fallible and infallible like to the Spirit immediately inspiring the Prophets We take literall exposition sometimes as it is exposed to figurative and typicall and in this sense we condemne such as presse all borrowed metaphoricall and allegoricall speeches in Scripture according to the letter whereas these by analogie of faith must have a spirituall sense and yet the grammaticall and the spirituall sense are opposed as Ps. 72.16 There shall be an handfull of corne in the earth upon the top of the mountaines the fruit thereof shall shake like Lebanon Jer. 31.12 Therefore they shall come and sing in the height of Zion and shall flow together to the goodnesse of the Lord for wheat and for wine and for oyle and for the young of the flocke and the herd These words and the like Calvin and our worthy Reformers Musculus and Luther of whom Saltmarsh saith they had but little discoveries of the Spirit because Calvin wrote against his fathers the Libertines Luther against Antinomians Bullinger against the Anabaptists and the Enthusiasts in regard of himselfe and the Family of love as Barrow railetâ— more against Calvin then any Jesuit can doe These words I say our worthy Reformers expone of the spirituall glory and fruits of the Spirit under the Kingdome of the Messiah because the the Scripture cannot beare another interpretation which saith Rom. 14.17 The Kingdome of God is not meat and drink c. So we detest their grosse and literall exposition who expone Christ as meaning that we must dismember our body when he compared the renouncing of our vilde affections to the plucking out of our eyes and cutting off our hands and feet because this literall and grosse exponing of Scripture is contrary to the sixt command Thou shall not murther and wee say here that figurative speeches have no literall sense but that which they would have if they were turned into modified and simple expressions though none more then Enthusiasts and Familists reject all literall expositions and so cast away Scripture Ministery reading hearing because the Scripture depresseth all these and calleth them nothing in comparison of the operations of the Spirit that are above nature But that the literall and spirituall sense are one and the same and the Letter and Spirit subordinate not contrary we affirme for Scripture hath not two senses but the grammaticall and native sense that the words offer without violence or straining of Scripture is the true meaning of Scripture indeed there be two evidences and lights that manifest one and the same sense as the naturall man seeth the true sense of the same Scripture with the naturall literall and star light of meere naturall reason and the evidence of a naturall literall orthodox Spirit and the renewed man seeth the same sense with the supernaturall spirituall and Sunne-light and spirituall evidence of a Spirit of grace above nature Hence how farre the spirit and spirituall actings of the Holy Ghost are opposed to externall literall and naturall actings and the letter of the word and externall ordinances to what is said I adde thâ—se considerations 1 To preach the like I say of praying hearing and the using of all ordinances in their kinde with the wisdome of words 1 Cor. 1.17 with excellency of speech with the loftines high riding and soaring of words or humane eloquence and wisdom a predominant starre shining in al faâ—se teachers especially in Enthusiasts Familists and the like who give out that they speake coales and fire-flaughts when it is but wildfire 2 Pet. 2.3 Rom. 16.18 much in request now to preach I say so loftily is contrary to preaching in the evidence or demonstration of the spirit so Saltmarshs Sparkles of glory Gortynes dreames H. Nicholas his writings are farre from any spirituall or heavenly forcing and convincing power they have great swelling words like globes or balls of capacious swelling bagges or blathers of wind but every word is not a pound weight but a wandering cloud a fleeting aire such as the spirit pure spirit discoveries of the spirit hightenings of pure free grace all God all Christed fully and purely spiritualized Saints that live not on any of these creatures below no not on ordinances are ordinary to them But then 1. They speake none-sense that others more heavenly then themselves not understanding them may go for carnall legal literall men as not having the spirit and so not able to understand or judg of the things of the spirit wheras they are the only spirituall men that judg all things in the mean time they know not what they say speak contrary to the Scripture to sense 2. They have a sort of high lofâ—y speaking but far from the Scripture-stile that as it is high yet runneth with Christs feet and pace in the simplicity of Jesus Christ now their eloquence is a combing decking and busking of Christ and the beauty and glory of the Gospel which is as if you would cloth the noon-day-sun with a gowne of cloath of gold set with rubies and precious stones or as if one would make a purple coate of fine pure silk to a faire Rose or Lilly the Sun and the Lilly are twise more beautyfull without these then with them 2 To speake in the spirit is to speake with power life majesty in a peircing way in the power of God 1 Cor 2.5 and this is not a naturall power Again to speake or preach in the letter is to speake drily coldly deadly or if it be with sense and affection it is naturall like Cicero Demosthenes but without the majesty and some what of heaven and Christ in the tongue like a very Scrib and Pharisee in the chaire not as Christ who spake with Authority for when pursevants were sent to take him with bodily violence he tooke them with heavenly power they could not lay hands on him but returned with their apoligie never man spake as this man suppose the same sermon and thâ—se very words in matter and sense had come out of the mouth of a Pharisee they had lost the Majesty in his tongue I confesse every hearer cannot know this and a spirituall Preacher can no more cause a naturall eare heare this then yee can write sounds or your eyes can discerne the sweetnesse of honey where the tasâ—e is only judge and a basâ—â—rd Spirit may goe on far to counterfeit the true Spirit but in the manner of speaking he comes short but so nigh he can come as if it were possible he would deceive the very elect Matth. 24.24 and keepes many elect and many precious Christians in England this day captives under the power of abominable heresies but God shall I hope rescue them and seek out his sheepe that are scattered in the darke and cloudy day 3. That which excludes humane industry and much of the actings and ratiocinations of man in the first moulding of heavenly truths is most spirituall So the Prophets were inspired 〈◊〉 〈◊〉
the preaching of Faith by which the Spirit is given which renewes a beleever and makes him the very Law himselfe and his heart the two Tables of Moses For 1. perswasions and commands may wâ—ll stand together and all Law-inforcings are but meere reasonings and morall and objective acts on the minde and will and so the Law no more inforceth then the Gospel 2. Holinesse and Sanctification commeth by the Law animated by the Spirit as well as by the Gospel for the Law converteth the soule but it doth this saith the Antinomians not as the Law but as the Gospel revealing Christ. But I am sure neither can the Gospel â—â—terally onely revealing Christ and being void of the Spirit it cannot convert the soule and the Law as animated by the Spirit leadeth to Christ as a Pedagogue I meane as mixed with the Gospel For the Law without the Gospel can never sanctifie nor lead to Christ and neither of them without Christs Spirit can doe any thing And I find Saltmarshes Euthysiasticall pulse and straine of Familisme when hee saith that the Preaching of Faith is the Spirit given to a beleever and it makes him the very Law it selfe For 1. the Preaching of Faith or the Gospel preached even to hardened Pharisâ—â—s cannot give the Spirit renewing the Pharisees for Faith was preached to them by Christ and his Apostles but they stumbled at Christ and never beleeved 2. The preaching of Faith and the Spirit differ as much as the principall cause and the instrument now who can say the writing of the penne is the writer 3. Antinomians meane by the Gospel or the preaching of Faith here divided from the Law not the glad tidings of peace preached but the renewing Spirit without all letter or word of promise or command that is the teaching spirit and thâ— inward annointing without the Law or Gospel either Now Sanctification in this sense must bee wrought without Law Gospel Precept Command Promise and wee may lay aside the Bible then and all Ordinances and therefore no wonder then Antinomians tell us so often of the Letter and the Spirit for to them old and new Testament and all the sweet promises are a very Letter and in the new Testament we are not to serve God according to the Letter and therefore all Preaching Commands Exhortations Promises Threats of both Law and Gospel must be laid aside The Lord keeps us saith Towne under the Gospel in righteousnesse without all Law Ceremoniall and Morall and every where thâ—y say 〈◊〉 serve God now according to the Spirit not 〈◊〉 to the Letter outward Ordinances then to Antinomians are matters of meere courtesie CHAP. XII Antinomians deny actuall pardon of sinnes to the Jewes ANtinomians deny that the knowledge of actuall and eternall remission was an Article of the Jewish Creed but a mystery not revealed till the Gospell But then David and the Fathers Abraham and others were justified by the impâ—â—ed righteousnesse of Faith as wee are also David must Psal. 2.1 2. describe an happinesse he knew not what David saith Thou forgavest the iniquity of my sinne vers 5 2. We beleeve through the grace of the Lord Jesus we shall be saved as well as they 3. All the Fathers dyed in the faith 〈◊〉 did eat the same spirituall meat and did all drink of the same spirituall Rock and the Rock was Christ. 4. The Scripture foreseeing that God would justifie the heathen thrâ—ugh Faith reached before the Gospel to Abraham Esaiah prophecied of Christ as an Evangelist Daniel of the slaying of the Messiah and everlasting righteousnesse through him The Prophets testified before hand the sufferings of Christ and the glory that should follow actuall remission then was no mystery to them Abraham rejoyced to see Christs day and saw it CHAP. XIII Of the nonage of the Jewes what it was NOr was the tutorie bondage or nonage of the Jewes any thing but 1. A lesse measure of the Spirit then is now 2. A harder pressing of the Law on them 3. A keeping of that infant Church as a child under Pedagogues and Tutors in regard of the Elements of Ceremonies partly teaching them rudely and partly warning them by blondy Sacrifices and diverse washings of the desert of sinne and the filth of it but this is nothing to prove the Jewes were under the Law For 1. then should they be under the curse and so must eternally perish contrary to the Word nor was their pardon of sinnes by halfes and quarters 2. Then must they be saved by works Paul saith They came short of righteousnesse because they sought to establish their owne righteousnesse and stumbled at the stone laid in Zion and sought it not by faith And it was never lawfull for them more then us to seeke righteousnesse and justification by works of the Law so they were in this under no law-Law-Spirit more then we but justified the same way that we are 3. Yea many sweet Evangelike promises are made to them as to us Ho every one that thirsts come to the water c. Behold I lay on Zion a stone c. The just shall live by fath Who is a God like unto thee that pardons iniquity I even I am he that blotteth out thy transgressions for mine owne sake and divers other Scriptures prove this 4. The Prophets cryed against legall and outward service and pressed washing in Christs bloud and faith and repentance as the Apostles doe And to Christ gave all the Prophets witnesse that through his name whosoever beleeves in him shall receive remission of sinnes There is much of the Spirit of adoption of spirituall liberty in praying wrestling with God giving no rest to God Heavenly boldnesse and accesse to the throne of grace in Jâ—â—kob David Moses and sweet Evangelike and Gospel-familiarity between Christ and his Spouse the Church in the Song of Salomon Feasting and banqueting together only the Lawâ—s administration was wrath by accident through our corruption lesse gloâ—ious because of darke typs and a spaâ—â—r measure of the Spirit 2 Cor. 3. Ephes. 3.9 10. and Paul heightneth Gospelâ—glory and lesseneth the Law in the vaine sense that false Apostles and legall Teachers put on it in over-â—xalting it as if without Christ it could save or with Faith it could justifie 6 All under the Gospel Elect and Reprobate must be freed from the Law if the Jewes were under it all to whom the Gospel is preached must bee freed from it and to Deâ—ne and Moore who are both Arminians and Antinomians all and every one of mankinde must bee under â—race none under the Law of Commandements for the argument holdeth for all in opposition to the Legall Jew CHAP. XIV The old mâ—n or the flesh to Antinomians is under the Law the new Man freed from all Law IT is admirable that Towne will
but a change of the endeavours to please God whereas before selfe was our God and an endeavour to turne from dead works 2. True repentance is sorrow according to God and hath acts different from Faith 3. To repent is out of godly sorrow to endeavour new obedience and amendment of life Faith is an apprehension of Divine truth to which wee give credit or an heart-dependance and recumbence on God through Christ 4. Wee are justified by faith never by repentance Wee thinke not that teares wash away sinnes Protestants speake not so 2. Nor that they make peace with God by teares they make way to sense of peace or awake us to runne to a promise the formall bottome of our peace in regard that the Lord promiseth to revive the contrite Spirit to accept broken bones to comfort mourners in Zion and wee thinke neither repentance nor good works proper and formall conditions of the covenant of grace but rather conditions of the covenanted CHAP. XXXVII How good works are necessary FOr good works 1. We call not these good works that are extorted by the terrours of the Law as a captive keepeth the high way because his Keeper leadeth him in an iron chaine Nor 2. these which flow from the sole authority of God as Lawgiver Or 3. which issue from meere morall principles without saving grace but these we call good works in an Evangelicall sense that not onely are done from the authority of the Law-giver but also from a mediatory and Evangelike obligation from the sweet attractions and drawing coards of the secrets of Christs love And 2. from Evangelike faith that purifieth the heart 3. From Physicall principles and supernaturall habits of grace good works are this way necessary 1. That as grace and glory differ not in nature but gradually as the morning dawning of twy-light and the noone-day-light so the good works done by the grace of Christ and that perfect love of God and our brethren in heaven are of the same nature different in degrees and the one degrees and waies to the other especially when from Gods free promise of the blessings of this life and that which is to come the Lord hath made a passe betweene the one and the other and the Lord hath tyed himselfe to himselfe not to us to carry on grace out of meere grace Every branch that bringeth forth fruit in me saith Christ my Father purgeth that it may bring forth more fruit unto every one that hath shall be given and he shall have abundance He that soweth to the spirit shall of the Spirit reape life everlasting There is a harvest promised to this sowing as to a speciall furtherance of our reckoning in the day of Christ hee that soweth bountefully shall reape bountefully yea sent once and againe unto my necessitie not because I desire a gift but I desire fruit that may abound to your account if ye through the spirit doe mortifie the deeds of the flesh yee shall live But being made free from sinne and become servants to God yee have your fruit unto holinesse and the end everlasting life Blessed are they that doe his commandements that they may have right to the tree of life and may enter in thorow the gates into the city And lest we should think the commands are all but one only precept of beleeving hee addeth for without are Doggs and Sorcerers and Whoremongers and Murtherers c. He that hath my commandements and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and manifest my selfe to him All these evidence to us that holy walking is a way to heaven as sowing is to harvest and that Christ maketh a promise of life eternall to him that doth his Commandements onely the question is in what tearmes the promise is made to the doer of Gods will as a doer or as a beleever whose faith is fruitfull and with childe of Evangelike doing But wee may say the formall promise of the covenant of grace is made to beleeving as the Law-promise is made to doing Legally and perfectly out of our own without grace and that the Gospel as it is larger then the covenant of grace and as it containeth the whole doctrine of grace taught by the Prophets and Apostles is a promise of life eternall made to Evangelike and unperfect doing through the strength of grace And that because 1. God commandeth good works through the whole New Testament 2. They are so necessary as without them our faith is a dead and vaine faith and cannot justifie us 3. They are the end for which Christ redeemed us that we should live to him bee redeemed from our vaine conversation from the present evill world that we should bee a purified peculiar people to him zealous of good works and in this title also they are commanded 4. They are conditions without which wee cannot bee saved For John Baptist taught this with the Gospel Every tree that bringeth not forth good fruit shall be hewen downe and cast into the fire What shall we doe to be saved receiveth this answer Repent and be baptized every one of you Except yee repent yee shall all likewise perish 5. They are commanded as acts of the new creature and partly as contrary to sinnefull fiery and mighty temptations of Satan and the flesh as mortification to fleshly lust faith to unbeliefe Partly as expressions of thankfulnesse for the free redemption in Christ and commanded in the Law in the great Commandement of the loving of God with all our heart just as this Law of loving God did oblige Abraham to offer his Sonne Isaak for God and Judah to be thankefull to God for redeeming them out of the Babylonish Captivity though the Law neither commanded any father to offer his Sonne nor the people to returne from Captivity yet the eternall Law of love commandeth both these and us to doe what ever God-Redeemer commands us as well as what ever God the Law-giver injoyneth onely we cannot say Good works doe merit salvation or purchase right to life eternall Christs bloud is onely so a ransome of life 2. Nor have they any proper condignity to such a high reward being so imperfect 3. Nor can they have any effective influence or proper causality thereunto nor are they causes or conditions of justification but that which Crispe saith is not of God But withall saith he I must tell you that all this sanctification of life is not a jot of the way of a justified person to heaven it is true they are not the meritorious the efficient cause or way nor the formall covenant-condition but a way they are as sowing is to harvest running to the garland wrestling to the victory CHAP. XXXVIII The Gospel is conditionall ANtinomians deny all conditions of the covenant
it please you this is Gods mind if not Sir you are where you was â—e a Sceptick to Christ's second comming and change your faith every New Moone wee have nothing to say but fare ye well are the Antichrists in this not we Nor dare wee conceale our feare of the â—ad â—udgements of God and his highest displeasure for the breach of the Covenant of God in this Land And that First since so many victoriâ—s and great deliverances bring forth no other fruit but persecution of the Godly and faithfull Ministers of Christ and more virulent hating of and railing against the Church and Kingdome of Scotland these that are most zealous for Reformation and most conscientious and sincere for the Covenant and settling of Religion Above and beyond all that Prelates or those of their way ever attempted Yea and the crushing and ruining of these that have wrought a greater salvation for the Kingdome than all the sectaries in England when such are persecuted impeached imprisoned cast out of the Parliament and Kingdome for no cause if the bottome of the businesse were examined but for their adhering to the Presbyteriall Government Covenant of God their brethren of Scotland opposing as the Covenant of God obleigeth them the Heresies and Blasphemies abounding in this Land when vile and naughty men because they side with sectaries such as blaspheme God deny the deity of the holy Ghost not onely goe free but Familists Antinomians Libertines who joyne in these blasphemies Arminians Socinians the old Courteours and darlings of the late Prelats and popish affected Seekers Anabaptists Seperatists and Independents of another stampe then these of New England Covenant breakers and the like are not onely connived at against the Covenant but sit in Parliament are advanced to highest places in the State and Army and such Familists as Mr. Del and Saltmarsh are alowed and authorized to be ordinary preachers to the Army But know I beseech you that the Lord will discerne betweene him that feareth an oath and feareth not an oath 2 God must reckon with the Land because the Ambassadors of Jesus Christ are dispised hated and persecuted 3. The City that have borne the weight and burden of the charge of the War is badly requited to say no more 4. When cursed Pamphlets uncharitable railings against the Covenant Reformation Reformed Religion the godliest in the Parliament the Church and Kingdome of Scotland the Assembly of Divines the razing of the foundation stones and principles of the Gospel passe Presse and Pulpit uncontroled whereas even Papists as Calvin said against Libertines have not dared in terminis to remove such march-stones of Christ Jesus as doe disterminate Christian Religion from Judaisme Paganisme Turcisme may not the Lord say to England and to the Parliament that which he said to the people of old Jerem. 2.9 Therefore I will yet plead with you saith the Lord and with your childrens children will I plead 10. For passe over the Isles of Chittim and see and send to Kedar and consider diligently and see if there be such a thing 11. Hath a Nation changed their Gods which are yet no Gods But my people have changed their glory for that which doth not profit 12. Bee astonished O yee heavens at this and be horribly afraid be ye very desolate And Esa. 29.21 They make a man an offender for a word and lay a snare for him that reproveth in the gate and turne aside the just for a thing of nought 5. And what can wee answer to all the Sister-Churches in Christendome who have heard of so many Declarations Letters Ordinances Remonstrances promises before God the world and the elect Angells that we came to this Reverend Assembly as willing to joyne with the professed desires and invitation of the honourable Houses of Parliament to remove not only government by Archbishops but likewise to settle such a government as is most agreeable to the word of God most apt to procure and preserve the peace of the Church at home and a happy union with the Church of Scotland and other Reformed Churches abroad in doctrine worship government and one forme of Catechisme and to establish the same by Law To oppose heresies errors schismes injoyne the Nationall Covenant by Ordinance of Parliament to bee taken by all when now indulgence and more is yeelded to all heresies blasphemies and sects and an army pleading for Liberty of conscience to all Religions Popery not excepted is owned and authorised by the Houses whereas other humble and modest petitioners for a government according to the word of God against the Erastian and unwarrantable government set up but in quarters and peeces of which the Lord may say Offer it now to your Governour will he be pleased with it and accept your persons have beene checked and dismissed without an answer till his day yea and censured as guilty of breach of priviledge of Parliament as it faired with the Reverend Assembly of Divines for a submissive and humble supplication for the Royall Prerogative of Jesus Christ in his own free Courts and Assemblies 6. Shall not the Reformed Churches abroad who have hitherto prayed for the sad calamities of the Church of England when they heare as they must heare in languages knowne to them that the Parliaments of both Kingdomes have made their humble addresse to the Kings Majesty and the Ambassadors of Christ and the godly have laine at the footstoole of the throne of Grace soliciting the Lord in whose hands is the heart of the King that he would graciously incline his spirit to take the National Covenant for the extirpation of Popery Prelacy superstition heresie schisme prophanenesse and whatsoever shall be found contrary to sound doctrine Wonder and bee astonished when it is reported that the Parliament of England joyned in the same Covenant with us have not only not pressed the same on the Subjects which they desire of their Prince but suffer satyres raylings reproaches to be cast upon the Covenant of God in Presse and Pulpit highly promote those that are greatest enemies thereof and countenance an Army who labour with all their power to render the heart of the Prince averse to the Covenant and the sincere promoters thereof and doe require the open toleration not the extirpation of all heresies blasphemies yea of the Kingdome and throne of Antichrist against which we Covenanted and to take off all Laws for pressing the Covenant that so it may be buried in England though many of the Army and Independents Antinomians Socinians and others did solemnly with their hands lifted up to the most High ingage themselves to the Lord never to suffer themselves directly or indirectly to bee divided and withdrawne from that blessed union and conjunction So that what the Kingdome and Church of Scotland and the most faithfull adherers to the Covenant labour to build in publicke with this underhand dealing is destroyed and casten downe I doe not say this of all I am confident there
were in the matter of Oathes Magistracy Pedobaptisme confuted by Hallerus and by Kolvius at Bern and forced to say The Spirit taught them otherwise then the Letter of the Scripture spake And also at Zosing in Argovia An. 1532. Conradus Grebelius with his labouring to seduce many were confuted and cast out of Sengall Thomas Schuker the Disciple of Melchior Rinkius beheaded with a sword his brother Leonard by the impulsion of the Spirit at Sengal but it was not the Holy Ghost who leadeth us in Scripture truth saying in that The will of God was done and it was finished this made a Spirit without Scripture hatefull to many having made much adoe with their Scriptures Spirit at Strâ—asbrough Wormes Ausbourg Vlmes and being driven out of Helvetia and High-Germany they carried their plague to Morâ—via and adjoyned to themselves seditious men in Bohemia Poland Hungaria Austria and Silesia Balthasar Hubmeier for tumults in Moravia was burnt at Vienna Hence in West-phalia Frizland Holland and especially at Munster arose new Revelations In comes An. 1533. John Becold out of his own element of a Tailor amongst the Prophets with the Prophet Baker John Matthiz and some of Munster Roâ—mannus a faint and fained confuter of Anabaptists turnes to them and with him Herman Strepeda Hen. Rullius and Godfrey Stralen strengthen them they were confuted in a publick dispute and ordained to depart the City of Munster and did depart but they partly steal in again in the night partly hide themselves and make themselves masters of the city one Warendrop a Godsmith prophesies that John of Leiden must be King of the whole earth and King of Jerusalem that all Princes must obey him Becold appoints Bernard Knippeâ—dolling and Kippenbrugh Consulls the Christian Magistrates are deposed John Matthiz after a revelation from heaven commands all books to be burnt except the Bible all Gold and Silver to be brought and laid downe at his feet that all might be common Truteling a Smith called them dirty Prophets therefore Matthiz shot him dead and Matthiz himselfe not long after was cut off by the enemy Righteous is the Lord. Becold after three dayes lying in a fancied transe commands Polygamy in obedience to his own Vision marries three wives then other three til he came to fifteen Becold according to the prophesie of a Tailor is made a most Gorgeous King and sent out twenty eight Apostles to shew his Kingdome was above Christ he would have this number twice twelve Apostles and four Angels as Evangelists sent to the foure corners of the earth to Preach Tailor Becold King of Kings all of them were killed some say one only returned to give an account of spreading the spirit of Anabaptisme Becold appointing a great Lords Supper the King Tayler came in to see the Guestâ—s and findes a man and reading on his face the want of a wedding garment others say he saw him to be a Iudas killeth the innocent man presently After he had prophecied the Towne of Munster now beseiged should be supplied and killed one of his wives who said his prophecies came not to passe he and Knipperdoling were deservedly after Torturing Killed and hanged in an iron cage in the Cathedrall pinâ—cle The Tenents of Anabaptists in which they side with Antinomians are these more of this see in the writers cited The Reformation of Luther and others was Legall Literall carnall not Spirituall So Del. The Father Son and Spirit are not three distinct persons and in essence and nature one God so Familists deny Christ to be God and make every Saint equall with Christ. 3 The Lord Iesus did not really and truely but in imagination take our nature Antinomians say a beleever is God incarnate Godded and Christed Theol. Ger. c 22. Rise reig er 11. 4 The doctrine of Christ before his suffering is not so much to be observed as after his death for Peter resisted ill Saltm saith Shadowes flying away pag. 7 8 9. Christ and Iohn Baptist preached legally and spake not fully of free grace 5 Christ hath removed the Law and all its obleiging power and now the pure Gospell and Command of faith is our onely rule so Antinom 6 Christ reformed the ten commandes and brought in a more perfect rule Antinomians say they have nothing to doe with Moses and the Law The Law is now in the Spirit saith Saltmash free grace 146. Del. ser. p. 19.26 7 In the old Testament oaths were permitted perjury only forbidden all oathes are forbidden in the new the Sabbath was kept then not now so our Antinomians and Familists of new E. 8 They deny that the soules of the Godly or wicked goe to heaven or Hell till the day of Iudgement and deny the resurrection of the same body that was buried or that flesh and bloud â—shall rise againe contrary to Scripture Iob 19.26 27 28. Esay 26.19 Ezek. 37 11.12 Daniel 12.2.13 Phil. 3.19 20. 1 Cor. 15. 53. Ioh. 20.27 So say Antinomians life eternall is in this life the resurrection is past that the soule is mortall 9 The visible Church consisteth of those that are perfect and onely of those so Antinomians 10 None can with a good conscience exercise the office of a Magistrate under the New Testament Familists say its against Christian liberty 11 Vniversities Schooles humane arts ought not to be Saltmarsh they are legall and litterall 12 That its unlawfull to goe to law and that warres are unlawfull See Del. serm 6 7 8. 13 These Anabaptists called Libertines deny all Scripture as a dead Letter all preaching Sacraments church assemblies singing of Psalmes praying all ordinances and say the Spirit the inward anoynting and the internall word that proceeds immediately out of the mouth of God as Gideons sword is the onely meanes of Gospell-reformation so Antinomians reject all Ordinances as legall and say the spirit is all and some as Del. serm Beacon Catechism tit say the joyfull knowledge of God and man and all things else that relate to either is alone in the Spirit by Iesus Christ he counts all ordinances and externall duties and worship triviall and indifferent O therefore preface if distempered Christian Nations he excepteth not Papists Arminians Socinians c. were once wise to forbeare this clashing and dashing themselves in pieces one against another for matters externall triviall and circumstantiall in religion and would content themselves with that which is alone saving c. To the Antinomian Beacon Idolatry Angell-worship preaching praying scriptures duties of the Law precepts of the Gospell of nature of grace opinions c. all controversies in Religion these in which the distempered nations now contravert yea Church-government sacraments ministers are matters externall triviall and circumstantiall in religion not things in which salvation consisteth not to be contended for on either side 14 The second rancke of Anabaptists called concionatores preachers denyed all the Old Testament
regeneration is not said to worke with the word but a more common operation of God there is which begetteth literall knowledge or some higher illumination 2 the Spirit worketh with the word so as in one and the same act the Spirit opens the heart to heare and receave what is carryed along in the letter of the word and so the Spirit worketh mediately not immediately 6 How in the infusion of the new heart and of the habit of the grace of God in which we are meere patients and put forth no cooperation with God more then the dead doth to quicken it selfe Ephes. 2.1 2. and the withered ground to receave the raine I see not Esai 44.3 4. in regard that though the word goe before and the word may be preached in the meane time yet the act of infusion of the new heart is no morall action of God but as it were physicall and it is a reall action receaved by us by no subordinate literall action or morall apprehension of the minde or act of the will and therefore in this formall act of infusion what the word doth but by way of disposition or preparing I must professe my ignorance though it be most true that faith commeth by hearing and in the very mean time Act. 10.44 whilst Peter yet spake these words the Holy Ghost fel on them which heard the word Then if conversion be taken in congregato vel concreto in the humbling selfe disparing of a sinner and all preparatory acts going before the infused life of Christ and in the first operations flowing from this infused life the word is an instrument of conversion but I cannot see how it is any active or morall instrument in the soules lying under the Lords act of infusion of the life of Christ except yee call it a passive instrument because it perswades not the soule to receeve the new life nor is the soule being a meere patient an apprehending knowing choosing or consenting faculty under this action of omnipotency while the Lord powres in a new heart It is true the word is thus farre the instrument that the Spirit worketh in us the same habit of new life and the same Spirit of grace and supplication that is promised in the word Esa. 44.3 4. Zach. 12.10 Ezeck 36.26 27. and the same Spirit that the Scripture saith Christ by his merits purchased Ioh. 1.16 17 18. Ioh. 12.32 Revel 1.5 Heb. 10.19 20 21 22. 1 Conclusion The word preached is that meane that instrumentally concurreth with the Spirit for begetting of faith Rom. 10.14.17 faith commeth by hearing and hearing by the word of God and that he speaketh of the externall and not of the substantiall increated and internall word is cleare ver 14 15 16. he speaketh of such a word as a sent preacher carrieth 2. such glad tydings as messengers on the mountaines bring which is not the Spirit of faith to all that the messengers are sent to 3 It is such a word as he calleth ver 16. a report Now this is not an inward substantiall report or word because all that heareth the father to them the Spirit makes an inward report they come to Christ and beleeve the report Ioh. 6.45 But few or none beleeve this report ver 16. Who hath beleeved our report 1 Cor. 1.23 25. But we preach Christ crucified to the Iewes a stumbling blocke to the Greekes foolishnesse But unto them that are called both of Iewes and Greekes Christ the power of God and the wisdome of God then the word externally preached is instrumentally the power of Goâ— and that he speaketh of externall preaching not of the substantiall word or Spirit himselfe is cleare 1 Because the Spirit internally preached is received as the power of God Esay 59 19 20. And a God teaching Spirit but this word of it selfe is not such a Spirit 1 Because the Apostles preach it Men such as the Apostles were doe speake or preach of Christ and of the Spirit but they cannot preach or effectually inpreach to speake so Christ and the Spirit to the hearers for then should they give the Holy Spirit to al those they preach to which both is against scripture and experience Act. 12. Act. 14. Act. 17. and is blasphemous for God onely giveth the Holy Ghost 2 Because the internall and substantiall word preached to the eares internally is effectuall conversion but this preached Christ must be externally preached onely to some to Iewes and Greekes who stumble at Christ and beleeve not 1 Pet. 2. And the same is proved by 2 Cor. 2.15 Wee are unto God preaching the Gospell v. 14 a sweet savour of Christ in them that are saved and in them that perish to the one wee are the savour of death unto death to the other the savour of life unto life Now the internall substantiall word is to none a savour of death 1 Thes. 2.13 For this cause also thanke we God without ceasing because when yee received the word of God which yee heard of us yee received it noâ— as the word of men but as it is in truth the word of God which effectually worketh also in you that beleeve That is 1 The externall word which yee heard of us 2 It is the instrument of the Spirit Yee received it not as the word of men but as it is indeed the word of God 3 It s not the internall word for it was not received of all that heard it for ver 14 15 16. the Iewes that heard it received it not 2 Conclusion The word preached of it selfe is not a dead letter as Swenckfeldians say with Antinomians Paul calleth the Law a dead Letter Because it teacheth what we should doe but promiseth not the Spirit of Grace to obey as the Gospell doth And punit delinquentes punisheth eternally delinâ—uâ—â—ts saith Chrysost 2 Cor. 3. hom 7. and Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact saith the same Augustine saith the Law makes us know not eschew sinne and the Gospell is not a dead letter of it selfe even as the Letter of it is voyd of the Spirit except by accident in the same sense that it is the savour of death unto death and a rocke of offence to those that stumble at the word But is not may some say the law also by accident and through our sinfull condition a condemning letter aswell as the Gospell and so both because they are externall and literall must be a dead letter I answer not so because the Gospell in the letter and literall sense ofâ—ereth a way or meanes of reconciliation to thoâ—e that beleeve but the Law as the Law in no sense can either offer or give life but in regard that all have sinned the proper use of the Law to all under the Law is to give out a sentence of condemnation in the very externall and literall sense of it If the Law lead as a Paedagogne any to Christ that is now by a
