276 277 Saltmarsh defineth Heresie in relation to the Spirits teaching not to the written Word 279 And Schisme to be in relation to the invisible not to the visible Church 280 Chap. XXXIII Familists minde touching prayer 281 282 Chap. XXXIIII A tast of the wild allegorick interpretations of Scriptures that Saltmarsh fathers on the spirit 282 283 284 c. All in Covenant with God are preachers of the Gospel to Saltmarsh 282 Saltmarsh and H. Nicholas makes Christ's comming againe and judging of the world to have beene these 1640. yeares 284 Saltmarsh would prove by Scripture there should be no baptizing by water 284 285 Christ crucified is nothing to Saltmarsh but the Saints Godded and Christed and suffering with faith patience 285 Ordinances are onely for the unconverted before 〈◊〉 to supply the absence of the spirit 285 286 The story of Adam but a figure to Saltmarsh 286 The Doctrine of John Baptist is gone saith Saltmarsh 286. Saltmarsh with Socinians will have the love of our enemies not commanded in the old Testament 287 Saltmarsh dreames of a Church on earth that shall want Ordinances 287 288 The place Gal. 4.1 Of the Heire under Tutors vindicated from Saltmarsh's glosse 289 The Corinthians called carnall unduely 1 Cor. 3.1 2. by Saltmarsh the place vindicated 290 Christ's disciples not under a stinted liturgy 291 The place 1 Cor. 10. they did all eate c. speakes nothing of the Idolatry of meanes and Ordinances as Saltmarsh phancies 292 The Disciples of Christ not under a carnall ministration but had the revelation of the spirit as well as we 293 2 Thess. 2. touching the Antichrist vindicated 293 294 The place John 17. Father glorifie me c. foully abused vindicated 294 295 Exod. 33. None can see mee and live vindicated from Saltmarsh his glosse 295 296 The place Zach. 13. of killing false Prophets under the Gospell vindicated 296 297 Chap. XXXV Of the anoynting of the Spirit and the Letter 297 298 c. Of the knowledge of such as are under actuall vision in a Trance 297 298 Prophets not ever under actuall visions in actuall prophecying to men as when in a dreame or trance they see the visions of God 298 299 Prophets see not really the things themselves but the speces or images in the opened decree of God 300 301 The spirit opposed to bodily and externall 300 Externall Ordinances in sensu composito and diviso how they suit with the Spirit 301 302 Three wayes of union betweene the word and the spirit 302 303 The reall influence of spirituall operations on the body 303 304 We adore not Characters 304 The spirit because the spirit and seperated from the word nâ—t our obliging rule but the law and the testimony 304 305 We are to wait on God in the use of outward meanes though the spirit worke not ever upon our hearts 305 306 Divers wayes of the spirits concurring with the word 306 307 The places Jer. 31. They shall no more teach his brother and 1 Joh. 2.27 The anointing teacheth you all things cleared and vindicated 307 308 309 We make not the word to have two senses one externall and preparatory another internall and spirituall 309 310 311 The one literall sense the true and native sense of the word 311 312 Divers other considerations of the word and Spirit The Spirit opposed to humane eloquence 312 313 To cold dead and dry speaking 313 314 To that which smells most of our wit 314 To wild logicke 314 315 The characters of a spirituall condition 315 316 The Spirit determines the actions according to the specification and to the exercise 315 316 317 The Spirit how he goes along with the Law 315 316 The obliging Law and the free Spirit consist together 316 The morall compulsion of the Law is exhausted by the freenesse of a Gospel-spirit 318 Threatnings legall had influence on the will of the first Adam not of the second or of confirmed Angels 318 319 The place 2 Pet. 1. Untill the day-starre arise c. vindicated 319 320 How the Spirit is the day-starre 320 How true that is the more of the letter the lesse of the Spirit 321 322 How wee are changed into the same spiritualnesse contained in the Gospel 322 323 324 Familists have no new discoveries 325 326 How duties are spiritually taught in the Gospel 326 327 The Word the formall object of our faith the Spirit the effâ—cient 327 328 The Gospel to Antinomians a meere killing letter 328 329 The word spirituall beyond figures and letters in every consideration 329 330 The spirit determineth the actions of the spirituall man 330 The order of acting in supernaturall actions often from the Spirit 331 332 The assumption of a syllogisme of conscience proven by the Spirit 332 333 How farre the Saints are to leave Rome for new light 334 3â—5 Preaching of duties not contrary to the spirit 335 336 What the Law of the spirit of life is 336 Characters of a spirituall condition 336 337 The written Word to Familists is but a type and a shadow 337 338 Ordinances to continue to the end 338 339 Climbing from ministrations naturall or civill to higher ministrations an unwritten phancy of Familists 340 341 The garment wherewith the Sonne of God was clothed is opeâ—eâ— to consist in six points by Saltmarsh and to bee divers ministrations 339 340 How mortification is a signe of a spirituall condition 341 342 A Petition of the Familists of England to King James anno 1604. 343 344 345 c. Their virulency and malice to Puritans 343 344 Their extolling of H. Nicholas 346 347 They will have us saved by workes of righteousnesse that wee doe 347 Prelates never troubled Familists because they were enemies to Puritans and conforme to the Prelates wayes 341 They clambe to the Apostolicke Church and reject the Apostolick Scriptures 348 Divers of the Court of Queene Elizabeth and King James were Familists 349 Familists are for universall grace 349 They labour to pervert King James to Familisme 350 They condemne all as Antichristian that are not of their way ibid. They professe uncouth phrases that Protestants cannot understand as Libertines did ibid. They professe they will take and imbrace reject or refuse their Religions which is the only true way to salvation as the King and his Laws shall enjoyne 350 351 An abjuration tendred to Familists in England aâ— 1580. the 10th of Queene Elizabeths reigne by the Lords of the secret councell declaring H. Nicholas to be an Heretick 353 354. II. Part Contents of the second Part called a Survey of Antinomianisme CChap I. Antinomians unjustly accuse us p. 1 2 Chap. II. Antinomians are Pelagians Chap. III. Protestants hold no preparations with Pelagians Papists and Arminians going before conversion 2 3 4 Sinners are not healed of Christ as sinners but as such sinners who are freely chosen and loved of God 4 Chap. IIII. How we teach a desire of grace to be grace ibid. Chap. V. How we
spoken it Micha 4.4 The mouth of the Lord of Hoasts hath spoken Deut. 30 8. Obey the voyce of the Lord. How often is it said the Lord hath said Esa. 29. Because they have not heard my words saith the Lord which J spake to them by my servants the prophets rising and sending them c. 1 Thes. 2.13 For this cause also thanke we God without ceasing because when yee received the word of God which yee heard of us yee received iâ— not as the word of men but as it is indeed the word of God which also worketh effectually in you that beleeve Heb. 13 7. Remember them which have the rule over you and have spoken to you the word of God all which and many other places can carry no other sense then the word externall written and preached which God rendreth effectuall by his Spirit is an instrument of conversion 11 Err. Faith and conversion to Christ commeth not mediately by the preaching of the word but immediately from the inspirations of the holy spirit and from heaven His arguments are not a whit different from the reasons of Mr. Del in which Del proveth laws synods ministery are all externall carnall literall things so Del. ser. pag. 6 7 8 9. c. Gospel reformation is internall Spirituall and the law written in the heart as Ier. 31.33 the word vocall externall or written reformes by halfes not constantly and intermits and againe lyes still as dead as a stone because men can doe it But Gospel-reformation is as proper to God as to redeeme the world and to take away sin and bring in everlasting righteousnesse if all the Angels in heaven should undertake the work of reformation they should sink under it how much more the powers of the world Del. ser. 10 11 12 13. Iust so argues Swenckefeld Epistola ad quendam Ecclesiasten excussa Basil. an 1527 his 1 argu which is Dels also ser. pag. 6 7. is this iustifying faith is of the nature of internall and spirituall things for it is of God yea faith is the gift of the Holy Ghost then it hath not its originall from things bodily the word and hearing but comes from the internall word for the naturall man perceaves not the things of God 2 Saith Swenckefeld what ever is not of faith is sin then outward hearing of the word without faith is sin 3 All preaching is in vaine except the man have eares to heare Mat. 13. since the word cannot be received but by an enlightened minde and the light of faith and the grace of God the soule being fore-disposed by Iesus Christ though you should heare the word a thousand times in thy unbelieving eares they shall receive no more but a sound they shall reciâ—ve no more but a carnall affâ—ction of a fanzied and counterfeit faith from free will which shall not indure long so read Del. serm pag. 4.5 and as if Swenckefeldius had spitted him out at his mouth so he speakes 4. The Ministers saith Swenckfeld should be someâ—what 5. Then Paul and Apollos should give increase 6. Then the word of God should be tyed to Elements and sounds and and all that heare the word should beleeve 7 But saith hee hee that is of God heares the word of God thâ—n must Grace prevening prepare us before wee can heare the externall word with fruit 8 Their is one Maister Christ the cheif corner stone and he teacheth the externall man not by externalls but by his Spirit when God teachâ—s as he doth Ephe. 3.5 he needeth no perishing and vanishing thing to helpe him to save us Conspice hic inquit Swnckefeld epist 16. verum doctorem veram doctrinam veritatem ipsam â—ternam quae nullo Caduco sive transitorio in adminiculum sui egeaâ— ut nos salvet 9. If the vocal word did necessarily goe before justiâ—ieing faith then justification should be the work of our hands or not without our helpe But Abraham beleeved God not the word preached 