting enemies of the faithfull and gracious people in New England deny it lawfull to sweare at all deny Magistracie or any subjection to them deny the Law the Letter of the Law and Gospel all Learning Lybraries Bookes reading and all such externals as Saltmarsh argueth against in this Chapter as savouring of Legall bondage But to keepe Covenants and promises because ye have put your selves under them by a willing ingagment is a fruit of the free Spirit and is not contrary thereunto Gal. 5.12 Ephes. 4.15 Col. 3.8 9. Object 6. Saltmarsh When they come to God in any act of worship or prayer c. as to a Creator rather saith Saltmarsh then a Father and as a God rather then as a God in Christ they put themselves under such an infinite purity as they can neither have accesse with faith nor boldnesse Answ. 1. But Saltmarsh I conceive speaketh of the Spirit of adoption his not working freely but in a Legall way as under the Old Testament bondage by which hee must insinuate that the Saints under the Old Testament in any act of worship or prayer came to God as Creator rather then Father and as God rather then as God in Christ. How then saw they the day of Christ How were they saved by faith purifying the heart And by the grace of the Lord Jesus Christ the way of Jew and Gentiles both And were justified by the imputed righteousnesse of Faith as the Gentiles The 7 th being refuted before I come now to the last which is a strange Character of a servile Spirit When they measure saith he their forgivenesse by their sinne and sanctification and can beleeve no more then they have peace for and that peace upon something of their owne performed and not from beleeving on him who hath performed all God hath not given us the Spirit of feare but of power and of love and of a sound minde 2 Tim. 1.8 or of a minde not corrupted with any of these Answ. 1. To measure forgivenesse by sin that is to thinke our sinnes are too many for Christ to pardon and we too foule for Christ out of free grace to wash is indeed a Spirit of bondage but that is not the Antinomians sense But thus To measure forgivenesse by sinne and sanctification As to argue thus I wallow in the myre with the Sow and goe on with an high hand without remorse and sorrow adding drunkennesse to thirst and drawing iniquity with cart-ropes of vanity void of all sanctification Ergo I have no forgivenesse and am not washt from my old sinnes then truely it is most false and licentious doctrine to say in this sense its Legall to measure forgivenesse by sinne and sanctification for sinne is a measure to sanctification thus but Antinomians will have living after and walking in the flesh and free pardon of sinne to consist together in one 2. It is good to beleeve no more of forgivenesse then wee have sound and well-grounded peace for which floweth from justification as Paul speaketh of peace Rom. 5.1 Being justified by Faith we have peace with God c. But wee make not rotten and false peace or peace of unbeliefe to be of the same circumference and compasse with pardon 3 Peace flowing from justification as the cause we allow and also peace flowing from our spirituall performances done in the strength of Christ and his free grace as from signes and land-marks and evidences So the wearied night-watch hath both comfort or freedome from night-feares and anxities from the appearance of the day-starre and from the rising of the Sunne from the former as a signe from the latter as a cause 4. Nor doth Saltmarsh truely say This peace is from something of our owne and not from something of Christ except he defame all the spirituall performances in the Saints as bastards begotten of pure nature and father them not on Christ. 5. Nor is the act of beleeving lesse ours and so lesse a ground of our peace then our performances done by the grace of Christ except Saltmarsh comply with Libertines who say that the faith that justifieth a beleever is the faith that is and remaineth subjectively in Christ and not the faith that is in the beleever himselfe which is a way to loose us from all Gospel performances and let us live in fleshly licence not in Christian liberty 6. The Spirit of feare that Paul speaks of 2 Tim. 1.8 is that servile mercenary feare in Devils and hirelings not the feare of such as keep covenants and promises and pay their debts and stand to treaties because they thinke just promises and covenants doe bind even beleevers in Christ in the feare of the Lord to performance except they would sinne against the Law of God which Antinomians cannot beleeve If this externall tye be contrary to the free working of a Gospel-Spirit of adoption I confesse all duties of the Law of Nature must be cryed downe by the Gospel and better covenant with Indians and Americans then with Antinomans CHAP. LXIX The dead and bastard faith of Antinomians ANtinomians do obtrude a dead vaine presumption to us in lieu of saving faith 1. We follow Christs own fashion and order of beleeving that sinners sick pained humbled plowed by the terrors and the Law who are onely under such breakings and rentings of preparations should relie on Christ for salvation not for these preparations nor because they are thus prepared but meerly in this order lest they should say Because I am innocent surely his anger shall turne away from me and I have no neede of Christ that same sense Repentance I dare not call it in an Evangelicke sense of sin and pricking of heart and feare of shutting up under an everlasting prison may highten the price of an excellent Saviour Antinomians will Pharises as Pharises obdured undaunted heifers swift Dromedaries traversing their wayes wild Asses used to the wildernesse snuffing up the wind at their pleasure all sinners as such without any order of first breaking the iron sinnow in the neck even while they think they are wholy righteous as Pharises and count sin as knots of strawes to own the blood of propitiation immediately without
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
ministerie and the Apostles are made different by Familists and Papists Sparkles of glory 71 7â The different ministration of law Gospel and all Spârit and that the lâfe to come is alrââdy in this lifâââcoââing to ãâã way of âamilisâs Familists say the day of judgement is in this life Saltmarsh Sparkles of glory Saltmarsh is for the ceaâing of all ordinancââ since the ãâ¦ã now Apâstles ââse Separation from Rome lawfull There are no new lights nor doctrines more to be expected after the canon of holy Scripture is closed The place Mat. 28.19 â0 proveth that a ministery there must be and a Church till Christs second comming what ever Seekers and Saltmarsh say on the contrary Saltmarsh taketh away all ministery and calling thereunto and maketh all Saints Preachers without industry and study in his third orb or circle of ministration Mr. Saltmarsh indifferent in all externall worship H.N. Spirit land c. 34. Sect. 8 9 c. 37. Sect 9 c. 8 4. One man of God âorâeth not ovââânother that were slavery Of the discerning of the Spirits that Familists have certain knowledge they ãâ¦ã know one anothâr Familâsts are against all wars The first second Adam men only in figures not truly and realy by the way of Saltmarsh Praying is to Familists a part of Legall bondage Saltmarsh holdeth that neither written law nor Gospel is any obliging Rule to the creature Calvin Inst. advers Libert c. 13. c. 14. c. 15. p 445 446 447 448. We are Christ and made very Christ God manifested in the flesh by the Familists way Sparkles of glory 256 57 Familists fancy a day oâ iudgement in this life in which we cast of all our former ministrations and enter into a new ministration of all Spirit and glory Of the Lords Prayer Saltmarsh and Familists are against the Lords day Familists are against the written Scripture Sparkles 269. The minde of Saltmarsh and his Familists concerning ordinances such as scripture praying preaching sacraments c. What is meant by leâter and Spirit in the Gospel Saltmarsh and Familists call it Idolatry to seâve God in ordinances the contrary is proven Ordinances are not bare shadowes and Figures Naturall men do not stumble at the letter of the Gospel but at the thing signified thereby Sparkles of Glory p. 274. Sermon on Wisdom iustified of her children p. 204 Of assurance joy and sorrow in our acts as suitable or not suitable to the rule of the law or word of God The mind of Saltmarsh concerning high Familisme and other administrations that to him are lower and touching the law repentance duties Synods Church government Episcopacy Presbytery Saltmarsh denyeth that Jesus Christ is come into thâ flesh Christ really crucified and dyed and not in a figure as with his Familists saith Saltmarsh H.N. 1. Exh. c. 16. The Elders of love are godded with God incorporated to God in all love with whom God in one being and power of his holy Spirit is homified or become man and this is their God incarnate H. N. Evang. Saltmarsh with H. Nicholas teacheth that every creature is God or a substantiall part of God See Saltm Sparkles p. 19 200 201 20 A Letter Printed by Authority under the name of Oliver Crumwel opened and found to cântain many secrets of ãâ¦ã Saltmarsh writeth that God manifested in the flesh is nothing but God by his Spirit discovâring new lights of Familisme and other damnable heresies What Uniformity ãâ¦ã in thiâ Coââânant Uââformiây examined pa. 10. No rule for Uniformity of doctrine worship Government in the word Familists make the fancy of a spirit without the word the only rule The sword a meanes of defending souls from being perverted from the truth but no means at all by our doctrine to or for the conversion of men to the truth or propagating of the Gospel That we must in outward things please one another in love as if all outward acts of Idolaâry murther perjury were indifferent is taught by Familists Saltmar Beacon and others The place Gal. 6.15 neither circumcision nor uncircumcision avaleth c. cleared ãâã ãâã ãâã ãâã ãâã Familists will it lawfull for no man to come out of Prelacy Popery or any unlawfull way till the spirit effectually draw them How Saltmar is against Duties Saltmarsh is for any Church government of mens devising Saltmarsh and Familists âeach that there is salvation in all Religions Every mans owne conscience and owne spirit is his only Bible and obliging rule in all Religions to Mr. Saltm and Familists A twofold infallibity Saltmarsh with Familists denyeth the personall union of the two natures in Christ God-man What a new union between Christ God and man devills and Angels Saltmarsh hath devised A twofold certainty one Propheticall another of faith the former was peculiar to the pen-men of Scripture the other to all beleevers What infallibility agreeth to the Saints and the Church Catholick and invisible How Familists define heresies The Schisme that Familists acknowledge Saltmarsh will have as many publick preachers as are in covenant with God Salmarsh maketh Christ comming in judgement to have beene these 1647 years as H. Nicholas did before him and Hymeneus and Phyletus said the resurrection was past H. N. evangel ch 34 and ch 35 ser. 8. Sâltmarsh proves by perverted Scriptures that there is no baptizing with water Christ crucified is nothing but the Saints Godded Christed with grace and with all the Sââ suffering patiently as Familists say All externalls Idolls and wil-worship to Saltmarsh are indifferent The story of Adam and his fall but a figure to M. Saltmarsh The doctrine of John Baptist is gone and away if we beleeve Saltmarsh Saltmarsh with Socinians and Papists will have the love of our enemies not commanded under the Old Testament Sparkles p. 64.65 Revel 21. Saltmarsh dreames of a Church on earth that shall not need Ordinances The place Gal 4.1 of the Heir under the law corrupted to grosse Familisme by Salâmarsâ Spark p. 70.71 The place 2 Cor 3.1 2 3. wheâe the Apostle calleth the Corinthians carnall perverted by Saltmarsh We have free liberty to all externall worship to take or leave do or leave undone at will as Saltmarsh saith Heb 12. How Saltmarsh would have the spirits tryed Christs Disciples not under a stinted liturgie in the dayes of our Saviours conversing with them on earth as Saltm sayes at which time they were the anointed of God as well as afterward Saltmarsh esteemes our Reformers Calvin Luther men that had little of the spirit much of the letter and legall straine Saltmar 13 4 135. Saltmarsh mocketh the Scriptuâe in exponing Peters sword and the laying of it aside to be a type of glorifying his Disciples with the glory that Christ had with the father before the World was The place Exo. 33 is corrupted by M. Saltm Heb. 13.7.17 1 Tim 5.17 1 Tim. 3.1 2 3.4 v. 12. 1 Tim. 5.19 Rev. 1.16 Rev. 2.1 Of the knowledge of such as are under actuall vision in
it please you this is Gods mind if not Sir you are where you was âe a Sceptick to Christ's second comming and change your faith every New Moone wee have nothing to say but fare ye well are the Antichrists in this not we Nor dare wee conceale our feare of the âad âudgements of God and his highest displeasure for the breach of the Covenant of God in this Land And that First since so many victoriâs and great deliverances bring forth no other fruit but persecution of the Godly and faithfull Ministers of Christ and more virulent hating of and railing against the Church and Kingdome of Scotland these that are most zealous for Reformation and most conscientious and sincere for the Covenant and settling of Religion Above and beyond all that Prelates or those of their way ever attempted Yea and the crushing and ruining of these that have wrought a greater salvation for the Kingdome than all the sectaries in England when such are persecuted impeached imprisoned cast out of the Parliament and Kingdome for no cause if the bottome of the businesse were examined but for their adhering to the Presbyteriall Government Covenant of God their brethren of Scotland opposing as the Covenant of God obleigeth them the Heresies and Blasphemies abounding in this Land when vile and naughty men because they side with sectaries such as blaspheme God deny the deity of the holy Ghost not onely goe free but Familists Antinomians Libertines who joyne in these blasphemies Arminians Socinians the old Courteours and darlings of the late Prelats and popish affected Seekers Anabaptists Seperatists and Independents of another stampe then these of New England Covenant breakers and the like are not onely connived at against the Covenant but sit in Parliament are advanced to highest places in the State and Army and such Familists as Mr. Del and Saltmarsh are alowed and authorized to be ordinary preachers to the Army But know I beseech you that the Lord will discerne betweene him that feareth an oath and feareth not an oath 2 God must reckon with the Land because the Ambassadors of Jesus Christ are dispised hated and persecuted 3. The City that have borne the weight and burden of the charge of the War is badly requited to say no more 4. When cursed Pamphlets uncharitable railings against the Covenant Reformation Reformed Religion the godliest in the Parliament the Church and Kingdome of Scotland the Assembly of Divines the razing of the foundation stones and principles of the Gospel passe Presse and Pulpit uncontroled whereas even Papists as Calvin said against Libertines have not dared in terminis to remove such march-stones of Christ Jesus as doe disterminate Christian Religion from Judaisme Paganisme Turcisme may not the Lord say to England and to the Parliament that which he said to the people of old Jerem. 