that in the Gospell the word and the Spirit are alwayes joyned and therefore saith Christ the words that I speake are spirit and life that is they come from the spirit and carry spirit with them Then 1 the Gospell pâ—eached externally to Del and to Antinomians is not that word by which Christ converts soules faith is not from outward hearing as an instrument of our conversion the contrary of which we have proved It s from the inward word in the heart now the word in the heart is very faith it selfe the argument of both Swenckefel and Del is nothing for it is this the word outwardly preached except it come to the heart can never convert the soule because it is but a meere sound saith Swenckefeld it s but a very letter say Antinomians therefore the externall word is no instrument of our conversion but onely the internall word I utterly deny the consequence lay a pen well inked to paper a thousand times it shall never write except the hand of the writer draw the characters ergo the pen is no instrument of writing it followes not So bread except by the blessing of God it be turned into blood and flesh can never nourish ergo the bread that the Baker bakes is no instrument by which we are nourished It s an unjust consequence and distroyes all ordinances naturall and Spirituall It onely followes ergo the word without us is no efficacious cause of conversion and no principall cause and can do nothing except the Spirit inact and animate and concurre with the word which we with both hands yeeld and beleeve as a Gospel-truth The word is but a sound a letter I answer it is not a common sound such as the odes of Horatiâ—s and Epistles of Seneca render but it is in it selfe a sound filled with Majesty power heaven so as every word seemes to be with-child of grace and life yea and separate the word from the Spirit and in the stile conveyance method there is so much divinity majesty holinesse life gravity as the child bewrayes heaven in its forehead and lookes like the Father and Author God and therefore it s more then a sound to a deafe soule actu secundo it hath but a sound and whereas Antinomians say it s but a dead letter they speake of the paper inke and printed characters of the word but vvee take it not so but as the vvords do connotate and involve the things signified the precious promises and as the Lord saith Hose 8. The great things of my law and so they are not dead letters but the instrument chariot meanes of conveyance of Christ and the Spirit to the heart and though vvithout the Spirit the vvord vvorkes not as no instrument no toole nor hammer no axe can build a house except the Mason and Carpenter act and move them shall it follow they are not for that instruments at all 2 Del and Antinomians with Swenckefeld will have the Gospel preached to none but to those that have the internall word and Spirit in their hearts then when Christ and the Apostles Mat. 13. Act. 28. Act. 13. preach Christ and the Gospel in the letter as some other thing then the Law it is not the word of God nor the Gospell why it wants the Spirit to goe along with it and can never change nor reforme saith Del pag. 18. and begetteth but a literall and feighned faith saith Swenckefeld and the word and the Spirit are alwayes joyned saith Del pag. 19. now this is not the written read nor externally preached Gospel nor the Scripture so they must but coâ—sen us for they meane the internall word not verbum vocale And the preaching of faith that Saltmarsh speaketh of free grace pag. 146 is not the Scripture nor preached word which I demonstrate Del speaketh of such a word as hath the Spirit alwayes ioyned with it pag. 19. But the scripture and the externall vocall word hath not alwayes the Spirit joyned with it for when it is preached to Reprobates and to malicious obdured soules that stumble at Christ and the word being thereunto appointed 1 Pet. 2.7 Mat. 13 14 15. Ioh. 12.37 38 39. Ioh. 9.39 It hath not the Spirit joyned with it 2 They speake of such a word as hath the Spirit actually converting and which is therein differenced from the Law that is but a dead letter and cannot minister the Spirit so Del ser. pag. 18 19. So Saltmarsh free grace pag. 146 147 so Swenckfeld ibid. therefore all that Antinomians and Swenckfeldians say that they take not away Word ministery ordinances preaching are meere delusions for by the word of God that begets faith they meane the internall word not scripture nor the written and preached word and so they say nothing to take off this error justly layd upon them to wit that under the Gospell there is no need of Scripture Preaching Sacraments hearing nor doing of any duties to men nor abstinence from murthering killing whoring stealing c. all exterâ—alls are indifferent 3 You see how false it is that the Gospell is not to be preached to any but to those that are converted because it cannot be received by faith by any but by such contrary to Christs expresse commands to his Apostles Mat. 28.19 20. Goe teach all nations so Paul preached to the obstinate Jewes Act. 13 to the scoffing Athenians Act. 17. Is it not therefore the Gospel that they preachâ— 4 It is an undue arguing of Swenckefeldians and Antinomians The word is a literall carnall sensible thing ergo God workes not faith which is a spirituall grace thereby for it followes onely God workes not faith by the vocall word alone except he put to the pul of omnipotency of grace 2 The assumption is false the preached word though in its sound it be carnall literall bodily yet in its power Majesty and the thing signified which is the birth in the wombe of the word it is spirituall lively heavenly 5 Nor doth it follow that Iustification begins at man if the vocall word be the instrument thereof except they say that hearing and preaching did necessarily and effectually produce justification and conversion they are no parts no members no efficacious causes of conversion or Iustification 6 Iustifying faith and salvation both are in their nature things spirituall and yet have their originall from the word preached as an instrument yea from the foolishnesse of preaching 1 Cor. 1.21 Nor is the word altogether bodily because it incurres in the sense of hearing but taking the word preached as it includes the great things of God not as it is letters and sounds it is not carnall but spirituall 2 Cor. 10.5 Sharper then a two edged sword to save or kill on either edges Heb. 4.12 yea even when it is rejected the savour of death unto death 2 Cor. 2.16 17. And the Everlasting Gospell Rev. 14.6 7 Nor can it follow that justifying faith is a work of man
he addeth ver 2. and the things that thou hâ—st heard of me amongst many witnesses the same commit thou to faithfull mâ—n then as the same rose may grow by nature and by the industry of the gardner and by singular art as by causing an Oven hot to send warmenesse and heate to the root of the rose in the winter when otherwise the cold earth should produce no roses at all nor can these three sort of Roses be said to be different in nature spece though produced 3 sundry ways by nature industry and art fomenting and supporting weake nature so also the same knowledge of the Scripture doth come to Paul by revelation to Timothy by industry and teaching and the same knowledge and faculty of speaking with tongues is Act. cha 2 in some by the comming downe of the Holy Ghost without education and teaching and in some by education and teaching ver 4 5 6. compared with ver 8 when therefore it is said Act. 4.13 That the councell perceiving Peter and Iohn were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlearned mâ—n they were amazed it cannot inferre as Antinomians thinke that humane learning and knowledge of tongues were not requisite in the Apostles or that the Apostles were voyd of such learning but they onely marvelled that men unlearned in regard of education at schooles and universities being fisher-men and unlearned in a pharisaicall sense which onely went for learning in their time could so promptly and boldly speake of the misteries of the Gospel and were so skilled in the doctrine of Moses and the Prophets and they wondered at their Master Christs learning seeing he was a Carpenters sonne and never taught at schooles and M. Beacon Sam. How and other Antinomians are of the Pharisees opinion if they beleeve Christ was destitute of learning now what way hee had his learning whether by infusion from heaven or the personall union or by education at schooles which is not apparent is a farre other question and they are no lesse deceived who imagine that those fisher-men now Catholick ambassadors of Iesus Christ and on whom the Holy Ghost descended in cloven tongues with the rest Act. 2.1 2 3 4. were ignorant of the tongues Hebrew Greeke and Latine or that they who preached and wrote scripture and such divine epistles to the Churches were unlearned men voyd of the very literall knowledge and skill of the very letter of the scriptures of the old and new Testament which these men call falsly prophane and heathenish so Christ and his Apostles had all the learning and tongues that we now have and what we have by industry and paines reading studying under teachers and in schooles and universities that they had by immediate infusion or some other way Enthysiasts goe upon a false principle that learning arts tongues are in their nature and kind heathenish whereas of themselves and in their kind and nature they are neither heathenish nor Christian but naturall and well polished habits and acquired qualities indifferent and extrinsecall to either the state of Ethnicisme or Christianity and good or ill as they are well used or abused in either states they argue vainely then who thus reason if Christ and his Apostles carried on a ministery without learning arts and tongues then so may wee but the former is true therefore so is the latter the major is false because sectaries want the immediate inspiring Spirit that Christ and his Apostles had to supply defects of education and industry and the assumption is palpably false also who ever therefore now will take on them to be publicke ministers of the New Testament and goe from weaving sowing Carpentarie Shoo-making to the pulpit to the representing of God and being his mouth to his people being voyd of all learning tongues logick arts sciences and the literall knowledge of the scripture and yet cannot shew that either the Holy Ghost hath given to them the Gift of tongues and the knowledge of the mystery of the Gospell by revelation without the teaching of flesh or blood as he did to the Apostles or without some more then ordinary competent measure of knowledg and supernaturall dexterity to cut the word of truth aright and yet alledge that fisher-men never brought up at schooles and universities may be preachers of the Gospel and why not Weavers Taylors Button makers Shoo-makers c. they are but intruders and runne and the Lord sent them not how then can M. Beacon in his Chatechisme pag. 153 154. Prove that the ministery of the Spirit can be carried on without that which wee commonly call Humane Learning from Act. 4.13 Because Christ and his Apostles carried it on so For Christ and his Apostles wanted not that which we commonly call humane learning yea and most properly call so they wanted learning acquited at schooles and universities but that is not the question whether men may be preachers though they never were educated and trained up in universites Humane learning is not called so from the way and manner of acquiring of it but from its own nature And Christ and his Apostles made use of humane arts and tongues for the understanding and opening of Scripture 1 Christ and his Apostles cite Scripture out of the Hebrew text in the old Testament into the tongue knowne to the hearers yea and the Apostles doe translate the scripture in Hebrew into the Greeke tongue and expone it and draw Logicall consequences from the Old Testament so Christ Mat. 22. God is the God of Abraham now dead ergo the dead shall rise againe Antinomians say Christ makes no use of Logick and of Logicall consequences because they are Logicall for that which he saith there is Scripture because Christ so saith not because there is such Logicall arguing in the words Ans. The same way that we argue from an Antecedent to a consequent by naturall logick so doth Christ we deny not but Christ and the Holy Ghost in the Evangelist Matthew does put the stampe and impression of Scripture on naturall and sinlesse arguing from an Antecedent to a consequent but it followes well Christ made use of logick in Scripture-discourses therefore humane learning is lawfull for and necessary to the opening and understanding of the Scripture 2 Whereas Antinomians say consequences are not Scripture but darken the glory of the Gospel Salt shaddowes fleeing away p. 8. It is cleare Christ calleth this very logicall consequence God is the God of dead Abraham ergo dead shall rise by the very name of scripture which yet was but a consequence drawen from Exo. chap. 3.6 yee erre not knowing the Scriptures and further he rebuketh the Saduces as ignorant who did not make use of the like logicall consequence to see the truth of the doctrine of the resurrection yee erre not knowing the scriptures Mat. 22.31 Haue yee not read that which was spoken to you c. ergo it was their unbeleife and dulnesse that they did not read and understand the logick
up by God according to his promises in the most holy service of God under the obedience of his love The Familists of New England and Antinomians professe all of them are Christed with Christ. The Apostles doe not so extoll themselves Towne Assert of Justifica p. 39. So soareâ—h Keep the Law saith he and works here below on the earth and as Enoch converse in Spirit and walk with God in the alone righteousnesse of Christ apprehended by faith As if a holy conversation and a spirituall walking with God in faith and duties were low base and for men of the earth onely The speciallâ— errors and Heresies holden by H. Nichol. are such as are for the most part either abominably blasphemous or much like to the errors of Anabaptists David-Georgians Swenskfeldians from whence they sprang as have been and shall be God willing cleared to be the same with Libertines and Antinomian errors 1 H. Nâ—cholas challengeth to himselfe that which is proper to Christ Esa 61. Lu 4. that the Spirit of the Lord is on him to preach glad tydings to the poore The Antino Beacon saith that none can be true preachers but they run unsent that run without the Spirit of sanctification 2 H.N. saith c. 1 Evan. not one man Adam sinned and we in him but man from the beginning to this day was disobedient Hence Adam was no one man 2 Wee have no more sinne from the first Adam then by following the sinnes of all men 3 The story of Adam of the tree and fruit is but an allegory Antinomians turne all in allegories Randal serm a sower went out to sow here is a warrant from parables to expone scriptures by allegories all things of nature are sacraments of Gospell mysteries as doe this in rememberance of me 3 H.N. saith c. 1 All that walked not in the forme of Abel according to the manner and ordinance of Seth were not of the right stocke of Seth. Then righteousnesse commeth by personall imitation of Seth not by the imputed righteousnesse of Christ. 4 Christ to H. N. is head of Abrahams faith not Abrahams flesh which destroyes his humanity for H. N. applyeth these words the power of the most high shall come on thee and overshadow thee by an allegory to all beleevers which had their discent out of the faith of Abraham partakers of the Godly nature and being and according to the will of God are wholly minded with God so Antinomians as Christ was once made flesh so is he now first made flesh in us ere we be carryed to perfection Del. ser. 17 18 19 20. tells us of two meanes of Gospel-reformation 1 The word dwelling in the flesh reformes the flesh and it dwells in us through faith this word is not the word without us then it is not the scripture word but the word within us Jt sheweth us Christ and changeth us into his image The 2 meanes is the Spirit which God promised long before to powre upon all flesh and so to reforme all flesh the Spirit reformes 1 By taking away all evill out of the flesh as pride â—nvy and all errors and false doctrines for the Spirit burnes up all errors as â—ay and stubble I feare Del give us no more for God manifested in the flesh but this not one word of the Scripture or preached Gospell is once mentioned heare foâ— feare Enthysiasts offend 2 The Spirit reformes by changing the flesh into its owne likenesse as fire changeth every thing into its selfe so doth the Spirit in the flesh make the flesh spirituall heavenly holy meeke good loving c. Here I desire M. Del to separate from H. N and give a reason of his faith to those that offend at his doctrine 1 How is the Spirit powred on all flesh and so is all flesh reformed p. 19. l. 20. Is he for universall salvation of all the Scripture speaketh not a word of the heart reformation of all This Devill is going abroad in our times Del speaketh like this wandering Spirit 2 How is the inward word which he carefully distinguisheth from the outward word p. 18. l. 3 4. differenced from the Spirit p. 19. for the inward word is the word made effectuall by the working of the Spirit and he saith the word not the letter without the Spirit which is but the dead law saith he and Spirit are alwayes joyned that is the inward word that is faith wrought by the Spirit as I take it is ever joyned with the Spirit who doubts but the Spirit is ever with the Spirit 3 The Spirit takes all evill out of the flesh what is that out of the man out of the soule and body this is a rare expression 4 How dwells the word in our flesh pag. 18. l. 1. God the substantiall word the sonne of God dwells in our flesh that is personally in the nature of man Ioh. 1.14 why does Del speake with hereticks and not explaine himselfe 5 How does the inward word change us into the image of Christ p. 18. he hath not told us of the Spirit all this while p. 19. which only changeth us into the image of Christ. 6. How doth the Spirit change the flesh into its owne likenesse by flâ—sh yee meane not corruption so the scripture Rom. 7. Rom. 8. Gal. 5.17 and in many places takes the word flesh Now the Spirit maketh not corruption and sinne spirituall heavenly holy meeke good loving c. then by flesh yee meane the fabrick of the nature of man soule and body Why speaketh not Del with protestant divines and calleth it the mortification of the old man and the vivification of the new but he speakes with H. N. and puts us to request him for the truths sake to expone what a God manifested in the flesh and what a word dwelling in the flesh he acknowledgeth for H.N. grammer rules his pen and tongue not the Holy Ghosts 5 To H. N. Every Godly man partaker of the being of God and Spirit of love is God incarnate and Christ and Christ is not any one man the son of Mary but the condition of all men beleeving and loving and Christ is no where else saith Theo. Ger. p. 22. but he is the same man 6 Gods being is love it selfe The damned apostate should acknowledge his being to be some other thing then love onely as Moses doth Exod. 34.6 The Lord strong gracious slow to anger c. 7 There is no diety belonging to God but love of which mortall men doe pertake in this life so H. N The Lord hath Godded me with God in his Godly being with the Spirit of his love 8 By our obedience of love we become sonnes 9 Love is faith working and doing is faith Whereas faith worketh love and obedience as the cause of love saith the scripture Iam. 2. Heb. 11. 10 Obedience of love and misliking of sinne bringeth us unto the being of Christ cleare
for Calvin beside the example of Paul Act. 17. whose Spirit was stirred at the Idolatrous Alter at Athens brings the Testimony of 1 Melancthon who saith Nec tantum interior cultus necâ—ssarius est sedetiam externa significatio seu confessio seu professio Mat. 10 qui negavâ—râ—t me coram hominibus negabo eum coram patre coelesti so Mar. Bucerus Peter Martyr and Calvin condemne the same externall observance of popish superstition Calvin excusatio ad Pseu Nicode pag. 521 522. It followeth then that from Beacons way I preaching of the Gospell false opinions of Papists controversies betweene Protestants and Socinians Antinomians Arrians Familists Enthysiasts Brownists Jndependants c. must be but matters externall triviall and circumstantiall in religion 2 the profession of truth since it is an externall outward thing a testimony of Christs truth before men and of Christ before the world then is triviall and so indifferent and free which yet is commanded by Christ and hedged with the greatest reward and threatning in the word Mat. 10.32 3 Yea for outward things and all externalls reading hearing scripture preaching seales praying baptisme the Lords Supper There is no law but the law of love not a law of the soveraigne authority of God the commander contrary to Mat. 28.19 20. and so men sinne not in neglecting a command of God in not observing all things whatsoever Christ hath commanded Mat. 28.20 whereas we conceive the Lord commands not only in the Gospell by the law of love but by his soveraigne authority as God in covenant with us that we doe all whether inward or outward things that he commands 4 So all externalls under the New Testament of being baptised or not baptised hearing or not hearing a sent ministery confessing or not confessing Christ before men are as free and indifferent though expresly commanded of God so as we sinne if we dispise prophecy 1 Thes. 5. and reject the counsell of God as did the Pharisies and Lawyers in not being baptised Luk. 7.29 30. whereas the publicans in obeying these commandements Iustified God They are I say as free triviall and indifferent to Antinomians as eating or not eating meats meerely indifferent in the case 1 Cor. 10. 1 Cor. 8. so if it were not a scandal we may refuse baptisme the Lords Supper the scriptures hearing the word confessing Christ before men teaching and admonishing our brother yea all duties of keeping our body cleane of speaking the truth of not lying not killing for all these are commanded beleevers by no law but by the law of love for say the Antinomians we are under no morall Law else 5 Yea so also we may suspend the use of all outward things by Beacons Antinomian argument we need not heare pray prayse receive Sacraments teach the ignorant comfort the the feeble minded releeve the poore visit the sick c. Why al these are both outward things and are abused most men place all religion in them as in Pauls time Gal. 2. they placed religion in circumcision the Iews placed all holines in them Es. â— Mi. 6. 6 Why then was Christ circumcised for in his time many said they were Abrahams circumcised sonnes and that was enough to save them which was to place all religion in circumcision but though we may suspend the use of things indifferent when religion is placed in them yet may we not neglect commanded externall ordinances because they thinke they are good christians if they be baptised and goe to Church nor doth Paul Gal. 2. thinke circumcision to be nothing but a thing indifferent for that the false Apostles and be witched Galatians thought their Iustification stood in circumcision but Paul saith Gal. 5. Not onely circumcision was not indifferent but damnable and whosoever was circumcised had fallen from Christ. 6 Conseq To Beacon they are all Iewes who judge baptisme the Lords Supper the scriptures read and preached heavenly things It s true they are externall and without the Spirit they availe not but there is a Majesty and divinity in the Scriptures and in the power of God in the foolishnesse of preaching and baptisme also and they are in themselves spirituall ordinances of God and though baptisme be a shadow yet striving about the doctrine of baptisme is in Moses and Paul no token of their unacquaiâ—tednesse with Christ the substance of all ordinances as M. Beacon imagineth 7 This is to turne all orthodox and sound opinions touching Christ free grace redemption worship scriptures over into Septicisme doubtsome bickerings and to leave us doubting and knowing nothing with certainty and full assurance of faith but to halt betweene two in all opinions touching God Christ the Spirit Trinity incarnation free grace scriptures law Gospel resurrection heaven hell as these opinions are professed before men and Angels and this will turne to professed Atheisme to doubt and professe we doubt of all things 5 And to be ever learning and never to come to the knowledge of the truth 8 If they be Iewes who thinke not all things externall all observances and our outward conversation with men which is most externall most indifferent and free then the letter of the written and preached old and N. Testament must be free and indifferent and it must be Iudaisme to read heare or study the scriptures for they are outward things in which carnall men ever have and ever will place all religion 9 We are to contend earnestly for the faith and for every truth of God Jud. 3. Touching baptisme and all the ordinances of God and to consent to wholsome words against all perverse disputing of men of corrupt minds and destitute of the truth 1 Tim. 6.3 4 5. 2 Tim. 2.14 15 16. nor 10. Can any Antinomian say that Paul was unacquainted with Christ the substance of ceremonies and circumsion when with such Godly animosity he withstood Peter to the face Gal. 2.11 12 13. and so sharpely rebuked the Galatians c. 3. c. 4. for lesser truths then we now contend for But in this Antinomians bewray of what Spirit they are when they professe all religions Popish Protestant Socinian Arrian Arminian Antitrinitarian Antinomian Familisticall to be free and indifferent and if we have love and faith in the heart we are perfect Christians though we live in wickednes disobedience and rebellion against God 16 Our second birth is our saviour Christ and dominion over sin the very son of God said H. Nicholas 17 H. N. His Christ is neither man nor the consubstantiall son of God but a holy disposition or Godlinesse whereas the Lord Jesus himselfe appeales to the senses the eyes and fingers of his disciples even after his resurrection when he was most spirituall and now in some measure entered into glory that he was a speaking man and had flesh and bones and the print of the â—ailes in his hands and sides yea the scripture saith he was the sonne of Adam Abraham Isaack Jacob David Mary 3 hee was like us
justification in Christs alone imputed righteousnesse nor can the law as it curseth and condemneth justifie or convert the soule but sure what ever Antinomians say on the contrary The Law of the Lord converteth the soule Psal. 19.7 that is the law in the hand of Christ and spiritualized with a gospell-Gospell-Spirit converteth which is not to be taken as M. Towne dreameth asser pag. 42. The Law is established in our sanctification but that is in the inward Spirit not in the outward letter for he and Antinomians imagine that we fulfill and obey the law because the Spirit immediately and irresistibly draws us and acts on us as on blocks and that we are not to obey God and abstain from sin out of conscience to the written Law Thou shalt not kill but so all we doe must be will-service wanting all warrant of one letter of the word contrary to Rom. 14.23 These Antinomians descended to a more subtle and finer way of the Laws use they said it was no question but the just man or beleever having received the Holy Ghost doth every thing of the Law and lawfully useth the Law to discipline and represse those that were politically or in a Theologicall consideration unjust or unregenerate or to terrifie and punish their owne flesh or unrenewed part which Towne with them sayes is under the Law and is no better said they then the flesh of the unjust for none on earth keeps the Law but the beleever by the Spirit of Christ for he by faith establisheth the Law In this the old Antinomians are not so grosse as new Antinomians for I make it good in this Treatise that whereas old Antinomians said caro justorum non est melior carne injustorum the flesh and unrenewed part of beleevers is no better then the flesh of unbeleevers and so the Adulteries and murthers of the one are sins as well as the murthers of the other Our Antinomians as Saltmarsh say the Scripture calleth us ungodly and sinners and children of wrath not that we are so but seem so or not so in Gods account but in the worlds then by good Logick the flesh the sins the murthers of the beleever are but seeming sins and sins in the worlds false account not in Gods just and true account Yea they are as clean saith Eaton from sin as Jesus Christ and as Saltmarsh saith as the glorified in heaven and they are sins saith Deâ— to men ward and in the conversation but not to Godward or in the conscience that is right downe they are no sins at all The question is said the old Antinomians whether or no there be a law given to the just man or the new man that is whether or no doth the Law teach the new man or the unrenewed part to doe good works and require them of him or doth it teach him that he must doe good works as a meere patient or doth he without the Law urging teaching commanding doe the Law being created in Jesus Christ to good works or more shortly whether is the Law a meere patient toward a just man or is it active in teaching ruling regulating of him in doing of good works for to teach rule exact require command doe all import some activity or is the law proposed as a teacher and commander onely to the flesh or to the unrenewed part of a beleever this is the cardo hinge of the controversie say they Saltmarsh saith We being once justified have no need of one beam of light from the Law to teach us no more then the world has need of the first dayes light of the creation or of a candle when the Sun is risen and Towne saith the Law in teaching ruling or commanding is a meere patient that is the Morall Law is as close abolished in teaching us what we shall doe as the Ceremoniall Law now if the Spirit should teach us to be circumcised and to keep the Ceremoniall Law that Spirit should be judged to be Enthysiasticall and not of God for the Apostle saith the contrary Gal. 5.1 and calleth it a falling from Christ if then the Spirit teach us to honour our Parents not to kill whereas the Law teacheth us no more that we should doe such a duty then the Law teacheth us to be circumcised or then if a Candle-light should show us what is black we are to beleeve it is so and the light of the sun show the contrary we were to beleeve that black is not black so if the Spirit teach the Mother to kill her childe and offer it in a sacrifice to God because it was baptized as an Anabaptist mother in Dover lately hath done the mother is to beleeve and follow the light of that spirit contrary to the expresse law and the law is by this way a meere patient and the beleever freed from the direction of the sixt Commandement Thou shalt not murther for the teaching ruling commanding thereof are activities and yet is the Law a meere patient to the regenerate part so the womans regenerate part killed the child and sinned not in so doing for the regenerate part say they is under no Law and the Antinomians who did chide with the Minister because he convinced the Mother of sinning against the sixt Command in killing her own childe said right Why speak yee to the beleeving Mother of the Law the Law doth not rule nor teach the regenerate part and she hath killed the childe according to the Spirits dailight and the regenerate part not according to the Laws star-light and the flâ—sh speak say they to her of free grace So Michael Neander a grosse Antinomian wrote in an Epistle to a friend in his time To the just man there is no Law given in any use or office as he is just and liveth in the Spirit as he is one with Christ and converseth in heaven where there is no law that acts in a just man the just dialect of the English Antinomian Towne pag. 129. asser of grace Being Iustified by faith we are admitted to the favour and presence of God there to live and abide for ever here by sense and light in the kingdome of glory c. and Saltmarsh speaketh in the same Grammer as if the beleever were at the right hand of God and the old Antinomians said in the words of Towne read his words the justified man as Schusselburgius relateth their minde is holy just neither male nor female but one with Christ flesh of his flâ—sh and bone of his bone and the same by grace faith and imputation that Christ is by nature in whom Christ liveth speaketh worketh all things for all the workes of the just man are the workes of Christ and he is the meere passive matter of these workes Therefore all the doctrine of love good workes and new obedience which Christ and the Apostles give after the doctrine of justification is given only for the unjust man
face see God p. â— Ans. In all the wilde expressions he hath of Christ as that he is Gods Revelation Gods Christall He calleth him not the Son of God by an eternall generation as Divines from Scripture speak 5 The vaile of this first Temple or creation was rent by him who crucified all flesh through the eternall spirit and enâ—red in his glory Ans. What Scripture saith Christ crucified all flesh through the eternall spirit hath Christ nailed all his flesh to the Crosse or must he mean as he elsewhere hinteth that Christ had not a proper naturall body of his owne in which he dyed but all his mysticall body the Church is his body in which he suffers afflictions and death in his Saints as in his image then must the sufferings of the Saints be that satisfaction and price of Redemption payed to justice for our sins and so as many afflicted suffering Saints as many Saviours 6 Sparkles of glory p. 15 16 17. He acknowledgeth no visible Church but onely the invisible baptized into one Spirit Ans. The word acknowledgeth a visible kingdome like a draw-net that gathers in good and bad a barne floore in which is chaffe and corne a field in which is wheat and tares Matth. 13. a visible house of sons and servants 7 The man of 〈◊〉 2 Thess. 2. is the corrupt flesh in every man not the Antichrist the Pope of Rome An. So said H. Nicholas judging all the externalls of Popery indifferent 8 Pag. 29 30. The Baptisme of water is John Baptists Ministery till Christ Christ baptized none nor his Disciples but from Johns Ministery so that Baptisme of water is done away as other legall shaddows and all baptizing spoken of in the Epistles is spirituall baptizing An. Christ gave a contrary mandate Mat. 28.19 20. and Peter saith Act. 10.47 Can any man forbid water Act. 8. the Eunuch was baptized with water Act. 16.33 Col. 2.11 12. 1 Pet. 3.20 21. Antinomians judge baptisme the Lords Supper indifferent as they doe all externall administrations for to them they are but the killing Letter the flesh 9 Christ ascending to heaven went out of flesh into spirit p. 43. Sparkles An. He hath not then our nature and flesh in heaven contrary to Ephe. 2.6 He is not then our High Priest now touched in heaven with a feeling of our infirmities his flesh is now not the new and living way contrary to Heb. 4.15.16 chap 7.24 25 26. ch 10.20 Nor doth the Heaven containe him till the last day as the Scripture saith for his Spirit is every where CHAP. XIX Saltmarsh with Familists phancyeth divers new administrations of the Law of John Baptist of the Gospel of all spirits 10. ANtichrist or the mystery of iniquity came in upon this ministration by gifts and Ordinances and the glory of the spirit and power of gifts went off from the visible Church as the glory of God from the Temple to the threshold till it was wholly departed and all things in the absence of the spirit and of gifts were Administred by Arts and Sciences and Grammaticall knowledge of tongues and languages p. 45. The ministery that shall destroy the Antechrist is Jesus himselfe the Prophet whom we must heare and the God of whom we shall be all taught pa. 49. Not that of Arts and Sciences acquired by naturall power and industry An. The falling away was not the ceasing of extraordinary gifts of the Spirit in the Apostles But the Antichrists bringing in of another Gospel Joh. 2. ver 10. and the Spirit that confesseth not that Jesus Christ is come in the flesh 1 Joh 4 3. is Antichrist as the Libertines H. Nicholas Joh. Saltmarsh and Familists who pag. 219. parteth with the common Protestant to behold a state of condemnation in sin and a way of salvation by Jesus Christ and faith in him to be but a knowledge of Christ after the flesh and of Christ as one single person or figure of a man and the first glimpse of the love of God and but merely a discovery beyond the Law and all but a fleshly spiritualty And why because this comes not by a Yard-length up to the Familie of Love and teacheth salvation by Christ whom these men call a figure of a man because not true man And the Antichrist came in the Pope also and denyed Christ to come in the flesh nullified his manhood with transubstantiation a visible head of the Church Images merits traditions of men c. invocation of Saints prayer for the dead workes of supererogation c. but all these are indifferent to Mr. Saltmarsh and onâ—y Antichristian because literal and externall not because they are not warented by scripture and hee brought in the abuse of Philosophy Logick Arts and tongues which much darkened Gospel-glory 1 The Apostles with gifts and the Spirit made much use of arts and tongues as inferiour helps in their kinde to convert soules because sinners are not Angels and faith came by hearing of known languages and sent preachers Rom. 10.14 2 Saltmarsh his Sparkles of Glory must be an administration by arts tongues and so not that Ministry that can destroy the Antichrist and sparkles of flesh and Antichristianisme not of glory for he besprinckles the margine of his book in the beginning till his breath faile and he dry up with the popish lace of bits of Greek as p. 1 2 3. c. and citations of Scripture and he hath had some Art such as it is in writing Treatises to the Schoole and Family of Love the professed enemies of Puritans yea there is no writing no speaking of English no consequences of which there be many monstrous ones that follow not from Scripture such as no confession of sinne no working in the Gospel but onely beleeve c. in Saltmarsh his bookes but from Tongues Arts Logicke and so Familists yet must be under the Law 3. Observe that Saltmarsh in bringing in Antichrist is deeply silent of Popery and the Romish Religion For H. Nicholas and Familists deny the Pope to be Antichrist and think the Masse and Romish Priesthood indifferent as all Religions are to them and there is no Antichrist but the Legall Protestant voyd of the Spirit because he speaks Greek and Hebrew and hath some skill in Logick and would have the Scriptures in use and the preaching of Gospel which Saltmarsh in his Reformation would lay aside as contrary to that Ye shall be all taught of God he hath such a stomach against subordinata non pugnant but whether he wil or no teaching by the Word and so by Tongues and Arts and by Timothies attending to reading shall goe together till Christs second comming as is cleare Esay 59.21 Esay 61.1 where Christ is annointed with the Spirit to preach and yet that Scripture was fulfilled when he spoke by Art Tongues Luke 4.18 19 20 21 22 23 c. And that Sermon was but a dead letter to the hearers v. 28
and weake yet they were contentious and Shismaticks ver 3 4. For one saith I am of Paul and another I am of Apollo Sure Saltmarsh ordinarily expones Scripture by consequences which are fleshly and legal and phansies types by a spirit that contradicts the spirit speaking in the word 14 And the great and excellent designe saith hee speaking of the marrow of the Family of love or mind of God in all these things is only to lead out his people Church or Disciples from age to age from faith to faith from glory to glory from letter to letter from ordinance to ordinance from flesh to flesh and so to spirit and so to more spirit and at length to all spirit when the Sonne shall deliver up the Kingdome to the Father which is not only when the fulnesse of time or ages is come but in transacting and finishing in parâ—s and Members of the body of Châ—ist and is not oneâ— single act poynt or effusion of glory but a perâ—ecting and fulfilling it in severall members of Christ till the fulnesse of the stature of Christ for the day dawnes 1 Pet. 2.19.75 And for a Disciple to stay longer in any ministration then the Lord or the life and Spirit of Christ is in it is as if Lot should tarry in Sodome For saith he p 73. A Christian must crucifie each condition he passeth through We must then learn from Familists 1. That Christ was a legall and literall Saviour as David George said for he passed through all these ministrations And Saltmarsh must bee neerer to all Spirit then Christ and the Apostles 2. Saltmarsh growes in transitions to new Orbs and Heavens For in his Treatise of Free Grace we heard of nothing but Law and Gospel now he is upon the secrets of Familâ—sts and Enthusiasts to crucifie Scripture praying hearing writing and he is become all spirit And this is a third state I grant the Scripture saith that the Messiah shall Dan. 9.27 cause in the midst of the week the Sacrifice and the Oblation to cease and that shadows of good things to come shall be abolished when the body and life of ceremonies shall come But I desire one letter of Scripture that saith when the Spirit commeth even in this life he shall cause praying beleeving prophesying seales the Scriptures to cease and we shall be above and beyond all Gospel-Ordinances even in this life 3. For Familists that are all Spirit to hear bee baptizeâ— with water read is as unlawfull and fleshly as for Lot to stay in Sodome after the Lord had commanded him to depart 4 Then the delivering up of the Kingdom spoken of 1 Cor. 15. and the day of judgement is already begun and is in doing these many centuries of years So wee heard before H. Nicholas say even now in this present day doth the Lord sit in his Throne and judge the world I rather beleeve Paul then Saltmarsh or H. Nicholas For Paul saith 1 Cor. 15. speaking of the Resurrection of our bodies which I am sure the Familists have not yet seen 1 Cor. 15.24 then commeth the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Then when the resurrection of the body shall be Then shall bee the end when he shall render up the Kingdome to the Father So the rendring up of the Kingdome to the Father which Saltmarsh faith pag. 72. is even now when the day dawneth and the Day-starre ariseth shall not bee till the end and till the generall Resurrection of all bee And therfore Saltmarsh misseth a step in his new devised order except he say with Libertines and Hen. Nicholas that the resurrection is to be exponed spiritually as Hymaeneus and Philetus said and there shall be no more resurrection nor day of judgement nor rendering of the Kingdome nor heaven nor hell but such as we see in this life as it is most like Saltm beleeveth with al the Nation of the Familists for the administration of the spirit is in this lif as wel as the ministration of Law and Gospel were in this life The Scripture speakes of the day of judgement as of a thing not yet come 2 Thess. 2.2 Let no man trouble you neither by spirit nor by word nor by letter as from us as that the day of Christ is at hand Then some by the spirit of Scripturelesse revelation â—s now Anabaptists and Familists have said the day of judgement was neere or begun in this life yea the Scripture saith It is a day appoynted of God Acts 17.31 and sheweth us the fore-going tokens of that day beyond which there is no more time nor Gospel as 1 Thess. 5.1 2. Matth. 24.22 23 36 37 38 39 40 41 42 43 44 45 46 47. Matth. 25.31 46. 2 Pet. 3.1.2 3 10 11 12 13 1 Cor. 15.24 25 26. And what needed the Holy Ghost bid us watch and be sober and beware that that day come not on us unawares and tell us if we have not oyle in our Lamps at that nick of time whâ—n the shout shall be given that the Bride-groome is entred in his chamber Matth. 25. there is no more place for repentance or buying oyle or any possibility of salvation when that day is once come because if the day of judgement bee now and the rendring up the Kingdome to the Father bee in this life how is it that so many daily repent and escape out of the snare of the Devill And the market of buying oyle in this life is not passed For Peter Act. 8. willeth Simon Magus while he liveth to repent and sue for pardon And so the time of the offered Gospel and the day of judgement cannot be both together Paul could never sâ—y 1 Cor. 3. I could not write to you as to spirituall but as to caâ—nall except he meant that he wrote to some spiritual man nor could he say the spiritual man discerneth al things except the last ministration which is the spirituall ministration were begun in the time that Paul wrote to the Corinthians and then began the ministration of the Spirit and our seeing of the Lord with open face 2 Cor. 3. and so then was the rising of the dead the rendring of the Kingdom to the Father And where are wee now If the dâ—â—d have beene a rising now these fifteene hundreth yeaâ—es and a dying all this 〈◊〉 For Saltmarsh asâ—ured uâ—â—hat the 〈◊〉 of the Kingdome is not in the end of 〈◊〉 â—orld when the fulâ—â—sâ—e of â—ime or ages is come but it is a 〈…〉 in parts till the fulnesse of the stature of 〈…〉 Ephes. 4.11 12 13. that we meete all in heaven and the Lord Jesus his mystâ—cal body be filled up and perfected and so long as Pastors teachers and a ministery shall bee on earth and when this shall be the scripture telleth when the end shall câ—me 1 Cor. 15.24 and when all rule power and Authority shall bee put downe and Christs enemies subdued and when all things shall be