10. Then should man not God lay the first stone in our Iustification and experience teacheth us what a building it is we have an historicall faith and a certaine apprehension and assent of naturall reason form the letter of the word so Saltmarch the Antinomian 146 fr. g. the law is now in the Spirit and in the Gospel for a believer to walke by Now the Spirit and the Gospel is all one to the Antinomian to the Enthusiast Libertines and Swenckfeldians so Saltmarch sayeth Nor is the holinesse and sanctification now such as is fashioned by the law of outward commandement Swenckefeld calleth it verbum vocale but by the preaching of faith by which the Spirit is given which renewes and sanctifies a beleever and makes him the very law of commandement himself what this Antinomian calles the preaching of faith Swenckefeld calleth verbum substantiale Christ himself not any created thing so doe the Familists teach Rise Reigne er 9. The whole letter of the Scripture say they holdeth for a covenant of works so er 7. er 8. Know that it is most false that sanctification is not now fashioned by the Law of outward Commandement that is by the word externally preached as by an instrument subordinate to the working of the Spirit for his conscience knowes we never ascribe more to the word for more is contrary to the word Rom. 10.17 Faith commeth by hearing that is the word of the Gospell externally preached 1 Cor. 1 24 we preach Christ to the Jewes a stumbling block but to the called Christ the power of God and the wisedome of God this preaching of Christ is the preaching of faith but not in the Antinomian sense this is the effectuall working oâ— the Spirit for so Saltmarsh meaneth as his exposition evidenceth for the effectuall working of the Spirit can never be a stumbling to the Iewes then this preaching of Christ and of faith must be outward and externall preaching of the Gospell which instrumentally giveth the Spirit For Gal. 3.2 Paul opposeth the hearing of faith that is the externall hearing of the letter of the Gospell that giveth the spirit instrumentally to the workes of the law or the externall doctrine of the Law that can neither promise to give nor give the Spirit instrumentally for if by the hearing of faith he meane the inward hearing and effectuall working of the Spirit then he saith as much as yee receaved the Spirit by the effectuall receiving of the Spâ—rit and also he must meane that all that heares externally the doctrine of the Gospell as the Galatians did must receive the Spirit whereas Paul clearely makes an opposition between the externall preaching of the Gospell and of the Law otherwise by the externall preaching of the law accompanied by the Spirit we also receive the spirit But let Saltmarsh answer if either now or under the Old Testament true holinesse and sanctificattion was fashioned by the law of outward Commandement without the Spirit in some measure or degree 2 If
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
he Wee ought to be subject to Parents Magistrates and the servants of all Now not the flesh onely but the whole man and the conscience is subject to the fifth Commandement and to all the ten to obey Parents and Magistrates for otherwise the ten Commandements should no more oblige the conscience of beleevers to obey then the Ceremoniall Law which is blasphemy Therefore by Conscience and Spirit Luther must mean the afflicted conscience under great conflicts and in the midst of challenging and accusing sins So the beleevers conscience is free and feareth none but feareth filially and with a son-ly fear Christ Jesus only and is fully free from the feare of condemnation Antinomians reply that the conscience of beleevers is freed from the ten Commandements as they are a Law and injoyn obedience to the conscience by power or Authority of a Law-giver for so say they no beleever can sin against the Law as the Law either commanding promising or cursing But the beleever may sin against the Law as sin is ungratitude to Christ the Redeemer not as it is a thing offending God the commanding Law-giver or failing against his Authority So Mistris Hutchison and her followers said Art 25. Since we are not bound to the Law as a rule of life it is not transgression against the Law to sin or break it because our sins are inward and spirituall and so are exceeding sinfull and are onely against Christ. Answ. There would be some colour in this Answer if Antinomians did not teach that Beleevers are as free from sin root and branch in the nature and being of it as Christ himselfe then being once justified they cannot so much as sin against Christ nor against the Law as in the hand of Christ therefore I heare that Den maintained before a godly and learned Minister That Christ satisfied for sins onely against the first Covenant and that wee our selves satisfie for sins against the Covenant of grace which is to make us joynt-Saviours with Christ. 2. Sinnes committed by Beleevers once justified are not siâ—s because they are against no Law and involve the trespasser under no guilt curse or wrath for hee is as free as Christ from all danger of wrath 3. These sinnes against the Law in the hand of Christ or against Christ are pardoned and fully removed in their nature and being ere they be committed say Antinomians 4. What Scripture shall warrant us to think that Christ who came not to dissolve the Law in the least Commandement Mat. 5.18 19 20. And who saith To doe to all men is wee would they should doe to us is the whole Law and the Prophets and obligeth us hath freed us from the commanding power of the Law and subjected us to the same Law as given by Christ. CHAP. XIII Of good works according to Luther 11 Conclusion Luther clearely contradicteth Antinomians touching certainty from signes Bona opera placebunt Deo propter fidem in Christum quod non fiunt ad jusâ—â—itam sed ad testimoniâ—m quod grati simus et graâ—â—â— juâ—tificati Spiritus sanctus nunquam oâ—iosus est in piis sed semper agit aliquid quod pertinet ad regnum Dei Si Muncerus Sacramentarii cum audirent nos docere Spiritum rejicere opera hâc doctrina abuti potuerunt neglecto verbo Sacramentis nihil aliud nisi Spiritum sonare idque nobis viventibus docentibus repugnantibus quid futurum est ubi conticuerit nostra Doctrina Post meam mortem multi meos libros proferent in medium inde omnis generis errores deliria sua confirmabunt Sed simul etiam exierunt Anabaptistae Sacramentarii alii fanatici qui de Trinitate incarnatione Christi palam impia tradiderunt non enim fuerunt ex nobis c. Good works shall please God for faith in Christ to their own end because they are not done that we may be righteous but that they may be a testimony that we are accepted and justified freely Luther The Holy Ghost is never idle in the godly but ever doing something that belongs to the Kingdome of God Luther If Muncerus and the Sacramentarians when they heare us preach the Spirit and that wee reject works in the matter of justification only as I have cleared from his owne words can abuse this Doctrine and neglecting word and seales sound nothing but the Spirit as Familists and Antinomians did then and now and that while wee live and teach the contrary and resist them what shall be done when we shall teach no more After my death saith Luther they shall alledge my writings and therewith strengthen errors of all kindes and their own dreames Also there are gone from us Anabaptists Sacramentarians and other fantastick men who have openly taught impious things of the Trinity and Incarnation of Christ but they were not of us It is true Luther falsely chargeth those whom hee calleth Sacramentarians who rejected the dreame of Consubstantiation yet as Calvin observed of the Libertines hey had nothing more frequent in their mouth then the Spirit so Anabaptists Familists Antinomians who all pretend that Luther is theirs alledge nothing more then the Spirit the immediate testimony of the Spirit without the word or any signes or markes of sanctification by which men know that they are in Christ and I appeale to the Reader if they observe any scope or drift in the Sermon preached by Del before the House of Commons but to cry down all Word Scripture Preaching Sacraments Laws lawfull and necessary constitutions of Orthodox Synods against Familists like himself for all these without the Spirit can work but an outward Reformation and hee extolleth so the Spirits inward omnipotent and only working of an inward and heart reformation as that men ministerie preaching can have no more influence in Gospel-reformation then in Christs redeeming of the world and the taking away transgression for saith hee he only that can doe the one can doe the other now in redemption Christ hath no fellows no under Mediators no instruments no with-workers hee alone by himselfe and none with him Hebr. 1. Purged us from our sins and so in all Reformation Familists contend for God is sole Reformer as Jesus Christ is sole and onely Redeemer Antinomians deny any certainty of our being in grace by signes marks and characters of holy walking which Luther is utterly against in all places especially where he extolls good works as the fruites of our justification It is true Luther saith often we must not judge of our spirituall good estate by sense but by faith and so say Antinomians and Eaton most frequently But the word sense is taken two wayes 1. for the enditement of the flesh and unrenewed part opposed to faith and so Luther and we with him teach that in a conflict of conscience when the Law challengeth a beleever especially we are never to look to