2.9 Therefore I will yet plead with you saith the Lord and with your childrens children will I plead 10. For passe over the Isles of Chittim and see and send to Kedar and consider diligently and see if there be such a thing 11. Hath a Nation changed their Gods which are yet no Gods But my people have changed their glory for that which doth not profit 12. Bee astonished O yee heavens at this and be horribly afraid be ye very desolate And Esa. 29.21 They make a man an offender for a word and lay a snare for him that reproveth in the gate and turne aside the just for a thing of nought 5. And what can wee answer to all the Sister-Churches in Christendome who have heard of so many Declarations Letters Ordinances Remonstrances promises before God the world and the elect Angells that we came to this Reverend Assembly as willing to joyne with the professed desires and invitation of the honourable Houses of Parliament to remove not only government by Archbishops but likewise to settle such a government as is most agreeable to the word of God most apt to procure and preserve the peace of the Church at home and a happy union with the Church of Scotland and other Reformed Churches abroad in doctrine worship government and one forme of Catechisme and to establish the same by Law To oppose heresies errors schismes injoyne the Nationall Covenant by Ordinance of Parliament to bee taken by all when now indulgence and more is yeelded to all heresies blasphemies and sects and an army pleading for Liberty of conscience to all Religions Popery not excepted is owned and authorised by the Houses whereas other humble and modest petitioners for a government according to the word of God against the Erastian and unwarrantable government set up but in quarters and peeces of which the Lord may say Offer it now to your Governour will he be pleased with it and accept your persons have beene checked and dismissed without an answer till his day yea and censured as guilty of breach of priviledge of Parliament as it faired with the Reverend Assembly of Divines for a submissive and humble supplication for the Royall Prerogative of Jesus Christ in his own free Courts and Assemblies 6. Shall not the Reformed Churches abroad who have hitherto prayed for the sad calamities of the Church of England when they heare as they must heare in languages knowne to them that the Parliaments of both Kingdomes have made their humble addresse to the Kings Majesty and the Ambassadors of Christ and the godly have laine at the footstoole of the throne of Grace soliciting the Lord in whose hands is the heart of the King that he would graciously incline his spirit to take the National Covenant for the extirpation of Popery Prelacy superstition heresie schisme prophanenesse and whatsoever shall be found contrary to sound doctrine Wonder and bee astonished when it is reported that the Parliament of England joyned in the same Covenant with us have not only not pressed the same on the Subjects which they desire of their Prince but suffer satyres raylings reproaches to be cast upon the Covenant of God in Presse and Pulpit highly promote those that are greatest enemies thereof and countenance an Army who labour with all their power to render the heart of the Prince averse to the Covenant and the sincere promoters thereof and doe require the open toleration not the extirpation of all heresies blasphemies yea of the Kingdome and throne of Antichrist against which we Covenanted and to take off all Laws for pressing the Covenant that so it may be buried in England though many of the Army and Independents Antinomians Socinians and others did solemnly with their hands lifted up to the most High ingage themselves to the Lord never to suffer themselves directly or indirectly to bee divided and withdrawne from that blessed union and conjunction So that what the Kingdome and Church of Scotland and the most faithfull adherers to the Covenant labour to build in publicke with this underhand dealing is destroyed and casten downe I doe not say this of all I am confident there
about the year 1115. 1118. who being justified affirmed they were perfect and free of all sin as the glorified in heaven as Saltmarsh Free Grace p. 140. and Mr. Towne Assertion of Grace say p. 69.77 78 79. though Flaccus Illyricus Catolo testi ver l. 15. fol. 1531. say the Papists ascribed this opinion to the Waldenses but most unjustly and Gualterius the Jesuite in his fabulous Chronicle to the Lutherans Tabula Châonographica An. 1200. c. 10. or we may say they came from these called Aetiani from Aetius or Eunââius the Disciples of Aetius who taught that sin and perseverance in sin could hurt the salvation of none so they were partakers of his faith that he taught so Augustine de Heres tom 6. Heres 54. CHAP. II. Of Libertines IF we come a little lower about the year 1525. arose the Libertines which are a kind of men that come near to the Antinomians and Familists and all of them savour strongly of the Manichaeans Valentinians and Cerdonites Calvin advers lib. c. 2. observeth that Libertines under pretence of Christian Liberty trampled under-foot all godlinesse so doe Antinomians Before them Cârdo the Disciple of Heracleon as Epiphanius in Anaceph stood for his two principles one good another evill as Tertull. also saith de praescript He said that Christ suffered imagiâârily as Tertull. relateth so Familists and finer Antinomians deny the Incarnation and say Every beleever is Christ incarnate and is Godded and Christed with the holy anoynting Cerdo denyed the Resurrection so do Antinomians and Familists Marciân his Disciple taught the like With Manichaeans they are not farre from rejecting all the Old Testament for Antinomians will have no actuall Remission of sin in the Old Testament so saith Denâe Doctrine Jâh Baptist p. 51.52 Del. serm p. 3 4. no inward conversion of sinners to God no holy Spirit given no Covenant of Grace then as Crispe and Mr. Del say The first man of the Libertines was an unlearned rude fellow Coppinus a Flanders man after him arose one Quintus a Taylor in Piecardiâ a drunken proud man and to him was joyned one Bertrandus who dyed soone and one Claudinus persevalus But a chiefe man among them was Antonius Pocquius a Priest who still said Masse though Papists shamelesly call them Calvinists these fellows spread their flesâly Heresies in Holland Brabantia and other parts of Low Germany and infected thousands drew away many in France Antonius Pocquius a dissembling hypocrite remained at Geneva for a space desired of Calvin a Testificate that hee might pretend Calvins name but what he could not obtain from Calvin who saw him a phantastick foole he found at Martin Bâcâr who was more simple then Calvin and that Quintinus said to Calvin when he rebuked him for his vaine and new expressions that he understood not his words so do Antinomians and Familists say none but themselves know anything of the Spirit and of the mystery of free grace 2. Libertines revealed none of their secrets but to those of whom they exacted an oath to follow them So doe Familists and Antinomians cautelously keep up their mindes from any they know to be contrary to their way 3. They spake in darke obscure mystick and sublime words not with the Scriptures and so doe Antinomians alledging they are Godded and Christed Moses is not in their conscience they live in Heaven they are neither male nor female they walke by the rule of the new Creature 4. Libertines professed they would speak so ambiguously as their words might cary two senses because Christ preached darke parables to the people Antinomians have not to this day explained in their writings whether the justified can sin or no âut in practice they say they may lye whore sweare cousen God seeth no such sinnes in them 5. Nothing was more frequent with Libertines then the Spirit the Spirit Antinomians say to preach duties to rebuke sinne is not a Spirituall straine of Gospell-preaching it 's legall literall Moses-like not Christ-like The chiefe errors of Libertines which I prove to be holden expresly or by undeniable consequences by Antinomians and Familists are these 1. The Scripture is a dead and killing letter the Spirit that quickneth is our rule so say Antinomians 2. The Scripture is to be exponed in an allegoricall and spirituall sense so Antinomians 3. The Evangel is a spirituall doctrine because it comprehendeth Christ who quickneth us the Antinom Del. pag. 19. to prove this citeth the same Text with Libertines John 6. The words that I speake are Life and Spirit 4. d The word is nothing but the Spirit that Christ is the Spirit we are made Spirits Godded with him say Antinomians with Christ and our life should be the Spirit it selfe so Familists and Antinomians teach 5. God is that one Spirit that acteth and worketh all in all creatures especially in Angels and men good or ill and worketh in us all vitall actions of living growing willing understanding in place of our soule so doe New England Antinomians teach 6. Quintinus that hogge saith Calvin called Paul a broken vessell John a foolish young man Peter a denier of his Lord and Mathew an Vsurer We know Antinomians say Peter leaned more to a Covenant of workes Paules doctrine was more for free grace then Peters to Antinomians Moses the Prophets Christ John-Baptist are legalists preach carnally litterally The Old Testament is a dead letter saith Del serm pag. 3.4 under all the outward Religion men he excepteth neither Patriarchs nor Prophets nor Godliest then living were inwardly as corrupt and wicked as very Heathen for all their circumcision in the flesh they were uncircumcised in heart for all their outward washing they were inwardly uncleane So that notwithstanding the outward worship of God the people remained inwardly corrupt filthie and uncleane and without any true Reformation before God till Christ who was God in the flesh came with the Ministration of the Spirit and then indeed was the time of Reformation then the Spirit was not given to Moses David Abraham till Christ came in the flesh more then to Pharoah Nebuchadnezar or other heathen 7. They say with Sadduces that Angels good or ill are nothing but imaginations thoughts and motions of the minde of man as if imaginations were sent to deliver the Saints beare them in their armes pitch their tents about us open prison doores taught us Gods will saw the face of God tempted us to sinne send diseases on us lied teached lies spoke Scripture to Christ as good and ill Angels do They say man was made of a body and opinion in place of a soule that the other enemy the world is nothing and sin an naked opinion 8. They said God was not onely he in whom we live move subsist have a being Act. 17. but there was neither reason nor will in us more then in stones God doth all the wickednesse villanies perjuries incests in
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 delinâuââts saith Chrysost 2 Cor. 3. hom 7. and Oecumenius ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã ãâã 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 ofâereth a way or meanes of reconciliation to thoâe 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 ãâã ãâã ãâã ãâã ãâã 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 bâight 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 coÌvert 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 Islâbius 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 âoules 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 Eâthysiasts 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 pâeached 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 Horatiâs 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 coâsen 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 exterâalls 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
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. â2 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. Jâlaboured more abundantly then they all and that he travelled spreading the Gospel from Ierusalem to Illyâiâum 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 ãâã matter if they were so as Antinomians suppose as dead ãâã 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 thââ 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 stâong in the gâace 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
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 soareâh 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. Nâcholas 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 ânvy and all errors and false doctrines for the Spirit burnes up all errors as âay 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 flâsh 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
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 âidet 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
autem teipsum tibi abstulerit hoc sequere Therefore I adde these few considerations touching the Antinomians way of free-will 1 Consideration Wee are not able to master a good thought but when the spirit works in us to will and to doe yet are wee not freed from the Gospell-command to doe will beleeve love hope pray feare obey even when the spirit acts us not 2 Consideration Nor is it peculiar to the covenant of workes that what ever God commands man hath absolute and independent power to obey But t is common to the dispensation both of the covenant of works and the covenant of grace and not peculiar to pure law more than to the gospel but common it is to all states that Angels or man can doe nothing but as predetermined by God who did shew what frail nature is for though Adam had a sanctified and strong free-will to obey God yet when God was pleased to with-draw his predeterminating influence by which Adam should actually have continued and persevered in actuall obedience and in a holy abstinence from eating of the tree of knowledge hic nunc it was no more in Adams independent power to keepe that commandement âate not then the sunne can move or the fire cast heat when God denyeth his actuall influence to either So the law had so much of beggarlinesse frailty and impotencie of the creature before its fall that the Image of God in its flower Summer-prime and beauty could not keepe Adam from falling on his owne weight yet was he obleiged not to fall by law and was not able to stand without the predeterminating influence of God and so sinne in falling when hee could not stand and this is the same in the covenant of grace the Image of the second Adam keepes us not indeclinably from sin and though in the Gospell God gives grace to doe what hee requires yet can wee doe nothing even when wee are gifted with a new heart and with a new spirit except the Lord work in us to will and to doe hic nunc Antinomians say when God with-draweth his predeterminating grace without which wee cannot worke nor pray nor beleeve no command obligeth us in that case to worke pray or beleeve because we are not under the law it is legall that we should bee obliged to fulfill a command which wee cannot fulfill so Del ser. p. 19. In the Gospel the word and the spirit are alwayes conjoyned a manifest untruth for the spirit is free to deny his influence hic nunc when the Gospel is preached to beleevers And it is no law-straine that wee bee obliged to obey a Gospel-command when the spirit worketh not 3 Consideration What is our owne onely and nothing but pure unmixed created free-will in any good worke is not to bee our darling as if that were all A higher principall must lead us then will else wee are misled and stuck in the briars 4 Consideration Even to carry grace and to bee subjective and passive under grace and to have a new heart soures us with pride therfore the spece and nature of mankinde let alone our individuals must breake in Adam under habituall grace far more when wee are active by grace therefore all must bee ascribed to God I laboured more abundantly than they all to prevent boasting hee must adde Not I but the grace of God in mee And least hee should bee proud of being the subject of grace as if a poore Horse should boast of a golden Saddle Hee saith by his grace I am that I am pride is so subtle that it would creepe in under the golden crowne and enter in the heads of the foure and twentie Elders glorified in heaven if there were not grace to cause them Rev. 4.10 Cast downe their Crownes before him that sits on the throne most refined grace where it wants drosse even in Heaven in the element of grace can swell us and puffe us up except another grace pull down our top-saile 5. Consideration It is safer that we be chosen then that we chose that we be acted upon then that we act and that that choyce and fine piece of us free-will be like a rare Jewell kept in a case of gold and in such a cabinet as the grace of Christ. 6. Consideration Free-wills Sabbath and rest is to lye quietly and contentedly under the sweet actings of grace and our non-resisting of Christ in his sweetest operation is our onely happinesse would we be patient of the Holy Ghosts omnipotency of saving operation and not with-draw our hearts from under the bedewing celestiall showers and droppings of the heaven of heavens we should improve to good purpose free-will and rest in the bosome of Christs love and sleep and lye and drink in Christ and then we were undeniably happy 7. Consideration True free-will is a sparkle of God so much of a loosed and unfettered will to doe good so much of God grace is golden wings for nature to flee to heaven withall Freedome to doe ill and to move to hell is the devils fetters of vengeance 8. Consideration Created free-will and Law are enemies as fire and water what Law willeth Will refuseth The love of Christ sodereth them in one and grace maketh Law honey and milk to the soule 9. Consideration Man chooseth God because hee is chosen And marrieth Christ because he was first married against his will for without consent the consent is conquered to Christ. 10 Consideration That wee cannot lose Christ and the Crowne is our best freedome 11 Consideration Antinomians by fathering their heresie on Luther harden the Papists in their lies for Alphonsus a Casco de haeresibus l. 6. Verb. Evangelium saith Luther Melanthon Brentius teach that the Gospel commandeth no duty at all and removes all necessity of good works which they doe onely in the matter of justification But this was that which Antinomians taught in Luthers time which Luther refuted For Luther often speaketh of the Gospel as opposed to the Law of Works and as it teacheth the way how the ungodly is justified And saith with Paul that we are justified by faith onely without works which Papists cannot indure 12 Consideration Broken free-will that first and ever lost credit is a field fit for free-grace to grow in And the lesse that the free-will of Angels could doe to stand when their fellow-Angels fell the higher is the rate and worth of free-grace in sustaining them and except we would have elect Angels to divide the glory with God of their standing when their fellows fell we must say the lot of grace falling on these blessed Spirits not nature separated them from others as good by nature as they were 13 Consideration Let nature at its flower be a broken gold chaine that Christ may soder it It was a depth that our wise Lord would create such timber or mettall as free-will that Christ might ingrave on it the artifice and elaborate skill of