subdued Now this is not in this life 5 That Saltmarsh and his Spiritualists should stay under the ministration of Ordinances of preaching praying beleeving hearing reading or that they should preach is as unlawfull as for Lot to remaine in Sodome But when is there a ministration that Peter Paul and beleevers in this life should pray no more when they are to pray continually to heare and read no more when John saith they are blessed who read and Christ that they are blessed who heare and doe and they are to watch to the end to grow in grace CHAP. XX. Of the ceasing of Ordinances since the Apostles dyed as Saltmarsh teacheth SInce Antichrist now reigneth and Prophets Apostles Evangelists are no more there is no warrant to labour a reformation like the Apâ—stolicke times God hath no where said hee will have them restored but he aimes at a pure spiritual worship more glorious than that of the Apostles when there shall be no Temple nor Ordinances â—nd that place Ephes. 4 Till we all meet in the unity of Faith is till hee fill all things 1 â—or who 〈◊〉 perfect the Saints but Christ Apostles cannot doe it and we 〈◊〉 no Apostles now nor any of the pure gifts of the holy Ghost Doth the scripture any where speak of Apostles Evangelists Prophets only for the first age and Pastors and teachers onely for the ages after And that of Matth. 28. Lo I am with you to the end of the world is if more clearely translated to the finishing of the age or that age of ministration pag. 108 109 110 111. Answ. It cannot bee denyed but Antichrist reigneth but where in false Doctrine in the Protestant Churches It is most false Wee have separated from Babylon Nor is it true that Saltmarsh saith locall separation is Legall and Jewish and hath begotten strife and abated love p. 53. For separation out of Babylon cannot be Jewish when the Lord hath expresly commanded the Christians come out of her my people and a Church-separation where there is nothing found as to come out from the unclean Family of Love is Christian not Jewish except we should communicate with the unfruitfull workes of darkenesse and not care to defile our garments And Familists separation from Protestant Churches upon their owne ground must be fleshly legall and Jewish and hath begotten much 〈◊〉 and abated love But any outward performance or duty done out of conscience of a command even not to goe to Masse not to worship Jdols is legall to Familists if wee doe it not upon the impulsion of the Spirit separated from the command as for corruption in conversation if that be the reigne of Antichrist our separation I confesse is to scarce then must he reigne more in Familists the uncleanest of sects then in the truely godly who hate the deeds of the Nicolaitans 2 Familists and Seekers would have no Churches reformed according to the Apostlick paterne because they think the Apostles legall and Jewish men and they judge all externals and outward Ordinances as hearing baptisme praying to bee Jewish and legall and hold that love is all And another commandement there ought not to be Upon this ground I judge Antinomians say this is the only gospel-worke and way to beleeve and there is no sinne but unbeliefe adultery murther sodomy covenant-breach perjury treacherie of Armâ—es Servants to Masters are sinnes before men onely but not against God and in these we are obliged by no Law but to please one another in love adultery is against no obligation of command Saltmarsh free grace 193 74.14â— 154. Town 39.40 Honey-combe 95.37 Den sermon of the man of sin 9 10. 3 Another more pure and spirituall and more glorious Ministration where love all spirit reignes then is warranted by the Doctrine of the Prophets and Apostles wee know not Yet Saltmarsh pag. 194 195. condemneth the Assembly of Divines the seven Churches of the Anabaptists their confession and reformation because they indevour a Reformation only in some outward Ordinances and not any purer or more glorious discoveries of God or union with the spirit or glory Why and what cause is there For these new discoveries and new lights of a more pure and glorious spirit are either warranted by the Word of God in the Old and New Testament or they are not warranted If the first be said the Assembly and Reformed Churches Calvin and Luther whom Saltmarsh carpeth at as p. 107. darke legall and Jewish reformers because they loved not the Spirit of the Family of Love ought to have gone no further on to reform or measure the Temple then according to the golden Reed of the word of God But Saltmarsh cannot away with any reformation but such as setteth up a firmament of new lights especially of Antinomian and Familisticall wild-fire to shine to men and we confesse we indeavour no new discoveries of that kinde for they are not known to the Apostles such as that the justified cannot sinne their Adultery is no Adultery they are as free of any indwelling sin as Jesus Christ. 2 They are not to be touched in Conscience for sin 3 Nor to crave pardon 4 Nor to doe any duty because commanded in the Law 5 Nor to beleeve that Christ died for sinners rose for their righteousnesse 6 Or to pray continually 7 To heare 8 To be baptized with Water c. Answ. 1. Paul saith 1 Cor. 2.1 He determined to know nothing but Jesus Christ and him crucified then Paul knew no discovery or new light nor any more spirituall way that is all spirit and a dispensation beyond the Law and that of the Prophets and beyond the Gospel which is that of the Spirit all spirit and pure spirit For Paul would have no doubt desired to know it yea all other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what-ever they bee are dung and losse to him in comparison of the super-excellent knowledge of Christ Jesus our Lord Phil. 3.2 John the Apostle who saw so many Divine revelations and discoveries of the spirit if any man else must bee above Law and Gospel and up at this highest and most spiritual discovery But John even in his actual visions and spiritual ravishments Revel 1.10 was never beyond sinning and a capacity of exhortations consolations and rebukes for Idolatry as is cleare Revel 1.16 17. Revel 19.10 Revel 22.8 9. Then there can be no such pure and spiritual dispensation to the Saints in this life as is beyond all ordinances of exhortation consolation rebukes for the Holy ghost telleth us that John in the discoveries of God that are most spiritual had need of these Feare not I am the first and the last and see thou doe it not I am thy fellow-servant worship God 2 It will be found that the anoynting and the holy spirit that leads in truth leadeth by no other meanes then by the word preached Rom. 10.14 Esa. 59.19 20 21. But if these new discoveries be not warranted
Historicall Literall and Grammaticall sense but in the Mysterious Allegoricall and Spirituall sense is the way of Legalists who say they follow the Letter and know nothing of the Spirit but the Letter killeth and the Spirit quickneth Read Philosophy dissected and the peeces called Theologia Germanica and the Bright Star and H. Nicholas his Exhortations and Documentals and you shall find strange Allegories And Saltmarsh is as Monkish in Allegories as they 2. Antinomians tell us often of imputed righteousnesse which supposeth Christ was a true reall Man and God-Man in one person and that we are saved by the merit an satisfaction of his obedience and death imputed to us But Saltmarsh and Familists herâ— tell us Christ is a meere figure sampler document or example onely in which God discovers to us grace and love And all that is spoken of Christ as in that person not in that person really but figuratively as in that person that was borne of a virgin who was circumcised c. is spoken in figure of the whole nature What Was not Christ reall and very Man our only surety Mediator High Priest who offered a reall sacrifice for us Is he nothing but a figure and if Adam was not the first man in whom all stood and fell so that all have sinned in him neither can Christ be the second Man in whom all his sonnes are justified redeemed and saved But Familists deny that Adam was the first man in whom all stood and fell as Saltmarsh told us before and therefore Familists deny that doctrine of the first and second Adam Rom. 5. and 1 Cor 15. 3. It is a mystery that all that Christ did from his childhood to his crucifying death and crosse was a discoveâ—y of God by this Figure in the whole mystery how God is in all his and works and hath his times of Law-crucifying c. Was his crucifying but a discovery or a document of God by this figure The Scripture riseth higher He was wounded for our transgression he was bruised for our iniquity the chastisement of our peace was upon him with his stripes we are healed Esai 53. And him that knew no sinne God made sinne for us that we might be made the righteousnesse of God in him as it is 2 Cor. 5.21 And in his own selfe on the tree he bare our sinnes 1 Pet. 2.24 The Familists make Christ a discovery and a teaching figure not a true Man The Socinians make him a Man but a meere example of patient suffering if we follow him his example will save us but they denyed he payed a reall satisfactory ransome to Gods justice for us 4. By Christs death say they God witnesseth to his people that he is their God and they his people by killing all their strength and life and power of the first creation and carrying it up to a more excellent and glorious life his own Spirit How killed Christ the strength life and power of the first creation Christ is but a figure and Christ but suffers sayth Gortine and dies in us when we who beare his Image For Man saith Saltmarsh p. 3 4. is created according to the Image of God which was Jesus Christ doe suffer and die for God cannot die And to this agreeth well what Saltmarsh saith p. 288. Others say he himselfe and Familists in opposition to Protestants who make Gospel-administration to stand in repentance faith sanctification justification 285 286. the mystery of salvation is no other then Immanuel or God with us Christ being no more but an anointed one and that anointed one is our nature or weaknesse anointed with the Spirit even God himselfe who is strength And this mystery of great and exceeding glory is revealed in peeces and parts and after the manner of men according to the infirmity of our flesh within the Christian in graces c. and in the Scriptures or expressions and formes without the Christian then is Christ crucified nothing but a beleever graced within with Gods Image And p. 283. he saith O how doth the pure appearance of God powre shame upon all flesh and fleshly glory Either by letter or by graces the day of the Lord will be upon all our Cedars and Okes. Now a Saint anointed is God manifested in the flesh to Saltmarsh and will the Lord powre shame on God manifested in the flesh or is the day of the Lord against Christ â—evealed within the Christian in graces and in the Scriptures without the Christian Then is Gods wrath kindled against grace within and Scripture without brave Divinity The Scripture saith not that Christ on the Crosse killed the strength life and power of the first creation that is Gospel-grace beleeving and God manifested in the Saints that is the new creature in them and the first creation that is as they say the natuâ—rall faculties of knowing willing nilling so as the holy Ghost and the Lord Jesus must come in place of these faculties and in us love feare beleeve rejoyce and we all our powers that we had in creation must be dead passive organs Industry Arts Sciences Tongues Labouring acting of Duties quite removed as flesh and corruption and we turned in all spirit See Rise reign Er. 1 2. For Saltm saith Sparkles of Glory 230 231. all other askings or seekings of God which are not thus in Spirit or in the will or mind of God in some evidence or pure work of the Spirit is but the askings of creatures as creatures All exhortations in Scripture to this duty as Seek yee my face Pray continually are onely then rightly effectually and properly applied and obeyed when the Spirit of God doth it in the Christian when the Spirit of God breathes in and reveals the will of God and acts in the duty or expressions and the Christian speakes in himselfe or the presence of others that mind of God and so the Spirit of God cloathes it selfe in flesh or letter or expressions as to the outward man If by a pure work of the Spirit Saltmarsh mean that the Spirit acteth as the principall determining moving acting cause carrying on the work so as our Spirit and naturall faculties of mind will affection have their own subordinate and inferiour active influence in the work the holy Ghost helping our infirmities it is good but this is no new light nor Familisticall secret of all Spirit but that which Protestants teach against Den and other Arminians old liers and new lights But â— feare a pure work of the Spirit is as much as the Spirit acts purely wholly only in praying and all supernaturall acts and the naturall faculties strength power and life of the first creation are destroyed and annihilated so as we are dead passive Organs doing nothing but the Spirit doth all as Libertines say Second causes work nothing but God as the soul of all worketh all in all creatures This is the secret and so the praying and all the supernaturall duties of beleevers are pure
is no Rule and if so in all the sinnes committed by Christians be they never so heyâ—ous the Christian sinnes not for he goâ—s against no Law noâ— any obligiâ—g Commandement CHAP. XXIV Of the Indulgence of sinning under Law and Gospel granted by the Familists GOd had a time before Christ came in the Spirit as he had before Christ came in the flesh in which he suffered with patience their sinnes so now under Episcopacie Independency Presbytery he useth much forbearance but he hath a time in which he will judge the world and destroy Antichrist and then shall all the Saints Indulgencies cease to all these things under which they are walking some in conscience some in liberty Sparkles 251 252 253. Answ. The Scripture speaketh of no Indulgency to sinning after the revealed Gospel because after his ascension he came both in the flesh and Spirit and men have no excuse for their sins Acts 14.16 Acts 17.30 In times of ignorance God winked but now even in Pauls time he commands all to repent 2 Cor. 6.2 Behold now is the day of salvation And Rom. 13.12 Now the night is far spent and the day is at hand The Gospel day is dawn a day of the Spirit beyond the Gospel day the Scripture knoweth not except the incomming of the Jews which is a Gospel day in which the Moon light shall bee as the Sunne in his full strength 2. Here is a new Familistical day of judgement begun in this life and why not also the Libertine and Nicolaitan resurrection in this life 3. Sinning in conscience and liberty excuseth no sinne nor can Saints sinne at all in the Antinomian way as is proven and shall be hereafter God willing Now under Episcopâ—cie must God give dispensations to Prelâ—ticall Saintâ— under that Antichristian ministration to bow to Altars and 〈◊〉 to all their Popery that now they professe and practice and they sin not in that case yea and such walk with God in all â—is removes p. 316. and in all outward religious Administrations page 314. and even following Popery CHAP. XXV Familists will have us to be very Christ or Christed and Godded 25 SOme say CHRIST in us is no other then the habit of grace and such a work of sanctification wrought by the graces of the Spirit and this they say is CHRIST formed in us This the Protestant Generally Others say CHRIST in us is when we are made the anointed of God which is Christ or the whole intire Christ as one spirituall new man 1 Cor. 12.12 and that the Image of Christ in us is Christ manifested in our flesh as to sufferings and death whereby the flesh is crucified in the power of God and of the Spirit the outward man or flesh dying daily and it is no more we that live but Christ manifested in us as in resurrection Sparkles 255 256. Answ. Saltmarsh here quits the Protestant but leaves him with a slander and blot that Christ in a Christian is but a habit of mortification but he speakes nothing of imputed righteousnesse and Christ living by faith in the heart which he knowes the Protestant teacheth to be Christ in the Saints the hope of glory 2. Hee takes him to H. Nicholas and makes every Saint one intire whole Christ and the whole mysticall body of the Catholick Church in every beleever 1 Cor. 12.12 that is every man is Christ and God manifested in the flesh and Godded with God and Christed with Christ in suffering and this is all the incarnation of God and crucifying of the Lord of glory that Saltmarsh will allow us But we beleeve Christ died and rose and in our flesh is sitting at the right hand of God and withall that in a spirituall manner he dwels in us by faith cloathing a sinner in his whites of glory and breathing living acting in him as in a Tabernacle a redeemed and graced palace which he will cast down and raise up at the last day and plaster and more then over-gold with finest purest glory This is Christ in us the hope of Glory CHAP. XXVI The Familists fansie of our passing from one ministration to another of higher glory in this life and the Lords Prayer and Christian Sabbath 27 THere is a fiery triall of the Spirit 1 Cor. 3.13.15 2 Pet. 3.10 Rev. 2.9 in which a Christian passing from Law to Gospel and from a Gospel state of graces gifts and ordinances to more glorious manifestations of God and all Spirit burneth and crucifieth all his former workes and ministrations as vile and nothing Answ. Law or Gospel-merit are daily to be burnt and trampled under foot and not only when we passe from Law to Gospel except men under the old Testament be saved by Law-righteousnesse 2. When we passe from Law to Gospel we leave shadowes and approach nearer to the Sunne and the night-torches of ceremonies are blown out because the day dawneth But that we are to admit new lights contradicent to the old is an untruth there was ever the same truth from the beginning 1 John 1.1 Jer. 6.16 Gen. 3.16 Heb. 13.8 neither Christ nor Truth weares out of fashion the matter is not thus It was not of old Confesse sinne and now it is sinne to Saints to confesse sinne Nor was it of old that David was justified by workes but now Paul is justified without workes by the imputed righteousnesse of Christ. Nor was it of old a pardoned man can sin and is forbidden to murther but now a pardoned man can not sin no written law forbids a Saint to murther Thus we burn no we crucifie no truths no acts of righteousnesse the grace of God commands them now as then Tit. 2.11.12 and never bad crucifie them Thus we wash our hands of new lights or rather new lies contradicent to old truths new and clearer manifestations of ancient Christ are our new lights 2. 1 Cor. 3. There is no passing from Law to Gospel the Law and Gospel-truths are never called Hay and Stubble and opposed to silver and gold truth is not opposed to truth 2. God burnes that trash law-merits we are to burn 3. That hay is laid upon a golden foundation Christ Law or Gospel-merits are not builded on Christ the Spirit expones not this text so as Saltmarsh doth 3. It is Saltmarsh his hap to misexpone all places for the last judgement and the resurrection of the body I dare say the Spirit of truth never minded his passing from one ministration to another 2 Pet. 3. the burning of the earth and the works of it is not mens burning of all their works For 1. Scoffers mock the last day and the promise of Christs comming but not the joyfull day of their passing from their scoffing merits selfe-righteousnesse to a new ministration of glory 2. Peter minded a reall not metaphoricall destroying of the world in Noahs time not with figurative but most reall waters and from that of burning the earth with fire really not figuratively
3. The whole frame of the creation here is put out of order v. 10.11 4. It is the day that shall come as a Thiefe in the night which is the day of judgement Matth. 24.43 44. 1 Thess. 5.1.2 5. It is the day before which God will gather in his own willing them to be saved 6. It is called The day of the Lord v. 4.9 10. I should not spend time to refute such new dreames 28. Page 262 263. Saltmarsh censures the Lords Prayer as a legall peece because it sayes Our Father which art in heaven but as we are not to dreame of a locall God so neither should our thoughts be creeping low and clayie in prayer 29. The Spirituall Christian knowes no Sabbath but the bosome of the Father 266. Answ. No wonder Antinomians destroy the fourth Commandement they destroy the other nine and all the letter of the Bible as fleshly and a killing Letter I beleeve the Lords day is morall and perpetually morall till Christs comming from Gen. 2.2 Exod. 20.8 Deut. 5.12 Matth. 24.20 John 19.42 Luke 24.56 1 Cor. 16.1 Acts 20.7 Rev. 1.10 Let Saltmarsh and Familists call for the book of sports on the Lords day I knew never any truly Godly in either Kingdom despise the Lords day 30. The Scriptures or writings are the true Scriptures not as they are meerly in their Grammaticall construction sense or common reading which any that understand the Hebrew and Greek may perceive And according to such and such interpretations are not to be imposed as meere things of Faith and Fundamentals but so farre as the Spirit of God reveales them to be the very mind of God else they are received for the authority of Man The Pharisees had the Scriptures in the Letter Answ. Scriptures are not the word of God but in their Grammaticall sense and reading otherwise Jewes and Pharisees have not the Scriptures in the letter that is in the true literall sense for the Pharisees corrupted the Scriptures and made them null the literall sense is the most spirituall sense because Familisticall and Popish allegories and new-light-senses are wild-fire not Gods word Saltmarsh and H.N. doe as corruptly also expone Scripture as the Pharisees did of old For example 1 Tim. 3. God manifested in the flesh and Zach. 13.3 4 5. and 2 Pet. 3.1 2 3 4 c. and Rom. 5. that notable place concerning the first and second Adam and 2 Thess. 2. and the place Rev. 11.1 2. where Saltmarsh saith p. 17. the outer Court of the Temple troden upon by the Gentiles is the flesh and first creation and all outward administrations and many the like so as they leave off to be the word of God being abused by their phantasticall allegories and senses that are not the minde of the Spirit nor his scope 2. If yee receive not Fundamentals but in so far as the Spirit reveales them in the literall sense yee doe well But a naturall Spirit may receive the Orthodox sound sense and be farre from inward revelation that makes the word effectuall 3. We will no man to receive the Word beleevingly because men or Churches command so to doe But of this before the same is Swenckfields argument CHAP. XXVII How Ordinances and the letter of the Word are Instruments of conveying of Christ and his grace â—o us and neither adored of us nor uselesse to us 31. NO outward Ordinance or Ministration of the Creature or of Letter can convey or conferre any spirituall thing they are but images or shadowes of spirituall things the seeing of things darkly as in a glasse 1 Cor. 13. Sparkles of glory p. 247. Answ. This is that which Swenckfield and Mr. Dell and all Libertines teach that the written read and preached Word is no instrument of saving soules because it is not an effectual instrument without the Spirit but the word internall or the Spirit within teaching must be all then is every mans inward word Spirit Conscience his Bible Rule and obliging Lâ—w and every man is obliged to follow his blind guide his consciencâ— and then he is not infallible Hence no compulsion in matters of Conscience yea nor in Polygamy murther For the Word is no Rule say Familists 2. There is not one faith but every man hath a faith and Religion of his own by which he is saved 32 Saltmarsh now riseth higher for whereas he said Free grace c. 49. p. 179 180. To doe any thing merely as commanded from the power of an outward commandement brings but forth legall and mixt service or at best finer hypocrisie Now hee saith in his Sparkles of glory now the outward Ordinance or ministration of the creature or of the letter cannot convey spirituall things to us and epist. to the Reader p. 6. The other opinion of Protestants is that the letting up of such a forme of worshiping God in ordinances scripture letter of the word praying faith habits of graces c. is an immediate way of fixing God and his Spirit upon it which is indeed a finer kind of Idolatry to conceive that God enters into outâ—ard things and conveys his al-glorious and allmighty spirit by them when as they are onely signes figures and Images of more spirituall things injoyed or to be injoyed and that of Gods appearance and conveyance of himselfe in outward things according to this opinion is such as the Papists hold as to Images c. Or things conferring grace ex opere operato and all Idolaters accordingly conceiving that God immediatly informes and glorifies and spiritualizeth those formes and figures to the beholders as the Israelites when the Calfe was made cryed these are thy Gods O Israel I know Ordinances used in their true nature and as things that are the parables figures and types of spirituall thingâ— are not to be rejected but many Christians doe sweetly partake of them in this their estate of weakenesse or bondage wherein God makes heavenly things appeare by earthly that men as Thomas may see and beleeve though blessed are they that have not seene and yet doe beleeve Thâ—re is something of the mystery of God in this and somâ—thing of a mystery of Sathan in it That of God is this that the Lord doth in much wisdome suffer the weakenesse of some spirituall men to come forth and by this hee carieth spirituall things in more mystery and manageth the glory of his spirit through wayes and things which are an offence and scandal before the world by which some stumble and fall and are broken Christ was set up for the falling as well as rising of many in Israel That of Sathan is this of reproaching the pure spirit of God by reproaches viz. Of praying by the spirit and preaching by the spirit and new revelations and new lights thus making the world blaspheme and the weaker Saints affraid of the glory of the spirit lest it proove delusions Answ. Here is good Reader a more avowed reproaching of the wisdome of
God in Ordinances Familists and Antinomians willingly mistake and pervert Scripture while they conceive the letter that killeth which is the Law of woâ—ks as opposed to the Gospel and nothing else to be the whole Ordinances of God as in formes that is the written scriptures praying preaching seales hearing conference and that if we beleeve God conveys his spirit in or by these we are Idolaters and worship God in formes images and signes the very Doctrine of H. Nicholas but Rom. 7.6 the oldnesse of the letter is the law commanding intire and absolutely perfect obedience under a curse and having no promise of the spirit and grace to obey and this oldnesse of the letter is the meere letter of the law as law-holding us as the Sonnes of the old Adam under condemnation And the newnesse of the spirit is the grace of the Gospel inabling us to obey what the law commandeth and whereas we cannot obey perfectly assuring us we are under a new Husband and Surety who by his merits takes away the guilt of our sinne for the oldnesse of the letter is opposed to the newnesse of the spirit in the Text as two contrary states to wit the state of Law and the state of Grace which are as two contrary Husbands the one saving the other condemning But the oldnesse of the letter or of the law is not contrary to the ordinances of scripture Hearing Praying Sacraments for then the law should condemne and forbid all these which it doth not 2 Because Paul had called the Law the oldnesse of the letter some might say then the Law is essentially an ill thing and sin He answereth ver 7. What shall wee say then is the Law sin God forbid Then it is cleare by the oldnesse of the letter he meant the law 3 The oldnesse of the letter is opposed in the Text to the newnesse of the spirit then the oldnesse of the letter cannot be ordinances scripture the letter of the Law and Gospel the written and preached word for the written and preached word is never opposed to the grace of Christ or the renewing spirit The word spirit are diverse never opposite or contrary And 2 Cor. 3. the letter is not the written word and seales and ordinances and Ministers preaching the Gospel 1 Because Paul saith expresly God hath made us able Ministers of the new Testament Now sure in this sense they were Ministers of the letter to the far largest part to whom they preached yea the savour of death unto death 2 Cor. 2.16 and their Gospel hid and so a mere letter to these that perish yea and to the most part to a world 2 Cor. 4.3 4. but they were Mininisters of the spirit not of the letter not because they preached not the letter and externall word of the crosse to the effectually called for the contrary is said 1 Cor. 1.23 and if the letter be ordinances the Apostles were Ministers of the letter to all saved and not saved for word and seals and Law and Gospel were written spoken preached held forth by the Apostles to both saved and lost in the visible Church But Paul expresly denies that they were Ministers of the letter but of the spirit 2 The letter is the ministration of death The ministration of death written on stones only And not on fleshly tables of the heart not the Law written in the inward parts Jer. 31. For this Law on stones is the Law commanding but promising no grace to obey and commanding all and perfect obedience under a curse and eternall wrath and for that a killing letter yea for that the ministration of death the letter is not then new Testament ordinances as the written and preached Gospell and seales of the Covenant for as these are written on paper and not on the heart they are also a killing letter but not in the Apostles sense and yet the Apostles were Ministers of the new Testament in these to those that were lost and to those that were saved 3 The ministration of death had a glory that Israel could not behold and if a glory then a spiritualnesse as it is v. 7. and v. 9 it is called glory but letters graven on stones are dead of themselves and have no glory at all except in the thing signified then the written Law as it is here spoken of is not a naked signe figure and shadow But a spirituall ordinance including the thing signified and so something of God and therefore the Letter or ministration of death here cannot be so large as all written or preached ordinances and seales and that as they are meere formes types figures 4 The letter spoken of here v. 11 is done away and opposed to that which remaineth and is not done away but the letter of the written Law and the Ordinance of the Gospel preaching of Christ and the seales of the new Covenant and expresly the Lords Supper are not in this sense a letter a meere sign figure and shaddow for they are not done away The old and new Testament doe remaine and must be preached till Christs second comming Yea that the letter and outward ordinances are not done away as Moses his veile and his shaddows and types is most evident in that John who wrote after the ministration of the Spirit was come and to these who have the anointing that teach them all things 1 John 2.27 saith expresly 1 John 1.3 we declare unto you by writing the word of life 1 John 2.1 I write these ver 12. I write to you little Children 13. I write to you Fathers 14. I have written 26. These things have I written to you concerning them that seduce you and Paul must be a Minister of the letter in all the Epistles he wrote to the Churches by this way 5 The Gospel and new Testament Ordinances are delivered with much plainenesse of speech v. 12. and the old Testament is yet to be read and far more the new Testament is to be read and preached as is cleare v. 14. Then the letter cannot comprehend all Ordinances and old and new Testament in their formes and preaching to be done away as Familists dreame 2 As touching the supposed Idolatry of serving God in Ordinances written read and preached Scriptures of the old and new Testament 1. We doe not include and imprison the infinite God who is incomprehensible in sounds letters writen or spoken in creatures Sacraments that are not God we confesse but holy and warrantable Ordinances of God for we are here to do as God himself doth for we teach no man to fix or pin the Almighty within his ordinances the way of the Spirit with the word we dare not determine but the Spirit goes along with the word the Lord putteth his word and his Spirit in the holy seed in Covenant with him Esa. 59.21 The foolishnesse of preaching is a mean to save 1 Cor. 1.23.18 And if it be Idolatry to serve God in his own Ordinances Familists stumble
the same way at preaching calling it Idolatry as these that were lost break their necks upon the preaching of the Gospell as foolishnesse 1 Cor. 1.18.23 And these that stumbled at the word 1 Pet. 1.2.8 stumbled not at the internal word and the law written in their heart the only word of Swinckefeld and Familists but at the externall word preached for they never knew the internall word 2. When saith he Protestants set up such a form of worshipping God in Ordinances hearing searching the Scriptures reading praying seales it is an immediate way of fixing God and his Spirit upon it and indeed a finer kinde of Idolatry to conceive that God enters into outward things he means the written and preached Scriptures Sacraments praying hearing c. so the Antichristian Beast H. Nicholas speaketh Evangely or joyfull message of the Kingdome chap. 34. But the while now that the Figurative Services and ceremonies of the Christians flourished in their vigor he hath raised up me H. N. H. Nicholas meaneth hearing reading of Scripâ—ures and all outward Ordinances which he calleth Figurative Services and Ceremonies and Saltmarsh saith worshipping God according to the Scriptures is an immediate way of fixing God and his Spirit to this forme To Scriptures and Ordinances then he giveth us his good leave except we would be finer Idolaters to follow the Spirit without and beside the Scripture For the Scripture is but a Form and a thing of Figures and Letters And though the Lord and his Spirit be not tyed or fixed to Scriptures yet are we tyed to the Law and Testimony and if any spirit any Apostle Paul any H. N. or Saltmarsh will lead us by a Spirit with another Gospel we pronounce him accursed Esay 8.20 Gal. 1.8 2 Joh. 10. 3. We confesse if to tremble at the Word as Josiah did 2 Kings 22.19 and these in whom God dwelleth Esay 66.1 2. Esay 57.15 be a making of an Idoll of the Word and a Legall service then did God command and reward Idolatry in the old Testament which is abominable and then we professe that wee under the new Testament worship God after the way which these men call Idolatry but mourning and shedding of teares at the seeing of him in the Word preached whom we have pierced Zach. 12.10 11 12. is no Legall Idolatry but a Prophesie to be fulfilled under the kingdome of the Messiah and when the Saints are pricked in heart and tremble at the Word preached Acts 2.37.38 Acts 9.5 6. Acts 16.29 30. Luke 7.37 38. They adore not the Letters nor sounds of the Word but God that conveyes himselfe to their soules by these meanes of his own appointing 3. It is abominably false that God conveyes himselfe in outward things as Papists say he conveyes himselfe to the soule by Images For Images or Portraits of God are in themselves religious meanes of worship utterly unlawfull and forbidden in the second Commandement when as Ordinances are lawfull conveyances of God to sinners 1 Cor. 1.18 For the preaching of the Crosse is to them that perish foolishnesse but unto us who are saved it is the power of God 21. It pleased God by the foolishnesse of preaching to save such as beleeve 23. But we preach Christ crucified to the Jewes a stumbling-block to the Grecians foolishnesse 24. But unto them that are called both Jewes and Greeks Christ the power of God and the wisdome of God Rom. 1.16 For I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to every one that beleeveth to the Jew first and also to the Greek 1 Cor. 2.4 5. 2 Cor. 10.4 5. Rev. 1.16 and this is never said of Images in old or new Testament 4 We utterly deny that God immediatly informes glorifies and spiritualizeth these forms and figures as the Israelites thought that God informed the Calfe If any idolize the preached or written Word it is not our doctrine nor did Saltmarsh ever aim to prove any such thing to be our doctrine or that the Word heard conferreth grace ex opere operato If hearing be not mixed with faith it profiteth nothing the carnall moralist dreameth that formes and Church-service will save him but Protestants teach no such thing 5. Ordinances are not meere figures and signes but holy divine powerfull signes like a Hammer a two edged Sword weapons mighty through God and the life majesty divinity power heaven that is in the Word doe be-ly Familists Therefore it is false that in their nature they are but Parables Figures and Types For the words and letters are so but in their sence as they include the thing signâ—fiâ—d they are another thing of a higher straine 6 These Ordinances are the everlasting Gospel the Covenant the Lords Supper in which we annunciate the Lords death till he come again 1 Cor. 11.26 and therefore are not for the state of bondage onely 7. Nor are Ordinances earthly things but lively spirituall heavenly treasures 2 Cor. 4.7 8. Who ever exponed Scripture as Saltmarsh and Familists doe For he calls the seeing groping and feeling of the holes in Christs side and the print of the nailes in his hands and feet the ordinances of the written and preached Word and Seales or Sacraments by which he clearly insinuates that some never enjoy ordinances of Word Scripture and Seales and yet beleeve in Christ as â—hriâ—t saith that â—ome never saw never gropâ—d the holes in his 〈◊〉 and side â—s Thomas did yet do beleeve and so are more blâ—ssâ—d theâ— Thomas But let Saltmarsh shew who are these who beleeve and yet their faith came not by hearing contrary to Rom. 10.14 9. It is true Christ preached and conveyed to the soules of men by the foolishnesse of preaching is a scandall to many But not that only but that Christ onâ—y so low despicable as a Saviour shamed crucified cursed rejected should be the Saviour of the world and the way to eternall happinesse is the great scandall so it is not the Letter or sound â—f words or the foolishnesse of Figures and Signes that occasioneth mens stumbling at Christ but the thing signified in this letter and sound of words For the Grecians and great wits of the world did convey their happines they promised to men by Characters Letters and figures namely by the Divine writings of Plato Aristotle Cicero Seneca Socrates and so did the wise Philosophers who by words and grave sentences would make their Disciples and their Sectaries happy Then Christ is not appoynted for the ruine of men and to be a snaâ—e because he conveyeâ—h himselfe his Spirit and faith salvation and grace by words but by words of so despicable and base a Redeemer as Maâ—ies Son hanged on a tree 10. We cast no reproaches on the Spirit but are as much for praying by the Spirit preaching by the Spirit as he but not by the Spirit separated from the Word Revelations Such 1. as the Word knoweth not 2.