autem teipsum tibi abstulerit hoc sequere Therefore I adde these few considerations touching the Antinomians way of free-will 1 Consideration Wee are not able to master a good thought but when the spirit works in us to will and to doe yet are wee not freed from the Gospell-command to doe will beleeve love hope pray feare obey even when the spirit acts us not 2 Consideration Nor is it peculiar to the covenant of workes that what ever God commands man hath absolute and independent power to obey But t is common to the dispensation both of the covenant of works and the covenant of grace and not peculiar to pure law more than to the gospel but common it is to all states that Angels or man can doe nothing but as predetermined by God who did shew what frail nature is for though Adam had a sanctified and strong free-will to obey God yet when God was pleased to with-draw his predeterminating influence by which Adam should actually have continued and persevered in actuall obedience and in a holy abstinence from eating of the tree of knowledge hic nunc it was no more in Adams independent power to keepe that commandement â—ate not then the sunne can move or the fire cast heat when God denyeth his actuall influence to either So the law had so much of beggarlinesse frailty and impotencie of the creature before its fall that the Image of God in its flower Summer-prime and beauty could not keepe Adam from falling on his owne weight yet was he obleiged not to fall by law and was not able to stand without the predeterminating influence of God and so sinne in falling when hee could not stand and this is the same in the covenant of grace the Image of the second Adam keepes us not indeclinably from sin and though in the Gospell God gives grace to doe what hee requires yet can wee doe nothing even when wee are gifted with a new heart and with a new spirit except the Lord work in us to will and to doe hic nunc Antinomians say when God with-draweth his predeterminating grace without which wee cannot worke nor pray nor beleeve no command obligeth us in that case to worke pray or beleeve because we are not under the law it is legall that we should bee obliged to fulfill a command which wee cannot fulfill so Del ser. p. 19. In the Gospel the word and the spirit are alwayes conjoyned a manifest untruth for the spirit is free to deny his influence hic nunc when the Gospel is preached to beleevers And it is no law-straine that wee bee obliged to obey a Gospel-command when the spirit worketh not 3 Consideration What is our owne onely and nothing but pure unmixed created free-will in any good worke is not to bee our darling as if that were all A higher principall must lead us then will else wee are misled and stuck in the briars 4 Consideration Even to carry grace and to bee subjective and passive under grace and to have a new heart soures us with pride therfore the spece and nature of mankinde let alone our individuals must breake in Adam under habituall grace far more when wee are active by grace therefore all must bee ascribed to God I laboured more abundantly than they all to prevent boasting hee must adde Not I but the grace of God in mee And least hee should bee proud of being the subject of grace as if a poore Horse should boast of a golden Saddle Hee saith by his grace I am that I am pride is so subtle that it would creepe in under the golden crowne and enter in the heads of the foure and twentie Elders glorified in heaven if there were not grace to cause them Rev. 4.10 Cast downe their Crownes before him that sits on the throne most refined grace where it wants drosse even in Heaven in the element of grace can swell us and puffe us up except another grace pull down our top-saile 5. Consideration It is safer that we be chosen then that we chose that we be acted upon then that we act and that that choyce and fine piece of us free-will be like a rare Jewell kept in a case of gold and in such a cabinet as the grace of Christ. 6. Consideration Free-wills Sabbath and rest is to lye quietly and contentedly under the sweet actings of grace and our non-resisting of Christ in his sweetest operation is our onely happinesse would we be patient of the Holy Ghosts omnipotency of saving operation and not with-draw our hearts from under the bedewing celestiall showers and droppings of the heaven of heavens we should improve to good purpose free-will and rest in the bosome of Christs love and sleep and lye and drink in Christ and then we were undeniably happy 7. Consideration True free-will is a sparkle of God so much of a loosed and unfettered will to doe good so much of God grace is golden wings for nature to flee to heaven withall Freedome to doe ill and to move to hell is the devils fetters of vengeance 8. Consideration Created free-will and Law are enemies as fire and water what Law willeth Will refuseth The love of Christ sodereth them in one and grace maketh Law honey and milk to the soule 9. Consideration Man chooseth God because hee is chosen And marrieth Christ because he was first married against his will for without consent the consent is conquered to Christ. 10 Consideration That wee cannot lose Christ and the Crowne is our best freedome 11 Consideration Antinomians by fathering their heresie on Luther harden the Papists in their lies for Alphonsus a Casco de haeresibus l. 6. Verb. Evangelium saith Luther Melanthon Brentius teach that the Gospel commandeth no duty at all and removes all necessity of good works which they doe onely in the matter of justification But this was that which Antinomians taught in Luthers time which Luther refuted For Luther often speaketh of the Gospel as opposed to the Law of Works and as it teacheth the way how the ungodly is justified And saith with Paul that we are justified by faith onely without works which Papists cannot indure 12 Consideration Broken free-will that first and ever lost credit is a field fit for free-grace to grow in And the lesse that the free-will of Angels could doe to stand when their fellow-Angels fell the higher is the rate and worth of free-grace in sustaining them and except we would have elect Angels to divide the glory with God of their standing when their fellows fell we must say the lot of grace falling on these blessed Spirits not nature separated them from others as good by nature as they were 13 Consideration Let nature at its flower be a broken gold chaine that Christ may soder it It was a depth that our wise Lord would create such timber or mettall as free-will that Christ might ingrave on it the artifice and elaborate skill of
principle of grace by which they were to bee faithfull to him who sent them and durst not preach smooth things nor conceale the visions of God False Prophets as Balaam and Caiaphas doe out of a Propheticall impulâ—â—on both see and speake the visions of God and are punished of God for speaking Propheticall truths which they cannot chuse but must speake for they preach them not because they are awed of God and dare not heale the wound of the daughter of Gods people with faire words but beside their intention as Balaam did Num. 23. ch 24. And thus it is not necessary when Prophets reveale visions that in that act of revelation they see them to be true revelations with only a Propheticall light And because the Propheticall light is not perfect but infused ad modum recipientis as we are capable to receive the speces of things may be objected to the Prophets understanding and they see them as things but not in the spirituall signification they stand under so Iohn saw seven starres and seven golden Candlestickes but knew not that the one noted the seven Angels of the Church and the other the seven Churches The way God offers the speces to the understanding is not knowne to us but it is sutable and congruous to the nature of Spirits Yet doth not God let the Prophets see the things themselves but only the intellectuall speces for 1 King 22.17.19 20. compared with v. 28. cleareth that Israell was not really scattered nor Ahab really killed at Ramoth-Gilead but only visionally for Ahab then should really both be dead and alive Israel scattered not scattered at the same time which involveth a contradiction yet Micajah said he had seene the one and the other then he saw the visionall images printed in the revealed decree of God or some other way offered to his imagination Now this Propheticall Spirit doth not act the Saints in beleeving and praying or the like as Antinomians would have all to be Prophets but the Spirit of grace and supplication of which these considerations may serve to cleare truth between us and Antinomians who runne the way of Enthusiasts Hence 1. That we may more exactly know the nature of worshipping God in Spirit and in the letter We are to consider 1. a spirit is opposed to that which is a body and bodily and externall as Luke 24 39. Handle mee and see for a spirit hath not flesh and bones as you see I have thus they call Christ in the flesh not a spirituall Christ. David George and H. Nicholas call him a fleshy and a literall Christ because such a Christ say they commeth under the senses as if Christ because true man in the flesh who was filled with the anointing above his fellowes and because he was cloathed with our flesh could not preach and pray more spiritually then David George or H. Nicholas 2. A spirit is opposed to that which is literall and externall and is only a signe a forme a sound and hath nothing of life and spirit in it Ioh. 6.63 It is the Spirit that quickneth the flesh profiteth nothing the words that I speake unto you they are spirit they are life The Spirit there is opposed to carnall these of Capernaum dreamed of an orall carnall materiall bodily and externall eating of Christs flesh and drinking his blood Christ refuteth that and sayeth it was the Spirit of Christ not his bare flesh that quickneth dead sinners and that his words spoken v. 54 55 56. Of eating the sonne of mans flesh and drinking his blood must be taken spiritually not carnally and grossely and so Antinomians falsely impute to us that we expone all tropes and allegories that should be exponed spiritually in a carnall and literall sense 3. 