of his Christian walking Saltm ibid. 11 Christs example is no paterne to us because 't is externall and voyd of the spirit 12 The soule may have true union with the Father son and spirit justification and sanctification and the person remain a Hypocrite 13. There is no difference between hypocrites and beleevers in their kinde 14. All graces in the regenerating are fading 15. In the Saints there is no inherent grace but Christ is all So also Saltmarsh Sparkles of Glory p. 254.255.256 16 We are united to Christ and justified without faith yea from eternity So Saltmarsh Sparkles of glory p. 190 191 192. as if the decree of Justification and âustification it self were all one and the decree of God to create the world and permit sin and redeem the Elect were all one with the creation of the world permission of siâ Redemption of the Elect. Yea so that which is from eternity and since God was God and that which falleth out in time must be all one 17 Faith is not a receiving of Christ but a discerning that the man hath received him already Saltmarsh ibid. 18 A man is united to Christ by the work of the Spirit on him without any work of his own he being a meer patient first and last Ibi. 19. A man is never really and effectually Christs till he have such assurance as exludeth all doubting 20 The witnesse of the Spirit is merely immediate without respect to sanctification or acts thereof as signes or concurrence of the word So Saltmarsh Spark of glory p. 274 275 276. 21 He that hath once assurance never doubteth again contrary to Ps. 77. Ps. 88. Ps 32.22 Jona 2.4 22 To question assurance of a spirituall good estate upon the commission of murther or adultery is a token of no true assurance 23 Sanctification can be no evidence of a good estate Saltm Spar. of Glor. 275 276 277 278. 24 I know I am Christs because I beleeve that Christ hath crucified my lusts for me not because I crucifie them my self 25 What tell ye me of graces and duties tell me of Christ as if Christ and duties of sanctification were contrary one to another by this meanes Christ and living to him that on the tree bare our sins Christ and walking worthy of Christ Christ and willing and doing by the grace of Christ must be contrary one to another which is an inverting of the Gospel indeed before the tribunall of Divine Justice a wakened conscience hath peace by being justified by Christ but not by duties or works even wrought by grace 26 I am not better accepted of God because I am holy nor the worse because unholy sure he that hath elected me will save me 27 To be Justified by faith is to be justified by works 28 No comfort no ground of assurance or peace can bee brought from a conditionall gospel or gospel-promiseâ becâuse all depenâs on our free-will which might say something if Grace did noâ efficaciously work in us to will and to doe and determine irresistibly the will to choose freely and invincibly that which is good 29 None are to be exhorted to beleeve but such as we know to be the Elect of God and to have the spirit working in them effectually Saltmar sparkles p. 256 257. 30 It is true poverty of spirit to know I have no grace at all 31 A child of God is not to sorrow for sin and trouble of conscience for sinne argues a man to bee under a covenant of works 32 To act by vertue of or in obedience to a command is a Law-worke Saltm Sparkles of glory p. 242 243 244. 33 Wee are not to pray against all sin because it cannot bee avoyded but sin must dwell in us 34 The efficacy of Christs death is to kill all activity of graces in his Members that Christ may bee all in all Saltmarsh Sparkles of glory p. 254 255. 35 All the activity of beleevers is to act sinne 36 The spirit acts most in the Saints when they indeavour least 37 Sanctification rather darkens justification the darker my sanctification is the more evident is my justification 38 A man cannot evidence his justification by his sanctification but hee must needs build upon his sanctification and trust to it 39 Frequencie and length of holy duties argue the partie to bee under a covenant of workes So Saltmarsh saith Spark glory pag 224 225 of prayer as if to bring forth much fruit which is to glorifie our heavenly father Joh. 15. To goe about doing good Act. 10. To bee abundant in the worke of the Lord 1 Cor. 15. To pray continually 1 Thes. 5. savored of the law and had nothing to doe with Gospel-grace 40 It is dangerous to close with Christ on a promise Contrary to Joh. 5.25 26. Joh. 11.25 26. Joh 7.37 Joh 3.16 Math. 11.28 29. Rev. 22.17 Rev. 2.7 Rev. 3.20 41 All doctrines revelations and spirits must bee tryed by Christ rather then by the word 42 It is no way of grace that a Christian support his faith in ill houres with the comforts of former experiences contrary to Psa. 18.6 7 8 Psa 34.8 1 Sam. 17.34 Rom. 5.1 2 3 4. Joh 35 10. 43 The soule need not go out to Christ for fresh supply but is acted by the inhabiting spirit contrary to Christs continuated intercession that we fall not Luk. 22.32 Heb 7.25 1 Joh. 2.1 to the prayers of the Saints who are ready to dye if they be not quickened Psa. 119.25.32.35.36 44 Christ works in the regenerate as in those that are dead and passive in all spirituall acts so that Christ loves prayes beleeves prayses formally in them and they are wholly Christed and Goded âo Saltmarsh sparkles of glory 254 255 256. 45. A Christian is not bound to pray nor to any spirituall acts but when the spirit exciteth and moveth him thereunto As if the impulsion of the spirit were our binding and obliging rule and not the scripture nor any command of law and gospel yea Saltmarsh goeth so farre on with Swenck H Nic. Joh. Waâldesse and Del in this that hee refuseth Scriptures as not necessary to the perfect ones as is clear to the reader in his late peece called Sparkles of glory p. 289 290. c. p. 315 316. and clearely pa. 245. others say Familists in opposition to Protestants that outward ordinances in the letter are not commanded of Christ 246 247 That the new Covenant or God revealed in his and teaching of his is not by any outward ãâã or ministery or means So the elect of God may burne all the Bibles and packe away Saltmarsh and all Ministers out of the land but by the inward or unction or anoynting ye are all taught of God no man shall teach his neighbour or brother any more saying know the Lord and all conference and discoveries in letters and speech is but mere witnessing to the Lord and the discoveries of God of what we are taught not any ministerie as formerly
sutable to H. Nicholas his Spirit and to the Enthysiasmes of Swenckefield and to John Waldesso a piece that M. Beacon highly extols p. 138. Catechi who saith Consideration 3. p. 8. That beleevers make use of some rules of Scripture to preserve the health of their soules as they doe for the health of their body rather to conforme themselves outwardly with the sons of Adam then because they feel themselves to stand in need of such observations forasmuch us they being governed by God alone observe the will of God and wholly depend on it And the same Popish Author Cons. 32. p. 107 108. maketh crucifixes Images and the holy Scriptures Alphabets of Christian Piety for beginners M. Beacon who commends this superstitious Familâsticall book must alwayes judge Images unlawfull so as a Christian having first saith Waldesso p. 108. served himself with holy Scriptures as with an Alphabet he afterward leaves them to serve for the same effect to beginners he attending to the inward inspirations having for his proper Master the Spirit of God and serving himselfe with holy Scriptures as with an holy conversation and which causeth refreshment unto him altogether putting from himselfe all these writings which are written by an humane Spirit So they judge Scripture to be written by an human spirit contrary to 2 Pet. 1.19 20 21. 2 Tim. 3.16 8 Its folly to conclude of certainty of Scripture and not of infallibility in the interpretation thereof So M. Saltmarsh and M. Dell deny the Scripture to be an obliging rule to the Saints but onely the word written in the heart Hence as the Holy Ghost dited the Scripture so also dited be the exposition of Scripture to the Familists and their exposition is as infallible as the Scripture because the same Spirit speaks in both for the same spirit that dites the word must expone it Answ. Then must the writing of H Nicholas and the uncleân house of Love and of Antinomians be as infallible as the writings of the Prophets and Apostles who were immediately inspired Horrible blasphemy Men and holy men may erre in their Expositions but the Word of God is infallible truth 2. The Scripture is our rule by which all other Truths Doctrines Spirits Revelations must be tryed and if they be not according to the Law and the Testimony there is no light in them Esa. 8.19 20. Luk. 16.30 31. Psa. 119.130.105 Luk. 4.17 18 19 20 21. Joh. 5.39 2 Tim. 3.16 Act. 26.22 3 No marvell that Antinomians be Anti-scripturians and deny Scripture to be the Word of God affirming it to be a dead letter a humane thing of Inke and that what the Spirit speaks to the soule is onely the word of God and no other thing contained in the Old and New Testament 9 Faith justifying is no fiduciall recumbency on Christ God and Man Nor doe we eat his flesh and drink his blood spiritually by beleeving in Christ crucified but by acts of humility seeing our self to be flesh and nothing and Christ to be in us blood that is the spirit life and power of God as if we were Goded with him 10. God and man united in one eate the flesh of the Son of man and drink his blood or man as Goded and God as humanized p. 111 11 The reasonings and dictates of our spirit are translated into the ãâã and dictates of the Spirit of God and so the writing ãâã and arguments become Divine and eternall not humane and âemporaây Wind-mils and phanacies must they be bigge ãâã who leave the Scriptures and imagine that God onely acts understands wills loves feares hopes c. and doth ãâã in the Saints 12 Swearing at all though before a Judge is unlawfull Simpl. Defenc. p. 22. 13. While you tell the people say they to the godly in New-England that by sorrow compunction and anxiety of Spirit and woulde of minde they communicate in the sufferings of Christ it is nothing else but to conclude the Son of God to be Beliel 14 Baptisme is unlawfull except it be conjoyned with the crosse and sufferings of Christ âo Saltmarsh Sparkles of glory p. 30 31. denyeth all Baptisme 15 As every Saint ought to hear the word so ought he to preach it Calling of Ministers is groundlesse so p. 66.67 so the Anâânom Beacon Catechi p 7.8 and Saltmarsh Spark p. 131. 16 They are Idoll Shepherds of Rome who cannot preach to the people but in a way of so much study and ease not labouring with their hands for their bread p. 67. 17 If I preach the Gospel willingly say they I have a reward 1 Cor. 9.17 that is if I doe it out of any ability skill or will of mine owne gotten or acquired by any paines or industry as men doe attain to Arts and Trades wherein they are to be preferred before and above others then I have a reward that is something to be attributed and contributed to me for the same then I goe about to deprive my Lord of his right shewing my selfe an unfaithfull Steward â Simpl. Defen P. 68. then was Gorton unfaithfull in writing this book for pains of art he must have taken in writing in consulting by reading the Scripture to set down Chapter and Verse but all this is the Enthysiasticall gang of Divinity in which Antinomians in praying beleeving loving bereave us of the use of minde will reason affections and make the Holy Ghost and Christ in his person united to us to doe all 18 To preach for stipend or contribution is to give unto God and unlawfull contrary to 1 Tim. 5.17 18 19. which I grant if stipends be the preachers designe and end 19. None is to forethink of what text or subject he is to preach on but as Gods Spirit for the time casteth in his minde p. 75. that is he is to speak phancies without sense method or intention to edifie which thing the Prophets Christ and Apostles did not in their preachings But of this before and somewhat hereafter 20 He denies the resurrection exponing these words My flesh shall rest in hope that is my weaknesse and tyred out condition hath rest and strength in another though not in my self for hope that is seen is no hope This place Psal 16. is exponed Act. 2.26 30 31 32. of the hope of the resurrection of Christ and of ours in him who is the first begotten of the dead but Gorâon p. 106. wresteth it most foolishly to another sense as if it were metaphoricall flesh and buriall and so an allegoricall and spirituall resurrection onely 21 He most corruptly and unsoundly turneth all the Scripture in childish Allegories as is to be seen p. 96 97 98. In the following Treatise you have other Antinomian conceits holden by Ro. Towne who coldly refuteth Doctor Taylor and by M. Eaton in his Honey comb and Saltmarsh of late falne off conformity to Antinomianisme and Tob. Crisp a godly man as is thought But Melancholions who having builded much on