Then Familists who seeke no more but love in the heart will be glad that all externals be cut off now there is nothing then of Religion but Opinions knowing beleeving hoping fearing loving for bowing to Idols perjury adoring of the Devill vocall covenanting with Sathan these have nothing to doe with Religion for they are not things of the mind I observed before that H. Nicholas epistle to the two Daughters of Warwicke said Christ gives leave to any man to deny his Religion before men if the heart be good Christ is not so cruell nor taken with the blood of men as to will any to lose his life his houses children brother sister lands for him and the Gospel Hee may deny God and Christ and both Law and Gospel before earthly Judges if hee keep a good heart to God he failes not against Religion or any of the first foure commands for Religion is fettered within the circle of the minde 2. If all Religion be a thing of the minde If any think and beleeve he may take fifteene wives and offer his childe a sacrifice to God as Abraham did and that hee may take his neighbours goods because the Saints are the owners of the earth and may marry his wives sister his owne mother in law he cannot act according to his faith because he may be compelled to unact and abstaine from such things of the mind by the power of the sword Now this is great compulsion to things of the minde 3. I know not any that ever I read or heard said the sword of men can compell the minde or compell men in things of the minde for let the persecuting Emperors and all the Tyrants on earth armed with the fury and power of the Prince of the bottomlesse pit torture torment or kill they cannot reach soule minde will conscience and affections we never said that the sword is a meanes of converting soules to Christ or that Religion is or can be compelled but wee hold that the sword is an externall though not simply necessary meanes to hinder wolves and grievous foxes to destroy the soules of others by bringing out of their corrupt mindes in word writing teaching professing another Gospel such as fleshly and abominable familisme now the not perverting of the soules of others the only object of the Magistrates sword is not the conversion nor any signe that the false teacher thus hindered to hurt the flocke is converted to the faith The Magistrate then defendeth only and guardeth the Law of God and Church from pestilent heresie but neither he nor his sword is hereby made a means way or cause of conversion of soules or propagating the Gospel who ever usurpe the sword to defend ravening wolves that with such doctrine destroyes the flocke of Christ they give their power to the beast and their hornes and strength to the false Prophet and I writ it God shall deliver soules out of their captivity for the elect cannot finally be seduced Matth. 24.24 and shall make their carcases fall as dung upon the open field and as the handfull after the harvest man and none shall gather them and make them as a wheele and as stubble before the wind and fill their faces with shame But if conscience ought to bee the ruling principle in all we doe in acts of the second as well as the first Table of the Law yea in eating and drinking 1 Cor. 10.31 the sword hath no place at all over Christians or any at least professing Christ these that marry many wives at once and sacrifice their children to devills and thrust men out of their possessions and take them to themselves because they being Saints are the only just owners of the earth and the meeke shall inherit the earth these that sweare a Covenant when they are low as Familists doe professe they may and deny their Religion before men as H. Nich. taught and divers Anabaptists and Nicodemits in Calvins time and then unsweare and perjure and breake their Covenant with God and men when they have the sword in their hand will sweare and suffer for it that they doe all these from meere conscience and upon Religious grounds in the minde and the Magistrate is as much obliged to beleeve that conscience leads them in all these as he is to beleeve all Religions are to be suffered and the justified man cannot sinne cannot steale murther swear whore blaspheme cosen and he ought not to compel with the sword godly men in some things of the minde and not in all things except he be partiall in the Law In other things God hath put the sword in the Parliaments hands for the terror of evill doers If any plead exemption from it he knows not the Gospel Answ. If for the terror of evill doers then for the terror of false teachers who are grievous wolves not sparing the flock Act. 20.29 evill workers Phil. 3.2 and make these that receive them in their houses and farre more in an Army of Saints partakers of their evill deeds 2 Joh. v. 10 who subvert whole families Tit. 1.11 make their followers twofold more the children of hell then themselves Matth. 23.15 2. If by other things the Author meane all things but Religion then Parliaments have no place to be Nurse-fathers to the Church they have done usurpingly to sweare to defend the Reformed Religion of the Church of Scotland to extirpate heresies and what is contrary to sound doctrine that is to root out Familisme Antinomianisme Socinianisme Arrianisme Antiscripturisme Papists Prelates Seekers Arminians 3. If any plead exemption from the Parliaments sword he knowes not the Gospel that is a poor punishment vale at totum many of the Authors way subvert the doctrine of the Gospel as all the familists But the Author saith not hee shall feele the weight of his sword but only he knowes not the Gospel then many Anabaptists who hold this thing of the minde under the new Testament there ought to bee no Christian Magistrate no Christian ought to beare the sword cannot know the Gospel there are of these that thinke they know the Gospel as well as this Author And Saltmarsh the prime Chaplaine of the Army professeth he knowes more of the Gospel then Wicklef Calvin Luther and all Protestants generally Yet he sets the Magistrates up for worldly societies and more principally for the people of God in the flesh Sparkl glo p. 138. but the Saints in this life saith he attaine to all Spirit pag. 71 72 198 206 207. and are above the flesh and Ordinances and to returne to a dispensation of the flesh that needeth Magistracie is to come backe and remaine in Sodome pag 75. when the Lord hath bid you come out pag. 121.122 The Author and M. Saltmarsh must herein renounce H. Nicholas and they are so neare of kin that all the water in Thames cannot wash their bloud asunder the one from the other for H.N. saith Spirit Laud. c. 34. s. 8.9 The family of
preaching another doctrine be an outward thing yea we are not to receive him unto our house nor to bid him God speed for he that bids him God speed is partaker of his evil deeds and we are never biddâ—n keep the unity of the spirit with false teachers 5 It is true love is more then outward things and the greatest commandement next to the love of God But loves excellency stands not in this that we must breake any Commandement of God to please our Brethren in love Christ should have the preheminence in all things above our Brother 6. Saltmarsh hath no warrant to call the Commandements of Christ in outward things such as to read and search the Scriptures to preach the Gospel to heare the preaching of faith to be baptised worldly rudiments which name Gal. 4.9 and worse yea the name of weake and beggarly rudiment Paul giveth to Jewish Ceremonies that were then in their use unlawfull Christ speaketh more honourably of the Commandements of the New Testament Mat. 28.20 teaching them to observe all whatsoever I have commanded you Joh. 15.14 You are my friends if you doe whatsoever I command you Joh. 13.17 If yee know these things happy are yee if yee do them Mat. 12.50 whosoever shall do the will of my Father which is in heaven the same is my brother my sister and my mother Mat. 7.21 Not every one that saith Lord Lord shall enter into the Kingdom of heaven but he that doth the will of my Father which is heaven I well remember that H. Nicholas Evang. c. 31. s. 1.2 and s. 23. Calleth the Church of Rome the communion of all Christians the Pope the chiefe anointed the most holy father the Cardinals most holy and famous and next to the most ancient and holy father the Pope in most holy Religion and understanding no doubt because there is no sinne no Idolatry in externall worship if love be in the heart The Familists repute all personall morfication and sanctification done in the strength of Grace worldly rudiments and all outward things killing or not killing whoring or not whoring pleasing our neighbour or sister in whoring or not whoring hearing the word or not hearing praying or not praying Prelacie and Popery or the contrary as they please or displease men indifferent and nothing to one that is in Christ Jesus This is a faire way for John of Leyden to take fifteen wives and for plurality of wives and promiscuous lusts robberies and the world of David George to act all villanies externall for the Familists and Saltmarsh say the outer man cannot sinne and in all externalls we are to please one another in love and not to count a rush or a straw of pleasing or displeasing of the Lord our God if there be familisticall love or Antinomian faith in the heart all is well 3. I doe not saith Saltmarsh undervalue other attaintments or lessen them he meanes Prelacy Popery Presbytery Independency though he bee in words against them all being now turned Seeker but if they bee unlawfull as you judge them yee should not only undervalue them but hate them as spots of the flesh have no communion with them as being unfruitfull works of darknesse but rather reprove them Ephes. 5.11 as meere will-worship and lies spoken in hypocrisie but all that is contrary to true sanctification is but trifles to Familists 4. In severall dispensations Christians are not to hasten out of any till the Lord himselfe say come up hither This come up hither is a call of the Spirit effectually moving and drawing men from Prelacy Popery the way of Legalists for these are the attaintments he speaketh of up to higher attaintments to a Gospell way of Antinomianisme to a higher way of all Spirit and pure Spirit which now Saltmarsh hath found out though H. Nicholas David George Muncâ—r and Becold of Leyden have saved him a great deale of labour For H. Nicholas proverbs ch 3. s. 12. divised sundry orbes or severall out-breakings of light 1 From Adam to Noah 2 Then from Noah till Abraham 3 Till Moses 4. Till Samuel and David 5 Till Zorobabel 6 Till Christ. 7 Till cursed H. N. But if these lower attaintments of Popery Prelacy c. be sinfull and unlawfull wayâ—s and if the state of Law-bondage be a denying that Christ is come in the flesh and the attaintment of Presbytery that teacheth the Magistrate should use the sword againâ—t wolves and false teachers be to Salâ—m persecution then must Christians not hasten out of that dispensation of Popery and persecution of the Saints but must sleep in Sodome as being obliged by no letter of a commandement to hasâ—en out till the Spirit inwardly call Come up hither as John was in a rapture and vision called to come up hither Rev. 4.1 So then 1. We must beare one anothers burthens of Popery and persecution so doth Saltmarsh countenance a bloody War against the Presbyterians that for Liberty of conscience this is to beare our corps in a wet and bloody winding sheet to the grave in waiting for raptures of the Spirit 2. Then are we not obliged to come out of any sinne or way of Popery Presbytery or persecution till by a vision and rapture of the Spirit God speake effectually to the heart and say Come up hither 3. Then we doe nothing against a Law obligation till the Spirit move us So the Spirit not moving shall be the cause of all sinne and not the sinner for he doth nothing against an obliging rule because the Spirit saying Come up hither is the only obliging rule of men not the letter of any Commandement say they Saltmarsh Sparkles p. 243. 4. Saltmarsh but the last yeare said Free grace pa. 97.98 Wee cannot too hastily beleeve in Jesus Christ and hasten from out of the inthralling law now this yeare he will have men staying under any dispensation and not hasten out till God say Come up hither 5. All men must please themselves in the false religions and know its Gods will they hasten not out of Sodome till a Rapture say Come up hither and if that never come they are contentedly and submissively unto Gods revealed will to sit still there in a sinfull and unlawfull worship for this is Gods will so to doe â— I am not against the Law saith he nor repentance nor duties nor ordinances so as all flow from the right principles Ans. But I never knew a controversie between Antinomians Protestants whether repentance duties flow from the principles of Free grace and the in-dwelling Spirit of Jesus if Antinomians move this question their Arminians and Pelagians of which divers are with them not we are their adversaries 2. For the right principle of ordinances we know none but the Spirit speaking in the word Familists will have no ordinances but the Law written in the heart this wee disclaime But 3. The question is touching our obligation to repentance and duties they say to sorrow
truth of God he should thinke they minister as they received all the Familists and Antinomians in England if they should sit down in a Synod and all the Papists in another Synod all the Socinians in third Synod all the Arrians in a fourth all the Prelatic all Reconcilers in a fifth all the Anabaptists in a sixt and propound such things only as they have received or they are in conscience perswaded of to all the Kingdome they should then all minister as they had received and should be good stewards of the manifold grace of God for so Peter speaketh 1 Pet. 4.11 for sure Saltmarsh cannot say the commandement of the Parliament must be required to make a Synod if men speake their owne drunken perswasions to M. Saltmarsh they fulfill the Apostle Peters rule Let every one minister as he hath received Now by this to minister as we receive is not to minister as we receive from the Lord 1 Cor. 11.23 nor according as Ministers Heare the word at the mouth of Gâ—d Ezeck 2.8 ch 2.10 or as the anointing teacheth us 1 Joh. 2. â—â— Joh 6.45 46. because the Lord or his Spirit or the anointing cannot teach men lyes contrary to the word of truth but the perswasions of men often are lyes errors mistakes then shall every mans erroneous conscience and his owne dreaming spirit be the rule of his owne faith and his teaching of others And 2. This is cleare from his words in the former Epistle to the Parliament if such as conforme not to doctrine and discipline of the Church and preach without ordination shall be proceeded against by fines imprisonment then all the glorious discoveries of God above or beyond that systeme or forme of doctrine shall be judged and sentenced as heresie and schisme and so God himselfe shall be judged by man Now this consequence is nothing that God must be judged by man except the perswasions of the consciences of Familists Antinomians Socinians Arminians Arrians and all the sects that say they are the godly party be very God beleeving professing teaching in them then if such can no more be judged then God what ever their spirit perswadeth them must be truth for God cannot but perswade truth then I confesse the Sects must be infallible because the Scriptures say no more of the Prophets and Apostles then God spake in them and the mouth of Prophets is called the very mouth of God Luke 1. 3. Why These judges the Saints now called Sectaries are not infallible but when Sectaries come twenty thousand armed men against the Presbyterians who in conscience beleeve and have proved that the Sectaries speake lyes in hypocrisie must not they be infallible in both judging them to speak against their conscience and in opposing Liberty of conscience and also in killing them or then they kill men upon fallible conjectures Then if Presbyterians be perswaded in their conscience that liberty of conscience is Atheisme not true liberty then must Sectaries who are but men judge God and punish us because we minister to others what wee have received for we are perswaded of the truth we teach 4. This way promiseth salvation in all Religions so men in these be perswaded in their conscience of the truth thereof against which the Assembly hath determined according to the word of God ch 20. Sect. 3. and. c. 10. Sect. 4. CHAP. XXXII What certainty of faith the Saints may attaine to beyond the Familists fluctuation of faith of Heresie and Schisme 5. FAmilists and Antinomians goe one with the Belgicke Arminians and all our late English Independents who are for Liberty of conscience and a Catholicke toleration and punishing in a coercive way no kinde of men never so blasphemous for their conscience teach print what they will there being no infallibility now in any since the Apostles expired But this is a most false ground for there is a twofold infallibility one in teaching flowing from immediate inspiration proper to the Prophets and Apostles and another infallibility and certainty of perswasion common to all beleevers Now Libertines turne all our faith in a topicke and conjecturall opinion so most of them are turned Scepticks and affirme that we know nothing with any certainty yea the more supernaturall and sublime that fundamentalls of salvation are the more indulgence and latitude of liberty is to bee yeelded to the consciences of all men because the higher the subject is the ranker is our propension to erre God having given a thinner and more scarce measure of knowledge in supernaturall things that doe so farre transcend the sphere and orbe of naturall reason then of knowledge in naturall things our mindes being in their owne element and in a capacity to reach their connaturall and proper object wheÌ„ they are among natural things knowable by the light of nature hence that opinion now so prevailing that all and every Religion is to be Tollerated and an indulgence yeelding to all in superstructurs in foundamentals though a man should deny that Christ is the Saviour of the world therfore Saltmarsh takes on him Sparkles of glory as p. 185 186 187 188 to reckoÌ„ out the articles of our faith especially concerning the first Adams sin sin originall of Christ borne of the Virgin Mary made under the law bearing our sins dead buried ascended into Heaven siting at the right hand c. speaketh of the highest attaintments of the Protestants generally in the mystery of salvation but speaketh not one word of the generall resurrection of our bodies of Christ comming to judge all men of a Heaven and Hell after this life as if these were none of the highest attaintments of the Protestants generally in the mystery of salvation And Saltmarsh as I conceive with Hymeneus and Philetus and other Libertines in the Armie doubt of or deny these therefore not owning these points of faith nor the doctrine of faith repentance love new obedience praying preaching sacraments as if hee professed himselfe no Protestant in these points saith these are beleeved by Protestants but doth not owne them as a part of his owne beleefe but he goeth on p. 190. and teacheth us of a further discovery as to free grace as if Protestants had never attained to a further discovery as to free grace and here he falles in on his owne secrets of Antinomianisme and contradicteth the Protestants and debaseth the confession of the late Anabaptists the seaven Churches of the assembly of Divins at Westminster speaks not one word in this new discovery of Christ God-man born of a womaÌ„ under the law c. or of the Articles of the faith of Protestants yea pa. 198 199 c. he tels us of the last and as some say of the highest and most glorious discovery concerning the whole mystery of God to men and his creation in which hee againe saith nothing of the Protestant faith not one word of Christ God and Man of the Resurrection of the last Judgement of the
not ergo the invisible Church at all times and finally may simply fall from the sound faith of fundamentalls necessary for salvation more then this is a good consequence this particular beleever may in one particular fundamentall point erre fouly and grossely for a time ergo he is not infallibille simpliciter but may finally and totally fall away And that of our Saviours I have prayed for thee that thy faith faile not Luke 22.32 though it free not Beleevers from particular failings both in doctrine of faith and conversation of life and that grossely and fouly yet it secures them by Christs intercession in a state of infallibility in fundamentalls and in a condition of indeclinability in conversion so as beleevers are infallible in point of faith touching fundamentalls necessary to salvation except Familists hold the Apostacie of the Saints or that all may goe to heaven finally doubting Pag. 174.175 Sparkles Saltmars tells what are the tradions of man and for Mark 7.9 he citeth Matth. 9. or heresies Now a heresie saith he is something against the doctrine of faith in the word or Scriptures not against any interpretations doctrins conclusions glosses comments or preaching of men who speak not Scripture originally nor infallibly as the Apostles did but so far as that is the very Scripture they speak so far as they speak the truth in Jesus and in the Spirit of God else they teach for doctrines the traditions of men Answ. Traditions of men are not necessarily errors in fundamentalls except only by a remote consequence as all errors are against the fundamentalls 2. There are heresies that are by good consequence against fundamentalls else the Saduces their denying of the resurrection Mat. 22. was no heresie for Christ proveth by a good consequence that they denyed the Scripture I am the God of Abraham when Abraham was then dead when God spake out of the bush to Moses Exod. 3. yet they denyed but conclusions deduced from Scripture 3. There is another strange ingredient in heresie according to Familists and that is because God speakes not now immediatly his word to us as he did to the Apostles no man is an hereticke that denyeth the whole faith except he that denyes the Scripture as the Scripture and except he deny it in so farre as teachers speake the truth in Jesus and in the Spirit of God else that is if they be not Familiâ—ts that teach and speake not in the Famisticall spirit they teach for doctrines the traditions of men that is heresies for Gods truth then to speake heresie is to speake only against fundamentall truths when a Familist in the Spirit of God speaketh them 2. But then when a hereticke readeth in the word this fundamentall Christ came in the world to save sinners 1 Tim. 1.15 though he deny it and spit at it that is no heresie because the paper and printed booke speaketh not in the Spirit of Jesus 3. The written word of God is not the word of God but only the word is spoken by a Familist in the Spirit of Christ. 4. When Preachers void of the Spirit speake that which is the very word of God and fundamentalls of faith these truths are not the word of God but the traditions of men and heresies so his Master H.N. taught the Scripture preaching to be but figurative service the word of God was never published to the world till H.N. the least among the holy ones of God was made alive through Christ anointed with his godly being manned himselfe with H N. and godded H.N. with himself published the light of glory H. Nicholas Evangelic c. 34. sent 9. Pag. 175. Schisme is a dividing from Christians who are in an outward profession of truth Now there may bee schisme iâ— visible Churches or fellowships of Saints upon this account but there can bee none in the true body of Christ or the spirituall Church for they that are joyned to the Lord are one spirit and they are made perfect in one Answ. There is no outward Schisme or renting but it begins at the heart Schisme is a dividing of the hearts as well as a visible parting with the Church or a part thereof else schisme were no sinne which yet Paul reproveth as a sinne 1 Cor. 1. 1 Cor. 3.1 2. The Church of Corinth and these that made a rent were both the visible and the invisible Church that they were the visible Saltm cannot deny they were the invisible Church also 1 Cor. 1.13 Christ was crucified for them and they were babes in Christ fed with milke 1 Cor. 3.1.2 and built upon one only foundation v. 10. Saltmarsh must say they were all unconverted that made the schisme 3. Familists will have none the true body and spirituall Church of Christ but the invisible Church so that upon this account they that beleeve and visibly professe neither Christ nor his truth before men yea who all their dayes deny Christ and so shall be denyed of Christ before the Father and his holy Angells Matth. 10.32 33. may be and are the true body of Christ and the Spirituall Church so H. Nicholas Epistle to the two daughters of Warwicke 4. May not a schisme and seperation fall in these that are both the true body and spirituall Church when of a Church of beleevers effectually called consisting of foure hundred two hundred seperate from two hundred I think they may as well as Barnabas a good man and full of the Holy Ghost seperated from Paul But in so farre as they are saith he in that one Spirit they cannot be divided Ans. True but Saltm speakes lyes in hypocrisie when he saith the spirituall Church are made perfect in one Lord in this life upon the same reason as they are one and as united to the Lord they cannot lye whore steale murther but out of some remnants of corruption they can sinne But Familists put them in a condition they can in this life sinne no more or if they sinne their transgression is not sinne it is not they but their Asse the flesh that sinnes as Libertines said but that is no violation of the Law of God CHAP. XXXIII Saltmarsh Sparkles pag. 22â— Familists minde touching Prayer ALL constant speakings to God in this as they call a conceived way or impremeditate or extemporary way is taken commonly amongst Christians for prayer in the Spirit and for that Spirituall way which the Disciples of Christ used in the Gospel who were growne up from the infancy and childishnesse of formes or words taught them which is but a meer natural or outward thing as they say which any may perform by strength of naturall parts as wit and memory and affections Saltmarsh here first condemneth prayer morning and evening under the words of constant speakings to God because he will have no praying but when the Spirit acts immediatly 2. All extemporary prayers goe not for praying in the Spirit among Christians commonly he belyeth Protestants and the truly
anointed of God in this words are but the outward skin of prayer the Spirit must adde soule heat and breath to words Some have a sort of eloquence in praying who have as little of the Spirit of adoption as some that cannot pray without a booke a growing up from booke praying to extempory praying is no growing in the Spirit because if we distinguish as we should between a gift of praying and preaching and the grace of adoption or of praying and preaching in the Holy Ghost many al their daies have a naturall liberty of praying and say Lord Lord without a Booke that are but workers of iniquâ—ty as divers Antinomians and Familists are for the most part and their mere shining gifts and golden words are bought and sold by the simple for grace and the spirit of adoption 3 Nor is extemporary prayer always a mere outward thing because wit memory and affections act therein these powers are not mere blocks and stones in praying and by this argument all that Saltmarsh writes is but a mere naturall and outward thing and not writing in the spirit as he vainly boasteth in his Books because wit memory affections act in the producing of such prayers yea they that are fleshly may write all the new discoveries and sparkles of darknesse and flesh that Saltmarsh writes for the Spirit never taught such dreames or rotten phancies nor such interpretations as he doth offer to us as dictates of the pure spirit CHAP. XXXIV A tast of the wild allegorick interpretations of Scripture that are in this peece of Saltmarsh which he fathers upon the pure immediate actings of the Spirit beyond law and Gospel FRom this Is God the God of the Jews only and not of the Gentiles also Rom. 3. He inferreth that God hath not limited ordination to the Presbytery so as none in a constituted Church should preach but they as if to be a God to his people in Covenant were to make al in Covenant men women sent preachers of the gospel 2 Psa. 50. Thou thoughtest I was such a one as thy selfe Because I punished thee not but was silent at thy Adulteries and Slanders so the true sense is but Saltmarsh saith that is a God merely of one image or figure Therefore God is not in one forme of worship saith he the law the gospell but in another beyond both to wit the spirit What greater violence can be done to the scripture 3 And the Heavens cannot containe him therefore God is not in one forme of worship doctrine or confession He may inferre therefore he hath not sufficiently revealed himselfe to us in his word and works contrary to Psa. 19. Saltmarsh 284. The day of the Lord will be upon all our Cedars and Oaks and pleasant Pictures and Idols of gold and judgement shall be upon all the Merchandise of Babylon the pearlesse and pretious stones the Cynamon and Odors then must God poure shame upon all flesh and fleshly glory upon all the visions and dreames that man hath of God by reason creature-imagerie or outward administration notion by letter or by graces c. Answ. In such a noone-day light of the Gospel can we beleeve that Antichrist should call Gospel-administration by the letter that is the preached Gospell inward graces and faith laying hold on Christs imputed righteousnesse with the name of flesh dreames imagerie idols oaks of Bashan Babiloâ—s pretious wares Did the Holy Ghost Isa. 2.12 13. c. Rev. 18 12. intend any such thing 4 Touch not mine anoynted ergo give the anoynted liberty of conscience to preach or teach of God what they please An. but that doe my anoynted no harme will warrant that the Prophets should not sâ—dden the hearts of the anoynted in the way of righteousnesse But it shall never follow ergo Nathan may not rebuke David the anoynted of God for his adultery and murther ergo if an anoynted of God commit murther the Magistrate should not punish him for it nor ought the anoynted to be rebuked or hurt with the tongue though they deny God Christ Scripture Not as Lords over Gods inheritance or having Lordship over your faith ergo liberty of all Religions is lawfull Answ. Saltmarsh shall never prove this consequence To the weake I became as weake then are all outward things in worship indifferent We are to please one another to edification Rom. 15.2 ergo all outward things are indifferent see Sparkles p· 20. Answ. The place Rom. 15. is to please one another in acts of the second Table as not to offend our Brother in meats then may we please him in drunkennesse gluttony whoredome except the words be other wise exponed 2 Thess. 1. Christ shall come to be gloryfied in his Saints that is the Lord Jesus his second comming in spirit and glory in revelation in his Saints Sparkles p. 22. Answ. Then Christs second comming is not in the end of of the World in a bodily manner but so spirituall as it is daily fulfilled and the day of Judgement is even now and in this life as said Henery Nicholas and it hath beene these 1647 yeares Antichrist or the man of sin 2 Thess. 1. is the old man Answ. Saltmarsh will not have the Pope the Antichrist because Popery and all Religions are indifferent The first Tabernacle stood in meats and drinks and diverse washings and carnal ordinances then baptizing with water is Jewish Sparkles 29.30 we are circumcised with him in baptisme ergo there is no baptizing with water Spark 31.32 Answ. The affirming in some respect of the operation of the first cause doth not anull all the actings of the second cause nor bring to nothing all ordinances Job 29.2 The candle of God shineth upon their heads and the secret of the Almighty on their Tabernacle that is the Disciples had the Summer sun shining on them while Christ was among them in the flesh when that ministration came but to its point it became a place for Satyrs and Owls Answ. Job speaketh of his worldly prosperity before his troubles came on him and Psa. c. 13.19.20 of the desolation of Babylon neither of which the Disciples saw Salmarsh citeth the place of Job as if the Holy Ghost intended his monkiâ—h sense which was never in the heart of God Hee shall baptize you with the Holy Ghost and with fire ergo ther 's no water-baptisme 33. Answ. It is no consequence Goe tâ—â—ch and baptize that is goe Disciple and baptize now Paul and Apollo were nothing and cannot wake Disciples then hee must speake of the ministration of the Holy Ghost or gifts which were to continue for that age only Answ. But the Apostles ministerially as instruments and Servants could make Disciples and baptizeâ— outwardly Christ only inwardly and effectually as the principall cause Col. 2. Being circumcised with circumcision made withâ—uâ— hard then as true circumcision is made without hands so is baptisme Answ. But it followeth not circumcision with hands is forbidden Gal.