2 Cor. 3. The Spirit and inward working is opposed to the letter and outward working and so externall and outward worship only and in the only letter and sound of words is opposed to the spirituall and internall worship in life and power But if yee speake in sensu composito only and meerly externall and literall working is hypocriticall when there is no heart-worke and it is as if a painted man should speake no heat no warmnesse of breath commeth out of his mouth this acting is no Ordinance of God but an act of hypocrisie so we doe not plead for externall reformation in concreto nor for the reading hearing meditating and preaching on the Scriptures with this positive act of doing these hypocritically if we speake againe in sensu diviâ—o of the word in the letter and Scriptures in themselves not including the Spirit or any influence thereof in or with the word we judge these two the word and the Spirit to be subordinate not contrary and see not but we are to stand for and defend all Ordinances in themselves Scripture reading hearing praying Sacraments as in or of themselves Ordinances of God and of divine institution though as they are such the Spirit joyn not with them nor doth the word of God make any such opposition between them as that some Christians should bee under these externall Ordinances as being more legall and lesse spirituall and others beyond above all Ordinances externall and taught of God immediately because they are forsooth â—nder all-all-spirit and purely spirituall and so taught of God as they have no more need of Ordinances then learned Doctors have to read the horne-booke as Waldesso saith But how the word and Spirit are particularly united happily is more then the learned and godly can define I should thinke the word and Spirit are united as the King and the Kings Law revealed to his Subjects are one as we say the King is in every Court in regard the Kings Law is there or the Master is with the servant in his masterly authority that the servant carrieth when he speaketh in the name of his Master So as when Ieremiah and Esaiah yea or any faithfull Ambassador speaketh in Christs name the word and will of God God is said to speak by the mouth of those his holy Prophets and servants 2. The word and the Spirit are united as the principall and instrumentall cause as Christ is where his word is either converting or convincing and because the way of Christs working by the word is much in a morall way as by a signe conveying the thing signifâ—ed by his Spirit Therefore the 3. way how Christ or his Spirit is in the word may be thus Christ cloatheth himselfe with the word or Scripture read or sounding in the eare as the thing signified is in the signe as the King carries himselfe to the minde and affection of his Spouse in a farre Countrey by the pourtrait of the King or by a friend an Ambassador or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom she is married to him though shee never saw the King himselfe in face and countenance And when Christ is in our hearts by faith and we regenerated by the
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
but prayer hearing preaching Sacraments reveale them onely This is no Gospel-divinity 5. Nor was God in a way of reconciliation and peace with the Jewes under the Old Testament rather then pacified except Antinomians say God saw sinne in Jaakob under the old Testament Numb 23.21 He blotted not out their sinnes as a thicke cloud Esai 43.25 and cast not their iniquities in the depth of the Sea Mich. 7.19 20. Nor blessed them with pardon Psal. 32.1 2. but kept an after reckoning of wrath as a non-pardoning as an unpacifyed God toward them which belyeth the Holy Ghost in the Old Testament almost in every page 6. Nor is it true that Christ getteth us the love of God he purchaseth to us all the fruites of Gods free love such as Redemption pardon imputed righteousnesse effectuall calling justification repentance faith perseverance glory But we all maintaine against Papists that Christ given as Mediator Christ dying for us is the fruit of Gods free love and of our election to grace and glory but not the cause or a meane getting to us Gods love Learned Twist and protestant Divines to whom Saltmarsh though he undertakes to write of free grace is but a yesterday novice prove against Papists Dominicans Iesuits that Christ Mediator his bloud is not the Meritorious cause of the free and eternall love of God to man 1. Because nothing in time is or can be the cause of that which is eternall Christ is given in time and dyeth in time as our surety he is an eternall Mediator dying in Gods decree but that cannot make him the cause begetting Gods love to us 2. Gods free love and his grace is the cause why hee giveth his Sonne to dye for us Joh. 3.16 1 Joh. 4.9 then Christ dying cannot bee the cause of Gods love 3. The free love of God should not be free if it had a meritorious cause CHAP. LII That we are not freed from outward Ordinances nor is it Legall to be under them as Antinomians say ANtinomians pick a quarrell against the Law and would have us freed from it because it sanctifieth not and cannot give us grace to obey but by this wee are not under the Gospel because the Gospel of it selfe or any word of grace without the Spirit cannot worke faith or give grace or sanctifie But I know Antinomians thinke that the Spirit freeth us from all outward ordinances from any obligations that an outward command can lay on us whether of Law or Gospel For Saltmarsh teacheth us That the Spirit of Adoption worketh Legally not freely when wee doe things meerely as commanded from the power of an outward Commandement or precept in the word that brings forth but a Legall or at best but a mixt obedience and service of something a finer hypocrisie But if hee meane by a meere outward command the letter onely pressing obedience without the acting of the Spirit or any influence of the life of Christ this is a dead work and cannot come at all meerely from the power of an outward command for the very outward command of the Gospel holdeth forth to the understanding in the very Letter which is a signification of Gods good and holy will the authority of God the love of Christ as this Peter lovest thou mee feed my Lambs and none can out of the conscience of the majestie authority and love of Christ obey this command without the influence of the Spirit of grace so hee refuteth not us for we teach no such thing But Saltmarsh his meaning is that the meere outward Letter of the sweetest Gospel-command or promise such as He that beleeveth in the Sonne hath life and shall never come to judgement him that commeth I will in no sort cast away but will raise him up at the last day c. layeth no obligation of obedience on us at all but the Spirit acting and immediatly moving us effectually to obey layeth on all the obligation and all alongs M. Towne proveth wee are freed from the Law with all its authority offices and effects and are not under the Lawes rule to direct or teach yea nor is it to give us saith Saltmarsh So much as a heame of light nor to command bind or oblige us because the Law saith Towne hath not any sanctifying vertue and power to subdue sinne but we are under grace that is the grace of the Gospel which effectually subdueth sinne and sanctifieth And this is Townes Argument all alongs the Law of works is a meere passive thing and vrge the Law never so earnestly with all its motives and meanes yee can never make me keepe it ergo wee are freed from the Law and clearly then are wee under the commanding power of no outward ordinances because they cannot effectually sanctifie and subdue sinne not the preaching of the Gospel nor the Law nor praying nor hearing nor Sacraments wee are under nothing but grace and that onely actuall such as is the effectuall and irresistible blowing of the Holy Ghost for sure habituall grace in us cannot effectually worke for the subduing of sin So say Libertines of New England We are under no Gospel-exhortations to beleeve and none are to bee exhorted to beleeve but such whom we know to be the elect of God or to have his Spirit in them effectually The reason is outward exhortations oblige none but the Elect and not them all whereas Christ commanded to preach the Gospel to every creature to all Nations So say they We are not to pray against all sinne because the old man must be in us so long as wee live So said the Pelagians of old and A man may not bee exhorted to any duty because he hath no power to doe it All tend to this that to preach the Gospel to sinners and for Saltmarsh to write a booke of free grace is a Legall straine of teaching and not becomming the glory of the New Testament because grace goeth not ever along with teaching litterally 2. We are not under the Gospel or any Gospel-ordinances because of our selves we have no power to obey them this is to make us guilty of no sinne at all because to sinne is to act against an obligation of a Law and when grace acteth not on us we faile against no obligation at all because we can doe no otherwise 3. This is deepe Pelagianisme to say wee cannot sinne if we have not power to eschew sinne and obey God and to make our owne strength or the strength of another without us the measure and binding rule of our obedience CHAP. LIII Necessity of ordinances and of written and preached Scripture to the most perfect FRom this it commeth that Antinomians judge there is no need that a soule once in Christ goe out for new and fresh supply of actuall grace because it is acted by the Spirit inhabitating And Saltmarsh The more any motion or obedience is caused from things
strict conversation and a care by doing to please God any personall walking with God is but a legall bargaining with God to out-buy Christ and evacuate free grace and a mixing of Law and Gospel and confounding of the two Covenants and of heaven and hell and presently upon this the party is as free of doubting till his dying day as if he were in heaven still in a merry pinne as if he were above the starres before the throne under no Law above all duties reades heares prayes none but when some immediate rapts of a living active God comes on him a dead passive block in Christ the Scripture either Law or Gospel is but a dead Letter hee is neither tyed nor awed with Law or Gospel Precept or Command nor preaching nor seales but is acted by a free Spirit an immediate light and speech of a Spirit above and beyond all outward word or Letter of old or new Testament except when the Spirit shall speake or apply them to the heart and then these Commandements tye the outer man and the flesh and then they bind not for any authority of the Law-giver but for the onely Gospel love of Christ as if Christ had put his Father out of office whereas Gospel-love commands obedience upon and for both the authority of the Lawgiver and the love of Christ and when this convert falleth in Adultery murther swearing lying robbing 1. It is not he but the flesh and sense and the outward man that doth these 2. They were remitted and made no sinnes and hee as cleane as Christ from them before they bee committed 3. The Law hath no more to doe with him then the persuer saith Saltmarsh hath to doe with the murtherer who hath fled to the citie of refuge But Saltmarsh's Legall convert he meaneth all not converted the Antinomian way is not our convert as he dreameth 1. Because we look not at conversion meerly as a change in affection and conversation without Christ Faith and saving grace 2. Antinomians make all the change in conversion to be meerely imputative to beleeve that