29. nor was Christ for that under any absence of the Spirit 1 Tim. 4.14 15 16. and Revel 1.3 compared with Rev. 2.7 whereas he sayth The Ministery that is to destroy Antichrist is more glorious then Arts and Tongues and this is Jesus Christ himselfe 1. Libertines said the Gospel or Word was the Spirit himselfe Saltmarsh here sayth the Ministry destroying Antichrist is Christ which is most false The Ministery is but 1. an Instrument 2. a created Ordinance Christ is God Man and Mediator 2. The Ministery that destroyeth him is the Word preached as an instrument and Christ the principall cause But the principall cause removes not the Instrument as Familists imagine but the Ministery of Familists shall never do it Whereas former Antinomians made two contrary administrations one under the Law in the old Testament another undâr grace or the Gospâl in the new Testament Onely John Baptist was pinned in as halfe a Legalist between both Saltmarsh p. 68. after he with the Familists hath made a greater number of spheres and circles of Administrations following the spirit in his fulnesse and variety he foldeth them up in three of Law Gospel and Spirit or of Letter Graces and God or of the First Second and third Heavens After the cut of David Georgâ who said the first Ministration was the law of death and the letter the second was under Christ and the Apostles but not very spirituall but fleshly literall carnall but the last under David George the true Messiah was spirituall purely spirituall beyond that of Christ and the Apostles and so spirituall that to have conscience or sense of uncleannesse or sinne was a work of the flesh And Saltmarsh saith it is fleshly and literall that a pardoned man should confesse sin p. 69 70 a Christian saith hee passeth throâgh severall ages even as Christ was under the Law circumcision Supper of the Lord Baptisme and then hee crucified all that flâsh hee walked in under these dispensations and entered unto glory Answ. Then he crucified Baptisme the Lords supper preaching of the Gospel the Ministery the visible Church and every outward letter of conference praying for Saltmarsh now turned Seeker denies all these and hee must have crucifyed all his preaching tongues writing of books 2. What tongue or Science of the Holy Ghost taught Saltmarsh to call the Ordinances of the New Testament flesh or fleshly Ordinances for I doubt he meaneth not that Christ true man dyed for our sins for 185 186. he saith It is a discovery of the highest attainment of Protestants generally that we are born in sin And that the way of salvation was by Jesus Christ the Sonne of God born of a Virgin in the fulnesse of time made under the Law bearing our sinnes crucified dead buried and risen and ascended and entred into glory c. but pag. 190 191. he forsaking this as legall doctrine tels us of a further discovery as to free grace as if the Protestant Doctrine were merits of men not the free grace of God And he setteth downe that of the Antinomians and not a word of Christ God-man crucified and dead for our sins And the confession of Faith made in this Assembly at Westminster yea all the Reformation now is onely in some outward ordinances saith he not any purer or more glorious discoveries of God or the Spirit or Jesus Christ or our union with the Spirit or glory as to spirituall things or Christ risen but as to Christ in the flesh or under the Law of which these Ordinances were a signe And p. 198 199 200 201. which he calleth the last highest and most glorious discoverie of God by love and grace for to the Familists there is no Article of the Protestant faith that savours of truth for to them all our Doctrine is a dead Letter Nor did Christ die for our sins and rise for our righteousnesse but onely the dying of Christ is a meere figure insinuating that he dyed not in our nature as true man but as Gortyn saith the sufferings of every Saint who is the figure and image of Christ is all the Christ crucified the Scripture knows There is nothing in all the books or writings of Familists discovered touching the controversies between Protestants and their Adversaries Papists Arminians Socinians Arrians Antitrinitarians Sabellians Libertines Swenckefeldians Anabaptists c. Concerning Election Reprobation the power of free-will the supremacy of the Pope Idol-worship the consubstantiality of the Son of God Christs manhood his dying satisfaction merit buriall resurrection ascension the last judgement heaven hell the resurrection of the body in all which they are unsound and ought to give a confession of their faith as Anabaptists have done 12 The Jewish Church saith Saltmarsh p 70. or dispensation that was according to Moses and the Letter in which they were led out in carnall and more fleshly courses as in proceeding against the Nations by warre and fighting with all their other legall Rites and Rudiments were a clear figure of the Christian under age or under tutors and Governours and worldly Rudiments Here lawfull Warres and the use of the Sword are made legall rites and figures War saith he with all other legall Rites then Warre is no more lawfull to us under the New Testament then Circumcision and all the Law of Ceremonies Saltmarsh then would no more goe as a Priest to the Campe to preach to the Generall then he would be Circumcised except with H. Nicholas he thought all Moses Law indifferent and that the spirit without scripture led him to be accessorie to unlawfull bloodâshed and the spirit is his rule not the word of God 2 If the ceremonies of Moses be the figure of a Christian under Tutors and worldly rudiments such as hearing of the Gospel baptisme prayer confession reading then all these must bee abolished in this life to the Christian and if Christ have crucified all these as fleshly ordinances to Pray heare must be as unlawfull as to be circumcised which Paul saith Gal. 5. is to fall from Christ. See if these men mind God 13 The Disciples of Châist saith p 70 71. according to Johns ministerie were a type and figure of such as are under Tutors as Gal. 4.1 and as carnall and Babes in Christ 1 Cor. 3.1 2. Answ. These under non-age Gal. 4.1 are under the Law of Moses and yet Heirs of the promise The Disciples were under Christs ministerie and beleeved in Christ as come and were blessed in that the Father revealed Christ to them not flesh and blood Matth. 16.16 17. The Baptists ministery and his Doctrine and baptisme were all one with the ministerie and baptisme of Christ and the Apostles as our Divines prove against Papists for both preached Christ the Saviour that taketh away the sins of the World justification by free grace faith repentance to life sanctification c. Corinthians are called carnall not because they prayed and heard and beleeved but because though Babes
Gospel his Kingdome had an end above fourteen hundred years agoe 6. Now to all this we must say Christs order is strange First he led his people through the Law then to a purer and more glorious Gospel-dispensation and say Familists to a pure spirituall way of all Spirit And yet after his ascension and ceasing of Apostles he led them by a retrograde motion and âook away all ordinances of the preached Word all Seales all Preachers and witnesses all Churches and they have ben so under a darker then a Law-dispensation these fourteen hundred yeares and shall bee till men of the Family stamp shall arise even men that are all pure spirit such as H. Nicholas and Mr. Dell Randall and Saltmarsh who teach that beleevers cannot sinne nor confesse sinne nor are to walke in any Commandement of God nor after any Ordinance of Word covenant of Grace Seales Faith Prayer c. 16. In this most pure most spirituall manifestation of God saith he pag. 36. all shall be spirituall Disciples This ministery is of the whole body of the Saints not of one Tribe or sort of men page 51 52. and that immediatly in all gifts and operations without studying or industry Answ. Here 1. all distinction of Church-Officers which Paul saith shall endure till we all meet in the unity of Faith Eph. 4.11 12. and is proven from the order Christ hath established that some not all shall be Apostles and Teachers 1 Cor 12.28 29. and onely those that are sent Rom. 10.14 and onely such as have such and such operations in Christs body 1 Corinth 12.19 Rom. 12.4 But it is apparent Familists dreame of a dispensation when either Christ shall not be head and have no body and the Familists so denude him of his headship or if Christ have a body then all the members have the same Office contrary to Rom. 12.4 and all the body is one member and so no body at all 1 Cor. 12.19 and when there shall be none to obey in the Lord and none to command contrary to 1. Thess. 5.12 13. Heb. 13.7.17 Tit. 1.5 7 8 9 10. 2. There is a cleare contradiction in this That all shall be Teachers and Edifiers and yet there shall be none to be taught and edified No Temple no Ordinances they are fleshly and Jewish carnalities none but all Spirit and taught of God page 88 89. page 72 73. page 66 67. 3. A time in this life there must bee when Timothy shall give no attendance to reading and yet be a Prophet and all men and women shall preach the Gospel without studying Now the Scripture speaketh of no such time and we cannot take such a poynt upon tradition from Familisis 17. The Christian is and was saith he 93 94. under Prelacy Presbytery Baptisme Independency c. Why not under Popery Socinianisme Arrianisme Judaisme and the profession of all these For they are Christians beleevers and saved under all Religions by H. Nicholas his grounds who saith we may deny Christ and Religion before men 2. Saltmarsh saith p. 100 101. under all these Religions he excludes not Gentilisme if they wait to come up to higher revelations of the Spirit when discovered they are true and spirituall Disciples of Jesus Christ. This is grace universall given to every man to gain and purchase by his industry and honest merit more and more of Christ till he come to the highest measure of all spirit It is known H. Nicholas established a righteousnesse by the Law and workes CHAP. XXI The Doctrine of Saltmarsh and Familists touching Magistracy and Spirituall discerning of Saints amongst themselves MAgistracie saith he p. 135. is a power ordained of God an Image of the power and judgement committed to Christ Scripture and the gift of wisdome justice and righteousnesse are his unction now Page 138. They are set up more specially to minister peace and judgement to Gods people in the flesh Then Nero the great Turk the Indian Kings being ordained of God Rom. 3.1 as the image of Christ must be his submediators and under Deputies little spirituall Kings and Prophets and Priests under Chrâât as Mediator And who gave the Scriptures the Law written Gospel and such an unction to the Indian Kings for they are Magistrates The man cannot speak of Christian Magistrates for Rom. 13. which he citeth speaketh of Nero whose head was dry from all unction of the Gospel or new Testament If the Magistrate be an Image of Christs power and that power committed to him they may under the Mediator Christ ministerially judge of the doctrine preached by Ministers if true or false And if they be set up to minister justice more specially to Gods people in the flesh then the people of God in the Spirit and in all Spirit as Saltmarsh saith most of them all are shall be under no Magistrate but this he saith of all page 288 293 200 201 202 c. And by this every Magistrate must be a Christian âf an image of the Mediators power or then no Christian or spirituall man can be a Magistrate 2. They are set up to minister justice to the people of God in their flesh But these that are spirituall having no flesh how are they under Magistrates The flesh is to Saltmarsh that which is under Law not under grace then Saints are no more under Magistrates then under the Law to him and when they are not under the sword of the Spirit or any ordinances are they under the steel sword of the Magistrate And what judgement minister they to Saints in whom there is no more sinne nor in Christ And is a beleever obliged to confesse murder paricide adultery to a Magistrate who is a man and to crave him pardon when Saltmarsh saith he is not to confesse any sinnes to God page â92 He seeâs to grant Magistracie and so do the Familists in their petition to King James But it was their doctrine there should be no Magistrate 141 142. 19. Spirituall men may know each other in Spirit and in Truth as men know men by the voyce features statures of the outward man An. T is true there is a spiritual instinct that will try the spirits but dul in many cannot go in to election reprobation nor doe Seekers and Familists any other thing then take their marks by the Moone when they say Presbyterians Divines of the Assembly to their spirits are the Antichrist the false Prophet 2 Familists will have none judged Hereticks because none can see whether they be truly Godly and selfe-condemned that hold such Doctrines Here they say they know one another whether they be Saints or Hereticks to be avoyded as one man by sense knoweth another 3 Let us judge none before the day tares grow and goe for wheat even to the most spirituall 4 The Familists of New England take on them to judge who are elect and who are reprobate and Saltmarsh wil have one Saint to know another
the crosse all the naturall faculties power and excellencies that the Creator gave to us when we were created and nailing these to the crosse was Christs crucifying of the flesh and we are the same way crucified with Christ as so many joynt Saviours with him by suffering afflictions and in place of this crucified flesh all the Saints have the Spirit to act in them and our conversion to God or restauration in the second Adam is in that we are made againe in Christ partakers of the divine nature and of the substantiall being of God or godded with the new heavenly being of God in love and Christed with Christ and turned when we are perfectly renewed into all spirit Saltmarsh Sparkles of glory pag. 71. And the naturall faculties of our soule mind will affections are in our conversion removed and in place of them comes the very Holy Ghost in person and very Christ himselfe acts in us Rise Reigne Ruine of Antino art 1. art 2. pag. 1. and lives in us not by faith and created grace but substantially and personally and for this they alledge Gal. 2.20 I live not but Christ lives in me and so neither our naturall power or any thing nor is created grace any thing but Christ is all in all CHAP. XXX Familists will have all externals indifferent 2. SAltm saith Christians should live in the unity of the Spirit under their severall formes and attaintments Now by forms and attaintments he meanes Prelacie Presbyterie Independencie yea Poperie and all outward worship and ordinances of which he saith there is no forme nor model in the letter of the Scriptures and so he maketh the Scriptures as unperfect as the Papists doe the one dreaming of a Spirit in the breast of the Pope and cursed Clergie to be the master of our faith the other an Anabaptisticall Spirit of unwritten revelations to be our leader and they reproach the word of God as formes characters figures a faith Ceremoniall and figurative services out of the knowledge of the Scripture as H.N. saith Evang. ch 34. sent 10. And by Christians he meanes Saints of divers and contrary sects wayes Religions such as is the Chaos of a Church in the Sectaries Army in which there are Arrians that say Christ was but a mere godly man Antitrinitarians Socinians Arminians Seekers Anabaptists most of them all being Arminians Familists Antinomians Enthysiasts and all these should agree in the unity of the Spirit and as he saith after pag. 20. in these outward things they ought to please one another to edification Rom. 13.10 Rom. 8.2 Col. 2.20 the Law of love and spirit or life being more royall and excellent then any worldly rudiments whatsoever Now it is cleare that his meaning is they should keep the unity of the Spirit and please one another in all outward things as Rom. 15.1.2 so I thinke he should cite the place that is doe as Anabaptists among Anabaptists be a Presbyterian among Presbyterians an Independent among Independents Prelaticall among Prelaticall men that we offend not one another because the Law of loving our neighbour is above being baptised or not baptised and using of the signe of the crosse or not using it and all the five Popish bastard Sacraments are lesse then loving our brother upon this ground Familists make all externalls free and indifferent and so doth Oliver Crumwell in his letter to the House of Commons 1645. which I set downe here that many in both Kingdomes who looked on him as a godly man may be satisfied toward him whether he favour Familisme or no for it smelleth rankly of that fleshly sect it was printed before by Authority Presbyterians Independents all have here the same Spirit of faith and prayer the same presence and answer they agree here know no names of difference pity it is it should be otherwise any where 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 far as conscience will permit and from Brethren in things of the minde we looke for no compulsion but that of light and reason in other things God hath put the sword in the Parliaments hands for the terror of evill doers and the praise of them that doe well if any plead exemption from it he knows not the Gospell if any would wring it out of your hands or steale it from you under what pretence soever I hope they shall doe it without effect that God will maintaine it in your hand and direct you in the use thereof is the prayer of Now because this Letter was publickly Printed and containes doctrine unsound and scandalous to me and many other every Christian is obliged to be ready to give an answer to every man that asketh a reason of the hope that is in him with meeknesse and fear 1 Pet. 3.15 especially when he giveth a publick scandall of unsoundnesse in the faith I thought my selfe tyed in conscience and others are debters to me for the same freedome of conscience in the truth which they crave to themselves in errors and hereâies to shew how scandalous and unsound this Letter is Presâyterians Independents all have the same Spirit of faith and prayer the same presence and answâr Answ. This is no just enumeration to prove the inward and spirituall unity in the Army which he intends for there bee in the Army Socinians Arminians Anabaptists and by name Jo. Saltmarsh Mr. Del and Seekers who in Print disclaime both Presbyterians and Independents and to my knowledge there is not this day in England any that is a mere Independent which maintaineth nothing but Independencie with moât of these of N. England and does not hold other unsound and corrupt tenets especially that of Liberty of conscience which bordereth with Atheisme Scepticisme and with all faiths and no faith 2. I am not of the Authors minde that Presbyterians and Independents as now they are can have the same spirit of faith and prayer except we say with H Nicholas the first Elder of the family of love that all externalls in Religion Presbyterians Independents Popes Cardinals Bishops Priests Deacons Sextons Services Ceremonies yea and the Church of Rome till contentions arose about these as H N. Evangelie c. 32. c. 33. saith are indifferent and no wayes unlawfull H. N. saith his followers are subject to no Gods no Lawes or Ceremonies but only to the Lord their God and to his most holy service of love they are not likewise subject in bondage unto the creatures neither yet to any created thing but only to the Creator c all their life minde and delight only is in God and God himselfe likewise with his mind life or Spirit is in them and they are even so of one conformity or substance with each other namely God and his people of peace Spirit l. and c. 55. l. 9. No