and the blowing of the last Trumpet 52. and the swallowing up of death in victory 55 56 57. as if all these should come to passe in this life agreeable to this saith H. N. Evangel ch 35. se 9. In which resurrection of the dead God sheweth unto us that the time is now fulfilled that his dead or the dead which are fallen asleepe in the Lord rise up in this day of his judgement and appeare unto us in godly glory which shall also henceforth live in us everlastingly with Christ and reigne upon the earth wherein the Scripture commeth to be fulfilled in this present day And Saltm willeth these that are as spirituall as himself and his Familists to beleeve this and receive it that is except we make shipwracke of faith and say the resurrection is past in this life as did Hymeneus and Philetus wee are all legall literall men and void of the Spirit 2. Saltmarsh is unwilling to contradict the truth of God 1 Cor. 15.24 too openly to wit that in the end the Kingdome shall be delivered up Now whether this be meant of Christs reigning no more in his Church in this life by Ordidinances or as Chrysostome doth expound the place it be the rendering up to the Father his conquâ—isâ—d and purchased people as it is most agreeable to Eph. 5.27 I dispute not now but Saltmarsh saith faintly This is not only done on the whole body of Christ at the last but also here He dares not say this rendering up is not onely at the last day but also in this life yet the Apostle is cleare he thought of no rendering up of the Kingdome in this life as Saltmarsh by this new spirit supposeth for the text is cleare v. 22.23 every man shall rise againe from the dead Christ first and then his members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then is the end when he shall deliver up the Kingdome to the Father Then there is no rendring up till the dead in Christ be raised v. 23.24 but the dead in Christ in their bodies of which undoubtedly the Apostle speaketh 1 Cor. 15.1 2 3 4 c. doe not rise in this life 2. This rendering up is not till the end then shall the end be 3. It is when all rule and authority shall be put downe v. 27. This is not in this life 4. It is when the last enemy shall be subdued 26. 5. When God shall be all in all 28. These are not in this life therefore Saltm dreames Saltmarsh Sparkles p. 165. Jer. 38 2. He that goeth forth to the Chaldeans shall live but if yee stay in the City yee shall be consumed this is a figure of abiding no longer under any dispensation Law Christ in the flesh Gospel Spirit then God and his presence appeares upon it Ans. We know not this Spirit that dreames of phansied types and allegories without shadow of reason in the holy Scripture wee have no ground to beleeve that the Holy Ghost intends any thing of this kinde only Saltmarsh his Popish Spirit saith so the Scripture is silent Saltmarsh pag. 145.147 148. he saith Mal. 3. ver 18. Ye shall discorne betweene the righteous and the wicked proveth the Spirit of discerning by which we shall know false teachers Antichrists as in the Apostolicke Church and who feares God truely who not as the sense knows its object Answ. By this Familists deny the spirits and hereticks are to be judged by the word but that man is the Hereticke the Legalist though never so heavenly if he be a Puritan the spirit of Familists discerns him to be a Cain or a Judas 2 The place of Malachie is this ver 14 15. Ye say it is in vaine to serve the Lord and there is no reward for it But serve ye God and ye shall finde in your owne experience a reward and comfortable fruit in differencing betweene him that serveth God and serveth him not for ch 4.1 Christs trying day cometh Saltmarsh also sparkles p. 70 71. abuseth these Scriptures Gal. 41. and 1 Cor. 3.1.2 He applyeth the former to the Disciples of Christ under Johns ministery and Christs in the flesh but these words The Heire so long as he is a child differeth not from a servant though he be Lord of all Touch not the times of John Baptist or of Christ in the dayes of his flesh though in these times the Ceremonies were still in vigor but the Heir under nonage and Tutors Gal. 4. is the Church of the Jews under the bondage of the Law and the Ceremonies thereof and the Rudiments of the World it was not the Holy Ghosts mind to speake of Christ in the flesh as a Mosaicall Lawgiver or that his heavenly Sermons he preached Matth. 5. Matth. 23. John 10. Joh chapters 13 14 15 16. his heavenly Prayer John 16. hâ—s death and sufferings and resurrection was a dispensation to be layd aside as the tutory of the law and beggerly Ceremonies Sabbath and shadows he speaketh of Gal. 4. for then the Apostles in vaine call us to mind of the words and commandements of our Lord and Saviour Jesus Christ as hee commanded them to doe Matth. 28.19 20 21. 1 John 1.1 2 3 4. 2 Pet. 1.15 16 17 18 19. and though Christ promised at his ascending to send the Spirit this was not to abolished the doctrine of John and that which Christ had taught them in the dayes of his flesh for of that Spirit he promiseth to send he saith Joh. 14.16 Yee know that Spirit for he dwelleth in you for the present and shall be in you in a larger measure when I shall send him Act. 2. But Familists and Antinomians must have no ministration of the Spirit till Christ ascended to heaven And for the other place Paul 1 Cor. 3.1.2 calleth the Corinthians carnall and could not write to them as spirituall not because they were under the doctrine of Iohn Baptist and Christ as Saltmarsh dreameth for that doctrine taught no carnall divisions but he calleth them carnall on this ground v. 3.4 Whereas there is among you envying strife and divisions are ye not carnall and walke as men For while one saith I am of Paul another I am of Apollo are ye not carnall if the Apostle call the Corinthians carnall as Saltmarsh saith because they were under the doctrine of John Baptist and Christ in the flesh of which there is not a syllable in that text or in all the Scripture then must Christ and John Baptist have taught their hearers striving envying schismes and one to say I am of Paul and another I am of Apollo which is blasphemous Now it is against sense and reason that ever God ordained any ministration so carnall as that these under it were carnall because of their striving and envying Saltmarsh tells us as I observe every man should stay under the ministration he is in till the Spirit say come up hither then Paul calleth the Corinthians to abide in this carnality of
envying striving and schisme till the Lord say come up hither whereas he sharply rebuketh them for their envying and schismes Now if for envying and schisme the Corinthians bee carnall as no doubt they were carnall in so far and if therefore under the ministration of Christ in the flesh and not under all Spirit upon some other considerations they must have been spirituall and so under the all-Spirit or pure glorious spirit of M. Saltmarsh for as they are called carnall so also spirituall 1 Cor. 1.10 11 12 13 14. washen justified sanctified in the name of our Lord Jesus and by the Spirit of our God temples of the Holy Ghost 1 Cor. 6.11.15.19 changed into the same spirit from glory to glory as by the Spirit of the Lord 2 Cor. 3.18 espoused to one husband Christ 2 Cor. 11.2 let Saltmar answer if none of these were converts that are called carnall for their envying 2. whether one part of this Church were under Johns and Christs Ministery some under all-all-spirit 1 Cor. 1. Christ sent me not to baptise but to preach Then hee baptised according to his spirituall liberty to the Jew he was a Jew p. 82. Ans. Hee sent not Paul to baptise rather then to preach for Paul baptised 1 Cor. 14.16 then he did it as sent but it is a tricke of Familists to comply with all Religions and deny the true Religion where there is hazard as H. Nicholas said Epist. to the two daughters of Warwick and call that compliance the liberty wherewith Christ hath made us free 2. Then baptizing with water was a part of Pauls Ministery which Saltmarsh denyes The spirits of just men made perfect or the true Christian in spirit are these true spirituall Elders in the New Testament Ans. The spirits made perfect are the glorified in heaven associated with the Angels Heb. 12.22 But Saltmarsh will have life eternall confined within this life only to the Elders of the New Testament that is as I conceive Elders of the family of love The true triall of the gifts is when the spirits of Prophets are subject to the Prophets that is when the gift by which any one speakes of Jesus Christ is manifested in the hearts or spirits of the Saints when they see the truths they minister as they are in Jesus and in themselves and in them that are spirituall and truly anointed by the same Spirit 91 92. Ans. Such a subjection to the Prophets hath no warrant in the Text for it supposeth none to be Prophets but those that are inwardly anointed and manifest their spirit of Prophesie to the anointed only as if the anointed may not take him for an anointed Prophet who is only gifted and void of saving grace So H. Nich. Exhor 1. c. 16. No man can rightly according to the truth of the holy Scripture or according to the spirituall understanding of the godly wisdome deale in or use the true Gods service nor should take in hand to busie himselfe therein but only the illuminated Elders in the godly wisdome which walke in the house of love c. 〈…〉 nothing in this triall of his aptnesse to teach 〈…〉 in the Scriptures 〈◊〉 p 272 They did all drinke the same spirituall drinke that is the Ordinances of the Old Testament were as much spirituall as these of the New and signified Christ in the flesh But he concludes be not yee Idolaters that is idolize not outward formes the rocke baptisme 271. these both of Old and New Testament are alike outward letter visible and perish with the using Ans. The Ordinances of the Old Testament are called carnall in opposition to endlesse life Heb. 7.16 and because weake and they could not though bloody take away sins Heb. 7.18 19. Heb. 10.1 2. for the new Covenant promises in Christ the true better eternall Mediator doe all these then it is against Scripture that the Ordinances of both were alike carnall though without the Spirit neither availed 2. The Idolatry of outward Ordinances is condemned as trusting in lying words The temple of the Lord sacrifices new Moones c. Jer. 7.8.9 Esa. 1. But it was never in the minde of the Holy Ghost that Israel worshipped Manna water Passeover or that the Corinthians did adore preaching baptising for their Idolatry 1 Cor. 10.7 is the worshiping not of the Passeover Manna water but of the golden calfe Exo. 32.6 when they feasted and played Saltm then deviseth an Idolatry the Holy Ghost never intended So here 1 Cor. 10. hee disswades from Idoll feasts in Idoll temples 18 19 20. And never did Paul intend 1 Cor. 10. to charge the Corinthians with that sinne of idolizing or worshiping baptisme written Scripture figures letters or outward Ordinances but of sitting at the Idolls table which was to be partakers of the table cup of devils and the Holy Ghost would in the Old Testament have told us of some such adoring of Manna water Passeover but Salm. his new Spirit devised it to reproach all Ordinances Scripture Sacraments Prayer Church c. Lord teach us to pray as John taught his Disciples Then they were under a forme and rule of prayer they saw little more of Christ then his fleshly presence and miracles they loved him and clave to him but had very few discoveries of him in the Spirit except some few at his transfiguration Answ. No Prelate nor Priest nor any I know say Christs Disciples during their conversing with him in the flesh were under a forme and stinted liturgy so that they prayed only the Lords prayer 2 It is cleare the revelation of Christ in the Spirit wee now have the Disciples had the same for Christ Mat. 16 17. Declareth Peter to be blessed because that the Father that is the Spirit of the Father had revealed that to him which flesh and blood had not revealed and Mat. 11. Christ thanketh his Father 25. for revealing to Babes his Disciples and others the Mysteries of the Kingdome and to none other though Worldly wise and great Mat. 13.11 12 13. The Mysteries of the Kingdome are revealed to them not to others who are judicially blinded and Iohn 1.11 12. Iohn saith they have the priviledge of Sonnes and so the spirit of adoption Rom. 8.14 and so have the seale and witnesse within them 15 16 17 26 27 28. who beleeve in him which faith undoutedly the Disciples had And for the discovery of God at the transfiguration it was rather an extraordinary rapture not bestowed on men in this life as beleevers as Familists would live upon raptures of spirit without the word but an extraordinary revelation bestowed of speciall favour on three Disciples Peter Iames and Iohn who were to be Apostles and Pen-men of Scripture as the Prophets were 2 Pet. 1.16 17 18 19 20 21. If Familists be all Organs and Pen-men of scripture immediatly inspired by the Holy Ghost we say no more they are seene to others as well as to us to be Impostors
hee shall have visible wounds these are the wounds I received in the house of my friends 2. What sense is there here these that begat him that is his cryers up that extolled his learning shall say thou shalt not live that is thou shalt be a Prophet no more in request and they shall thrust him through by strength of reason and confound him What is it to mocke the word if this be to expone it his cryers up are his Disciples and seduced followers shall they refute him and they only not the Pastors and teachers 3. This thrusting through of the false Prophet shall cause the false Prophet dissemble and deny his Religion for feare of his life and say I am a herdman not a Prophet This is the great argument that Libertines have against the coercive power of the Magistrates sword against false teachers and here it followes upon the strong convincing arguments used against them by Libertines as the sole and only way of extirpating heresie and are false Prophets so afraid of arguments that convince them that they deny their Religion for feare of them this is prodigious false teachers boast that they cannot bee answered 4. These false teachers shew the visible wounds they received in the house of their friends and complaine of the zeale of their friends against them in delivering them up to the Magiâ—â—rate to suffer bodily punishment v. 6. lesse then death pro merito culpae if they be silenced by strength of truth they shall be ashamed of no such thing CHAP. XXXV Of communion with God and serving him in the Spirit THere is much talking by Enthusiasts and Familists of the Spirit teaching in the Spirit I shall therefore speake to to that And 1. Of the Propheticall Spirit 2. Of the Spirituall life and serving of God common to all Saints Hence these Conclusions of the former 1. Conclu All the Saints as Saints are not Prophets but some only called by God thereunto 1 Cor. 12.29 Are all Prophets Eph. 4.11 Christ gave some to be Prophets Obey them that are over you in the Lord. 1 Thess. 5.12 13. 2. The Spirit of prophesie is master of the man in whom he is Rev. 1.10 I was in the Spirit in the Lords day Hee saith not the Spirit was in me but I was in the Spirit as in a capacious house Glory went round about me above mee below me on every side of me I was as a vessell casten into the sea there is more of the sea without it then within it So these that are in a trance are said to fall Numb 24.4 from themselves Hence that question whether these that Prophesie doe know perfectly what they prophesie To which I answer there is a twofold knowledge one naturall and conjoyned with organicall knowledge another intellectuall and abstract 2. There is an evident intellectuall knowledge and a more imperfect and darker knowledge Then if we speake of an organicall knowledge the man under actuall vision knowes not whether he be in the body or â—ut of it as Paul 2 Cor. 12.2 yea and Peter in a trance not only could not see heare or eat Act. 10.10 but was wholly acted upon by God but Act. 12. an Angel comes to him and loseth his chaines and causeth him gird himselfe and binde on his sandals and he thought it had been a vision and knew not that it was any thing but an intellectuall visionall representation not a reall deliverance till he came to himselfe v. 11. yet something of a trance there was for hee was not at himselfe then we may see and act bodily with Angels and walke and not know the necessity of what wee know see or doe 2. If we speake of a weaker Propheticall sight since the light of Prophesie can let us see in the opened speces things to come and we may know that we know them that they are revealed but when the Prophets preach of new what they have seen in a vision and prophesie to Kings and to men they are in far other condition then when under an actual vision because under an actual vision I conceive they are not under the dominion of free-will Jeremiah cannot chuse but see a seething pot toward the North because the object naturally offers it self to the fancy God never threatneth a Prophet under pain of punishment to see visions for he cannot here wink and close the eyes of his mind Balaam could not chuse but see the visions of God and the goodlinesse of Jacobs tents Num. 24. and if the Spirit thus should act the Saints to pray praise hear with faith I thinke their acts should not bee acts of free obedience nor capable of a precept nor the omission of these acts lye faire for a threatning rebuke or punishment But when the Prophets deliver these truths that they did see in raptures and visions they doe not ever speake these truths to men and preach them by a Propheticall rapture but by the Spirit of grace sometimes or by a common Propheticall gift as in wicked Prophets not that Prophets doe actually publish their visions and Prophesie not as Prophets but as godly men I have not that meaning but that an immediately inspiring impulsion of an actuall extasie doth not ever lead them to preach So God never doth command and threaten men to see the visions of God for here there is no place for free election but God chargeth and commandeth Jeremiah to preach the truth which he saw in a vision Jer. 1.17 Thou therefore gird up thy loynes arise and speake unto them all that I command thee and he threatneth him in case of disobedience Be not dismayed at their faces lest I confound thee before them and he comforteth him in the following words 18. Behold I have made thee this day a defenced City and an iron wall So the Lord speaketh to Jeremiah also c. 15.19 20. then we need not say necessarily that Jeremiah did actually prophesie or see the visions of God when he saith ch 26.15 of a truth the Lord hath sent me to you at least there is no warrant to say that when the Prophets doe speake and publish their visions to these to whom God hath sent them to Prophesie that they are in the act of publishing and preaching to men under the same actuall and immediate impulsion of the Holy Ghost that they are under while they are in a trance and actually see the visions of God as Jeremiah was c. 1.11.12 when hee seeth these visions Ieremiah only obeyeth Gods command and relateth his visions that he had seene before and did this by the Spirit of grace common to other beleevers by which he was inclined to bee faithfull in speaking what he had heard and seene and the like I say of Micajah in preaching to Ahab and of all the true Prophets who did not ever from a Propheticall instinct utter or preach to men the things they had seene in extaticall visions but often from a
immortall seed of the word 1 Pet. 1.23 after this new birth there remaineth something of the word some other thing passeth away that which remaineth is the thing signified in the word or produced by the word which is Christ formed in the heart by faith or the new creature But the characters and letters we read the sound of preaching wee heare remain not but are transient and passing away things they are not limbs nor members of a new creation the speces or images of the word may remaine in the memory but in the new creature there is nothing transient or corruptible such as figures letters signes and sounds as when a grain of wheat is casten into the earth the husk passeth away and rotteth but the substance of the graine remaineth and is turned into thee stalke blade and eare of growing wheat and though these expressions and similitudes come short of the thing it selfe Chriâ—t is pleased thus to convey himselfe through words and sounds as a chariot of his owne appointing which we must not neglect except we would dispise God and so Christ lodgeth himselfe in the heart passing through the outer gates and senses eyes taste and feeling in the Sacraments and the eares in the word preached But what ever here I speake of the Spirits actings not seperated from the word let me not be mistaken as if I did thinke that every acting of the Holy Ghost should goe along in an exact Mathematicall length and breadth with the letter and sound of the word as if the word were the bellowes the Spirit the hand that stirreth the bellows for though all utterings and stirrings of the soule that flow from the Spirit be warranted by the word yet I am assured some are and have beene even in our time so changed from glory to glory as by the Spirit of the Lord that their faces have shined like the face of an Angel they have been at singing and a desire to shout for joy yea to leap and dance and have been so filled with the fulnesse oâ— God that they could not speak and have been like vessells filled with new wine that wanted vent that one said Lord hold thy hand thy servant is an old vessel and can hold no more of thy new wine and another cryed Full full pained with a fulnesse of God with marrow and faâ—nesse Heb. 3. which I am sure is the joy unspeakable and glorious spoken of 1 Pet. 1.8 and the begunne fulnesse of God Eph. 3.19 and a bodily soule-sicknesse for Christ a fit of the swoone that Iohn fell into Rev. 1.17 And when I saw him I fell at his feet as dead It is true that was a Propheticall extasie in Iohn like that of Daniel c. 10.7 8 9.15 in which the operations of the bodily senses or organicall actions were suspended so as the Prophets in these cases could not eat nor drinke so by proportion here I know some stricken with palenesse trembling and deprived of the use of the body for a time which I judge to be a trembling at the word one a dying said I feel a strong ranke smell of perfume and the sweetnesse I feele but cannot speake Another said I injoy I injoy Another I see heaven open and the high throne prepared Another could doe nothing but smile and looke like heaven All these to me are the over-banke and high tydes of the Spirit by way of redundancie acting on the body because of its neare union with the soule and I know warranted by the word produce no new doctrine but how the word and Spirit in these actings are united and move together I confesse I am ignorant 2. We professe we hate with our soules that Christians should adore and fall downe before an inke-Divinity and meere paper-godlinesse as if the Spirit were frozen into inke and dead figures writings letters or as if naked languages of Hebrew Greeke and Latine could save us The Kingdome of God is not in letters nor in externalls but in life and power The glasse of the Physitian workes not the cure but the oyle in it The Doctors written directions in the sicke-mans pocket helpes him not a whit no man shall lay the only outside of ordinances lower in the dust then we All the obliging power is from the letter of the word all the strengthning physicall power by which we are inabled to act is from the Spirit that worketh with the word and if we speake properly a beleever is not under an obliging and morall commanding power because the Spirit acts them in prayer or beleeving for the naked Spirit as the Spirit is not a morall rule to me to act by nay it is not to me the Spirit of God now when the Canon of Scripture is closed but as the Law and the Testimony goes along with it for by the Law and testimony I know now that it is no deluding Spirit but the Spirit of God but all the commanding and morally obliging power is from the word as it noteth the sign and the will of God signified for I must obey because God intimates his will to me in the word and I am strengthned to obey from the acting of the Spirit of the Lord. But Saltmarsh Sparkles of glory pag. 245. refuteth this in the Protestants generally Outward Ordinances are commands of Christ and therefore to be done because they are commanded and that they are sanctified by God and by his Spirit and that we are to wait on God in the use of means his reason which Swinkfield used also is that spirituall things are not by Ordinances conveyed into the soules of men Now Antinomians deny outward Ordinances to be commands of Christ that oblige to obedience for p. 243. the meere Commandements or letter of Scripture is not a Law to a Christian why he should walke in duties but the Law written in our hearts he saith and he citeth Rom. 6 14. Rom 7.1 2 3 4. because sin hath no dominion over us and we are not under the Law but under grace and under a new husband Christ being dead to the Law Ans. The outward Commandement sure is neither sinne nor the dominion of sinne nor is the Law sinne God forbid the Law is holy just and good Rom. 7.12 and the unconverted stand under an obligation to outward Commandements though they want the Spirit or then the unconverted cannot sin more then the justified because these that faile against no commandement sinne not and Christ hath laid upon justified David Peter and all beleevers outward Commandements that we sinne not 1. Joh. 2.1 v. 26. that we keep our selves from Idolls though the Spirit act us not to abstaine from sinne otherwise no man can sinne whether unconverted or justified 2. Christ bad his Apostles write and yet hath not inclosed his Spirit in inke and paper then the written Command must be an Ordinance sanctified of Christ for blessed is he that readeth But whereas Saltmarsh will have the Commandements of the Gospel
not to oblige the elect to obedience except the Spirit goe along with them in that they conspire with Arminians and Pelagians who will have the Covenant of grace an unjust bargaine as obliging to things unpossible except God bestow sufficient grace on all and againe they must say none unconverted are condemned for not beleeving that Gospell because it is unpossible in the letter as well as the Law to any except the Spirit worke in us to will and to doe 3. He denyeth that we are to wait on outward Ordinances or on God in the use of means which hath a double sense 1. As if we were to wait for conversion from only outward means or as if the letter of the word the sound of mens voice the seales or Ordinances of themselves could worke faith or of themselves convey spirituall things to the soule this we teach not But we teach that faith comes by hearing not internall hearing for that is conversion it selfe but by hearing of a sent Preacher Rom. 10.14 15 16. But the way of Gods conveying spirituall things by the word preached we dare not determine but sure we are to wait on Ordinances externall as the man waited thirty eight years at the poole for his health though not the pool but the Angel troubling the water healed all that were healed and while the Eunuch reads and heares Philip expone Esa. 53. the Spirit acteâ—h upon his soule and while Lydia heares the Lord opens her heart while Peter preacheth the word the Holy Ghost fell on all that heard the word Act. 10.44 Act. 8.34 35 36. Act. 16.14 while three thousand heare Peter the Holy Ghost pricketh their heart and addeth them to the Church Act. 2. that they gladly receive the word v. 37 38 39 40 41 42. the inward opening goeth along with Gods outward teaching By Saltmarsh his way we are nor to heare the word nor to wait on God in the use of any meanes nor to use any meanes and commit the successe to God but to waite on extraordinary raptures and inward teaching say they not on outward meanes but our wating on the outward meanes piously used is all in order to the breathing of the Spirit of life and the inward word say we as some saile and seeke the wind both at once and doth this offend Familists that we serve and wait on the Lord for the desired harvest and that some wait on the tyde and then saile so is Saltm angry that we heare preach read though the unconverted doe not these spiritually and in the Lords good houre whâ—n the Angel commeth downe and troubleth the water the Spirit lifteth up the sicke man and puts him into the water and he is healed Protestants generally are not ashamed to owne this as the way of God 1. In hearing and outward means no man is to limit the holy One of Israel to his time the time of the Fathers teaching the third or the twelfth houre is not knowne to us but all our life it is our duty to lye and watch at the posts and gates of wisdome Prov. 8.34 2. We are not to idolize meanes and to take Scripture or Ordinances for Christ they are creatures not Christ and of themselves cannot save then let us use the meanes not give them any higher place then means neither think all is done if we use means thus it 's not Christ without us but Christ within that effectually saveth us 3 Nor is the acting of the Holy Ghost so as if the word must first stirre the spirit of God but by the contrary as the Poole of Bethsoida moved not the Angel to bring him downe but the Angel came downe and stirred the Poole so the Spirit first stirres and blowes upon both our spirit and the word and then the word and we both are inlived for any stirring upon the word and blowing of the North and South-wind upon the flowers and Garden to wit the soules of the elect is first and principally from the spirit for the spirit is the Authour creator and in the immediately inspired Organs the Prophets and Apostles the Pen-men and the Spirit devised and dictated the the words letters and doctrine of the old and new Testament 2 Tim. 3.16 17. 2 Pet. 1.19 20 21. Luke 1.55 70. 2 It s he that sends Messengers to speake in his name Esa. 48.16 Esa. 6.1 2 3 Jer. 26.12 3 When we doe not actually heare or partake of Ordinances the Holy Ghost bringeth the word to our remembrance and wakens up the memory and faith of the word by works of divine providence Joh. 16.13 Joh. 14.26 Joh. 2.21.22 4 The Spirit acts by rods judgements and afflictions Deut. 30.1 2 3 4 5. Hos. 5.15 Luke 15.15 16 17. Yet so as hee reviveth the memory of the word preached read and heard and worketh in and by it 5 In praying promising threatning in the fervour and zeal of God there cometh upon the soules of the servants of God some strong and mighty propheticall impression and violent impulsion that they speake and prophecie what otherwise they would not in cold blood speake and God hath made good the words of his servants which as it is not ordinary so it must be tryed Familists have no ground to dreame that Jeremiah or John intended a contrary betweene the outward teaching as a killing letter and the inward teaching as the only quickening of the Spirit excluding the letter and all teaching of men because the one said Jer. 31.34 And they shall teach no more every man his neighbour and every man his brother saying know the Lord for they shall all know mee c. and the other said 1 John 2.27 And ye need not that any man teach you for the same anoynting teacheth you of all things and is truth 1 The Authour to the Hebrews c. 8. applyeth the saying of Jeremiah to Christ and his dispensation under the Gospell and the former Covenant to the law and dispensation of the old Testament so as if it prove any thing it must be against all teaching of men by men by the Apostles Evangelists Pastors and Doctors which are certainly bretheren teaching bretheren and neighbours instructing neighbours which close subverteth the end of Christs ascending to give some to be Apostles c for the perfecting of the Saints for the worke of the ministery for the edifying of the body of Christ and that to the end till we all come in the unity of faith c. 2 It must be against the writing of the new Testament and the teaching and doctrine of the Prophets and Apostles upon which we are built Jesus Christ being the cheife corner stone Eph. 2.20 3 The Authour to the Hebrews applyeth this they shall be all taught of God to all new converts under the New Testament and the same doeth Christ John 6.45 46. But Saltmarsh and his Familists say only the perfect ones and these that are all Spirit are beyond and above all Ordinances of man