Christ was converted and repents for us and to regard no inward change 3. It is false that Saltmarsh saith That pressing of meere commands from the word may worke a Legall change of affection and conversation For if by meere commands from the Word he meane 1. commands without the Spirit that is such as are written and preached Gospel or Law that of themselves want all grace and joyning of the Spirit Then sure Cicero and Seneca their meere words without God cannot change a Zeno a Xenephon from debauched slagitious men into white civeâ—l Moralists without some Spirit if he meane that the Gospel-letter as a Letter can doe more then the Law-letter without the Spirit he is much deceived for words as words whether of Law or Gospel without God can work no change But Saltmarsh if I mistake not hath a third meaning that meere commands from the authority of God the Law-giver can worke but a Legall and counterfeit conversion this is most false We have a grave controversie with Papists touching the formall object of Divine Faith Whether it bee the testimony of the Church as Papists say or the authority of God speaking in his Word as we teach Now we hold that the testimony of the Church is but the testimony of men and can produce but an humane faith not a Divine but the testimonie of God himselfe speaking in the Scriptures can onely beget a supernaturall and divine faith when the Holy Ghost followeth the Word and rendereth it lively If then we beleeve divine truths and Scripturall commands because so saith the Lord in his Word either Law or Gospel this is a divine and supernaturall faith so to beleeve upon Gods meere commands as Law-giver not because naturall reason so dictateth nor because the Church or man so saith nor because the times favour the Gospel as the seed is received with a sort of beliefe that falleth on stony ground is divine Faith and is not contrary but sweetly complyeth with faith grounded upon the love of Christ and wrought by the grace of God in the Gospel Antinomians dreame that these two are contrary when they are not so 4. It s most false that the Law is in the heart before hand by nature so as wee beleeve it naturally for the authority of the Law-giver for so naturall faith of the Law should fight with naturall unbeliefe and deepe security to laugh and sleepe sound under the curse of God Wee naturally know much of the Law but we have not a Legall faith to beleeve because so saith the Law-giver by nature 5. It s false also that Nature can propound to it selfe life eternall as its end as Saltmarsh saith Balaam could not desire it farre lesse intend it hee onely wished the end of the just 2. The end must bee the last end subordinate to Gods glory Antinomians are Pelagians and poore friends to free grace as I noted before for when salvation is the end all meanes are gone about when the end is intended that may conduce to that end all meanes that may crosse the obtaining thereof eschewed Now naturall Legall converts cannot goe about all for salvation and in reference to it its cleare when gold is a mans end as in the covetous pleasure the end in the voluptuous honour the end in the ambitious if all acts about the meanes or that may thwart the attaining of the end bow not to this end it s not so in Legall converts 3. When the end is attained but in hope and assurance the minde is satisfied and quieted Legall converts are not so satisfied 4. Legall converts order salvation to and for themselves and the happinesse of it not the holinesse to please themselves not to honour God because heaven is a Honey-combe that very Nature beleeving an eternity desires to sucke 5. Severe and strict walking in our sense is walking in all duties by the light and conduct of saving grace and the faith of the elect of God which wee contend for against most Antinomians who are but loose livers and cannot fall on a Legall convert CHAP. LXVIII How the Spirit worketh freely in the Antinomian way SAltmarsh boldly goeth on to hold forth When the Spirit of adoption works not freely but servilly and legally Object 1. When men put something of satisfaction on any performance as if God were prevailed with by any thing of their owne Answ. Satisfaction to revenging justice or of merit or of perfect obedience to the Law in our performances we disclaim or that we prevaile with God by any thing of our owne as if our performances were causes of turning God were any thing without the grace of Christ and his merits but for prevailing with God to obtaine a blessing by prayer and teares we say it with the Scripture Hos. 12.3 Jaakob by his strength had power with God yea hee had power over
the heart spoken of Jer. 31.33 is the very new heart and the Spirit or the heart of flesh Ezech. 36.26 27. the circumcised heart Deut. 30.6 the new creature the Lord Jesus formed in the heart by Faith Gal. 4.19 Ephes. 3.17 it is not any meanes or cause or author of the new heart but it is the new heart it selfe formed by the Holy Ghost as the Author and Father of the second birth by the Word written conveyed by preaching to the soule Now except Del would say Christ onely worketh inward reformation by inward reformation onely for this inward word is inward reformation he cannot make sense of this inward word excluding the Law and outward Word both of Law and Gospel as he doth For nothing can bee more false then that the Word whereby Christ reformes is not the Word without us as the Word of the Law is but the Word within us For I find great ignorance if not worse in Familists and Antinomians in this Saltmarsh saith The Spirit worketh Legally and not freely when men doe things as meerely commanded from the power of an outward Commandement or precept in the Word he meaneth in the written Scripture For saith hee that bringeth forth but a Legall or at best but a mixt obedience and service and a finer hypocrisie and when they doe because of some vow or covenant when they take any outward thing to move them rather then apply Christ for strength life and Spirit For it is the outward Word onely in its kind that is the sole and onely objective cause as wee see colours onely because they are colours and the Light of the day-light-Sun onely because it is light and nothing else can be the object of the sense of seeing but light and colours and we onely heare sounds meerely because they are sounds and smell things odoriferous and smellable because they cast a smell and onely taste meats meerely and formally because they are sweet sowre bitter sharpe or some way good or ill to the taste Now life or the faculty of seeing hearing smelling tasting are in no sort the object of seeing hearing smelling tasting Just so when wee doe meerely for the Word in the Prophets and Psalmes without us and but of conscience and meerely as commanded from the power of an outward Commandement or Precept I adde or a Gospel-promise written in the Word then we obey God in a free filiall Gospel-way out of meere conscience to an outward Command as the onely objective ground warrant and rule of our obedience what ever Papists on the one extremity say for an unwritten Word of God and Enthysiasts on the other hand for a Word within or a Spirit acting and obliging as their onely rule excluding the Law and Gospel because they are Letters and written and Scripture and a Word without as the onely objective ground and warrant of Divine Faith was in the Prophets time Thus saith the Lord. And in Christ and the Apostles time According as it is written in the Prophets in the Scriptures So Christ Luk. 24.26 Ought not Christ to have suffered these things and to enter into his glory Vers. 27. And beginning at Moses and all the Prophets hee expounded unto them all the Scriptures the things concerning himselfe Vers. 45. Then opened he their understanding that they might understand the Scriptures and said unto them thus it is written and thus it behoved Christ to suffer and rise from the dead the third day and remission of sinnes should be preached in his name among the Nations Then Christ would have beleeving and repentance Preached and commanded for no warrant and objective ground but because the Word without the Commandement or Precept in the Word commandeth it and this Satan cannot call finener hypocrisie So Revel 2.11 Hee that hath an eare to heare an inward and renewed a circumcised eare and heart Let him heare what the Spirit saith to the Churches this Spirit speaking to the Churches is not an inward word or a regenerating Spirit in the heart of beleevers in these seven Churches Antinomians pervert the Word of God so But it is the Holy Ghost speaking in the Word without the written preached and externall Epistles that the Spirit sent to these seven Churches and so the onely meane of Abrahams obedience to sacrifice his onely sonne Isaak and the onely warrant for his faith was the Commandement of God and a Word without Goe now take thy sonne thy onely sonne Isaak and offer him to me Many other things naturall reason a seeming contrary word that he should be the sonne of Promise seeme to command the contrary but Abrahams faith appeared in this that he closed his eyes at all Commandements and carnall inhibitions of nature on the contrary and meerely for an externall command of God as the sole and onely objective warrant and formall object of his faith and of his obedience without because God so commanded he obeyed and so are wee to obey and beleeve upon no objective cause warrant or ground but the written or preached Precept or promise of the Gospel or Covenant of grace that is a word without us and the onely meane of faith and inward reformation and this Word is written as the Law is in the Scriptures and layeth an authoritative binding power on our conscience to obey God for his onely Word as the Law doth But it is not the onely Word that is the efficient and effectually working cause of our obedience if the Spirit of grace doe not concurre with both the written and preached Law and written and preached Gospel and covenant of grace wee cannot obey Antinomians make obedience for the outward written command as the onely objective cause and warrant of our faith and obedience through the effectuall working of the Spirit two contrary obediences imagining that the former is Literall Legall and finer hypocrisie and the latter the onely true obedience A grosse mistake 1. Because none can sincerely obey meerly from the power of an outward command or precept in the Word but the man whose eares the Lord circumciseth Deut. 30.6 Revel 2.11 and whose understanding Christ openeth to understand the Word without Luk. 24.45 and therefore the Word without is the onely meanes of inward reformation 2. The Letter of the Covenant of grace holdeth forth the inward grace signified and cannot bee contrary to the inward Word in the heart for the Holy Ghost as the principall efficient causeth us to obey for conscience of the command written and preached in the Gospel which is belâ—eve in the Lord Jesus or the written promise he that beleeveth shall be pardoned and saved And to say they are contrary is as good sense as to say light and colours because they are without us they are therefore contrary to life and the visive faculty of seeing within us or that sounds or sweet smelling flowers without because they are without must be contrary to the naturall faculty and sense of hearing and smelling