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 biddân 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 Muncâr 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 wayâs 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 againât wolves and false teachers be to Salâm 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 hasâen 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
ãâã ãâã ãâã carried rolled moved acted immediately by the Holy Ghost for God used not reason or humane discourâing 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 ãâã ãâã ãâã ãâã ãâã 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 ãâã ãâã ãâã ãâã ãâã reasonable service yea and all the Scripture is a masse and booke of discoursive refined reason unbeleevers are ãâã ãâã ãâã ãâã ãâã 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 ââone 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 faâth 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. Alpâonsus 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 lâtter 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 Reâigion 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. â6 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 disâurbe 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 fâowes 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 witneâsing 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 atâractions 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 Zaââ 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 ââdy 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 extollâs 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 noâe such a one none can disobey the internall word Jam. 1.23 if any man be an âearer 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 Spiâits 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 âustified man or an Elder of the family of love and that which is âdolatry 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
to his Saviour as the word saith 3. Christ converteth not sinners as sinners so as their sinnefull condition should be the ratio formalis the formall reason why they are converted for then should Christ convert all sinners all Pharisees all Americans Indians Tartarians hee healeth none but sicke sinners but neither as sinners nor as sicke sinners a gracious Physitian who healeth the sicke without money healeth none but such as are sicke for that were a contradiction Yet their sicknesse is not the formall âeason why he healeth them for so he should heale all So Christ cureth sicke sinners and these onely but not because they are sinners nor because they are sicke but because and as they are freely chosen of God Joh. 17.6 Thine they were and thou gavest them me here the cause and the reduplication for which he saith they have kept thy word But this suiteth with Familists who will have no new creature at all no grace inherent in a beleever as we shall heare and so no reall change made but onely a putative or relative change CHAP. IV. How we teach a desire of grace to be grace WEe never taught that a desire of the grace of conversion in the unconverted is conversion or that a desire in them to pray and beleeve is prayer or beliefe as Antinomians charge us But in the converted a reall unfaigned supernaturall desire of grace goeth for grace 1. In that its virtually the seed and of the very nature of grace the same Spirit that worketh the will worketh the deed 2. It s grace in Gods acceptation Abrahams aime to offer Isaak is in the Lords bookes an offering of him Because thou hast done this thing c. 3. Where ever a desire of grace is concomitantly there is grace With my soule I have desired thee in the night this desire is blessed of God as saving grace judge then of Familists who say t is a vaine and delusive Doctrine that God passeth by our dayly infirmities acccepting our wils for our performances But they contend for a perfection here in this life CHAP. V. How we are freed from the Law how not THree things are to bee considered in the Law 1. The commanding 2. The promising 3. The threatning power of the Law Now as for the mandatory power of the Law we are to consider 1. The motives bands and helps of obedience to this command of the Law 2. The quantitie of it The Law as steeled and clothed with constraining love and lovely authority of thankefulnes to God-Redeemer and as due debt to the Lord-Ransomer Jesus Christ and this is a morall motive and as it commeth from the grace of Christ bindeth us to obedience not onely in regard of the matter but also of the authority of the Law-giver though Towne say We are freed from the Law in its dominion offices and effects and another the sonnes of God are not subject to the Law that is they are not to be taught what they should doe or leave undone seeing the Spirit teacheth them they need looke for no Law Command or precept but are above all ordinances Reading hearing c. as Christ was and another The Spirit of Christ setteth a beleever as free from hell the law and bondage here on earth as if hee were in heaven nor wants he any thing to make him so but to make him beleeve he is so CHAP. VI. How the command of the Law layeth an obleiging âand on us BUt 1. we say not that the morall Law bindeth under that reduplication as given by Moses for then all Ceremonials should bind us also who are Christians But that God intended by these ten words delivered by Moses to obleige all Christians to the worlds end to perpetuall obedience is cleare 1. Christ and his Apostles presse the morall Law upon the Gentiles Paul commandeth the Romans the fulfilling of the Law in love the Ephesians the first Commandement given by Moses Exod. 20. with promise James his hearers the fulfilling of the royall Law according to the Scripture no Scriptures but the writing of Moses and the Prophets and that not for the matter only for so a Sabbath day could not obleige the Gentiles if the Law-giver did not command it but from the authority of the Law-giver for vers 11. Hee that said this is the authority of the Law-giver Doe not commit adultery said also Doe not kill and There is one Law-giver so the Apostles adde in their Epistles these very things that Moses commanded to the doctrine of faith shewing that they are Christs ten Commandements rather then Moses 2. Notwithstanding that all Law Thou shalt not kill Thou shalt not steale should expire in regard of any binding they have from God just as this thou shalt be circumcised when Christ dyed and rose againe yet there is Scripture for removing of shadowes Act. 15. Gal. 5. Col. 2. but none for removing the love of God and our neighbour except in the case of justification Rom. 3. Gal. 3. Act. 15. 3. Paul expressely resolveth the Antinomian question Doe wee then make void the Law through faith God forbid Yea we establish the law And Rom. 6.1 What shall we say then shall we continue in sinne that is in a breach of the Law that grace may abound that is that the riches of pardoning grace in justification may flow largely God forbid and Rom. 7.7 is the Law sinne because it irritateth our corrupt nature God forbid For what ever is a sinne to the beleever argueth subjection to the Law as Adultery in a beleever argueth that he is under a commanding Law to say its a sinne against Christ the Redeemer maketh all the ten but one love Christ and no sinne in the world but unthankefulnesse but this should be no sinne to a Tartarian to murther why he never heard of Christ. Joh. 15.22 and so can be guilty of no unkindnesse to Christ and for sinne against the morrall Law if it be abrogated in Christ as the ceremoniall Law is Murthering his brother is no more sinne then if this Tartarian be not circumcised it can be his sinne to be so 4. The law of Nature bindeth perpetually and bindeth the Gentiles then must also the Morall law bind for the authority of the Law-giver for the law of Nature hath all its obligation from God who wrot it in the heart When the Heathen were charged by their consciences for great sinnes they naturally feared vengeance from a Law-giver who had written these lawes in their hearts now the Morall law hath all its obliging power from the Law-giver also 5. The Law by the operation of the Spirit is a meane of our conversion Psa. 19.7 as all the obleiging power that the rest of the Word of God even the Gospell is usefull for doctrine for reproofe for correction for instruction in righteousnesse to make us perfect to salvation and the Gospell
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 mustâly 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
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 aspesâron 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 conscienâe 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
dreameth or that wee labour to draw assurance of a good spirituall estate from outward reformation which saith Towne Protestant Legalists labour for when the heart is naught Antinomians say that all our evidences are dung True they are not evidences of Legall perfect righteousnesse more they prove not Asser. 1. Love to the brethren sincerity and the like that have not grace for their stocke a right fountaine and principle the Spirit for their Father Christ for their Crowne and garland are no evidences at all that wee are in Christ for they rather darken then render justification evident Could wee looke over our selfe and abstract our thoughts from our selfe as if we were nothing and dead and behold the actings of grace and Christs love-raptures and the glancing of love on his members as on bits pieces and little images of a super-excellent transcendently glorious Christ and see these in the Spirit the worker then were surer inference to be made thus then when we eye our selves As beholding the excellencie of a Godhead in Sunne and Moone when we looke above the shaddow-creature and with senses abstracted and the elevation of the Spirit wee see these created excellencies in the deep and boundlesse Sea which hath no shoares nor coasts nor bottome in a vast and great God we are farther from Idolatry then when wee pore on and pine away in the minds restings in this side of an infinit Majestie and so is it here If it be naturall Logick and the light of our owne sparks that make the inference I love the brethren therefore I know I am translated from death to life it s but Moone-light of one halfe sleeping that is suspected to bee day-light but if naturall light by the day-light of saving grace make the inference it is sure arguing As And hereby doe we know that we know him if we keepe his Commandements and we know that we have passed from death to life because we love the brethren 2. All these are equivalent to the same But if we walke in the light as hee is light wee have fellowship one with another and the bloud of Jesus Christ his Sonne clenseth us from all sinnes And He that loveth his brother abideth in the light and there is none occasion of stumbling in him And if yee know that he is righteous yee know that every one that doth righteousnesse is borne of him This is written for our own personall security and knowledge of our owne state as all the Epistle aymeth at this and not so much as we may know one another as is cleare when John sheweth us the scope of his Epistle is to give marks and I nothing doubt but the Holy Ghost aymeth at the discovery of a dead faith and to refute the Antinomians as is cleare These things have I written unto you that beleeve on the name of the Sonne of God that yee may know that yee have eternall life and that yee may beleeve on the name of the Sonne of God So saith he 3. Putting a difference betweene the children of the world and the children of the devill in this the children of God are manifest and the children of the devill whosoever doth not righteousnesse is not of God neither hee that loveth not his brother Then certainely some hath said in Johns daies It is enough to salvation if a man beleeve in Christ he is obliged by no Law nor Commandement that is outward and written to doe righteousnesse John saith such a one is not borne of God And My little children let us not love in word neither in tongue but in deed and in truth and hereby by reall loving of the brethren we know that we are of the truth and shall assure our hearts before him And Whatsoever we aske we receive of him because we keepe his Commandements and doe the things that are pleasing in his sight Now sure this cannot make the keeping of his Commandements and our good works fellow-Mediators with Christ. Then John must argue from the effect to the cause and intimate that its false that some may bee borne of God who keepe not his Commandements as Antinomians say When one that walloweth in fleshly lusts is to beleeve without more adoe in Christ and he is a saved man So saith John Little children let no man deceive you he that doth righteousnesse is righteous as he is righteous he that committeth sinne is of the Devill Then some have deceived themselves and others in saying That doing of righteousnesse was neither condition nor way nor meane to salvation nor any infallible signe of a mans being in the state of grace Now who saith all these this day but the Antinomian Now if Antinomians as they doe say that a discourse by way of a practicall Syllogisme or naturall Logick can produce no Divine but onely a humane Faith And that all Logick is to be abeted the carnall and corrupt discoursings by Logick that exalt themselves against the knowledge of God are to be abeted but that the use of naturall reason not corrupt should be disclaimed is against the tenour of the Old and New Testament in which there bee Lawes Ordinances reasonings practicall Syllogismes to beget faith to cause us slee sinne follow holynesse which no man can say is a humane thing except Antinomians following their old Masters the Libertines who said to lay aside naturall reason discoursing to know neither good nor ill was true mortification and naturall reasoning and knowledge of sinne or righteousnesse sense of ill doing or feare of sinne or judgement are but the tastings of the old Adams forbidden fruit as wee shall heare afterward Asser. 2. Yea we may know our selves to bee in the state of grace by holy walking and acts of beleeving and we may know our holy walking to be true by other acts of holy walking and beleeving so John saith by the loving of the brethren we may know we are in Christ and so that wee beleeve and love God and againe reciprocally By this wee know that we love the children of God when we love God and keep his Commandements for this is the love of God that we keep his Commandements Then the loving of God that may argue that wee beleeve may also evidence our Justification and all dependeth on this as the Spirit joyneth the light and evidence of grace to cause us know our loving of God and translation into Christ by our loving of the children of God and againe our loving of the Children of God by our loving of God 1 Joh. 3.14 1 Joh. 5.2 Asser. 3. One and the same cloud that is the cause of our doubting whether we beleeve or no is not the cause of our doubting whether wee love the brethren or no and so they must furnish different evidences from a misty twylight or evening of desertion from some apprehension of the sinnes of youth often our faith is clowded