the Ordinances and hearing untill the day-starre the saving light of the Spirit that goeth before the Sunne and day-light of the vision of glory shine in the heart to make the word effectuall for though candle-light and sunne-light cannot concurre to make one light because the lesser light evanisheth and disappeareth at the comming of the greater light and the moon-light or starre-light of faith cannot be mixt with the noonday-light of glory 1 Cor. 13.11 12. no more then the knowledge of a young child and of the same come to be an aged man can be in one and the same man yet the light of the Scripture the light of the Spirit may and must necessarily be together and are no more contrary as Waldesso and Familists vainely suppose then the light of the Sunne without in the aire is contrary to the visible faculty of seeing within in the eyes the Spirit is by a metaphor called the day-starre for the Spirit is not formally light but effectually only for it is that faculty by which the eyes of the understanding are strengthened to perceive the things of God and therefore called the spirit of Revelation Eph. 1.17 the eye-salve is not properly the light that makes colours visible though I may say to a dim sighted man when I give him an excellent eye-salve see I give you the light of your eyes When I give him but that by which his seeing faculty is strengthened to see perfectly that Scripture is not to be layed aside upon pretended sufficient light of the Spirit without the Scripture light is cleare Rom. 15.4 2. Because the perfectest beleevers have patience and comfort in the Scripture meditating in it day and night Ps. 1. and are strengthened through reading againe and againe the premises lest they faint Ps. 119.49 3. Because the Scripture to every new reading and hearing suggesteth some new thing of God as a fountaine that can never goe dry Ps. 119.96.92 93.72 2 Pet. 1.13 14 15. Phil. 3.1 8. That saying The more of the letter the lesse of the Spirit hath truth as touching the only and meere letter rested on and confided in but is not simply true that the more of the knowledge of the letter the lesse of the Spirit but the more rather of the Spirit 9. The nearer to glory when we shall be all-spirit and have nothing of a Temple and of Ordinances and of the mirror or glasse of the word the lesse literall we are that is we repose the lesse on the letter and are the more spirituall as the nearer to the morning the lesse of starre-light 2 Pet. 1.19 1 Cor. 13.10 11 12 13. But it followeth not that the nearer beleevers are to an immediate vision of glory the lesse knowledge they have of the letter of the Scripture though this knowledge of the letter shall fully be abolished at the dawning of that morning for the nearer it bee to the full harvest the more abundance of the first fruits and yet when the full harvest commeth the first fruits cease and give place to the harvest and the more of the morning twilight the nearer day though the morning twilight evanish when the perfect day commeth yea the nearer that the dawning of the morning face of God shine in at the windowes of our soule when we are in the child-birth paine of eternity the more of the knowledge of the will of God we have in regard we are 1 Pet. 3.14 to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ and this knowledge doth include not exclude the knowledge of the letter The Spirit is not a part of the rule of faith or of the word the Spirit is not the word the word is not the Spirit but the Spirit is that which maketh lively and effectuall application of the word to our soules as the Mason is not the art of building but he is regulated by the precepts of art and reason and tyes himselfe to the following of art in all the workes of building the word is that which tyeth us as our guide rule conduct but the Spirit goeth along in a reall uniting of our hearts to Christ as it were enclosed in the word and in applying the word to our heart and so is called the anointing 10. The spiritualty of our soules is in a sort of dominion over the letter of the word when our soules are transformed into the things contained in the Gospell and we are changed into the spiritualnesse of the word so Rom. 6.17 the Gospell is called a forme a mould a signet for looke what letters and characters are in the signet of silver or brasse these same characters in length and breadth and just proportion are instamped on the wax or the paper the Gospell containes the Lord Jesus his image the lineaments of Christ in a new minde new will renewed affections knowledge love meeknesse patience lowlinesse c. it is a morall containing of Christ as the signe containeth the thing that is signified by the signe the Spirit instamps and forms as it were another Christ that is his living spirituall image in our soule Gal. 4.19 a new ingraving of the new worke and new creation of the second Adam 2 Cor. 5.17 on our hearts which is called the Law in the inward parts when wee have the same stampe and image of Christ and are changed over into the Gospel not into the letters of the Gospel or into the externall words but are new-moulded into the Spirit and new spirituall nature of the second Adam and are borne of the Spirit Joh. 3.5 6. the word is called the seed 1 Pet. 1.23 the tree is vertually in the seed the new birth and new Spirit we receive in regeneration is in the word vertually as the thing signified in the signe so are we said 2 Cor. 3.18 to bee changed into the same image from glory to glory even as by the Spirit of the Lord. And the Spirit lookes to his copy or sampler and looke what lineaments legs limbs proportion of members are in the second Adam these same the Spirit by the word preached draws and frames in us now the second Adam the man Christ in his spirituals is the first borne of every creature Col. 1.15 Christ is the master peece the flower and glory of the Acts of God in creating new creatures after the second creation and there is framed on him holinesse lowlinesse meeknesse humility patience heavenly mindednesse and the spirit according to this glorious mould draws the legges armes and all the severall limbes and members of the new creature in the Saints and he makes efficaciously good that part of the word Learne of me that I am meek and lowly Mat. 11.29 let him take up his crosse and follow me Matth. 16.24 let this minde be in you that was also in Christ Jesus Phil. 2.5 so doth the Spirit change us unto al Spirit and this is the right Christing of the Saints when
the Lord by the word Spiriteth and of new Natureth us over againe into new spirituall children like our brother the fairest among the Sonnes of men holy heavenly spirituall meeke lowly like Christ though because of in-dwelling sin in all all the new Creatures come farre short of the first coppy And when we are thus changed and made spirituall the Gospel is acted on us so are we spiritualized into Christ and made one with him by faith and planted into the similitude of Christ Rom. 6. now the letters and characters or sounds of the written and preached Gospel are transient things but the Gospel and new Covenant in the glorious promises spirituall priviledges contained therin stand stil as the everlasting rule according to which we are daily more and more conformed till we become one spirit with the Lord. And because the continuation of the lif hid up with God in Christ is a protracted thread of continuall dependence by renued acts of faith of patience and comforts through the Scriptures of growing in faith the word must give a daily new objective life to our faâ—th and the renued acts thereof for faith is our victory 1 Joh. 5. and we overcome by the word Rev. 12.11 if Antinomians can give us a time when we shall be secured from the fiery-darts of Sathan on this side of heaven we yeeld that the sheild of the word is to be layed aside but that we know not see Ephe. 6.15 16 17. 1 John 2.14 1 Pet. 5 8 9. Were we indeed made perfect intire without spot or wrinckle of indwelling sin in this life and such as wee can sin no more as Antinomians vainly boast of themselves as Towne Eaton Salmtarsh Den and Crispe will hereafter teach us I could yeeld there were some more colour or hew of reason to say that we are being justified invested in a state of all and pure spirit beyond the orbe and sphere of all necessitie of Ordinances and Scripture because pure spirits need no characters or letters of Scripture seals or other ordinances no more then learned Doctors need the Horn-book to use the vaine comparison of John Waldesso But we must go in over the threshold of heaven holding the booke of the Old and New Testament in our hand growing in knowledge till we be perfected with him who dwells in light inaccessable and so there is not any thing signified and holden forth to us in the scripture nor promised or prophecied in the Covenant of grace Deut. 39. Ezech. 11. Jer. 31. Ezech. 36. Heb. 8. but the coppy extract or the double thereof is written ingraven and created in the souls of the elect in which sense the assumption of this syllogisme Whosoever beleeveth shall be saved But I John Marie beleeve ergo Is in Scripture and the same spirit of faith and the beleeving spoken of by Esaiah Ieremiah Ezechiel c. The same circumcised and new heart that they prophecied of is in Iohn Mary and so the Spirit worketh the same new heart and the worke or act of beleeving in length breadth figure limbes parts to speake so that the Scriptures of the Old and New Testament promise as a Painter draweth the portrait head face eyes cheeks mouth whol body in colours al by looking on a liveing man now how the man Iohn or Mary in a reflect knowledge can prove the same to his owne comfortable assurance and peace is another thing But here is no new discovery of God or of the Spirit which Saltmarsh calleth for Sparkles of glory pa. 194 195. for he complaineth that there hath beene no reformation further in this Assembly at Westminster nor any higher attainment in these things points of doctrine as to justification sanctfication faith c. the ministery word Sacraments which they call meanes of salvation then the Bishops made and the Synods in England formerly We grant all we know no new cut nor other new way of justification then the way David and Paul were justified Rom. 4.1 2 3 4 5 6. Psa. 32.1 and we glory that wee adde nothing to Articles of faith contained in the Scripture we only explicate them and vindicate these Articles from the false glosses of Popish Bishops and the same that Saltm objecteth to us might any object against the Canonicall Epistles of Iohn the Apostle and say This fellow tells us only of some outward things and outward Ordinances of Christ precepts of love to the brethren of doing righteousnesse and all these but written with paper and inke too we see no higher attainments then these that the Prophets Christ and Paul and Iames and Peter told us he tells us nothing of any purer or more glorious discoveries of God or the Spirit or Iesus Christ or our union with the Spirit or glory as to spirituall things and Christ risen but as to Christ in the flesh or under the Law of which these Ordinances were a signe we grant ' wee can reveale nothing but old truths and we cannot give to Saltmarsh any other new cut or fragment of truth but what the Scriptures held forth 2. Wee can but hold forth outward things that is truths of ancient faith spoken by sinfull men and printed in paper and these of Christ both dead risen and ascended to heaven and wee confesse we can but baptise with water and can but build plant water and are but underworkmen and instruments of words formes sounds printed books and the Prophets and Apostles received these and no other thing from the Lord but our Master can doe more he can and doth by our weake labours and the foolishnesse of preaching give the holy Spirit If Saltmarsh can give purer or more glorious discoveries of God of his Spirit Christ Jesus c. let him take H Nicholas and Da. George to helpe him let us heare them produce your reasons c. for we ever urge this these new discoveries of God or the Spirit are either revealed in the word or not revealed if in the word then are they but outward Ordinances such as former Synods have discovered and so according to Saltmarsh to be rejected if they be not revealed in the word they must be additions to the word and so unlawfull Rev. 22.18 Deut. 12.32 Prov. 30.6 2. The Spirit that comes with new positive doctrines without the word must prove it selfe to bee from God by signes and miracles as Christ and his Apostles did 3. Isaiah Malachy prophesied of John Baptist though hee did no miracles Let us see the like warrant for these new discoveries 4. This Spirit must be tryed by the word as Christ was willing to make the Scripture judge whether he was the Messiah or no Joh. 5.39 Paul out of Moses and the Prophets proved that Maries sonne must be the only Saviour so did the rest of the Apostles 5. Wee are commanded to judge them cursed impostors and not to receive them in our house or bid them God speed who bring any new discoveries of God
or the Spirit which is not the doctrine that Paul and Iohn received from the Lord Gal. 1.8 2 Ioh. v. 10. 1 Cor. 11.23 But Familists will have the Scriptures to beare witnesse to us of and to reveale the Father and the Son but for the holy Spirit he must be revealed without the testimony of Prophets and Apostles though Christ our dying friend hath left us his will in his last testament confirmed by the death of the Testator and forbids us to expect any farther revelation Heb. 1.1.9.16.17.27.28 Rev. 22.12.18.19 Is it not safer to beleeve the Prophets and Apostles upon whose word and doctrine we are builded as living stones and a habitation to God Eph. 2.20 21 22. then to relye upon the word of such seducers as H. Nicholas Del Saltmarsh and the like who come in their owne name and bring neither word nor workes to witnesse their doctrine not so much as Simon Magus and the Antichrist who bring wonders and living miracles to evidence that they are sent from God Familists have no escape but to say that their new discoveries are revealed to them by the Spirit to be contained in the spirituall and allegoricke sense of the Scripture Now undeniably the Scripture hath a literall sense and here it hath a mysticall and spirituall sense and so many senses as the Papists teach So Bellermine de verb. dei l 3. c. 3. Thomas p. 1. art 10. So Cajetanus ibid. Alpâ—onsus a Castro l. 1. adver her Lyra in 2. Reg. 7 Bucanus in Theolog. Scolastic part 2. c. 3. q. 5. 11. The same Gospell-truths in the manner of preaching and delivering of them may be spiritually by some and literally and dryly published by others and nothing is thereby either added or taken away from the substance of truth But duties commanded in the Law are then pressed upon the consciences of the hearers in a legal way when they are forced upon the consciences of the people upon legal motives Law-obligations threatnings of curses sad judgements but they are then spiritually preached when they are pressed upon the hearers in a terrible Law-way but for that end discovered to them that they may be chased into Jesus as to the Gospel-sanctuary and City of refuge to such as runne themselves out of breath to be in the bosome of our Saviour 2. They would be pressed so spiritually as there may bee still a pointing at a pardoning ransome and a healing and curing spirit so that all obedience must be new from new principles of the Mediators grace and upon Gospell motives only not from Hagar and the covenant tending to bondage Nor 3. upon the same necessity and account they were to be performed by vertue of a Covenant of workes What I before said toucheth the question whether the formall and last object of our faith be the word of God or the anointing strength saving grace and eye-salve of the Spirit as some Schoolmen Granado and others affirme the latter but the word is the formall object of faith the saving grace or anointing the efficient by which we are anointed inabled and quickned to beleeve the word now the eye-salve or anointing is not that which we see and beleeve that which we see is the saving Gospel-truths we beleeve Saltmarsh with Familists denying the Scripture to bee the word of God will have the inward supernaturall grace and anointing to be the only obliging rule of faith otherwise saith he it s in vaine to write bookes one against another for we then but set letter to letter argument to argument reason to reason but all in vaine without the Spirit as if Christ in proving the resurrection against Saduces Paul in proving justification by faith without works against such as turn the grace of God into wantonnes had not set letter to letter argument to argument and all in vaine for they remained still blinde yet Christ and Paul convinced and silenced these obstinate wranglers by the word of God without powring the Spirit on them without whose power they remained unconverted and hardened against the truth the formall object is that into which our faith is resolved when we give a reason of our faith as thus for what cause or formall motive doe you see with the eye of faith and believe that Maries son is the Messiah only Saviour ye do answer because so saith the Lord in the Old and N. Testament and that is the true object but yee doe not give an account of your faith when yee answer I beleeve it because I have eyes within inlightned because that is not to answer what is the true object of your faith if any aske you upon what morall grounds goe you to Rome yea give no reason if yee answer I goe to Rome because I have a will and a locomotive power in the nerves and muscicles of my body to move for now you answer by the efficient cause when the question is made of the formall objective cause If any aske why doe you see colours in day-light yee doe not answer because I have eyes and a seeing faculty but to the former you say I goe to Rome for such businesse to the lâ—tter I see colours in day-light because they are seeable and colours cloathed with light before my eyes so 1 Ioh. 5.10 He that beleeveth on the Sonne of God hath the witnessâ— within him that is the beleever hath objectively the the truth stamped in his heart but the anointing by which he was inabled to receive the testimony and truth is not for that the object or the thing beleeved or received but the saving helpe by which wee are strengthened to beleeve and receive the testimony the inward speaking of God to the heart as Augustine saith lib. 11. confess c. 3. sine strepitu syllabarum without noise of words is the saving apprehending of Christ and Gospell-truths but it is not the thing or object savingly apprehended the day-starre in the heart is not the Gospell-truth that wee see and receive but the light of Christ inabling and the Spirit strengthning the soule to beleeve and receive these Gospell-truths for without the day-starre and Spirit no man can see these truths 12. Upon the principles of Antinomians and Familists these and the like Gospell-promises I will give you a new heart and a new spirit Behold I make all things new a bruised reed shall hee not breake Come to me all yee that are weary and heavy laden and I will ease you Him that commeth I will in no wise cast away but will raise him up at the last day Yee that have no mony come buy and eat c. are as literall and legall being written and preached and as carnall for they value them to be but outward ordinances as this Cursed be every one that abides not in all that is written in the Law of God to do it or as the very Law and Covenant of workes which promiseth not any new heart but presseth the Law in its
condemning rigor in the old heart for the Gospell is but a form to them and these Gospel-promises of pure free grace as opposite to the Law of works in their gramaticall sense are but carnall legall fleshly outward visible formes 271. now to us the promises of free grace in that which they signifie and promise are no killing letter as the Law is but the ministration of the Spirit and of life except wee say the promises of the Gospell are but faire lying words and that God intends to keep nothing he promises to us and no more to give a new heart in Gospel-promises nor in the Law which undoubtedly is false when we consider the word of God especially the Gospel the spirituality thereof above and beyond all letters and characters appeareth in that 1. The Author can be none other but God an infinite and glorious Spirit 2. The matter spirituall so heavenly as the imputed righteousnesse of a slaine Saviour justifying the ungodly eternall life by a despised and crucified man bosomed in an union with God a spirituall communion with God mortification to every thing eminent to the creature the hidden manna the white stone the new name the flesh lying down in the dust with the seed of the hope of a glorious resurrection the invisible imbracements of Christ love-sicknesse for him joy in tribulation c. all smell beyond characters paper inke or any thing visible 3. The forme is spirituall if we consider the Majesty Divinity the omnipotencie of God as it were instamped on it 4. The end and intrinsecall effects are most spirituall for it changeth men into spirituall and heavenly Citizens of another world deadneth them to the created glory of the creature peirceth between the marrow and bones even the Law part of it is sharper then a two-edged sword peircing even to the dividing asunder of the soule and spirit and to the joynts and marrow and is a discerner of the thoughts and intents of the heart Heb. 4.12 carrieth along Christ to the soule casteth in a lumpe of love in the heart that contrary to nature and all the strong impressions of nature it stampeth and sealeth eternity heaven apprehensions of glory beyond all the visible sensible borders of time dayes life royalty fathers mothers children wives lands inheritances and that on the tables of the soule It is in upon the Spirit downe in the reines and yee know neither doore window nor passage it came in at then how doth the Spirit act with the word so all the actings motions turnings ebbings flowings various ups downes high tydes hell-downe-castings heaven-visits raptures of love signes of joy actings of morning-dawnings of eternities glory are more hardly discerned then the growing of the bones in the wombe of the woman with childe 14. For the exercise of spirituall acts through the Spirit we then testifie a spirituall being in Christ when the straine of our conversation runneth most in a heavenly communion with God and we have our City-dwelling and conversing in heaven our love our heart our life our Lord being there and upon these grounds as risen with Christ wee are there Phil. 3.20 21. Col. 3.1 2 3. Matth. 6.20 21. Heb. 10.19 20 21. 2. When we savour much of the Spirit and the breath that comes out of the mouth comes from the abundance of the Spirit in the heart the speech is much the language of Canaan Isa. 19.18 smelleth of a savoury heart Col. 4.6 Eph. 4.29 30. And though humane wisdome learning in the Scriptures that is meerly literal be not of it selfe not idolized contrary to the Spirit but is capable of being spirituallized heightned above it selfe and is actually gilded skied with saving light comming from God in the face of Christ yet when the Spirit reignes all knowledge learning and arts are hunted for only in order to a saving communion with God and when in the creature and gifts the spirituall man feeleth and tasteth nothing of Christ but misseth Christ in all these they are as tastelesse to him as the white of an egge yea all dry sapelesse dead his Lord Jesus is not in that empty grave and therefore his heart lodgeth not a moment there Cant. 3.1 2 3 4. Phil. 3.7 8 9. yea the spiritual man fathers no good upon the empty creature 1 Cor. 3.8 the creature smels of flesh and vanity to him Zach. 4.6 2. Ordinances inherent righteousnesse saving grace created because creatures are saluted by him as creatures he gallops by them as a Post that seeth them not to be his home but a far other poore lean and despised nothing in comparison of Christ in point of confiding or glorying for the gold-bracelets are not the bridegroome the Spirit aimes pants and breaths after a personall enjoyment of God himselfe in Christ. The joy and comforts of the Holy Ghost to him are but accidents created chips and fragments that fall from Christ. 3. The Spirit carrieth the soule from the sight of all things as from visible objects things created of God up to the bosome of God and there the spirituall soule loves lives breaths dwells 3 When the outward senses suck spirituall apprehensions out of earthly things from the Well of Iacob Christ draws a consideration of the Well of life Iohn 4.13.14 Paul possibly from his Tent-making draweth thoughts of the falling of this Tabernacle of clay and our being closed with our house from above 2 Cor. 5.1 2. so the outside of the creature the skin of it that lyes before our senses is turned into inward and spirituall thoughts of God Because the beleevers sense of smelling is spirituall and draws all in to God And mind will affections thoughts intentions tongue yea and the naturall actions of eating and drinking are spiritualized and for God and his glory Nor could I thinke that as touching the order of marshelling and drawing up our spirituall thoughts and actions as why we doe this spirituall action first this second this third why we marshall this Petition first this second but this ranking is not so bound up by the rule of Scripture but a spirituall soule in the order of his acting secundum prius posterius is carried on by the only free blowings of the spirit of grace It 's true the acts must be regulated by the word that what we petition for must be lawfull and must be warranted from the sound Doctrin of the Gospel according to the proportion of faith but the ordering of them often cometh from the Spirit of utterance and so immediatly as it 's hard to say at least ordinarily in a set constant rule there is any consulting with Scripture reason memory art but the immediate breathing of the spirit ordereth and ranketh all And these fit words like apples of gold not others which meets hic nunc at this time with the heart of a sinner and catcheth Matthew Peter Saul floweth from Spirit-worke 2 This Major Proposition whoever
when Antichrist shall be fully destroyed and the riches of the Gentiles added to the Jewes there shall be one shepheard and one sheep-fold and admirable unity and peace like a river among the Saints and though Sectaries of old in Germany now in England doe it by the Sword we have no prophesie that that shall be the way of God or that Christ shall have a personall externall visible glorious reign on earth and the Law of God is exceeding broad and containeth the unsearchable riches of Christ for who knoweth all the glorious deductions and eonsequences of knowledge contained in the word and who can binde up the Spirit that he should not reveale more of Christ and more yet till the knowledge of the Spirit cover the earth But this new knowledge is of ancient truths and the Spirits ancient truths made out in broader and larger consequences and not such as destroyes the former articles of Protestant Reâ—igion in the faith of which millions are arrived safe to heaven and are now up before the throne Saltmarsh in his late giddy treates gathers these articles of Protestant Religion together and as chalke stones casteth them away and will lay a new foundation and put in a figurative Saviour of H. Nicholas and make a new building of his owne 15. Nor is the preaching of duties yea even of such as are externall and obvious to the eyes of men contrary to spirituall teaching or worship in Spirit for then should it have been our Saviours intent Joh. 4. when hee will have us to worship him in spirit and truth to remove in the New Testament vocall praying bowing of the knees to the Father of our Lord Jesus contrary to Act. 20. â—6 Paul kneeled downe and prayed with them all Eph. 3.14 and he should not charge us Doe this in remembrance of me and obey these that are over you if it were so yea all the exhorting of the Apostles that children obey parents servants their masters brethren admonish one another should be against the discoveries of the Spirit to the Apostles and and Saints upon which ground Antinomians will have all the government of the Church inward and in the Spirit and invisible as if one and the same worship might not both bee externall and spirituall And now the Army send Laws to the Parliament to remove the penall statutes against all hereticks what ever they bee Arrians Libertines Davi Georgians Familists Antiscripturists such as deny there is a God a Saviour that bought them Antinomians and what hel can devise that their impure conventicles and Churches may be tollerated through out all England except only Popish Recusants and found and proven to bee such because the Papists disâ—urbe the peace of the state yet under the decke this lyes hid that all Religions being professions of the outward man are indifferent and no sinne in any worshipping of the Devill or any creature Yea there is nothing to be builded in favour of Familists on the Apostles words Rom. 8.2 For the Law of the Spirit of life is indeed the indwelling Spirit of sanctification mortifying the lusts of the sinfull flesh called a Law in opposition to the Tyranny of sinne and this Law as it is in Christ is the Law of faith and of the new Covenant by which wee are freed from the dominion and overmastering power of sinne and life and as the Law is in Christ we are meritoriously freed as in us we are freed by begun sanctification as a new Master freeth us from subjection to the old 9. We are then spirituall when we observe the wayes and various actings of the Spirit in externalls also as how God suggesteth motions into some by the crowing of a cocke as by it the Lord caused Peter to awake and by the appearing of a Star some come to Christ by the working of a miracle or a wonder or rare providence in Church and state others are converted 2. When we observe the Spirits various dispensations in leading some through hell and deaths and despaires to heaven Ps 88.15 and that from their youth and in feeding others with the flower of wheat with the hony combes of inward and spirituall feasts of joy and consolation filling them with marrow and fatnesse When the Spirit ebbes the fâ—owes to the sense of a beleever goeth and commeth casteth downe and benighteth the soule and againe shineth in glory and beauty 3. When we obey the breathings of the wind and yeeld with chearfulnesse to the comforting shinning witneâ—sing sealing inlarging of the heart with boldnesse and accesse to the overjoying strenthening quickning directing inlightning confirming works and acts of the Spirit 4. When we obey from freenesse and the sweet atâ—ractions of grace from a Spirit of love not of feare and Law-bondage 5. When we try the spirits for the dumbe knocking 's of revelations without or contrary to the word are not from God and when we can judge that fire heat eagernesse of affection in praying for a way a sect a warre when wee hate the contrary sect Presbyterian as we imagine is not spirituall boldnesse and freedome of heavenly accesse to God through Christ. 6. When we inclose not the Spirit or God in the letter or sound of words nor obey for the awe of dead characters or sounds but formally are led because the Spirit goes along with an obliging precept or promise and we adore not dead characters and sounds but tremble at or submit to the word for the thing signified and doe not seperate the signe and the thing signified therefore Saltmarsh is farre out when he denies the distinction of Gospel-ordinances in opposition to legall ordinances because saith he p. 270. nothing is pure spirituall divine-Gospel but that which is light life glory Spirit for hee taketh the fruit of the Gospell and the spirituall efficacy of the Gospel for the Gospel But as the Law is one thing to wit he that doth these things shall live thereby is truly Law and actuall obedience to this Law is a farre other thing so the Gospel he that beleeveth shall be saved is truly Gospel and a Gospel way to salvation but actually by the grace of Christ to beleeve is a farre other thing Saltmarsh saith the letter and outward forme is a thing that perisheth with the use which is spoken of meat and drinke that waste away while we use them and as Christ saith Matth. 15.17 enter into the belly and are casten out with the draught not of the written Gospell which perisheth not as meat and drink but both in the letter and the thing signified hath indured since Moses and the Prophets were and shall doe to the end of the world and in regard of the thing signified Christ the yea and amen of all promises which we doe not seperate from the signe and letter is an everlasting Gospel Revel 14.6 and the word that endureth for ever and perisheth not as corruptible things doe 1 Pet.