a trance Prophets not ever under actuall vision as Prophets when they preach their visions to men and in a far other case then when they are in a â—rance aâ—d actuâ—â—ly see the visions of God Prophets see not really the things themselves present offered to them in the visions of God but only the speces or images therof in the decree of God or some other way The Spirit opposed to that which is bodily and to that which is externall How externall Ordinances are contrary to the Spirits acting and how not Three wayes of unâ—â—n between the word and the Spirit How the word remaineth in the new birth and how it passeth away We are to wait on God in the use of outward Ordinances though the Spirit worke not ever with the word nor upon our hearts Divers wayes of the Spirits concurring with the word How the Spirit is opposite to the letteâ— and to externals The spirit contrary to human eloquence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To speake drying and coldly is not to speake in the Spirit That which is most spirituall excludeth most of us yet not alwayes our discoursing and arguing part The Spirit is contrary to wilde and carnall logicke The expressions of the spirituall estate The Spirit determineth the actions of the spirituall man according to their specification or nature and kinde How obliging Law and a free Spirit consisteth together How morall compulsion of the Law is exhausted by the freenesse of a Gospel-spirit of love Threatning had influence on the will of the first Adam not of the second or of confirmed Angels The place 2 Pet. 1. untill the day-starre arise vindicated as making nothing for a naked light of the Spirit without the Scriptures How the Spirit is called the day-star how true that is to be taken the more of the letter the lesse of the Spirit and what truth is in it How we are changed into the same spiritualnesse contained in the Gospel Jer. 31. We know none of the Familists new discoveries of the Spirit that are not warranted by the word Act 9.23 Act 26 23. Luk 4 20 21 22 23. How duâ—ies are 〈…〉 in the Gâ—spel Aâ—l the Gospell to Antinomians a mâ—ere killing letter as the Law is The word spirituall beyond figures and letters in every consideration The Spirit determineth the actions of the spirituall man according to the exercise of them The order of acting in supernatural actions often from the spirit· The assumption of a syllogisme of our reflect acts of knowledge of our spiritull state is at lengh proven only by sense and the testimony of the spirit without discoursing How far the Saints are to leave room for new light Many new deductions from ancient truths may be known which were knowne before only implicitly and in the an eâ—edent not distinctly Preaching of duties or of externall worship not contrary to the teaching of the Spirit as Antinomians dreame What the Law of the Spirit of life â—s Characters of a spirituall condition Other characters of a spirituall disâ—osition Sparkles of glory p. 271. The written word to Familists is as a type or shadow of the ceremonial law that perisheth but wee hold the word written and preached to be the everlasting Gospel Ordinances of the written word and preaching are to continue to the end Sparkles of glory 314 315. Divers wayes and formes of worshipping of God and of leaving these formes and ascending higher and higher from natuâ—â—ll to civill and morall Religion frâ—m thence to Law then to Johns baptism then to Christ in the flesh then to pure Gospel then to poore and all-Spirit or Familists phancies How mortification is a signe of a spirituall condition a There is nothing in this Petition the smels of Christs ointments nothing that looks with any face like the anointing that teacheth all things nothing to heighten Christ much to flatter K Iames all to lift that abominable impostor H. Nichoâ—as up above Christ the stile and words full of gall against Puritans and the truly godly in England thâ—e words base earthly low devilish hereticall temporizing a Basilicon Doron wâ—itten to Prince Henry b Their fleshly and abominable doctrine as especially that the Familists may wallow in adulteries blood rebellion perjury and if the Spirit helpe them not against these sinnes they are as innocent as the maid forced in the field who did cry and there was none to helpe and so by no Law can be guilty See their tenets as H. Nicholas taught b Their foule opinions may here be read in this Treatise and in H. Nicholas writings c King Iames was misinformed in that for Familists and the godly unjustly called Puritans are as contrary as light and darknesse d The unjustly so called Puritans did never owne Browne nor Penry who set on foot the old doctrine of the Anabaptâ—sts in England and Enthusiasticall revelations beside the word of God e It is not unlike that such fleshly teachers who crave Libertâ— of conâ—cience to themselves will petition the Prince that the tyrannous laws of Prelates be executed against the truely godly and that liberty be denied to all save to themselves only a proper character of Hereticks and Schismaticks e The Familists and Antinomians because Purirans are esteemed the godly party now call themselves but most unjustly the true successors of the Puritans and all the godly opposite 〈◊〉 their way who strive to walke with God they call Legalists Pharisâ—es literall Doctors but because they change all colours with the court and wind oft times they are enemies to old non-conformists calâ—ed sometime Puritans in that 1. against Puritans they make all externalls indifferent 2. They reject Scripture and imbrace revelations 3. They contemne close walking with God as pharaisme and law-living f But I noted before that Familists will have no Magistrates over them and we may see it to be their practise this day g The Familists subjection of their consciences to the spirituall Popish lawes of Prelates prove them to bee men of more wide consciences then Puritans they need not feare to bee called Puritans g Deceivers as Simon Magus and others take godly titles to themselves for H. N. saith fidelitas docl c. 4. sect 11. beside Gods service of love there is not another in heaven or in earth here they call themselves the family of God h They knew well that Prelates imbittered the mind of K. James against Puritans his faithfullest subjects i They say it to the praise of their Mr. Henry Nicholas that he names no mans name but here they name both sects and names k Protestants know Puritans to be godly and sound in the faith Familists turne their backe then on the Protestants and the soundest of them l Reader iudge how the Familists and Antinomians now in England shall deale with Puritans and the truly godly what a bloody heart they beare toward them since their fathers the old Familists do persecute them with so bloody a tongue before their
be divers in the Honourable Houses many in the Church and Kingdome who abhorre from their soules the wayes of heresie superstition schisme Popery prophanenesse treachery wicked policie which never did so much prevaile in this land as since we did sweare to endeavour the extirpation of all these and that though this Covenant were buried it must rise from the dead againe and that the Lord must make his Jerusalem in Britaine a cup of trembling a burdensome stone a hearth of fire among the wood a torch of fire in a sheafe against all her enemies both Babylon without and Edom within that no weapon formed against them shall prosper that every tongue that rise against them in judgement shall be condemned and that the Lord shall cleare the â—udgements of his chosen onâ—s that they shall not finally be seduced and shall bring the blinde by a way that they know not and returne to a people of a poore language that they may all call upon the name of the Lord and serve him with one shoulder and the Lord may be one and his name one and his going forth in the three Kingdomees may be as the morning O that the Lord who hath founded Zion and hath chosen Jerusalem would doe this in his time S. R. Contents of the first Treatise ANtinomians in the Apostles time and have their discent from the old Katharoi called Puritans who taught that regenerate men could not sin Chap. II. Of Libertines The Libertines who sprang up an 1525. of kin to the Familists and Antinomians page 2 Finer Antinomians deny the Incarnation of the Son of God ib. Copinus Quintus Antonius Pocquius the first Libertines under that name 2.3 Pocquius a Priest affected obscurity and objected ignorance to Calvin ib. Libertines and Antinomians in many things like other 3. ib. Quintinus the Libertine and Antinomians slight the Scripture 4 Libertines say Angels are but motions of the minde ib. Libertines make God the author of sin Antinomians conspire with them 4.5 Antinomians and Libertines have the same conceptions touching mortification and the conscience of beleevers 5 Chap. III. Of Anabaptists N. Stork Th. Muncer Jo. Beâ—old c. and their Tenets 6.7.8 c. Hen. Pfeiffer and Muncer their seditious spirits and miserable end 7 Above an hundred thousand killed in Germany by the Antinomian spirits impulsion which wanteth the light of Scripture ib. Tho. Schuker beheaded his owne brother-germane by the impulsion of the Spirit 8 The Spirit bloody attempts and miserable end of Becold or John of Leiden ib. His poligamy and fifteen wives ib. His twenty eight Apostles above the number of Christs 8.9 His bloody spirit 9 The tenets of Anabaptists 9.10 Divers kinds of them which hold all of them something common with Antinomians 9.10.11 M. Beacon saith all externall worship is indifferent 10 Antinomians and the Anabaptists called liberi fratres teach freedome from the Law Covenants vowes paying of tythes from sinning 11.12 Melchior Hoffman Menno Simonz 12 Chap. IV. Of David George 13.14 Antinomians comply with David George ibid. Chap. V. Of Casper Swenckfeld his Tenets complying with Antinomians 15.16 His rise life errors ibid. Swenckfiâ—ld his many bookes his ignorance he was admonished and confuâ—ed by famous Divines 16 His foule tenets touching Christ. 