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 broâd Seale and immediate Testimony of the Spirit may be in hypocrits A white Devill and a noone-day Angel may interpose himselfe in a bastard voice counterfeiting the tongue of the immediate speaking-Spirits and the faith of the Elect and there can be nothing that Saints can rejoyce in no worke of grace in themselves by the in-dwelling Spirit and Christ may as well dwell in the heart of an hypocrite by faith as of a Saint contrary to Eph. 3.17 Hypocrites may be filled with all the fulnesse of God as the Saints and have the seed of God remaining in them The annointing abiding in them which teacheth them all things and need not any to teach them And the Holy Spirit in them and abiding with them The Father and the Sonne making their abode with them A new heart in the midst of them and the stony heart removed A circumcised heart the law in their inward parts All these are as doubtfull and litigious evidendences of interest in Christ and the counterfeits of these in hypocrits as universall obedience sinceritie love to the brethren and any inherent qualifications that are in beleevers for saith Crispe All these may be in hypocrits But it s true there is not a living man or beast or bird in nature but a painter can counterfeit the like by Art nor a rose or flower in the garden but there a is wild flower and rose in the mountaines like it The Devill is an exact painter But this wil not prove but that he that hath a new heart and the annointing dwelling in him and inherent quallifications of the Spirit of Christ knoweth with a full perswasion that these are not counterfeits or such as may be in hypocrits nor doth it follow as Papists and Antinomians argue a mad man or a sleeping man knoweth not that he is mad or sleeping for madnesse and sleepe remove all reflect acts of knowledge that therefore a sober man and a waking man knoweth not that he is sober Paul was not in a golden transe nor in a pleasant night-dreame when he said For this is our rejoycing the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we had our conversation in the world and more aboundantly to you-wards Nor doe the Saints speake to God wild-fire and windmills in the
follow that the Law bee urged in tenour of a meere covenant of works yea or as hedged with ceremoniall and bloudy sacrifices that are Heraulds of our guiltinesse and hand-writings of condemnation is accidentall to the Law not essentiall though the Law have its denomination from this sad office Rom. 7. Rom. 8. Yee are dead to the Law yee are not under the Law so that under the Gospel the Law is substantially and formally the same saith Luther as death is essentially the same before the fall under Moses and under Christ Luth. tom 1. fol. 56. Relativè non formaliter aut substantialiter est peccatum sublatum Lex abolita mors distructa then the Law in its essence and obliging power is eternall never abolished But Antinomians will have the Gospel-grace to loose a man from all commanding Lawes because he is pardoned and because he getteth a pardon for Adultery and murther and such like they conceive this pardon giveth a dispensation that though he commit Adultery and Murther being once a pardoned David he sinneth now against no Law henee beleeve and be pardoned saith the Antinomian and sinne if you can The most ingenious Antinomian I know is M. Randall who as M. Gataker saith Preached that it s as possible for Christ himselfe to sin as for a child of God to sinne And M. Simson That if a man know himselfe by the Spirit to be in the state of grace though he be drunk or commit murther God seeth no sinne in him And when Abraham denied his wife and lyed even then truly all his thoughts words and deeds were perfectly holy and righteous from all spot of sinne in the sight of God And Randall Its blasphemy for a child of God to crave pardon for sinne And it cannot bee avoided the Adultery of a beleever is but seeming Adultery and he is an Adulterer and a sinner so saith Saltmarsh to the eyes of the world and else-where to sense and feeling not truely and before God or in his account for to Faith saith Towne there is no sinne And even that same Text That not a tittle of the Law can perish proveth the same for Matth. 5.19 Whosoever beleever or unbeleever shall breake one of these least Commandements and shall teach men so as Antinomians doe shall bee called the least in the kingdome of heaven and whosoever shall doe and teach the same shall be called great in the kingdome of heaven Now 1. that Christ speaketh of the Law there as ordinarily it was taken for a binding and obliging rule is cleare vers 17 Think not I am come to destroy the Law and the Prophets for hee speaks of that which he came to fulfill but hee came to fulfill the Law by doing and suffering 2. That which may be broken in a sinnefull way is a binding and obliging rule but the Law Christ speaketh of there may be broken for hee saith Whosoever therefore shall breake c. 2. That he intendeth that the Law stand as a rule binding to personall obedience and not to imputative obedience onely in the Mediator is cleare For 1. he saith Whosoever shall breake the least of these it must bee understood of personall breaking not imputative for hee that breaketh the Law in Christ his breach being imputed to Christ shall not be the least man but a chiefe man in the kingdome of heaven even a heire of heaven 2. If the binding and obliging Law bee not understood Christ came in the Antinomian sense to free beleevers both from the cursing and obliging and commanding Law Now sure Christ came to destroy the Law as it curseth and condemneth beleevers for he exhausted the curse and dyed the cursed death for us but he came not to take away the binding power because he both threatneth the breaker and the Antinomian teacher of breaches with being the least of the kingdome of heaven that is with being excluded out of heaven by a meiosis for it is opposed to be great in the Kingdome and also he promiseth a reward to the doer he shall bee great in the kingdome Now that Law which is hedged with threatning and reward is a binding Law 2. The beleever can neither breake the Law in order to punishment nor keepe and doe the Law in order to reward by the Antinomian way because they are freed from all binding and obliging Law say the Antinomians as well as from all cursing and condemning Law so Christ could doe no more if he intended to come in the flesh to destroy the Law then if he should take away the whole nature and being of the Law for he removeth say the Antinomians all the binding and commanding all the threatning and minatory power and the rewarding and promissory power of the Law from beleevers What then leaveth hee of the Law to any man who beleeveth Just nothiâg Antinomians say Christ came to fulfill the Law by doing and suffering and so came not to destroy it Anâw That cannot be his meaning here for the Argument of our Saviour should so conclude nothing and it is this If whosoever breaketh the least Commandement of the Law and teacheth others to doe so bee debarred out of heaven and who so doth and teacheth men to doe the Law be great in heaven then I the Saviour of man came not to destroy but to fulfill the Law But the former is true Ergo so is the latter The major proposition hath no truth for by the Antinomian way beleevers according to the Antinomian Gospel are neither excluded heaven in breaking the Law nor admitted to heaven in doing the Law but Christ doth all for them and they are not excluded heaven for breaking a Law they are freed from all binding commanding and obliging power of the Law and who can breake a Law who is under no Law Where there is no Law there is no transgression saith Saltmarsh applying it wickedly to this case and to all trouble of conscience for sinne when we are once justified 5. The Antinomians place liberty from the Law in the free loose and wide walking without any feare of sinning against a Law which to them is a shaddow a fancie and nothing and in being compelled for feare of wrath and eternall vengeance to love and serve God as if the Law of God did command us to serve God for feare of wrath and hire or hope of reward But the holy Law of God biddeth us feare sinne before and after it is committed For the Law commandeth the whole feare of God and the offending of his Majesty by sinne And happy is the man that feareth alway this fearing of sin is contrary to hardnesse of heart he is happy who feareth an oath lest he be insnared Now fearing sinne as sinne is contrary to a law is bondage and floweth from the Spirit of bondage say Antinomians Yea it is unbeliefe and a making God a lyar because say they there is no spot of sinne in the
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 wâthout 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
the Angel and prevailed he wept and made supplication to him Gen. 32.24 25 26. nor is this an old testament-Testament-Spirit the parable of the unjust Judge and the Widdow is in scope a doctrine of prevailing with God by importunitie of prayer Iames bringeth the example of Elias for the prevailing of prayer and Christ This kinde of devill is not cast out but by fasting and prayer and so the Spirit of adoption worketh freely Object 2. Saltmarsh The Spirit worketh not freely when wee take in Christ but by the way and rest not wholy on him Answ. They looke on Christ by the by who take in their good works as fellow-causes with Christ thinking to be heard for them Christ is but a by-Mediator if he bee not whole Mediator it s a practicall error naturally in us to improve the the sufficiencie and incomparable weight of Christ to little purpose and dote more upon done duties then on Christ yet this is not our Doctrine but our sinne that we are to be humbled for Obj. 3. Saltmarsh When we are in bondage to some outward worship of circumstances as time place person the Spirit works not freely Answ. It may be Saltmarsh thinketh the Lords day under the New Testament legall men of his gang doe it 2. And not to pray but at such houres as the Spirit moves him because the Spirit onely and the Spirit acting and ravishing is the only obliging Law and command under the New Testament the Letter or written Scripture to pray continually in all things to give thanks to bee abundant in the worke of the Lord to be rich in good works and to make our selves friends with the Mammon of unrighteousnesse at any time ere we bee put out of our stewardship except when the Spirits wind bloweth faire that so they may receive us into the everlasting habitations is a law bondage yea to abstaine from adulterie murther swearing except the Spirits acting which is our onely obliging Law now is a legall not a Gospel-service nor can a beleever sin when he commits adultery murther for hee doth nothing against the only obliging New Testament Law the acting of the Spirit when the Spirit actually doth not act him and stirre him to duties of charitie and love of the brethren and doth not actually deterre and pull him back by his immediate impulsions and breathings from adulterie and murther I desire an answer intimating a difference between sins of Adultery and Murther and so sinfull omission of duties of Chastity and saving the life of innocent brethren for a Moneth which must involve a sinnefull not-loving our brother for a Moneth and the not praying to God for thirty dayes as the heathen Kings Law was upon supposition that the Spirit act not and stirre not up to prayer for thirty dayes and if so it is a question if Adultery be sinne and if abstinencie from Adultery upon the conscience of the seventh Command be not an impeaching of the free working of the Spirit of Adoption and a spece of legall bondage As for Saltmarsh his fourth ground of bondage to wit that to doe any thing from the power of an outward commandement or precept of the Word that it brings forth but finer hypocrisie and his seventh To take any outward thing to move them rather then apply Christ for strength life and Spirit is meere bondage I have answered alreadie it is an Enthusiasticall opposing of the working of word works and well grounded experiences of the Saints to the actings of the Spirit and a looseing of us from beleeving and obeying Scriptures from trembling at the Word and a most wicked way of Enthusiasme Object 5. Saltmarsh when they doe because of some vow or covenant they have made c. It is more properly the service of the Old Testament and part of their bondage for wanting the power and fulnesse of the Spirit of adoption to worke them to obedience freely from within they were under the power of outward principles to put them on from without Answ. 1. If nothing move men to doe but the Letter of the Covenant Vow or Promise not the Spirit of grace then can the Spirit never be said to worke Legally or not freely because the Spirit works not at all nor can this bee called properly the service of the Old Testament except Antinomians say the Spirit of grace wrought none at all in the Old Testament but onely the Letter contrary to all the heavenly Psalmes made by the Holy Ghost and the acts of faith in Moses David Job Jeremiah which every Page of Old Testament refuteth and we must say meere nature and the dead Letter without the Spirit acted them So Hebr. 11. Psal. 51.10 and infinite other places on the contrary 2. Nor can yee say by the same reason that a naturall conscience a desire of a name lest they should be reputed covenant-breakers moved these in the Old Testament to act for so none could have been tearmed men according to Gods heart nor perfect and upright men as David Job Ezechiah Noah because upon this Antinomian ground they were all but fine hypocrites If I mistake not Saltmarsh condemneth all who have taken the Covenant in the three Kingdomes and are moved for feare of the oath of God to stand to it as Legalists and Old Testament Spirits The Covenant that Asa Josiah caused the people to stand too was a Law-bondage that we are not now obliged to and upon the same grounds to keepe faith and promise upon lawfull contracts and oathes between King and people or made to God to keepe Marriage-covenants contracts legues and bargaines betweene man and man which we conceive to be of the Law of Nature must all be the proper service of the Old Testament and contrary to the Gospel to keepe my lawfull promise made to a man to pay my debt because I promised when I borrowed money To keepe the Covenant of God made in Marriage because it is an outward covenant is to doe because of some Covenant and to be in Law-bondage and to doe as being under the power of outward principles and Paul must writ to Philemon as under the bondage of the Old Testament If Onesymus hath wronged thee or oweth thee ought put it on my count if he should pay Philemon seeing he became his debter by an outward promise and covenant he did not pay him by the Spirit of adoption working freely but by a Legall Spirit as being under the Law not under grace by this learning A Jesuiticall way to loose men from all covenants promises bargaines in buying and selling treatise and Indentures betweene persons Nation and Nation to loose us from all the bonds of the Law of Nature and Nations and free us from that which is the Law and the Prophets Whatsoever yee would men should doe to you the same doe ye to them Then shall nothing bind us under the New Testament Doth the Spirit of