we know an Idol is nothing hath another sense as before I cleared 16. Another speciall signe of a spirituall condition is mortification which is not merely and onely in a totall abstinence from sin or hatâ—red of the world Heathens void of the spirit of Jesus upon morall principles of their moralizing Phylosophy of Plato Socrates Seneca â—an goe farre on this way But when a beleever seeth him selfe and his life incorporated in Christ and his crosse Gal. 2.20 I live not but Christ lives in me not because his deadnesse to the creature cometh without being procured as Waldessâ— consider .92.345 saith or sought with human industery for though human industery it 's alone yea or helped with supernaturall Gospell-truths or some common grace can neuer produce any but a bastard mortification Yet acts of sanctified reason and Industery spiritualized with the infused life of Christ and informed with the pure light of fâ—iâ—h beholding Christ crucified doe worke mortification But then our Spirit must be as dead to these acts as acts as if they were not in us in the poynt of reffect feeling and confiding in them not I but grace not I but Christ in me 2 The powers of the body or outward man by the soule-redoundance of actings stand or lye dead to sin Rom. 8.9 But yea are not in the flesh but in the spirit if so be that the spâ—irit of God dwell in you i d And if Christ be in you the body is dead because of sin or for sin but the Spirit is life because of Righteousnesse The body is a part of the flesh and in so farre as it is renewed with the soule there is not that fire and fervour in bodily actings of sinne as in a man void of the spirit because though flesh and body both act too strongly in sin yet are these powers blunted and the senses doe not so welcome lusts as once they did but the spirit is life or lively as touching righteousnesse both to be acted and laid hold on by faith so the renewed man is in a manner greived that he must satisfie his naturall life yea so that he could rejoyce if he were deprived of his senses or at least were freed from extreame quicknesse of fervor in his senses apprehending their delighting objects hence cometh in the mortified a sort of holy challenging of his liberty as a servant made free can tell his old Master he now owes him no service so the spirituall man saith Rom. 8.12 Therefore brethren we are debters not to the flesh to live after the flesh we hold now of a new Lord and are vassals to the Spirit of Jesus 3 If the soul be much spiritualized and have much of Christs life in it the man is much satisfied with the active mortifying defrauding of his lusts and fleshly pleasures and there is much will and so much life of God in subduing the body in Covenanting with the eyes in bearing downe and subduing the flesh 1 Cor. 9.27 But I keepe under my body but how As those that runne a race for a Crowne there is much will in such a running sweating for the garland and much consent and eagernesse of mind that the flesh body musecls and loco-motive power pay for it so doe spirituall runners for the incorruptible Garland this argues deadnesse to that flesh which loves to sleep lye rather then to sweat for a â—ools birds-nest that it sees not and in so doing he deadly suspects his owne will of selfe-seeking which is a singular note of deadnesse for he trembles for feare that selfe came in with the spirit and cry halfe mine 1. Cor. 9.25 every one that striveth for the mastery is temperate in all things Temperance of the mind is much affraid of vaine-gloriation 4 There is much will also in joyning consent with suffering Gods wil so rejoycing in suffering argues that Paul desired much that the power of Christ might rest on him 2 Cor. 12.10 therefore I take pleasure here is much deadnessâ— of will to satisfie flesh and selfe and much life of will to joyne actively with God in suffering in infirmities in reproaches in necessities in persecutions in distresses for Christs sake but he suspectes himselfe in this deadnesse ver 11. I am become a foole in glorying he checkes himselfe that he may suffer for Christs sake not for his owne sake and the more dead the wilâ— is the more mortification and the more mortification the moâ—â— oâ— the spirit and the lesse of the flesh is in the man Rom. 8.7 8 9 10 11 12 13 14 15 16. Reader thou hast here though I intended it should have been printed with the rise of Henry Nicholas but it came later to my hand a Petition or Protestation of the Familists which was printed and spread in England an 1604. and is said to have been presented to King James To the Kings most Excellent Majesty James the first by the grace of God King of England Scotland France and Ireland defender of the faith c. The Family of love an 1604. MOst Gracious Sovereigne Lord where there is published in a booke written by your Highnesse as an instruction to your most noble Sonne whom Almighty God blesse with much honour happinesse and long life of a people that are of a vile sect among the Anabaptists called the Family of love who doe hold and maintaine many proud uncharitable unchristian and most absurd opinions unto whom your Highnesse doth also give the name of Puritanes affirming in the said booke that divers of them as Browne Penry and others doe accord with them in their foule errours heady and phantasticall opinions which are there set downe at large by your Majesty advising your royall Sonne as is most meet to punish them if they refuse to obey the Law and will not cease to stir up rebellion Now most gracious Sovereigne because it is meet that your Highnesse should understand by their supplication and declaration of the truth herein by themselves of whom your Majesty hath been thus informed prostrate at your Princely feet as true faithfull loyall and obedient Subjects to all your Laws and Ordinances civill politique spirituall and temporall they with humble hearts doe beseech your Princely Majesty to understand that the people of the family of love or of God doe utterly disclaime and detest all the said absurd and selfe-conceited opinions and disobedient and erroneous sorts of the Anabaptists Browne Penry Puritans and all other proud minded sects and heresies whatsoever protesting upon paine of our lives that wee are not consenting nor agreeing with any such braine-sicke preachers nor their rebellious and disobedient sects whatsoever but have been and ever will be truly obedient to your Highnesse and your Laws to the effusion of our blood and expences of our goods and lands in your Majesties service highly lauding Almighty God who hath so graciously and
sinne 2. In the other extremity Saltmarsh denieth simpliciter any decree of God so much as permissive touching sinne and gives him no more but a bare fore-knowledge without any decree and makes man onely the occasion of sinne who undeniably is such an occasion as father and mother are of their owne births Man were to bee pittied and excused if hee were an occasion onely of sinne But 1. if the Spirit act immediately on us so as wee we are passive in beleeving praying and in all acts of Sanctification as Towne saith and we must be the same way passive as when God justifies us which he doth ere we be born again and as Crispe saith by forcing grace on us as a Physitian violently stoppeth Phisick in the mouth and downe the throat of a backward patient against his will and if wee bee not obliged to pray beleeve and upon the same ground not to abstaine from Adultery Murther for grace must act in both but when the Spirit doth stirre and excite us then we are no more guilty of sinne in omitting good and committing evill then a stone falling off a towre is guilty of beating out a mans braines for in these the man is a passive block as the stone is in its motion and if we abstaine from praying not being obliged to pray because the Spirit acts not on us wee sinne not judge then who is the father of sinnes of omission by the good leave of Antinomians and upon the same ground it is as unpossible but we must fall into sinnes of commission as swearing lying blasphemie heresie unbeliefe adultery murther stealing except either the restraining grace or the renewing sanctifying Spirit act upon us as wee cannot chuse but sinnefully omit duties of praying beleeving when the winde of the Spirit bloweth not faire on us for these duties and so Antinomians must either be Pelagians and say there is no need of grace to eschew sinne and so they must be un-friends to free grace or then men must be guiltlesse in all sinnes by this opinion and let them then choose upon whom they will father all sinne 2. We are to pray continually and watch thereunto with all perseverance and keepe our selves in the love of God Watch and pray Waite for the comming of the Lord with girded up loynes waite for the day of our redemption Then are wee obliged by the command of Christ whether the holy Ghost breath on us or the wind of the Spirit blow faire from Christs heart on our heart or no to the supernaturall acts of praying beleeving hoping watching Nor is Christs act of free grace in drawing stirring and actuall inliving our obliging rule but the revealed will of God in the Law and Gospel and if we be meere passive as stones and onely obliged to supernaturall acts when the tide of free love and rich grace floweth on the shoare and banks of our whithered Spirits then wee must not onely say we are freed from the Law but from all Gospel-commands all free invitations of rich grace according to the letter or then that the Spirit is obliged to attend and joyne his bedewings and flowing of free love and grace ever when we heare or read the Gospel But when Saltmarsh Towne and others of that Tribe say the Gospel is not in the letter dutie opinion sense reason but in the Spirit life grace faith they meane the same with New England Libertines That the will of God in the word or directions thereof are not the rule whereunto Christians are bound to conform themselves to live thereafter So as old Anabaptists taught wee shall all bee taught of God and the annointing teacheth us all things and therefore the written Scripture Law Gospel the Ordinances of Preaching Reading Praying Sacraments belong not to us to be under them is to be under the Law and the old dead Letter and the livelesse passive Inkie and poore Paper-ordinances of Men and not under the Gospel that is under the immediate actings of the Spirit contrary to the Word of God which maketh an harmonious subordination not a contrariety betweene outward ordinances and the inward working of the Holy Ghost to the Law and the Testimony the weapons of our warfare are not carnall but spirituall and mighty through God Here are both Word and Spirit As for me this is my covenant with them saith the Lord my Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy Seed c. 2. It is a close rejecting of the Word of God written in the Old and New Testament which the Prophets Christ and the Apostles recommend to us as our onely rule it is to subvert all Ministery and Ordinances contrary to Scripture and to make the Gospel written the holy Ghost himselfe 3. This i◠to loose us from the Commandement and Gospel-exhortations to holy walking delivered by the Prophets Christ and his Apostles 3. And sure if we obey Gospel-commandements as stones and blocks without any action in us or from us at all and must then obey onely when the Holy Ghost acteth and stirreth the fire Commandements and Gospel-promises Reasonings Preaching Ordinances must be as vaine and unreasonable to move men as stones and dumbe wood Upon this ground Saltmarsh with Antinomians would have all Logick abeted But carnall ratiocinations and discourses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That exalt themselves against the knowledge of God wee are more willing should be abeted and exiled from Divinity then Antinomians who set free grace on pinnes of love rather then Faith as if wee were justified by loue as their brethren of the Family of love dreame And 2. who be they who remaining Antinomians turne Arminians and fight for free will and universall attonement and generall Redemption of all and every one upon the meere principles of carnall reason and such a naturall pitie and impotencie of love to all and every one of mankind as God cannot make out and which by naturall principles tendeth to the universall salvation of all and every one of mankinde yea of a world including Devils also And upon this ground Cornwell saith Such a faith as is wrought by a practicall Syllogisme because it followeth from the strength of reasoning or reason not from the power of God is but an humane faith And Saltmarsh The interpreting saith hee of the Scripture thus in the letter and in consequence hath much darkened the glory of the Gospel And the Gospel saith he is formed of exhortations perswasions conditionall promises commandements to the end that divinne and spirituall things might be more naturally conveyed in a notionall and naturall way as the key is made fit to the wards of the locke rather then for any supposed free will in man as some imagine Which doth farther evidence the mind of Familists and Antinomians
skies when they say Lord the desire of our soule is toward thy name Lord our heart is not turned backe neither have our steps declined from thy way c. They knew and were perswaded of a saving worke of grace inherent in them and we doubt not but the Prophets to speake of a case of another nature knew that God spoke to them when Jeremiah upon life and death said of a truth the Lord hath sent me to speake all these words in your eares And Amos The Lord hath spoken who cannot but Prophecie And Abraham did not upon conjectures but upon Faith know God had commanded him to sacrifice his son Now God speaketh to his Saints by his works of grace no lesse then by his word of the Gospel Augustine said By a certaine heavenly tast hee knew a difference betweene the Lord revealing himselfe to him and his owne soule dreaming But say Antinomians When we teach that all our assurance commeth from faith and the testimony of Christ and his owne Spirit speaking to us wee led men to borrow light from the Sunne which can abundantly inlighten them when yee send them to their own good works to borrow their assurance of faith and their interest of Christ yee desire them to fetch light from a candle shining at noone day and yee cause them rest on a fallible guide which may deceive them and at best breed a probable and conjecturall assurance onely not an infallible and undeniable confidence such as Christ rested on by faith breadeth Answ. 1. But the question is as great a doubt to a weake one if he receive Christ and his immediate noone-day irradiation and light for the weake beleevers act of knowing his full interest in Christ from either the immediate light that commeth from Christ or the immediate voice and testimony of the Spirit especially separated from the Word as Antinomians fancie is in him a created act and an inherent quallification and if inherent qualification furnish no infallible evidence to ascertaine me of my interest in Christ how shall I know it is Christ I rest on or his Sunne-shine light and the immediate irradiation of the Spirit speaking to my Spirit more then I know it is Christs spirit assuring me I am translated from death to life because I love the brethren Antinomians say the Sun cannot deceive when it gives light a candle beside the Sunne may deceive But say I a noone-day Devill may interpose and speake and irradiate as the Sunne and it is but a counterfeit Sunne and what know yee that your act of knowing this to be the true Sunne seeing it is but an inherent act of grace in you is a perfect mettall and a true Sunne And that it is Christ that shineth and speaketh to Mary Magdelen not the Gardener more when hee immediatly speaketh and shineth on your soule then when hee speaketh and shineth thorow such a medium as the love of the brethren for the same Spirit that inlighteneth you in the assurance of your translation into Christ and your interest in him upon this objective light because yee love the brethren is he who shineth on you in his immediate noone-shine-irradiation is not the Spirits teaching as sure by one beame of teaching the light of his utterings of grace in us as in his other immediate conveiance of light when the Scripture saith it is the same Spirit that maketh us know the things that are freely or graciously given us of God 1 Cor. 2.12 and beareth immediate witnesse that we are sonnes what ever be the meanes as Abraham was to beleeve hee was to kill his Sonne if God should command him by a Prophet immediatly inspired suppose such a one as Moses to have beene sent with the Mandat no lesse then when God spoke immediatly himselfe and might not Abraham have beene deluded in thinking God was not the true God that immediatly said Abraham take now thy Sonne thy onely Sonne and offer him to me as hee might have doubted if a Moses say hee had then lived sent with the same message was a true and and immediately inspired Prophet and not a counterfeit who ranne and the Lord sent him not When Antinomians loose this knot they answer themselves Asser. 5. First the truth of what the Spirit speaketh dependeth not on the Word but the credence and faith that I owe to the Spirit dependeth on the Word because I know the Spirit by the Word as I know the substance of the body of the Sunne by the light but I know not the Word by the Spiâ—it as I know not the light by the substance of the body of the Sunne yea now when God hath put his last seale to the Canon of Scripture the word of Prophecie is surer to us then the Fathers voice from heaven 2 Pet. 1. and wee may know the Spirit that biddeth John Becold kill so many innocent beleevers and that saith the man walking in darkenesse and a Pharesee obstinatly going on in killing Christ and his members and regarding iniquity in his heart as he is such is reconciled to God and justified and Christ by faith lodgeth in the same heart with loved and delighted in iniquity can be no true spirit The Spirit of Christ as he cannot bely his owne Word so will hee not take it ill to be tryed by his owne hand-writing and seale and his own works Secondly it is needlesse to make comparisons between assurance resulting from inherent graces and the immediate voice and speaking of the Spirit as if the former were our owne spirits reasoning the latter onely the testimony of the Spirit for we judge both to bee the testimony of the Holy Ghost as it is the same love sealed to the Spouse from the Bridegromes owne word and seale and hand-writing and confirmed to her by his Bracelets Rings Jewels and love-tokens that he sendeth to her nor are there for that two loves two love-tokens two Bridegromes For say that the love-tokens are true not counterfeit and that they carry with them the warme and lovely characters and undenyable expressions of the true Bridegromes soule-love and that they came not from a stranger as Antinomians say they may be bastard and fained love-tokens and come from another lover then Christ Yet the Lord Jesus manifesteth himselfe and gives evidences of his love by them no lesse then by the Spirits immediate testimony But we thinke and can prove the Saints passing even in their speaches prayers and confession to God their judgement of themselves and of their owne sincere walking as is cleare Cant. 5.1 Cant. 3 1 2 3. Cant. 1.5 8. Isai. 26.8 9. Job 23.11 12. chap. 31.1 2 3 4 c. Psal. 18.21 22 23 so Ezechiah holdeth forth his holy walking before God Esai 38.3 and Jeremiah cap. 15.16 17. and Paul 2 Tim. 4.7.8 2 Cor. 1.12 doe certainely know the graces of God in themselves to come from no other principle then the
the beauty of grace and gracious actings are in Christ pure spirituall cleane abstracted In us in whom there dwelleth a Law in the members it is muddie clayie in dregs and concretion abstracta sunt puriora concretis 5. What we over-behold that we over love what we over-love in that wee over-confide the affections both in their flowings and their over-banke-flowings are linked together so we see not that actings of grace are made secret substituted Mediators with Christ but these flow from the corruption of our nature not from the straine of our Doctrine in these points CHAP. LVII Of the liberty which Christ hath purchased to us by his death ANtinomians generally contend for a Christian liberty wherewith Christ hath made us free and we contend for the same but the question is wherein the liberty consisteth it concerneth us much that we take not licence for liberty We thinke 1. We are freed by Christ from not onely the Ceremoniall Law so as Christ profiteth us nothing if we come under that yoake againe but also from all Commandements of men for all these Ceremonies being now not commanded but forbidden of God become the Commandements of men from which both Jewes and Gentiles were freed in Christ. 2. We are freed and redeemed from the Morall Law as cursing and condemning by the Son of God who makes us free indeed 3. We are redeemed from the dominion of sin by the Spirit of grace for where this Spirit is there is liberty and Christ freeth us from this service of sin in regard that the Law is a Lord by irritating our corruption more and more though this be accidentall to the Spirituall Law that bringeth forth in us sonnes and children to death and over-aweth and compelleth us to keep the Law as a manifestation of wrath whereas the Spirit of the Lord is a free sweet lovely-constrayning-lovely-constrayning-Spirit in the Gospel-working in a farre other way obedience to the Law then the Law-spirit of bondage doth And upon these are we 4. freed from a necessity of being justified by the Law or the works thereof 5. From all conquering Law-power of all enemies But we are not delivered and freed from the commanding directing obliging and binding power of the Law as a binding rule of life so as beleevers once being beleevers sinne not because they are under no Law farre lesse is it such a freedome as is that which is from the yoake of the Ceremoniall Law as Towne saith But if we be free from the Law with this kind of freedome which is licence it is free to us to sinne whereas the end of our Redemption is to change the yoake of a condemning and cursing Law in a sweet easie yoak of Christ to serve God in holynesse and righteousnesse the compend of the two Tables of the Law to deny ungodlinesse and worldly lusts 2. The Word of God calleth freedome from doing Gods will a not using our liberty in Christ as an occasion to the flesh and commandeth doing and fulfilling of the Law in loving our neighbour as our selfe 3. The service of sinne is the greatest bondage that is and the sinner is overcome by this Tyrant now the Sonne of God hath freed us from this bondage Whosoever committeth sin is the servant of sin if the Son make you free then are ye free indeed And to serve God is a free mans life as David saith I will walk at liberty for I seek thy precepts and Christ hath loved us and washed us in his bloud and made us Kings and Priests unto God Now Kings are of all men the freest on earth but Kings and Priests to God are Lords over their owne lusts which is more then to take a walled City and are to offer themselves and their bodies as a holy living and acceptable sacrifice which is their reasonable service 4. And the whole Gospel urgeth the same for it subjecteth us to Gods externall Commandement of honouring father and mother of having our conversation honest amongst the Gentiles in abstaining from fleshly lusts of walking in Christ as we have received him and it is the Commandement that the Apostle gave by the Lord Jesus which is our sanctification and that we should abstain from fornication and the whole doctrine of the Apostles that we be holy as he is holy nor doth the Law cease to be the Law to beleevers as Towne saith Because it neither can nor actually doth condemne and curse these that are in Christ and consequently it cannot oblige them as a commanding rule for you cannot separate the condemning power of the Law saith he from the commanding power of it If the Law cannot condemn it loseth the being of the Law and Luther saith it is no more Law Lex non damnans non est Lex not one jot or title of the Law can perish But the truth is the Law as it is an instrument of the covenant of works and justifieth or condemneth ceaseth to be the Law to the beleever as Luther saith it ceaseth to be the Law of life and righteousnesse and the way to heaven according to the tenour of the first covenant which is He that doth these things abiding in all things written in the Law in thought word and deed perfectly without the least breach in one Iota by his own strength he shall live that is he shall be justified and obtaine eternall life by the Law without a Mediator and shall be saved but not be in Christs debt nor obliged in one graine to the grace of the Gospel But where liveth I pray you this good man Neither in heaven nor earth except the man Jesus Christ. So the Law is not such a Law as can save to any man now under sin so Luther saith right but it was never Luthers mind that the Law simpliciter ceaseth to be the Law commanding and obliging to holy walking So it is a sophisme a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad dictum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it justifieth and saveth Legally is no damning Law and loseth its being as it is a covenant of works to all beleevers True ergo it is in no sort a Law to them it followeth not such a just Judge and King condemneth not this guilty man because his Sonne the Prince and heire suffered for him ergo he is not a Law-judge condemning the poore guilty man true but ergo he is not King and Judge to command this man to be obedient to all his good Lawes and ergo this pardoned man is in all other things and good Lawes loosed from this oath of allegeance and the band of loyalty and hee is no more the the Kings subject so as if the man now break the Kings Lawes and he doth not sin against the King as Law-giver or his Lawes surely it cannot
man at the same time in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle taught us be both lame and whole in the legges blinde and seeing deafe and hearing dead and living it may be Antinomians who will have the beleevers Adultery no Adulterie have a way of Logicke of their owne to goe with Libertines who said knowing sinne to be sinne holynesse to be holynesse was a worke of the flesh and of old Adam who through eating the forbidden fruit knoweth good and evill But so you will say If God justifie the ungodly beleeving which is an act of sanctification must goe before justification then are wee sanctified and can doe that which is pleasing to God before we be justified and be in Christ then must we please God as beleevers ere we be in Christ and so exercise acts of the life of grace before we be in the Vine tree and before we be branches ingraffed in Christ for sure to beleeve is an act of the life of Christ in us Answ. If beliefe or faith be an instrument and so a cause in its kind or a condition call it as you will without which Paul in the Epistle to the Romanes and Galathians and Hebrewes c. saith we cannot be justified I see not any inconveniencie of this order 1. The sinner dead in sinne a sonne of wrath 2. A walker after the course of the prince Sathan who ruleth in the children of disobedience 3. The Gospel of free grace is Preached to the dead to the Elect heires of wrath but freely for Christs sake and with an intent on the Lords part of the same circumferance and spheare with the decree of the election to glory though they know not 4. The Law and curses of it preached to them with the Gospel lest they despaire to humble them 5. The sinner Legally humbled slaine in the dead throw Rom. 7.11 with a halâ—e-hope of mercy prepared for Christ though the preparation have no 1. promise of conversion 2. No ground nature or shaddow of merit 3. No necessary connexion with conversion save onely that God may intend the same preparation in an elect for conversion which he intendeth for no conversion in a reprobate 6. The stony heart of meere grace removed in the same moment a new heart put in him Ezech. 36.26 27. Zach. 12.10 Deut. 30.6 Jer. 31.33 or the habit of sanctification infused 7. In the same moment the soule beleeveth in him that justifieth the ungodly 8. In the same moment God for Christs sake of meere grace justifieth the beleeving sinner And every one of these necessarily presupposeth the former Nor can Antinomians free themselves or any with them of the pretended inconveniencie they would put on us to wit that we must beleeve before wee be actually joyned to Christ in justification for they will have us justified and so please God and actually injoy the fruit of election which is justification Rom. 8.29 before we beleeve that is before we feele and to our owne sense know that we are justified Now this feeling and knowledge is an intellectuall act of the life of God and the habit of an infused new heart of regeneration as well as our justifying Faith and so we yet exercise an act of the life of Christ which must bee an act of saving grace actus secundus or a life-operation flowing from the infused habit of sanctification before we be justified in the sense that Scripture speaketh of justification which saith all alongs Wee are justified by faith God justifieth the man that beleeves in him that justifieth the ungodly Now sure the Lord giveth to us faith to beleeve justification before he justifie in the sense that Paul speaketh of justification For the Lord giveth the Spirit of sanctification of grace of adoption of faith c. for all these are vitall and supernaturall acts of the same Spirit to these that have not the Spirit at first to the uncircumcised in heart Deut. 30.6 to the wildernesse and dry ground Esai 44. vers 3. to these who pollute his name among the heathen and have stony and rockie hearts Ezech. 36.21 26. to these that are a dying polluted in their owne bloud Ezech. 16.6 8. to those that are dead in sinnes and trespasses Ephes. 2.1 2 3 4 5. and this the Lord doth for Jesus Christs sake freely Gal. 4.4 5. then before we be actually in Christ by justification and branches in him by order of nature first wee so farre find favour in the Lords eyes or please him or rather he is of free grace pleased with us that he giveth his holy Spirit to us and upon the same ground may we being yet not justified and so in that sense not in Christ by order of nature first beleeve before we be justified nor is it justification that formally united us in this actuall union as branches to the Vine tree but union is a fruit of life as is the joyning of soule and body together and so a fruit of the infused life of God or of the habit of sanctification and thus it followeth not that we beleeve before we be united to Christ as branches to the Vine tree but onely that we beleeve by order of nature before we be justified which the Scripture saith But to returne we are not obliged to M. Saltmarsh who argueth against justification by faith slandering Protestants most ignorantly and the doctrine of Paul as if to bee justified by faith were to bee justified by a faith of our owne framing without the grace of Christ or by faith as a merit and hire that hireth and purchaseth Christ to be ours It is a curious and an unedifying question to search out as Cornewell doth Whether faith be active or passive in receiving Christs imputed righteousnesse though if hee speake of actuall beleeving to call it passive is an unproper speach i. we hold that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere to beleeve is not imputed as our righteousnesse which is Socinianisme 2. That for the dignity worth and merit of Faith Christs righteousnes is not imputed to us and therefore neither wee nor Scripture before us saith we are justified for Faith but by Faith 3. That Faith receiving Christ is the free grace of God given to us in the state of sinne They say The begger putteth forth an act or actions both of petitioning for almes and reaching out his hand to receive it and so it is not every way so of free grace as Christs imputed righteousnesse is to us But should we suppose the tongue and speach the arme and the act of stretching it forth to receive the almes the sense of poverty the opinion of the goodnesse of him from whom he seeks almes doth bow the consent and will to seek almes and receive it were bestowed on the begger of the same free grace and compassion of the giver of the almes by which he giveth the almes yee would say almes and stretching out of the hand were both
the East and the West together as make the place speak any such thing Vatablus saith The Lord threatneth judgment that their owne fire and idolatrous wayes shall yeeld them sorrow and a tormenting conscience in the day of wrath and no comfort 7. To be humbled and sorrow and heare and then beleeve if yee judge your selfe worthy of ten hells notwithstanding of all these and yet come trembling and touch the hemme of Christs garment is not seeking of righteousnesse in your selfe nor any refusing to have all in Christ but a sure way to Christ. CHAP. LXIII We need Law-directions the Law and the Spirit are subordinate not contrary ANtinomians denying holynesse to bee now fashioned by the Law of outward Commandement but by the preaching of Faith will not have us to borrow so much as light and direction from the Law because 1. The Law is the beame the light in the first day of Creation the candle the Sream and the Word is made flesh and dwells amongst us and he the Sunne the true light the day light the fountaine and Christ will not be beholding to any of the light on Moses his face But the place 2 Cor. 3. that Saltmarsh alludeth to is the light of a convinced conscience by which a man seeth himselfe condemned by the Law-ministration of wrath this light and glory is done away where the Spirit of Jesus is but the light of teaching direction to know our dutie and how we are to order our walking in Gospel-holinesse which the Spirit borroweth from the ten Commandements delivered by Moses is established and taught by Christ and not removed for if Gospel-grace extirpate this light of the Morall Law either out of our heart or out of the written Commandements and writings of Moses then surely Christ is come to dissolve the Law and to teach men neither to doe nor obey Law-commandements seeing it is essentiall to the Law as a Sunne shining whether hell and Antinomians will or not till Christs second comming to give light and shew what is our dutie Psal. 19.7 8.9 Math. 5.1 2 3 c. 19.20 And 2. if the light of direction that the Law yeeldeth be removed and lay no obliging power on us more then a candle serveth to give us light in day-light or the light created the first day of the creation which is gone now when Sunne and Moone are created I see not how we sinne not in worshipping God in abstaining from Idol-worship blasphemie swearing in loving and honouring our Parents and in loving our neighbour as our selfe for wee have no warranting light to doe these but that Law of Moses which Christ expresly said he came not to destroy in the personall practise of his Saints yea these beames in all their smallest titles must stand firmer then heaven or earth Math. 5.17 18 19 20. and therefore the spirit of Satan devised a combate and contrariety between the directing light of the Law and the Gospel and betweene Moses and Christ in this sense as if Sanctification by the light of the Law and the grace of the Gospel which are sweetly subordinate were contrary one to another as fire and water eternall fire must be their portion that so teach except they repent 3. Saltmarsh citeth these The word is made flesh We saw his glory c. to prove that the Law is now not in the Letter but in the Spirit and wee need not the Law the Spirit sanctifieth Just so did Henry Nicholas and the Familists say God incarnate was Christ manifested by love and a vision of God in the hearts of their perfect ones and the incarnation was but every holy Saint Godded and Christed in H. Nichol and such like and God manned by the Saints and the Familists of New England say As Christ was once made flesh so he is now first made flesh in us ere we be carried to perfection The Word of God speaketh but of one incarnation for the Lords comming in the flesh may prove a fuller measure of grace but it never proveth that 1. The Law is now in the Spirit 2. That the ten Commandements under Moses are removed 3. That all their directing light is quite gone and as uselesse now as a candle in day light I should wish Saltmarsh would come from under his veiles and speake truth and feare not to owne Familists if they bee his and renounce Protestant Legalists as he speaketh CHAP. LXIV Antinomian differences between the Law and the Gospel confuted WEe cannot be satisfied with the Antinomian differences betweene Law and Gospel The Law say they â—ommands us to obey to love to feare to be holy that God may be our God and wee his people the Gospel commands us to obey and love because we are the people of such a God Answ. The Law never neither before nor after the fall of Man did command obedience as a merit and deserving cause of having God to bee our God for so Antinomians speake of all Law-obedience that it hireth God and of all our Gospel-obedience that it putteth God in our debt as if we were hirelings and God a Master obliged in a Legall way and in termes of buying and selling to pay us our wages 2. How will Saltmarsh prove God was not Adams God till he should worke out his dayes worke of Legall service perfectly and winne his wages without a slip or sinne This is a conjecture I would conceive by creation the Lord was Adams God and the indenture or paction to reward his obedience with eternall life was to goe on that Adam should have his other reward of life by doing according as hee kept the Law But I take it thus God could not require Law-obedience at all of Adam but he was first his God but God was to remaine his God no longer then Adam should perfectly serve God 3. None of us whom Saltmarsh would if he could confute doe teach That we are to obey and doe Gods Commandements according to the Gospel-grace and strength from Christ to the end that God may be our God else if we faile he is not our God Now this Gospel-service he must say we teach if he refute us Diff. 2. The Law saith Saltmarsh commands us in the power of God as a Law-giver and tutor or Minister the Gospel in the power of a Father Answ. When Saltmarsh shall make these two contrary to command as a Law-giver and as a Father as wrath and love we shall say Amen to this difference But Antinomians thinke to command as a Law-giver cannot be except God command under the paine of an eternall curse for say they The Law not condemning is not Law So the Law-giver not cursing and condemning must be no Law-giver But this is a false principle God commandeth as a Law-giver in the Gospel all that eternall righteousnesse which hee commandeth in the Law for neither the Gospel nor Christ dissolveth one tittle or jot of the eternall Morall
the Angel and prevailed he wept and made supplication to him Gen. 32.24 25 26. nor is this an old 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
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-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
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
objected they said must not be taken in the Litterall sense because the Letter killeth the Spirit quickneth And they turne the Scripture in Allegories and high Spirituall Speculations and the Scripture in its kindly sense they called a dead Letter it s the spirit say they that quickneth So David Georgius and so doth M. Dell Serm. pag. 19. citing the same words so Randel the Familist in a Sermon said That Christs Parables from Sowing a Draw-net Leaven c. did prove that to expound the Scripture by Allegories was lawfull and all the things of this life as Seed the Way-side a Rocke the Sea a Net Leaven c. were Sacraments of Christ and he cited Doe this in Remembrance of me and that a spirituall minde in all the things of nature and of this life might see the mysteries of the Gospel This man who preacheth most abominable Familisme is suffered in and about London publikely twise on the Lords day to draw hundreds of godly people after him The New England Libertines say The will of God in the Word and the directions thereof are no Rule whereunto Christians are bound to conforme their life And the due search and knowledge of the holy Scriptures is no safe way of searching and finding Christ And all Doctrines Revelations and Spirits must bee tryed by Christ not by the word of Christ. And the whole Letter of the Scripture holdeth forth a covenant of works Saltmarsh The interpreting the Spirit thus in the Letter and in consequence hath much darkened the glory of the Gospel But I pray are not all the heads of Libertinisme and Antinomianisme their rejecting of the Lawes direction of the Scriptures of personall sanctification and of repentance and mortification the perfection of beleevers persons and works c. all meere consequences from Scripture the contrary being commanded expresly in Scripture So Saltmarsh saith The power of an outward Commandement and precept in the word bringeth but forth finer hypocrisie and the Spirit worketh not freely therewith And M. Towne hath much of this stuffe through his whole Booke Much like to this is the doctrine of Henry Nicholas in his Epistle to two Daughters of Warwicke Ar. 7. While the Apostles dayly went about with Christ and had the word of the Father dayly amongst them understood not the Spirit of the the Lord till the day of Pentecost that hee descended on them how should then the multitude of these which now say they are Christians and yet neither have nor know neither Spirit nor Word but go on with their fleshly prudencie in the Literall Scripture and set forth the same with their fleshly hearts before the simple people as it seemeth best unto them and say even so very stoutly We have the word of the Lord whereas it is but their owne word wherein they with their own prudencie are genered and begotten feele either perceive the same They reject the word of the Lord Jer. 8. Here giveth the Prophet a distinction or diversitie betweene the word of the Lord and the witnessing of an unregenerate man which he bringeth forth out of the Letter of the Scripture Here H. Nicholas maketh a time when the Apostles were under the teaching of the Father when they were unregenerated and not pardoned but led with the Letter of the Scripture and a time when they were under the teaching of the Holy Ghost and were regenerated So the New England Familists Rise raigne Er. 41. say There be distinct seasons of the working of the severall persons so the soule may bee said to bee under the Fathers and not the Sonnes and so long under the Sonnes worke and not the Spirits And just so Saltmarsh Free grace pag. 113. The Fathers before Christ might conceive themselves rather not destroyed then saved and rather not damned then redeemed but now is fulnesse of the Spirit and of free grace pag. 115. discovered And Denne Doctrine of John Baptist p. 51. The knowledge of both actuall and eternall remission was no Article of the Jewish Creed but now 55. is remission past and done 2. Here H. Nicholas makes a difference betweene the word of God as it is in the Letter and the word as it is in the Spirit as betweene the word of man to wit which is in the Letter and the word of the Lord which is in the Spirit So doth Saltmarsh betweene the interpreting of the Word in the Letter and in the consequence which darkneth the Gospel and the yeelding of the sense of the Scripture in the Spirit which must by opposition cleare the glory of the Gospel Shaddowes fleeing away pag. 8. So doth Cornwell Confer with J. Cotton pag. 17. say A conclusion following from the strength of humane reasoning is but a humane not a Divine Faith now we judge the litterall sense of the word to be the very meaning and kindly sense of the Holy Ghost and doe hold that the word hath not two sundry senses and that the letter of the Word and Spirit are not contrary but subordinate though the one that is the letter of the word may be without the Spirit and then the Letter is a dead thing to the heardned hearer not in it selfe but yet should not the Letter of the Scripture and outward ordinances or prophecying be despised more then the Spirit should be quenched 3. N. Nicholas here maketh two sort of regenerated persons Some regenerated by the Letter of the word these have but their owne word not the word of the Lord others are regenerated by the Spirit and these have the word of God So the New England Familists Er. 13. and Saltmarsh Free grace 177.178 as if one Spirit breathed in all the three tell us of a legall conversion by the outward Commandement Letter and terrors of the Law and Gospel and such are but hypocrits and others converted by the Spirit Protestants halfe not the Spirit and the word but conjoyne them for the Spirit is the Father and principall cause of the second birth and the Word the seed and instrument but their way is to abolish Word Seales and all Ordinances as Legall things It is true this wretched man seems to give enough to outward ordinances for he saith Epist. to the two Maides They be outward means set forth by God to direct people to the inward righteous life of Christ in the Spirit Yet in the Epistle as Answorth in his answer observeth hee calleth the outward ordinances but Ceremonies and perswades them not to suffer death in confessing the Scriptures to be the perfect rule of our faith and life against the Romish Antichristian Doctrine and Ceremonies For saith H. Nicholas No man doth rightly according to the truth of the holy Scriptures nor according to the spirituall understanding of the godly wisdome deale in it or use the true God-services of the holy word it becommeth not likewise that any man should take in hand to busie himselfe thereabout but