17.18 Christ in glory remaineth man contrary to Swenckfield ibid. That the Scripture is the word of God is demonstrated against Swenckfieldians and Antinomians 19.20 The arguments of Swenckfield against the word of God which are also the Arguments of Antinomians answered 20.21 c. The internall and externall world differenced 21.22.23 Swenckfield and Antinomians reject the Scripture and outward word and make the Spirit all 22 23 24 Chap. VI. How the word converteth 25 26 c. Certaine necessary considerations how the Spirit and the word act together 25 26 How the acting with the Spirit is mediate ibid. How immediate ibid. The externall word concurreth instrumentally with the Spirit 25 26 27 The word not a dead letter 27 28 Swenckfield and the Antinomians destroy the word and Ministery the absurdities that follows their doctrine 29 30 31 Of the internall and substantiall and the externall vocall word ib. Swenckfield and M. Del acknowledge no word but the internall and substantiall word and make Scripture and all externalls indifferent 30 31 32.33 34 35 Its no consequent the word without the Spirit is not effectuall to convert ergo it is no instrument of conversion 34 35 The word of it selfe a common sound 34 The Arguments of Swenckfield and Antinomians to prove that the word is an instrument of conversion because carnall vocall â—odily literall discussed 36 How we beleeve in God and in his word 36 37 Of the union of the word and Spirit 37 38 Waldesso and Antinomians make the Scripture an horne-book for babes only and uselesse to beleevers 38 Chap. VII Of revelations and inspirations 38 39 40 Of revelations active and passive 39 Foure kindes of revelations to wit Propheticall 2. Speciall to the elect 3. Extraordinary 4. Satanicall 39 40 41 42 Familists have no true revelations 40 Internall revelations proper to beleevers 40 41 How particular revelations are not in Scripture 41 Of the Prophesies of Knox Luther Wicliffe Hush and their revelations and how they are differenced from the Satanicall revelations of Anabaptists and Familists 42 43 44 45 Chap. VIII Of humane industry Arts Sciences Tongues and whether they be lawfull to the opening and supernaturall knowledge of the Scripture 45 46 Indevours of freewill consist well with grace 45 How far Sciences and Tongues are to be acknowledged as the good gifts of God 47 Science and Tongues in their nature though not ever in the way and manner of acquiring them necessary for understanding of the Scriptures 47 48 Christ and his Apostles learned though their learning was not acquired by humane industry in Schools and Vniversities 48 49 50 51 How the inward teaching or teaching of the Spirit excludes not the outward 52 Frivolous objections of Sam. How against Arts and Tongues answered 52 53 54 The teaching of the Spirit excludeth not Arts and Tongues 55 Chap. IX Of Henry Nicholas his birth writings 55 Calling 56 His wicked doctrine 56 57 58 M. Del and Hen. Nicholas comply in the same doctrine 57 58 Mr. Del inclines to deny Christ God incarnate 58 What God manifested in the flesh is to Familists 58 59 H. Nicholas with M. Del and M. Beacon reject all ordinances and repute all externall worship and confessing of Christ before men all controversies in Religion indifferent 60 61 62. Which was refuted by Calvin 62. Reasons against this 62 63 64. Christ is true man not a holy disposition as H. Nicholas blasphemously taught 65 66 Scripture is not to be exponed allegorically as H. Nicholas dreameth 67 68 Chap. X. of Joan. Islebius or Joannes Agricola the first Father of the Antinomians under that name 68 His calling his soundnesse his falling away 68 69 His
maintaine the same 189 190 Joh. Waldesso despiseth Scriptures 190 191 Gortyn condemnes swearing before a Judge 192 Repentance baptising preaching by any that have not the Spirit of sanctification or premeditate or study what they are to preach 192 193 Of other Antinomians in England as Towne Eaton Crisp Paul Hobson Beacon Del Saltmarsh and Denne Chap. XVIII Saltmarsh cleareth his minde of personall mortification faintly holdeth many other points of Familisme of Christ crucified risen ascended c. in figure not in his true reall manhood Personall mortification must be commanded in the Gospel to beleevers otherwise mortification which is purchased by Christs merits 1640. yeares agoe cannot be commanded us now 196 197 Saltmarsh with Familists deny the first Adam to be a reall single man 198 199 Saltmarsh denies a visible Church 200 And externall baptisme ibid. Chap. XIX Saltmarsh with Familists phancie many new administrations of Law Joh. Baptist Gospel all-spirit 200 201 What the Antichrist is to Saltmarsh and Familists 201 Saltmarsh saith that arts and tongues and Scripture brought in Antichrist and banished the Spirit 201 202 Saltmarsh with Familsts maketh three speciall administrations the Law the Gospel the Spirit and rejecteth the Protestant faith and takes a new way of the Spirit 203 204. from H. Nicholas Wars to Saltmarsh were meere types done away 204 205 The Ministery and baptisme of Christ are made different from that of Christs 205 The different ministrations even that of all-spirit in this life 205 206 Saltmarsh and Familists will have the day of judgement and an administration without Ordinances to be in this life 206 207 Chap. XX. Of the ceasing of Ordinances since the Apostles dyed as Saltmarsh with Seekers teach 208 209 Seperation from a false Church lawfull 209 No new lights after the canon of Scripture is closed proved fully 210 211 The place Matth. 28.19 20. Lo I am with you to the end proveth the continuation of a Ministery till the last judgement 212 213 214. what ever Saltmarsh with his Seekers say on the contrary Saltmarsh taketh away all Ministery calling and sending of Pastors as Seekers doe 214 215 Chap. XXI The doctrine of Saltmarsh and Familists touching Magistracie and the spirituall discerning of Saints among themselves 215 216 Saltmarsh maketh Magistracie the image of Christ the Mediator to men in the flesh not to Saints 216 Of the discerning of the Spirits 216 217 Familists are against warre and yet practice it 217 Defensive warres lawfull ibid. Chap. XXII The highest discoveries Familists have of Christ to wit that neither the first nor the second Adam Christ is a true and reall but only a figurative man 218 219 Praying and supernaturall acts in us suppose some actings in us and Christ on the crosse crucified not our naturall faculties as Saltmarsh with his Familists dreame 220 221 222 Chap. XXIII Praying a law-bondage to Saltmarsh and Familisâ—s 223 224 Saltmarsh holdeth that neither written Law nor written Gospell is our obliging rule bâ—t only the Spirit as did Libertines 224 225 Chap XXIV Of the indulgence of sinning under Law and Gospell granted by the Familists 225 226 That men under Prelacy may adore Altars and Images and not sin but walke with God in these dispensations 226 Chap. XXV Familists will have us to be Christed and Godded 226 227 Chap. XXVI The Familists phancie of our passing from one ministration to another of higher glory in this life 227 228 Saltmarsh with Familists phancie a day of judgement in which we burne old ministrations and truths and geâ— new light ibid. Saltmarsh expones the place 2 Pet. 3.10 Which is clearly of the day of judgement to be a day in this life as did Hymeneus and Phileâ—us 228 229 Of the Lords Prayer 228 229 And the Sabbath according to Saltmarsh 229 Familists against the written Scripture 229 230 Chap. XXVII How Ordinances and the letter of the word are instruments of conveying of Christ and his grace to us and neither adored of us nor uselesse to us 230 231 232 c. The letter and the Spirit who are Ministers of the letter who of the Spirit 231 232 233 Serving God in Ordinances unjustly called Idolatry by Saltmarsh and Familists 234 235 Ordinances are not bare shadows 236 237 Naturall men stumble not at the letter of the Gospel but at the thing signified 1 Cor. 1. 237 Chap. XXVIII Of our assurance and comfort from acts of free grace 238 239 Or as suitable to the rule or not suitable 239 240 241 Chap. XXIX The scope of Saltmarshes booke called Sparkles of glory and how he denyeth Christ to be any thing but a man figuratively or mystically as 〈…〉 taught 242 243 Saltmarsh denieth 〈…〉 come in the flesh or hath any body he dyed in but his 〈…〉 which is the Saints suffering affliction 243 244 245 Christ really crucified not in figure 244 245 What Christs offering his flesh on the crosse is to Saltmarsh and Libertines 246 247 Saltmarsh with H. Nicholas teacheth that every creature is God or a substantiall part of God 247 248 Chap. XXX Familists will have all externalls indifferent 249 250 251 c. We may be of any Religion we please to serve in love the sects wee converse withall for the time 250 A letter printed by Authority under the name of Oliver Crumwel opened and found to containe many secrets of grosse Familisme 250 251 252 Independents and Presbyterians cannot pray with the same Spirit and receive the same answer 252 253 Familists condemning all outward Ordinances condemne all unity but what is inward and invisible 254 255 Saltmarsh saith that God manifested in the flesh is nothing but God by his Spirit discovering new light 256 What uniformity we meane in the Covenant 257 258 No rule for uniformity in doctrine worship discipline but the Spirit 259 The sword a meanes of hindring men from being perverted but not of being converted 261 262 That we must in outward things please one another though in Idolatry and Sin is taught by Saltmarsh Beacon and other Familists 264 265 The place Gal. 6. neither circumcision c. cleared 266 267 Familists will have it lawfull for no man to come out of Prelacy Popery or any unlawfull way till the Spirit effectually draw them 268 269 How Saltmarsh is against duties 269 Saltmarsh Seekers and Familists are for any Church-Government 270 271 Chap. XXXI Saltmarsh and Familists teach that there is salvation in all Religions 171 172 Every mans conscience is his Bible as Saltmarsh thinks 172 173 Chap. XXXII What certainty of faith the Saints may attaine to beyond the Familists fluctuation of faith of Heresie and Schisme 274 275 A twofold infallibility 274 272 One of the Prophets and Apostles another of all beleivers 277 278 Saltmarsh professedly deserteth Protestants and taketh him to Familists 275 276 Saltmarsh and Beacon against the Trinity and the union of two natures in Christ. 276 Saltmarsh devises a new union betweene God and Man Devills and Angels