Beleeve and be saved Yet must we not fancie that the way is shorter then Christ hath made it and that it is not a puzling worke to flesh and bloud Saltmarsh with his Antinomians maketh it but one step at the very next doore I rather beleeve Christ who saith it is a way of many miles strait narrow and thorny The meritorious way to us is easie beleeve by the grace of Christ but the way of a Christian conversation whether Antinomians will or no lyeth through duties doing the will of God it s not words Lord Lord but working sweating running wrestling fighting bleeding suffering abounding in the worke Sowing Selling all the sweetest delights many tribulations night-watching which yet all are honyed and sugared with the love of Christ so as his yoake is easie and his Commandements not grievous yet not so easie as that the onely naked bare act of beleeving should be the only Gospel-worke and yee might lye in an yvory bed and sleepe and be carried into an Antinomian fancied Paradice being under no Law no obligation of doing no danger of sinning and incurring the rodde of men and the fatherly and sad displeasure of God for sinnes no broken bones no terrors no sense of our sorrow for sinne no progresse in personall repentance and mortification no care of watchfull walking to perfect holinesse in the feare of God no abstaining from worldly lusts no strictnesse of blamelesnesse of conversation for feare of sin onely beleeve that as Christ hath suffered for all sinne and so you are as cleane as Christ from all sinne originall and actuall and Christ hath done all these for you and beleeve hee hath repented for you mortified lusts for you walked strictly and holily for you this is an easie worke and no puzling businesse and there is an end Object 2. Saltmarsh It s the Gospel-way of dispensation to assure and passe over salvation in Christ to any that will beleeve Answ. True But wilt thou know ô vaine man that faith without works is dead and faith is effectuall by love See the Scriptures laying other Commandements on us under the Gospel then beleeving onely and threatning disobeyers Object 3. Saltm There needs no more on our sides to worke or warrant salvation to us but to bee perswaded that Jesus Christ dyed for us because Christ hath suffered and God is satisfied Now suffering and satisfaction is that great worke of salvation Answ. Here is the worke of salvation abridged to a narrower compasse to onely suffering at least Saltmarsh was wont to take in the actions of Christ and to will us to beleeve that Christ beleeved repented and mortified sinne for us and that is all our beliefe repentance mortification Object 4.5 They onely are justified who beleeve Rom. 1.17 Acts 13.39 We are justified by grace not of workes Rom. 3.24 Answ. And who denies that but Papists and Antinomians Antinomians say from eternity and from the wombe wee are justified and from Christs time of dying on the Crosse and sure the date of our beleeving is not from eternitie or from the wombe or from 160. yeares agone when Christ dyed then they onely cannot bee justified who beleeve for so thousands who beleeve not are justified 2. Wee are justified by faith without works True Ergo Wee are carried to heaven being once justified under no comand of God to doe good works or to eschew evill and so as wee cannot sinne it followeth not CHAP. LXXI The Justified obey not God by necessitie of nature as the fire burneth as Antinomians fancie ANtinomians say the justified cannot sin they obey God necessarily as it is the nature and quality of fire to burn the grounds of the New-England Libertines are 1. The Holy Ghost comming in the place of naturall faculties of understanding will and affections doth all the works of these naturall faculties and Christ and grace working all the supernaturall works of beleeving repenting and that immediatly the free will must have lesse liberty in loving God and beleeving then the Sunne hath to give light and the fire to cast forth heat for fire and Sun are thought to be agents in their naturall actions but free will is a meere patient in these 2. None are to be exhorted to beleeve say they but such whom wee know to be elect or to have the Spirit in them effectually and there is neither inherent righteousnesse nor grace inherent in the Saints but Christ immediatly and onely worketh all their works in them so all the faculties of the soule lye as dead passive creatures and powers void of freedome and action and Christ immediatly as the humane nature and the faculties thereof doth act and worke in the Saints as Christ is made flesh and incarnate in the Saints and doth in them beleeve repent rejoice love and beleevers have neither freedome nor action at all more then blocks in their actions Hence say they all the beleevers activitie is to act sinne So saith the Libertine If Christ will let mee sinne let him looke to it upon his honour be it But 1. there remaineth true liberty in the regenerate man his free will is not destroyed If the Sonne make you free then are yee free indeed But God be thanked that ye were the servants of sinne but yee have obeyed from the heart that forme of doctrine which was delivered you being then made free from in yee became the servants of righteousnesse Now the Lord is a Spirit and where the Spirit of the Lord is there is liberty I will walke at liberty for I seeke thy precepts Hence rejoycing in God delight in his Law rejoycing in his word choosing of God above all other lovers and his testimonies argue a sanctified elective power of free will in the soule 2. The justified can sinne otherwise they should no more be capable of exhortations to walke in Christ and grow in grace and of dehortations from sinne then the fire and the Sunne can be requested or exhorted to cast out heate and light 3. This foolish opinion is bottomed on this conceit That a beleever as a beleever walketh by faith perpetually is admitted saith Towne to live and abide for ever by sense and sight in the kingdome of glory And wants nothing of heaven saith Saltmarsh but to beleeve hee is in heaven is as cleane from sinne saith Eaton as Christ himselfe Nothing sinneth in the regenerate but sense the flesh the members of the body of sinne or the Asse nor is it more sinne that they doe before God then the burning of the fire or the illumination that commeth from the Sunne for they are no more under any commanding or restraining Law of God then the fire or the Sunne 4. The immediate rapt and pull of the Holy Ghost removeth all freedome reason
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 âh 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 reâorme 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 âo 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 dâth 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
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
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 Eccâesiasticall 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 lâberty 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 sâme 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
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
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 belâeve 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 unâeliefe 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 Divinâtie 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 saâing 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 ãâã ãâã ãâã ãâã ãâã 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 âoth 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 â3 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 ârance aâd actuââly 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 unâân 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 ãâã ãâã ãâã ãâã ãâã 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 duâies are ãâ¦ã in the Gâspel Aâl the Gospell to Antinomians a mâere 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 eâedent 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 âs Characters of a spirituall condition Other characters of a spirituall disâosition 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 natuââll to civill and morall Religion frâm 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. Nichoâas up above Christ the stile and words full of gall against Puritans and the truly godly in England thâe words base earthly low devilish hereticall temporizing a Basilicon Doron wâitten 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 Anabaptâsts in England and Enthusiasticall revelations beside the word of God e It is not unlike that such fleshly teachers who crave Libertâ of conâcience 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 ãâã their way who strive to walke with God they call Legalists Pharisâes literall Doctors but because they change all colours with the court and wind oft times they are enemies to old non-conformists calâed 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
against the freedome of the grace of God Tit. 3.3 2 Tim. 1.9 Ephes. 2.1 2 3 4 5. 11 All that beleeve not as H. N. are unbaptized no christians more then heathens So Del and the Antinomians esteeme all not of their way legall Pharesies 12 Christ not God nor man but the state of perfection in beleevers or anoynting or the Sabbath yea sect 8 9 10. Oh how grosely saith he have then certaine wise of the world over-reached themselves which have wiâhout diversity forsaken the law of the Elders Testament Moses his law of Ceremonies and of the priests office after the order of Aaron and set backe the same as a thing unneedfull But have all for the most part cryed Christ Christ and we are Christians and attributed to themselves much freedome ere ever the time of the appearing of Christ or the anoynting of the Holy Ghost was come to passe which doctrine M. Hutchison approves and the Antinomian M. Cornewell in his preface to the conference of M. Iohn Cotton approves her way and all her followers pag. 7 8. now she was Rise reigne ruine pag. 37 38. much perplexed to know the meaning of that 1 Ioh 4.3 Every Spirit that confesseth not Iesus Christ is come in the flesh is the Spirit of Antichrist for neither Papist nor Protestants deny that Christ is come in the flesh and are the Turks then the only Antichrist At length the Lord revealed immediately to that Iezabel from heaven that all opposite to her way of Familisme and Antinomianisme who did not preach the N Covenant their way were Antichrists for these said she who deny the covenant or Testament deny the death of the Testator hence while Antinomians of England resolve me I thinke she and hers beleeve God incarnate is not the man Christ like us in all things in the dayes of his flesh except sinne but the anoynting of the Holy Ghost by which Antinomians preach free grace and the new Covenant their way so by H. N. Christ is that condition of state by which men leave the written word and betake themselves to revelations 13 The old Testament Ceremonies are in force after Christs incarnation resurrection and ascention even till the Holy Spirit and anoynting come to make every beleever Christ and this anoynting is all the God manifested in the flesh and the Christ that H. N. knoweth 14 H. Nich. In his Epistle to the daughters of Warwicke sect 4 saith The beeing of Christ in love is received through the power of the Holy Ghost not by any ceremoniall Christ which one man speaketh to another and sect 5.7.10 He condemneth all scripture as literall fleshly Elementish ceremoniall all preaching of the word seales sacraments ordinances as literall and indifferent and all regeneration that way as unlawfull and extolleth a spirituall regeneration of the Family of Love done by the Spirit without the preaching of man so doth the Antinomian Deâ pag. 6 7 8 c. in his sermon extoll inward reformation but withall cryes downe all externall reformation that is done by lawes synods the power of men yea or of Angells as carnall antichristian hypocriticall and false 15 All Ordinances hearing preaching Scripture scripture-learning Baptisme the Lords Supper all confession of Christ before men all externalls in religion are things of no worth indifferent free triviall layd on us by no law of God so H. Nich. sect 5.7.10 Epist. to the daughters so the Anabaptists as Bullinger saith so Antinomians so Swenckefeld as Schlusserburg saith Cato heret l. 10. p. 30. and another reformation beside this of the heart I know not saith M. Del. But the Apostle Iames calls for the clensing of the hands aswell as the purging of the heart and Gospel-reformation saith Del onely mindes the reformation of the heart then nothing is minded by the Gospell of walking worthy of the Lord in our conversation among men So Beacon the Antinomian in his Catechisme in the Epistle to my Lady Say and Seal Oh that they were once wise to forbeare this clashing and dashing themselves in peeces for matters externall trivial and circumstantiall in religion These be most like the words of Galliâ Act. 18.15 But if it be a question of words and names and of your law looke yee to it for I will be no iudge of such matters 16. and he drove them from the Iudgement seat So saith he Catech. pag. 188 189. Q. Are you bound to this doctrine and practise of baptizing by a law A By the law of love Q May you use it or not use it A I have liberty so to doe 1 Cor. 10.29 Q How A If I use it I am not the more accepted 1 Cor. 8.8 and if I use it not I am not the lesse accepted Q Is it then in that respect of the same nature with circumcision A Yes and all other outward things Gal. 6.15 Q May we suspend the use of some outward things A Yes Gal. 2.14 Q When A When religion is placed in them Gal. 2.14 Q Doth not religion consist in them A No. Q In what then A In righteousnesse peace and joy in the Holy Spirit Q They are not then heavenly things themselves A They are Iewes that know not Christ that so thinke Q What then is the baptisme of water A A Shadow 1 Pet. 2.21 Q Why doe men strive about it A It shewes our unacquaintance with the substance Phil. 2.7 Mic. 6.6 7. Q Of what is it a shadow A A shaddow of Christ Col. 2 17. Q Is there a teaching by shadowes in the New Testament A Yes 1 Pet 3 21 c. In all this good Reader obserue this absurd doctrine from this Antinomian way of Mr. Beacon for âhe raiseth the old heresie of a sectary whom Calvin in a treatise called Confutatio Hollandi refuteth who said it was lawfull to bow to Idââls because Christ violated the Sabboth and because Christ hath perfectly fulfilled the Law and restored us to spirituall liberty he hath freed us from all externall observance of the law either ceremonies or any other thing if we love God and our neighbour we are now in Christ made spirituall and are to seeke the things that are above and that Christ calles us from all externalls ceremonies even of the Lords Institution baptisme the Lords Supper hearing reading and he spake in the Grammer of M. Beacon nos de umbra a asini et de inani atque infantili naenja certare cultum dâi nihil amplius esse atque ejus neque legem neque normam habendam So is Del against all externalls and outward reformation and for the heart reformation only And Calvin in his treatise called excusatio ad Psedonic an Apologie to the false disciples of Nicodemus refutes them who thought they might goe to Masse worship an Idol so they keepe their heart to God and this they did to get into rich benefices to be Bishops Pryârs and the like being taken with the wares of the whore of Rome
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 necâssarius est sedetiam externa significatio seu confessio seu professio Mat. 10 qui negavârât 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 unacquaiâtednesse 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 âailes 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
beleevâ shall be saved is certainly knowen by the light of Scripture when the Spirit is pleased to open the eyes to cause us to see and beleeve savingly this trueth But this assumption But I beleeve Is proven not by the shining light of Scripture but in the kind of reflect knowledge that is cleare by the light of the spirit reflect knowledge I take is the immediate birth of the Spirit in so farre as it is reflect for when it is to bee proven by discourse and another syllogisme thus He that loveth the bretheââ beleeveth But I love the brethren ergo I beleeve The assumption which is not ever cleare but often needeth an higher proofe must either bee made good by another Scripture and so in infinite or ye must come to some immediate light comming only from the spirit ye cannot go in infinite for ye leave the soul in that case in perpetuall doubting and therfore some immediate light there must be to discerne such a thing as this which is not knowen by the light of nature for the object is supernaturall and the light of Scripture doth not serve the turne if we speake of a reflect knowledge on which the conscience doeth rest without any further proofe because the scripture prooveth not to you that either you such a man by name beleeveth or that the characters of beleiving to wit that you John Anna by name love the brethren that you know him because you keepe his commandments more than it doeth evidence the same to any other by name and so except your name were in Scripture nothing can be proven by light of Scripture as touching the truth and evident and cleare reflect knowledge of the assumption But I beleeve except you say a major proposition can prove an assumption and make this a good consequence all that beleeve are saved ergo John and Anna are saved which is no good consequence can not settle the conscience or that this is a strong consequence these that keepe his commandements those that love the Brtheren know Christ savingly and are translated from life to death ergo I John Anna we are by name such as know Christ savingly and are translated from death to life either must the assumption I John Anna we are such as keepe his commandements and love the Brethren be proven by Scripture which is unpossible except your name were there or then by sense and the immediate light of the Spirit But the truth is from the book of nature yee may prove all that have life and perfect eyes see and discerne colours but except it be in the booke of nature that John Anna have life and perfect eyes or except by your owne immediate light of sense and life yea prove that John Anna have life and eyes ye cannot make good that John Anna doe see and discerne colours if they shall thereof doubt 2. Our Divines upon warrantable grounds of Scripture say as I know