make the Law a meere dead Letter and the Gospel all Spirit and to free us from the Letter of all Scripture And Saltmarsh upon this ground of the free working of the Spirit of Adoption freeth us from outward Commandements Covenants Vowes as if the Word or Scripture and the Spirit were two contrary and different things and the one not harmoniously subordinate too and complying with the other CHAP. LXXVII Antinomians and Libertines foule opinions touching God and the Author of sinne Paral. IX LIbertines said There was but one Spirit in the world that lives and moves and acts all things in stead of our soules yea and in all creatures And that God was the Author of all good and ill sinne and righteousnesse because hee workes all our workes in us and the Creature workes nothing and that sinne was but an opinion the Devils and Angels but motions And so taught David Georgius That Devils were but ill motions and the good Angels are but qualities and motions of mens minds And the same is like unto the minde of New England Familists who say That in conversion the faculties and workings of the soule are destroyed and instead of them the Holy Ghost yea and in place of all love and graces Christ himselfe comes in and Christ incarnate and made flesh is in every beleever Now Randell the Familist and Antinomians hath prefixed a commendatory Preface to a peece called Theologia Germanica which saith That all good is onely God and he maketh no difference betweene created and uncreated good and God becommeth all things in man nor is there any thing that can challenge to it selfe being or goodnesse that true Christ is in man and that the true and perfect God and true and perfect man are one and man doth so yeeld and give place unto God that where God himself is there is man and that God also is there present and works his alone and does and leaves undone any thing without any I to me much or the like where these things are and exist there is true Christ and no where else And he that is illuminated with the eternall love is a divine and deified man And the Author of the Bright starre set out by Randell also Nothing is or hath being but God and his will And God is all the creature nothing Man is nothing because he is not good nor infinite being and good are convertible They say The Devils and Angels also are nothing If any say that I cannot impute any such opinion to our Antinomians But 1. Antinomians confute them not but still come up to all that the Libertines of New England hold 2. They never refused Randell the Familist to bee theirs but Antinomians are his constant hearers and Disciples 3. Archer and many Antinomians say Sinne is nothing and God cannot hate it 4. I have proved they hold that the personall acts of Sanctification and sins of the justified are sins onely in the conversation to the sense to the flesh to unbeliefe and seeming to be so not in conscience not really not before God not truely not to faith 5. The Antinomians say that the Spirit acteth in the Saints immediatly and the Saints are meere patients in all their works because Saltmarsh saith The Spirit of adoption works not freely when men are in bondage to some outward circumstance of worship as time c. and they cannot pray but at such houres no Protestant doth teach any such thing but Antinomians thinke We are holden to pray at no certaine houre nor at any time unlesse the Spirit stirre us thereunto which is to make neither Law nor Gospel our rule of walking as if the Commandements in the Letter held out not any obligation to us to doe good or omit evill but the immediate acting of the Spirit were our onely rule so Saltmarsh The Law is now saith he in the Spirit and holynesse and sanctification is not now such as is fashioned by the Law or outward Commandement as if in the time of the Old Testament not now holynesse were wrought in us by a meere outward Commandement without the Spirit And yee may remember D. Crispes Argument to prove that Faith is no condition of the covenant of grace because its God onely who worketh Faith in us and beleeves in us as M. Towne saith We being meere patients and if wee beleeve not then God should breake the Covenant not wee because God doth not what is his part when he works not faith in us which is a strong Argument to prove that the Holy Ghost is the immediate and onely Author of sin in the beleever Because the holy Ghost onely by this reason without us works in us to will and to doe and keeps the beleever from Adultery Murther sinnefull non-calling on God not beleeving when therefore the beleever whoores murtherers repents not beleeveth not God is the cause and the onely cause thereof So Crisp saith The Covenant it selfe doth plainely shew that the whole performance of the Covenant lies onely upon God himselfe and that there is not one bond or obligation upon man to the fulfilling of the Covenant or partaking of the benefits of the Covenant And must not saith hee the fault or failing to performe the Covenant be his who is tyed and bound to every thing in the Covenant and saith he will doe it If there be a condition and there be a failing in the condition hee that undertakes all things in the Covenant must needs bee in the fault So he Now this Argument hath no strength but upon this Antinomian supposition that there is no tye no obligation lying on us to beleeve and lay hold on the Covenant as Esaiah saith cap. 56. and by faith to subscribe and signe the Covenant and to walke in the Lords Commandements and it must suppose that we are patients in beleeving and walking in Gods Commandements and that God onely worketh these in us as in stones and blocks and whether Faith bee a condition or a duty or no condition it is all one if God only worke faith in us we being dead and passive As Libertines speake and if God promise and undertake to put his Spirit in us and to cause us walke in his Commandements as hee undertaketh Ezech. 36.26 27. Jer. 32.39 40. Deut. 30.6 Jer. 31.33 34. Ezech. 11.19 20. Hebr. 8.9 10 11 12. And if Gods promise to worke in us to will to doe to walke in his Commandements to abstaine from fornication bloudshed lying violence oppression unbeliefe free us from all tye and obligation to these duties as Crispe saith then the Lord must bee the onely and immediate Spirit that doth in us beleeve mis-beleeve walke in Gods wayes or whoore lye for saith Crispe Must not the fault or failing to performe the Covenant be his who is tyed and bound to every thing in the Covenant and saith he will doe
pag. 145. Nemo negare potest sub V. T. nec vitam aeternam promissam fuisse à Deo nec modum illam consequendi fuisse patefactum Ostorodius Inst. lib. 1. cap. 5. pag. 21. Promissiones veteris Testamenti tantum corporales fuerunt spiritualibus in N. T. promulgatis Non autem spirituales eternae fuerunt consequenter non accidentale tantum sed substantiale discrimen inter Vetus Novum Testamentum si res promissas spectes statuendum est Smalcius de Divin I. C. pag. 25. â— 6 Fatentur omnes Judaei hodie nullum vitae aeternae apertum extare in ipsorum lege ut ut apertius loquar in faedere quod Deus cum iis per Mosem pepigit promissum M. Del boldly saith They are all Antichristian that are not Antichristianly Popish and of the Socinian way with him to teach there was no conversion no inward reformation no promise of salvation and life eternall nor the same covenant of grace in the old Testament that is now under the New Testament and that there was no saving grace nor operation of the Spirit accompanying the Sacraments of the old Testament but onely temporall things promised them He hath Arminians also on his side as Episcopius Disp. 11. th 5. The promises of the Law were touching temporall felicity of the Gospel concerning the everlasting inheritance â—h 7. The doctrine of the Old Testament was known by nature as agreeable to right reason the doctrine of the Gospel was unknown to the Princes of this world it is evident there is no precept say the Belgick Remonstrants Apol. cap. 22. cap. 24. clearely delivered in the Old Testament for beleeving in Christ nor in terminis any promise of life eternall It s sure Arminians are limbs of Antichrist and enemies to free grace Yet Antinomians with Del joyne hands with them against Protestants who all teach to this day the same Saviour the same promises of life eternall the same free grace of imputed righteousnesse the same covenant of grace was revealed darkely in shaddowes and types to the Jewes and more sparingly and to us more clearely and abundantly in the New Testament and that Abraham was saved as we who now are Antichistian whether Del and his Antinomians or wee These that teach the same with Antichrist and contend for perfection and freedome from all sinne in this life are not the men who must fight the battels of the Lambe But 1. was there then no Spirit and life in the Patriachs Prophets Moses David till Christ came in the flesh and reformed them inwardly What became then of the soules of those that dyed in peace and entred into their rest before Christ came in the flesh Esa. 57.1 2 3. Dyed they under the curse and severity of the second death as never inwardly converted Hee belyeth the Old Testament who saith so and doth the Letter of the Gospel without the Spirit save and inwardly reâ—orme and justifie before God more then the Letter of the Law I thinke Judas and the people whose hearts were fatted and heardned and yet heard Christ in the flesh and the Apostles preach Gospel were as farre from inward heart-reformation as uncircumcised Jewes and Heathen Mat. 13.14.15 16. Act. 28.26 27. 1 Pet. 2.7 8. Rom. 11.8 9. Joh. 8.21 Joh. 9.41 Job 5.40 Then Del must meane by the spirit some other thing then the Gospel as opposed to the condemning Law For the Gospel is a condemning Gospel to thousands who stumble at the stone laid on Zion as well as the Law 3. Del saith No outward Law of Synods Councels of men can make men perfect as pertaining to the conscience more then Leviticall Lawes could doe and so the Gospel abolisheth all such outward Lawes imposed on conscience as well now as heretofore under Moses Gospel-reformation saith he is the mortifying destroying and utter abolishing out of the faithfull and elect all that sinne corruption lust evill that did flow in upon them through the fall of Adam Or it is the taking away and destroying the body of sinne out of the faithfull and elect by the presence and operation of the righteousnesse of God dwelling in their hearts by faith This is true Gospel-reformation and beside this I know no other Esai 1.27 Zion shall be redeemed with judgement and her converts with righteousnesse Againe Christ as hee makes us righteous with his owne righteousnesse and makes us the righteousnesse of God in him so hee is called our righteousnesse not in himselfe onely but in us And therefore you see how grossely they are mistaken who take Gospel-reformation â—o bee the making of certaine Lawes and constitution by the sacred power or Clergie for externall conformity in outward duties of outward worship and government and to have these confirmed by civill Sanction and inforced upon men by secular power when in the meane time all that inward corruption and sinne they have brought with them into the world remaines in their hearts and natures as before so the old Prelats reformed His reasons are 1. All things belonging to Christ a Spirituall King having a spirituall Kingdome are spirituall a carnall Reformation is not sutable to a spirituall Kingdome The reformation of the Civill and Ecclesiasticall state is but carnall wrought by the power of flesh and bloud and stands but in outward things 2. Gospel-reformation is inward layes hold on the heart soule and inner man and changes and renewes that dâ—th not much busie it selfe about outward formes or externall conformitie but onely mindes the conformity of the heart for when the heart is right with God the outward formes cannot bee amisse Christ saith touching the worship of the New Testament God is a Spirit and they that worship him must worship him in spirit and truth hee speakes not one word of any outward formes So that God in his Gospel-reformation aymes at nothing but the heart according to Jer. 31.33 I will put my Law in their inward parts c. So that they shall not onely have the word of the Letter in their bookes but the living word of God in their hearts But now Civill Ecclesiasticall reformation is outward and so industrious and elaborate about outward formes outward orders outward governing outward confession outward practises like the Reformation of Scribes and Pharisees notorious hypocrites who made cleane onely the outside of the cup or platter leaving them all filthy and uncleane within So Civill Ecclesiasticall reformation makes a man cleane outwardly with an outward confession of Faith when inwardly he is all filthy thorow unbeliefe and whites him over with new handsome formes of worship Object But is there no change of outward things in the Gospel Ans. Yes an outward change that flowes from an inward but not an outward change to inferre an inward c. Answ. 1. Master Del must lay downe a ground that outward Lawes were imposed on the conscience and forced on them with violence of Magistrates and Synods
without any foregoing teaching under paine of corporall punishments to the Jewes as he and his saith Presbyterians doe now urge consciences how shall Del prove that 2. Hee must say that outward and meerely litterall observing of Lawes and Synodicall Decrees according to the Word of God for any others beside or against the Word the Presbyterians know none without Faith in Christ doe make men perfect as pertaining to conscience which is Dels dreame not our doctrine 3. Hee and his condemne all Lawes of the Civill Magistrate yea all the written Scripture Law and Gospel and say an Arbitrary and Enthysiasticall Spirit in the Christian Magistrate without all Civill Lawes inacted or written should conclude of the heads and lives of Christians without the Law Morall or Gospel and so condemnes all Acts of Parliaments Answ. 2. You could not have heard more if Henry Nicholas or Anton. Pocquius or David Georgius had beene preaching to the Honourable House for Del followâ—s them at the heeles For Henry Nicholas if you but change Dels word of Reformation into the word regeneration or begetting in the same Spirit debaseth Christ in the Scriptures and all outward worship as if there were one Christ in the Scripture and another contrary Christ in the Spirit and inward working for sure hypocriticall and meere externall reformation and the inward reformation are by Protestants made two contrary reformations the one from God the other not from flesh and blood onely but from the Devill So Henry Nicholas If I could give all my goods to the poore c. If I had not love it were not any thing to me that is whosoever hath not Christ he is without God and without righteousnesse in this world I meane the being like Christ which is received through the power of the Holy Ghost and not any Ceremoniall Christ which one man speaketh to another or promiseth to another through the Ceremoniall service Dels Grammar is Pag. 6. through the word of the letter in their bookes in outward formes outward worship outward confession which he out of his prudencie according to his fleshly minde hath set up ô no the worke or begetting or procreating of the children of God commeth not so slenderly to passe as men now at this time teach each other out of their unregenerate Spirit Del out of a Spirit not inwardly reformed the bodie of sinne not being destroyed no reformation can come Henry Nicholas condemning all Scripture as a Literall and carnall thing and an Elementish Ceremoniall and fleshly service yea and confession with the mouth as carnall outward hypocriticall and Pharisaicall and doth expressely reject all the teaching of men or by the ministery of men which the Apostle asserteth Ephes. 4.11 1 Cor. 4.2 2 Cor. 4.7 And the Lord Jesus the great Apostle of our profession Math. 28.19 20. Act. 1.6 8. and pronounceth the Ministery of one man teaching another to be fleshly prudence and not such a way by which the begetting or procreating of the children of God commeth to passe Now that Monster of men knew Protestants whom hee refuteth in this taught against Pelagians and the Pope whom he denieth to be the Antichrist and Papists that we utterly deny that the Scriptures of themselves yea that the Man Christs teaching in the flesh or Paul or the Apostles Preaching or any mans externall instructing of another man most soundly according to the Scriptures can without the hearing and learning of the Father Joh. 6.45 and his omnipotent drawing of men to the Sonne Joh. 6.44 and the inward teaching of the Spirit inwardly reforme or beget men over againe to God So his condemning of one mans teaching of another as Fleshly Ceremoniall Elementish is a simple rejecting of the Scriptures and all outward and externall worship And just as David Georgius rejected the Literall Christ and asserted himselfe to bee the Spirituall Christ and true David In the same manner M. Del speaking of inward Reformation that is conversion of a sinner to God that onely being his Gospel-reformation hee knoweth well Presbyterians and the Assâ—mbly of Divines who are if they shall condemne his Gospel for the substance of it the enemies of the truth of Christ and the last prop of Antichrist in the Kingdome doe teach that inward reformation or destroying of the body of sinne is not wrought by the onely Letter of the Word and the teaching of men or Lawes or Constitutions of Synods but that wee conjoine with all outward meanes the inward and omnipotent power of the Holy Ghost without whose grace all other meanes are nothing yea Pauls planting and Apollo his watering are nothing effectuall to an inward reformation M. Del argueth against the Holy Ghost and Paul who Preached the Gospel to the blaspeming Jewes and scoffing Athenians Act. 13 Act. 17. for all he could say to them was but outward and litterall preaching the Apostles were but men and not Lords of the heart and therefore could but worke outward conformity to outward duties when the heart remained corrupt Nor is it much that Dell saith there is neede of an outward change in the Gospel which indeed is a belying of himselfe for an outward change is an outward reformation and hee saith Pag. 4.5 Gospel-reformation is a destroying of the body of sinne in the faithfull and elect by the presence and operation of the righteousnesse of God dwelling in their heart by Faith besides this I know no other An outward change is an outward reformation besides this But this is nothing Del acknowledgeth neither Ministery outward worship or outward ordinances as Familists did before him For the Author of that blasphemous Peece called Theologia Germanica saith Just men have neede of no law are led by the Spirit and are not to bee taught by any Law what they should doe or leave undone seeing the Spirit of God which is their instructer will teach them sufficiently neither is any thing to be commanded or injoyned them as to doe good to shunne evill or the like but Pag. 72. Yet hee saith more then Del doth to wit That both the life of Christ as also all Commandements Lawes Ordinances and the like ought not to be laid aside and cast off and to be neglected contemned and derided And Henry Nicholas saith The Lord speaketh in the Scripture but he saith withall that the Spirit is the Word not the Letter So Del maketh an opposition betweene the Letter in the bookes and the living Word of God in the heart 3. Del speaketh exclusively Other reformation beside this of the heart saith he I know none 2. Gospel-reformation saith hee onely mindes the reformation of the heart If only then it minds not externall reformation 3. Christ speaking touching the worship of the New Testament saith saith he Not one word of any outward forme So that God in his Gospel-reformation aymes at nothing but the heart Then hee aymes at no outward change nor any externall worship
the Lord against the mighty for sure God onely and Christ gives a peaceable and quiet life in all godlinesse and honesty to his Church as well as God onely Redeemeth onely Governeth onely Protecteth his Church and so we are not to pray for Kings and all that are in Authority that we may lead a quiet and peaceable life under them in all godlinesse as the Word saith 1 Tim. 2.2 3. then away with Magistrates Swords Gunnes warres yea away with Castles Houses Forts for if the Church bee to bee protected Christ onely must protect it So if the Church be to bee fed in Egypt or on earth by bread away with Joseph and his victuall away with tilling sowing earing trades labouring with our hands Let the Millinaries fleshly Paradice or the Adamits world returne for sure Christ onely in his way feedeth cloatheth protecteth saveth his Church 2. So Anabaptists Libertines argue God onely teacheth the heart Christ onely breaketh not the bruised reede then preaching of the Gospel and the sweet comforting promises thereof are not lawfull Let there be no Watchmen no Pastors under the New Testament for sure the Watchmen that goes about the walles will wound and smite the weake ones seeking Christ and the Letter of the Scripture is dead carnall lifelesse Christ is a quickning Spirit 3. And just so reasoned the Libertines to prove That sinne was nothing but an opinion and that wee should not rebuke any for sinne nor praise any for wel-doing Quia Deus efficit omnia in omnibus because God worketh all in all things and the sinner the Creature doth nothing Christ reformeth onely and in a better way then all the Preachers of the world and therefore none are to be rebuked for not reforming nor doe any sinne in not Preaching Law and Gospel For M. Del saith p. 12. As none can redeeme but Christ onely so none can reforme the Church but Christ onely for he onely takes away transgression and is made righteousnesse and wisdome to his people and he onely Esa. 2. Layeth low the loftinesse and hautinesse of men So he onely reformeth inwardly Angels and men cannot doe that but it followeth not therefore men by preaching the Gospel doe not reforme outwardly for then if Pastors turne dumbe dogges and reforme not outwardly they no more sinne nor are they more under any woe if they preach not contrary to 1 Cor. 9.16 Act. 20.28 2 Tim. 4.1.2 1 Pet. 5.1.2.3 then they sinne or are under a woe because they redeeme not the world and take not away transgressions and are not made to the Church righteousnesse wisdome and redemption And M. Del layeth no lesse blasphemy on the Parliaments of both Kingdomes and on the three Kingdomes when they sweare to endeavour in their severall places and callings the reformation of Religion in Doctrine Discipline and Government according to the Word of God and the example of the best reformed Churches then that they have sworne to usurpe the worke of Redemption and the offices of the Mediator By Dels way and the Antinomians in our callings and places wee shall bee Kings heads of the Church Redeemers great high Priests to offer a Propitiatory Sacrifice for the sinnes of the World Prophets by the Spirit to open one anothers heart and inwardly reforme the Churches of Christ in these three Kingdomes which all are onely incommunicable and proper to Jesus Christ the onely reformer as he is saith Del the onely Redeemer and then how durst Del usurpe Christs office in Preaching to the Parliament of England what way they should redeeme the world For sure preaching touching the right of reformation is an act of outward reformation but he did in this in the name of God as a Nathan forbid them to reforme the House of God or build the Temple because they were men of bloud But 1. knowes M. Del of a Parliament of peaceable Salomons that shall arise and build the Temple and intrude on Christs sole prerogative to redeeme and reforme inwardly 2. It was both Typicall Positive and Temporary for Salomon to build and for David not to build nor reforme that way But I hope Gospel-reformation is Morall Perpetuall not Typicall for Salomon was in that a Type of the Prince of Peace 3. He knows the Ministers of the Gospel and the Assembly of Divines by Preaching and Synodicall conclusions doe reforme as did the Apostles and Elders Acts 15. should he not say the Apostles and Elders who reformed externally were either men of bloud or intruded on Christs chaire of Lord Redeemer and the great and true and onely high Priest and that the Divines are men of bloud also and bee they men of peace or men of bloud they must bee too bold to sit in an Assembly as so many sacrilegious intruders and usurping Lord-Redeemers and that by Authority of Parliament For Del applyeth to himselfe in preaching Familisme Socinianisme Popery Libertinisme calling them all the props of the Antichrist who are not Familists Socinians with himselfe that which is peculiar to Christ Joh. 7.12 That some will say Del in Preaching thus is mad as they said of Christ and hee is more then a Nathan but I thinke the truely godly will confesse Christ to be the wisdome of God and thinke him spiritually mad as other Familists and Antinomians are Del Ser. pag. 13. I doubt not saith hee of the Churches Reformation because it is Christs owne worke and hee hath undertaken the doing of it As none can helpe him to redeeme so no power of hell shall bee able to hinder him to redeeme and reforme by his Spirit all belonging to his care and charge the rest of the world he lets lye in sinne as not belonging to his charge so I am at rest and quiet Christ will reforme Answ. So doe the New England Familists who abusing the absolute decrees of grace say None are to bee exhorted to beleeve but such whom we know to bee the elect of God or to have his spirit in them effectually Then the reprobate because absolutely reprobate are not to heare the Gospel nor should the Gospel be preached to them who stumbled at the stone laid on Zion contrary to the expresse Word of God and Gods absolute decrees must take away all industry care paines praying seeking of God for if we be chosen to life Christ hath undertaken to redeeme us if not we must lie and perish in sin M. Del saith He is at rest and quiet because Christ is as able for the reformation of his Church as for the redemption of it Now he meaneth inward reformation and conversion to God then may we all say we are at rest and quiet and will not study inward reformation and conversion of our selves or others and will no more heare the Word pray repent beleeve or preach the Word to others nor labour to bee converted or to convert others then to redeeme them with our bloud we will be at rest and quiet what Christ
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
Saltmarsh speaketh most like this when he saith that all the precepts of Sanctification set forth Christ to be all in all Christ hath beleeved repented sorrowed mortified sinne perfectly for us and we are but dead passive creatures and the Spirit so acts in us as in blocks and so we must act nothing being as blocks and God must be the author of all sinnes of omission Familists commonly say I have nothing from the Creature I can doe nothing CHAP. LXXXVII Antinomians answered in that they say wee make the actings of the Spirit like to the acts of Morall Philosophie IT is a most unjust charge that Antinomians put on us That the way of the Spirit is grosse and carnall which we follow and our Divinity carnall But saith Saltmarsh We Antinomians find it hard to tresse and find the impressions of the Spirit and doe not take our impressions so low by the feelings of flesh and bloud and signes not infallible as to write of Regeneration as Philosophers doe of Morall vertues Let us examine whether Antinomians way bee Spirituall Divinity We professe it to be a most carnall way of Antinomians to say as Eaton doth An unjustified man that beleeveth that Christ hath taken away his sinnes is as cleane without sinne as Christ himselfe And To a beleever nothing is sin to Faith there is no sin Blasphemers if you have either face or conscience can yee say that Christ could sinne or that a beleevers denying of Christ his lying his Adultery are no sinnes Is not this carnall Divinity 2. If God see not Drunkennesse Lying Murthering in beleevers to be sins Are they not then no sinnes And should not the beleever say My light of faith seeth no sinne in my selfe but my Drunkennesse Lying Murthering committed I beleeve are no sinnes for sure justification and abolishing of sinne should be seene by my faith as they are seene by God if God see them and count them no sinnes its unbeliefe in me to see them and count them sinnes If a beleever steale his fellowes purse doth he not lye if he say Brother I have sinned against you behold I restore you your purse For if God say it is no sinne and see it no sinne I know his Judgement is according to righteousnesse and truth then it must bee no sinne and the beleevers judging of it to be sinne must be a lying and a false judging contrary to Gods judgement of truth 3. Doe not Antinomians say to sorrow for oâ— to bee troubled in conscience at pardoned sinnes is unâ—eliefe and a work of the flesh and that it is Regeneration and Faith not to see sinne in our selves and that it was Adams and Eves sinne to see their sinne for then it was imputed to them as sinne and the Pharisees sinne was Joh. 9. that they saw their sinne and therefore their sinne remained These bee the words of Pocquius that Carnall Libertine and are the words of Saltmarsh Eaton Towne Denne and Crispe and their matter is the same when once we beleeve we sin no more then Christ doth but all these that are supposed to be sins as the Adulteries Murthers Lying Swearing Cousening Oppressing wee fall into being once beleevers are no sinnes before God nor to our Faith nor are we to see them as sinnes they be sinnes onely to our sense to our flesh and to menward 2. This is Antinomian reason but the old objection of the most abominable Anabaptists in the time of Bullinger who said advers Anabaptist lib. 1. cap. 4. Tota reformatio quae tum justituebatur illis displicebat ut minus Angusta exilis non satis spiritualis alta perfecta So Tho Muncer whose followers said against Luther Zwinglius and others the writings and Epistles of Muncer was more spirituall then theirs and their whole reformation was narrow hungry not perfect and high enough 3. The way of the Spirits Divinity is in this like to Morall vertues that 1. both are learned by teaching the one by Morall Phylosophie the other by the Scriptures Antinomians are thus Spirituall with a carnall and divellish Spirituality to reject the Scriptures and follow an Enthysiasticall Spirit and so wee acknowledge our Divinitie in this sense is not so Spirituall as that of the Libertines and Antinomians 2. The way of the Spirit is in this like Morall vertues that both bring an externall reformation though the Spirit throughly also changeth the inner side both inforce a ceasing to doe ill a learning to doe well and procuring of things that are honest in the sight of men Antinomians boast of a Libertine Idle faith and of a phancied purifying of the heart when the hands are not purged also and this is carnall Divinity to us 3. Morall vertues are increased by frequent exercise and so are gifts and graces five talents rising to ten the Saints growing in grace and in the knowledge of our Lord and Saviour Jesus Christ. But Antinomians carnall Divinâ—tie teacheth we are as perfect when we are first justified as wee want nothing of that we shall have in heaven but to beleeve we are in heaven and there wee are a Spirituall lye cannot but be a most carnall sinne 4. But the Spirituality of our Divinity above Antinomians and Moralists we place 1 in that God infuseth supernaturall habits in us even a new heart a new Spirit whereas Antinomians deny any stocke of grace inherent in us Moralists acknowledge onely acquired habits and deny all infused and supernaturall habits 2. We judge the Law to be Spirituall and the Gospel written read or preached the power of God to salvation the arme of the Lord and the most lively quicke and operative word in the world and when the Spirit doth accompany Law and Gospel no man can stand before this Word Antinomians make the Scriptures but dead Inke and a killing Letter 3. Our Divinity maketh men heavenly minded to savour of the things of the Spirit so as they misse God and the sweetnesse and excellency of Christ when the Gospel is carried onely in the bare Letter and the preaching of the Gospel is but Literall with humane eloquence not in the evidence of the Spirit Morall vertues knoweth not any such power 4. When the Authority and Majestie of the Lord commanding in the Letter leadeth the will by the Spirit of the Lord freely willingly and withall indeclinably and irresistibly to yeeld it selfe to God 5. A Moralist knoweth no over-clowding of desertion a sanctified soule doth know it Nor doe Antinomians and Familists know any desertions or any ebbings and flowings of the Spirit for they say none are converted till they have faith of full assurance with excludeth all doubtings or inward conflicts this broad Seale being received they are ever in a merry mood ever rejoycing to mourne for sinne to call in question Gods favour to them is proper to onely unconverted Legalists under the Law
ministerie and the Apostles are made different by Familists and Papists Sparkles of glory 71 7â— The different ministration of law Gospel and all Spâ—rit and that the lâ—fe to come is alrâ—â—dy in this lifâ—â—â—coâ—â—ing to 〈◊〉 way of â—amilisâ—s Familists say the day of judgement is in this life Saltmarsh Sparkles of glory Saltmarsh is for the ceaâ—ing of all ordinancâ—â— since the 〈…〉 now Apâ—stles â—â—se Separation from Rome lawfull There are no new lights nor doctrines more to be expected after the canon of holy Scripture is closed The place Mat. 28.19 â—0 proveth that a ministery there must be and a Church till Christs second comming what ever Seekers and Saltmarsh say on the contrary Saltmarsh taketh away all ministery and calling thereunto and maketh all Saints Preachers without industry and study in his third orb or circle of ministration Mr. Saltmarsh indifferent in all externall worship H.N. Spirit land c. 34. Sect. 8 9 c. 37. Sect 9 c. 8 4. One man of God â—orâ—eth not ovâ—â—â—nother that were slavery Of the discerning of the Spirits that Familists have certain knowledge they 〈…〉 know one anothâ—r Familâ—sts are against all wars The first second Adam men only in figures not truly and realy by the way of Saltmarsh Praying is to Familists a part of Legall bondage Saltmarsh holdeth that neither written law nor Gospel is any obliging Rule to the creature Calvin Inst. advers Libert c. 13. c. 14. c. 15. p 445 446 447 448. We are Christ and made very Christ God manifested in the flesh by the Familists way Sparkles of glory 256 57 Familists fancy a day oâ— iudgement in this life in which we cast of all our former ministrations and enter into a new ministration of all Spirit and glory Of the Lords Prayer Saltmarsh and Familists are against the Lords day Familists are against the written Scripture Sparkles 269. The minde of Saltmarsh and his Familists concerning ordinances such as scripture praying preaching sacraments c. What is meant by leâ—ter and Spirit in the Gospel Saltmarsh and Familists call it Idolatry to seâ—ve God in ordinances the contrary is proven Ordinances are not bare shadowes and Figures Naturall men do not stumble at the letter of the Gospel but at the thing signified thereby Sparkles of Glory p. 274. Sermon on Wisdom iustified of her children p. 204 Of assurance joy and sorrow in our acts as suitable or not suitable to the rule of the law or word of God The mind of Saltmarsh concerning high Familisme and other administrations that to him are lower and touching the law repentance duties Synods Church government Episcopacy Presbytery Saltmarsh denyeth that Jesus Christ is come into thâ— flesh Christ really crucified and dyed and not in a figure as with his Familists saith Saltmarsh H.N. 1. Exh. c. 16. The Elders of love are godded with God incorporated to God in all love with whom God in one being and power of his holy Spirit is homified or become man and this is their God incarnate H. N. Evang. Saltmarsh with H. Nicholas teacheth that every creature is God or a substantiall part of God See Saltm Sparkles p. 19 200 201 20 A Letter Printed by Authority under the name of Oliver Crumwel opened and found to câ—ntain many secrets of 〈…〉 Saltmarsh writeth that God manifested in the flesh is nothing but God by his Spirit discovâ—ring new lights of Familisme and other damnable heresies What Uniformity 〈…〉 in thiâ— Coâ—â—â—nant Uâ—â—formiâ—y examined pa. 10. No rule for Uniformity of doctrine worship Government in the word Familists make the fancy of a spirit without the word the only rule The sword a meanes of defending souls from being perverted from the truth but no means at all by our doctrine to or for the conversion of men to the truth or propagating of the Gospel That we must in outward things please one another in love as if all outward acts of Idolaâ—ry murther perjury were indifferent is taught by Familists Saltmar Beacon and others The place Gal. 6.15 neither circumcision nor uncircumcision avaleth c. cleared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Familists will it lawfull for no man to come out of Prelacy Popery or any unlawfull way till the spirit effectually draw them How Saltmar is against Duties Saltmarsh is for any Church government of mens devising Saltmarsh and Familists â—each that there is salvation in all Religions Every mans owne conscience and owne spirit is his only Bible and obliging rule in all Religions to Mr. Saltm and Familists A twofold infallibity Saltmarsh with Familists denyeth the personall union of the two natures in Christ God-man What a new union between Christ God and man devills and Angels Saltmarsh hath devised A twofold certainty one Propheticall another of faith the former was peculiar to the pen-men of Scripture the other to all beleevers What infallibility agreeth to the Saints and the Church Catholick and invisible How Familists define heresies The Schisme that Familists acknowledge Saltmarsh will have as many publick preachers as are in covenant with God Salmarsh maketh Christ comming in judgement to have beene these 1647 years as H. Nicholas did before him and Hymeneus and Phyletus said the resurrection was past H. N. evangel ch 34 and ch 35 ser. 8. Sâ—ltmarsh proves by perverted Scriptures that there is no baptizing with water Christ crucified is nothing but the Saints Godded Christed with grace and with all the Sâ—â— suffering patiently as Familists say All externalls Idolls and wil-worship to Saltmarsh are indifferent The story of Adam and his fall but a figure to M. Saltmarsh The doctrine of John Baptist is gone and away if we beleeve Saltmarsh Saltmarsh with Socinians and Papists will have the love of our enemies not commanded under the Old Testament Sparkles p. 64.65 Revel 21. Saltmarsh dreames of a Church on earth that shall not need Ordinances The place Gal 4.1 of the Heir under the law corrupted to grosse Familisme by Salâ—marsâ— Spark p. 70.71 The place 2 Cor 3.1 2 3. wheâ—e the Apostle calleth the Corinthians carnall perverted by Saltmarsh We have free liberty to all externall worship to take or leave do or leave undone at will as Saltmarsh saith Heb 12. How Saltmarsh would have the spirits tryed Christs Disciples not under a stinted liturgie in the dayes of our Saviours conversing with them on earth as Saltm sayes at which time they were the anointed of God as well as afterward Saltmarsh esteemes our Reformers Calvin Luther men that had little of the spirit much of the letter and legall straine Saltmar 13 4 135. Saltmarsh mocketh the Scriptuâ—e in exponing Peters sword and the laying of it aside to be a type of glorifying his Disciples with the glory that Christ had with the father before the World was The place Exo. 33 is corrupted by M. Saltm Heb. 13.7.17 1 Tim 5.17 1 Tim. 3.1 2 3.4 v. 12. 1 Tim. 5.19 Rev. 1.16 Rev. 2.1 Of the knowledge of such as are under actuall vision in