he that beleeveth shall be saved by light of Scripture and I know that I beleeve by the testimony of an inlightned conscience so I know that I see colours both from the shining of the Sun and from my owne sense convincing me even so I know by Scripture and Cain knoweth he that hates and maliciously killeth his brother Abel is condemned But that Cain may know he hateth and malitiously killeth his brother Abel he needeth not to have it proved to him by Scripture his owne conscience can prove it 7. If then the question be whether or no the Saints doe so grow in knowledge that they must ever leave place for new light from the Spirit I answer in the sense the Sectaries intend it is most false for John Paul and the Saints know and are perswaded that Christ God man dyed for sinners rose for our righteousnesse justifieth the ungodly that beleeve c. other manifest Scripturall truths not fundamentall as that there were eight persons saved from drowning in the arke so as it is blasphemous to say they leave place to a new light of the Spirit to beleeve the contrary of these to wit that Christ God-man dyed not for sinners as Familists teach and that he rose not for our righteousnesse that he justifieth not the ungodly that beleeve in him and that there were not eight persons but only two saved in the arke For this were 1. To lose the old true light to get a new false light 2. This were to subvert all certainty of faith and to doubt of all we beleeve 3. This were to make the Spirit of truth the doctor and teacher of lyes and untruth for of two contradictory truths the one must be false but God is light and truth and there is no darknesse in him and so the Spirit cannot teach two contradictorie wayes If we make the question whether are we to know and learne so by the Spirit that we must grow in knowledge and light of old truths to know them more distinctly and with a higher measure of farther knowledge which is new not in nature but in degrees we acknowledge in this sense new light because there are new consequences and deductions of the Spirit from the old truths implicitely and more darkly known which were not so distinctly knowne before and so after ages hath more light then former ages and that because 1. The least of the Kingdome of God is greater in regard of saving light then John Baptist the greatest of Prophets 2. Under the N. Testament it s said they shall not teach one another but they shall be all taught of God Jer. 31.34 Esa. 54.11 which was fulfilled in part in Johns time and when the Apostle wrote to the Hebrews 1 Ioh. 2.27 Heb. 8.10 and the Spirit is to be powred on all flesh as was prophesied Ioel 2.28 29. and fulfilled Acts 2. when the Holy Ghost was sent downe as Peter saith but I judge though the day began then yet it was but the morning dawning of the Christian Summer season that is to endure to the end of the world and therefore I crave leave to doubt if these Prophesies bee fully and compleatly accomplished Esay 2.1.2 as touching the peace that shall be under the Messiahs Kingdome or that which is Esay 11.6 7 8. especially that v. 9. For the earth shall be full of the knowledge of the Lord as the waters cover the sea and that of Isaiah ch 30.18 19 20 21 22 23 24 25. and that v. 26. Moreover the light of the Moone shall be as the light of the Sunne and the light of the Sunne shall be seven-fold as the light of seven dayes in the day that the Lord hindeth up the breach of his people and healeth the stroake of their wound and that of Isaiaâ ch 54. and ch 60. c. 61. c. 62. and of divers other glorious Prophesies which I humbly conceive God shall fulfill at the incomming of the Jews to their Messiah at that resurrection from the dead
of God to our selves that is the free favour and love of God that is onely grace objectively in God not in us or yet grace inherent We professe before the Lord and his Angels that that is an other Gospel and though an Angel and Paul teach it let him be accursed 2. Let him answer us if any Protestant Divine or if hee himselfe beleeveth his owne penne doth any other but lye when it scribles that the Law-straine and Divinity of the Jewes vnder the Law did worke God down to such an old way as for fasting and praying and other acts of obedience they got some love from God which Christ himselfe had not gotten for them Fasting and praying was never since God had a Church on earth a hire a bribe to free grace nâither Jew nor Gentile could by doing nay not Adam before his fall nor the Elect Angels could ever buy prize or morgage the free love of God 3. Wee conceive the love of God to bee the sole cause fountaine well-head and adaequate reason why the Lord chuseth some to glory rather then others why the Lord sent his Sonne Christ to die even because God extremely and freely loved the lost world and therefore fasting and praying was never the cause of Gods chusing and electing love either to Jew or Gentile either under the Old or New Testament except they say there was another way of election to glory in the Old Testament and another way in the New and that the love of God was at a dearer rate under the Old nor New it was then for hire and for works but wee had not in Esaiahs daies wine and milke without money and price the Market was dearer then it is at a lower rate now But I perceive Antinomians miserably mistaken in confounding the error of the Jewes and the state of the Jewish Church Paul Rom. 4. saith right down Abraham and David payed not a farthing more for justification and freely imputed righteousnesse then we doe and it was the error and sin of men not the state of the Church in its non-age under Tutors nor the dispensation of God that The Jews followed after the law of righteousnesse but obtained not the Law of righteousnsse Wherefore Because they sought it not by faith but as it were by the works of the Law for they stumbled at the stumbling stone Yea being ignorant then it was their pride and error not their state of non-age of Gods righteousnesse and going about to establish their owne righteousnesse have not submitted themselves to the righteousnesse of God It was never lawfull for the Jewes to dreame they could get or earne Gods free love and undeserved grace by fasting and praying and other acts of obedience no more then it was lawfull for them to stumble at and breake their necke upon Christ the stone laid on Sion it was never lawfull for them to goe about to establish their owne righteousnesse and not to submit to the righteousnesse of God this was their sinne But sure it was not their sinne to bee under Tutors and the Pedagogie of the Law for that was Gods holy and innocent dispensation as the Scripture saith And it was not any Legall justification by works But it was 1 in that they were kept 1. under shaddowes elements of the world Ceremonies representing forth Christ to come and 2 God kept them under a greater terror because of Law-transgressions and 3 a sparer measure and dyet of grace then wee have But 1. it was never lawfull for them or us to seeke justification by works and by fasting and prayer 2. The Lord cryed out against Merit and placing all godlinesse in their new Moones and in saying We have fasted and thou seest it not So there was no Legall straine in getting the love of God by fasting praying c. To the Jewes more then to us 3. It was never a Legall straine nor a way approved of God under the Old Testament that they should serve God for hire which the Devill acknowledgeth to be hypocrisie and that they should pray or rather howle like hungry dogs for corne and wine or follow Christ for loaves 4. Nor was the obeying of God for feare of the curses of the Law and plagues rather then out of love to God as a Father a way of the Old Testament-worship approved of God as Towne imagineth it being a sinne for their duty it was to feare him as a Father no lesse then ours to rejoyce in trembling to feare his goodnesse his mercy to esteeme God rather then his gifts their reward their portion their soules love so were they to love and worship him as a Husband to admire and praise him as God and for his essentiall perfection beauty lovelinesse and all mercenary love and service for feare of punishment not out of love and for hire and rewards was damnable then as now Now what was Gods active dispensation in severe punishing of them for an irreverent looke into the Arke and his hiring them with a good and fertile land and many temporall blessings to serve him was another thing and can never prove it was lawfull for them to serve God for hire and in a mercenary way and that it is a Legall and Old Testament way of serving God now under the New Testament to beleeve that godlinesse hath the promises of this life and of that which is to come and that now under the new Testament yea we may looke to the reward of life eternall as a motive to blow wind in our sayles in our journey to heaven though not as the formall object of our desires in serving God for we are onely and ever now and then to serve God for himselfe not for hire 2. If wee speake comparatively a created Crowne of incorruptible glory is to be laboured for rather then trifles and feathers of corruptible clay and that both to us and to these under the Old Testament 4. How Prayer revealeth the love of God I know not Saltmarsh by the next may expound it Christ saith his Father giver the Holy Ghost to those that pray and seek him and he avengeth the bloud of his Saints and he giveth whatever we aske the Father in his name We pray Lord increase our faith is this nothing but Lord reveale the Holy Ghost to us which wee had before And are these prayers that God should give us no new thing but reveale what we had before So then we desire God would reveale the glory of his justice on the enemies of the Church which he had wrought before and reveale the gift of illumination growth of Faith victory against temptations dayly bread destruction of Satans kingdome the propagating of the Gospel deliverance from warre the pestilence insight in the mystery of the Gospel the Spirit of revelation c. All which things we had before
but prayer hearing preaching Sacraments reveale them onely This is no Gospel-divinity 5. Nor was God in a way of reconciliation and peace with the Jewes under the Old Testament rather then pacified except Antinomians say God saw sinne in Jaakob under the old Testament Numb 23.21 He blotted not out their sinnes as a thicke cloud Esai 43.25 and cast not their iniquities in the depth of the Sea Mich. 7.19 20. Nor blessed them with pardon Psal. 32.1 2. but kept an after reckoning of wrath as a non-pardoning as an unpacifyed God toward them which belyeth the Holy Ghost in the Old Testament almost in every page 6. Nor is it true that Christ getteth us the love of God he purchaseth to us all the fruites of Gods free love such as Redemption pardon imputed righteousnesse effectuall calling justification repentance faith perseverance glory But we all maintaine against Papists that Christ given as Mediator Christ dying for us is the fruit of Gods free love and of our election to grace and glory but not the cause or a meane getting to us Gods love Learned Twist and protestant Divines to whom Saltmarsh though he undertakes to write of free grace is but a yesterday novice prove against Papists Dominicans Iesuits that Christ Mediator his bloud is not the Meritorious cause of the free and eternall love of God to man 1. Because nothing in time is or can be the cause of that which is eternall Christ is given in time and dyeth in time as our surety he is an eternall Mediator dying in Gods decree but that cannot make him the cause begetting Gods love to us 2. Gods free love and his grace is the cause why hee giveth his Sonne to dye for us Joh. 3.16 1 Joh. 4.9 then Christ dying cannot bee the cause of Gods love 3. The free love of God should not be free if it had a meritorious cause CHAP. LII That we are not freed from outward Ordinances nor is it Legall to be under them as Antinomians say ANtinomians pick a quarrell against the Law and would have us freed from it because it sanctifieth not and cannot give us grace to obey but by this wee are not under the Gospel because the Gospel of it selfe or any word of grace without the Spirit cannot worke faith or give grace or sanctifie But I know Antinomians thinke that the Spirit freeth us from all outward ordinances from any obligations that an outward command can lay on us whether of Law or Gospel For Saltmarsh teacheth us That the Spirit of Adoption worketh Legally not freely when wee doe things meerely as commanded from the power of an outward Commandement or precept in the word that brings forth but a Legall or at best but a mixt obedience and service of something a finer hypocrisie But if hee meane by a meere outward command the letter onely pressing obedience without the acting of the Spirit or any influence of the life of Christ this is a dead work and cannot come at all meerely from the power of an outward command for the very outward command of the Gospel holdeth forth to the understanding in the very Letter which is a signification of Gods good and holy will the authority of God the love of Christ as this Peter lovest thou mee feed my Lambs and none can out of the conscience of the majestie authority and love of Christ obey this command without the influence of the Spirit of grace so hee refuteth not us for we teach no such thing But Saltmarsh his meaning is that the meere outward Letter of the sweetest Gospel-command or promise such as He that beleeveth in the Sonne hath life and shall never come to judgement him that commeth I will in no sort cast away but will raise him up at the last day c. layeth no obligation of obedience on us at all but the Spirit acting and immediatly moving us effectually to obey layeth on all the obligation and all alongs M. Towne proveth wee are freed from the Law with all its authority offices and effects and are not under the Lawes rule to direct or teach yea nor is it to give us saith Saltmarsh So much as a heame of light nor to command bind or oblige us because the Law saith Towne hath not any sanctifying vertue and power to subdue sinne but we are under grace that is the grace of the Gospel which effectually subdueth sinne and sanctifieth And this is Townes Argument all alongs the Law of works is a meere passive thing and vrge the Law never so earnestly with all its motives and meanes yee can never make me keepe it ergo wee are freed from the Law and clearly then are wee under the commanding power of no outward ordinances because they cannot effectually sanctifie and subdue sinne not the preaching of the Gospel nor the Law nor praying nor hearing nor Sacraments wee are under nothing but grace and that onely actuall such as is the effectuall and irresistible blowing of the Holy Ghost for sure habituall grace in us cannot effectually worke for the subduing of sin So say Libertines of New England We are under no Gospel-exhortations to beleeve and none are to bee exhorted to beleeve but such whom we know to be the elect of God or to have his Spirit in them effectually The reason is outward exhortations oblige none but the Elect and not them all whereas Christ commanded to preach the Gospel to every creature to all Nations So say they We are not to pray against all sinne because the old man must be in us so long as wee live So said the Pelagians of old and A man may not bee exhorted to any duty because he hath no power to doe it All tend to this that to preach the Gospel to sinners and for Saltmarsh to write a booke of free grace is a Legall straine of teaching and not becomming the glory of the New Testament because grace goeth not ever along with teaching litterally 2. We are not under the Gospel or any Gospel-ordinances because of our selves we have no power to obey them this is to make us guilty of no sinne at all because to sinne is to act against an obligation of a Law and when grace acteth not on us we faile against no obligation at all because we can doe no otherwise 3. This is deepe Pelagianisme to say wee cannot sinne if we have not power to eschew sinne and obey God and to make our owne strength or the strength of another without us the measure and binding rule of our obedience CHAP. LIII Necessity of ordinances and of written and preached Scripture to the most perfect FRom this it commeth that Antinomians judge there is no need that a soule once in Christ goe out for new and fresh supply of actuall grace because it is acted by the Spirit inhabitating And Saltmarsh The more any motion or obedience is caused from things
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 followâs 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 Assâmbly 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