in scripture and matters of faith 123 124 Though we be regnerate yet we need scripture-teaching 124 The written scripture not given to the flesh 124 125 Chap LXV The Gospel is a rare Covenant in al things 127 128 Chap. LXVI Antinomians errours touching the Covenant of grace 128 129. In the conditions thereof ibid. The time of it 129 130. And in the parties 130 131 Chap. LXVII Of legall and Gospell-conversion 131 How meere commands worke no change 132 133 Naturall men cannot propose a supernaturall end 134 Obedience at set houres not legall 135 136 Whether Covenants Vowes Promises be legall 136 137. What other things are legall 138 139 Chap. LXIX The dead and bastard faith of Antino 140 141 Faith and nothing commanded but only faith in the Gospell how true 140 141 Of Antinomian faith 143 144 Reason for immediate beleeving without all preparations 143 144 145. Taken off Who immediatly invited 144 145 146 Chap. LXX Faith not the onely worke of the Gospel as Antinomians say 148 149 Doing subordinate to sweet Gospell-attractions 149 The way to heaven not so short as Antinomians dreame 149 150 Chap. LXXI The justified obey not God by necessity of nature as the fire burneth 151 152 Chap. LXXII Glorifying of God in sanctification needfull 153 Of our active and passive glorifying of him 153 154 Chap. LXXIII Sanctification concurres as well as justification to make Saints 155 156 Chap. LXXIV The harmonious compliance of old Libertines Familists and Antinomians 157 158. In seventeene paralels to chap. LXXXVI p. 221 Antinomians with Libertines refute all personall mortification 158 159 Chap. LXXV Libertines Familists and Antinomians free us from all law 161 Chap. LXXVI Libertines and Antinomians deny all scripture 163 164. H. Nicholas maketh two words of God 164 165 Antinomians turne Perfectists with Libertines 166 167 The Fathers of old saved as we 167 Chap. LXXVII Antinomians and Libertines foule opinions touching God and the authour of sin 169 170 171 Chap. LXXVIII Libertines and Antinomians take away all sense or remorse of conscience for sin 172 173 Chap. LXXIX Libertines and Antinomians paralel beleevers with Christ incarnate 173 174 Chap. LXXX To follow sense and naturall inclination as a law is our rule say Libertines and Antinomians 174 175 Antinomians sin according to their owne lying sense and declaratively not truely not really and in the Court of God 175 176 Chap. LXXXI Antinomians plead for liberty to popery and to all Religions 177 178 Chap. LXXXII Libertines and Antinomians doubt of the resurrection and of the life to come 178 179. H. Nicholas and New England Familists teach the same 179 180 181 Chap. LXXXIII Familists Libertines Anabaptists go before Antinomians in denying all externall worship and obedience 181 182 183 Chap. LXXXIV M. Del Saltmarsh and Familists deny all outward Reformation scripture seales and ordinances 187 188 Del denies any worke of the spirit or conversion to God in the Old Testament with Socinians· 188 189. Del a Familist 180 181. Del a Libertine 193 194. He denies all lawes 195. Del a disciple of Muncer an Anabaptist 196 197. How ecclesiasticall reformation is spirituall 198 199 Del a Libertine in removing all the working of second causes 199 200 Dels arguments for onely internall reformation against all the Ministery and Ordinances of the Gospell as Swenckfeldians taught 201 202 Beleevers as spirituall as Angels saith Del What need then of preaching to them 204 205. Outward Reforming no more our duty then to redeeme the World 206 207 Del maketh Gods absolute decrees to destroy all the working of second causes 208 209. Del and Familists deny the scripture and contend for an internall enthysiasticall word 210 211 212 213 The middle way between Papists and Enthysiasts 216 217 218 Chap. LXXXV Libertines and Antinomians come neare to other in making God the author of sin 219 220 Chap. LXXXVI Libertines and Antinomians would have us doe nothing â—ecaâ—se God doth all things 221 Chap LXXXâ—II Antinomians refuted in saying that we make the actings of the Spiâ—it like to the acts of morall Philosophy and the differences between these two 222 223 224 225 Chap. LXXXâ—III That wee are tâ—uly righteous in the sight of God and yet sinners in our seâ—ves proved against Antinomians 225 226 227 228 Chap LXXXIX Antinomians are ignorant of faith to dreame that its faith to beleeve against sense that our sins are no sins 230 231 Chap. XC Antinomians free all converted or non-converted from obligation of obedience 233.234 Chap. XCI How and for whom Christ intercedeth for in heaven 234.235 Chap. XCII Antinomians contend for the faith of assurance and reject the faith of dependence 235 236 Chap. XCIII Antinomians deny the Law to be an instrument at all of our sanctification 236 237 Del with Libertines maketh the word and the Spirit all one 238 239 Errata Pag. 14. line penult for the r. that p. 15. l. 18. d p. 17. l. 5. till he made r. till he be made p. 21. l 17. r. from p. 44. l. ult for 4. r. 5. p. 50. l. 14. for and r. an p. 53. l. 37. for they r. there p 64. l. 3. d. in p. 99. l. 7. r. simply p. 101. l. 33. for none r. now p. 123 l. 4. r. claram p. 135. l. 32. r reatu p. 162. l. 25. a castro p. 194. l. 18. but. r. both p. 223. l. 25. for not be r. not to be p. 235. l. 11 forme to Scriptures and ordinances then r forme to Scriptures and ordinances Then p. 254. l. 5 for is r. as at Troas p. 268. in marg will it r. will have it p. 275. l. 3 r. yeelded 290. in mar r. 1 Cor. p. 307. l. 34. r. contrariety p. 316. l. 33 r. because Errata in the II. Part. Pag. 3. l. 12. who ever will have Christ. r. who ever will have Christ and pay not a penny p. 17. l. 18. r. makes p. 65. for Chap. XLVI r. Chap. XLIX p. 65. l. ult r. calleth p. 72. l. 17. r. giveth p. 83. l. 9. for hath r. have p. 96. l. 5. d. and. p. 159. l. 27. for glorification p. 80. l. 28. d. â—hen r. gloriation p. 199 l. 21. d. is 209. l. ult for them r. him p. 223. l. 15. r. in spicitis 236. l. 16. without was r. was without THE DISCENT OF ANTINOMIANS and FAMILISTS PART I. CHAP. I. The Originall of Antinomians and of other unclean Sects who have taught the same things not unlike to their blasphemies THOUGH out of doubt Antinomians have given signification of the first dawning of that Heresie in Paul the Apostles time Shall wee continue in sin that grace may abound Rom. 6.1 and Is the Law sin God forbid Rom. 7.7 and James his arguing against the dead faith voyd of good works Jam. 2. intimateth they were peeping up in his dayes and John hinteth at some denying signes of Justification Yet their Originall seems to be from the old Katharoi called Puritans who rose
about the year 1115. 1118. who being justified affirmed they were perfect and free of all sin as the glorified in heaven as Saltmarsh Free Grace p. 140. and Mr. Towne Assertion of Grace say p. 69.77 78 79. though Flaccus Illyricus Catolo testi ver l. 15. fol. 1531. say the Papists ascribed this opinion to the Waldenses but most unjustly and Gualterius the Jesuite in his fabulous Chronicle to the Lutherans Tabula Châ—onographica An. 1200. c. 10. or we may say they came from these called Aetiani from Aetius or Eunâ—â—ius the Disciples of Aetius who taught that sin and perseverance in sin could hurt the salvation of none so they were partakers of his faith that he taught so Augustine de Heres tom 6. Heres 54. CHAP. II. Of Libertines IF we come a little lower about the year 1525. arose the Libertines which are a kind of men that come near to the Antinomians and Familists and all of them savour strongly of the Manichaeans Valentinians and Cerdonites Calvin advers lib. c. 2. observeth that Libertines under pretence of Christian Liberty trampled under-foot all godlinesse so doe Antinomians Before them Câ—rdo the Disciple of Heracleon as Epiphanius in Anaceph stood for his two principles one good another evill as Tertull. also saith de praescript He said that Christ suffered imagiâ—â—rily as Tertull. relateth so Familists and finer Antinomians deny the Incarnation and say Every beleever is Christ incarnate and is Godded and Christed with the holy anoynting Cerdo denyed the Resurrection so do Antinomians and Familists Marciâ—n his Disciple taught the like With Manichaeans they are not farre from rejecting all the Old Testament for Antinomians will have no actuall Remission of sin in the Old Testament so saith Denâ—e Doctrine Jâ—h Baptist p. 51.52 Del. serm p. 3 4. no inward conversion of sinners to God no holy Spirit given no Covenant of Grace then as Crispe and Mr. Del say The first man of the Libertines was an unlearned rude fellow Coppinus a Flanders man after him arose one Quintus a Taylor in Piecardiâ— a drunken proud man and to him was joyned one Bertrandus who dyed soone and one Claudinus persevalus But a chiefe man among them was Antonius Pocquius a Priest who still said Masse though Papists shamelesly call them Calvinists these fellows spread their flesâ—ly Heresies in Holland Brabantia and other parts of Low Germany and infected thousands drew away many in France Antonius Pocquius a dissembling hypocrite remained at Geneva for a space desired of Calvin a Testificate that hee might pretend Calvins name but what he could not obtain from Calvin who saw him a phantastick foole he found at Martin Bâ—câ—r who was more simple then Calvin and that Quintinus said to Calvin when he rebuked him for his vaine and new expressions that he understood not his words so do Antinomians and Familists say none but themselves know anything of the Spirit and of the mystery of free grace 2. Libertines revealed none of their secrets but to those of whom they exacted an oath to follow them So doe Familists and Antinomians cautelously keep up their mindes from any they know to be contrary to their way 3. They spake in darke obscure mystick and sublime words not with the Scriptures and so doe Antinomians alledging they are Godded and Christed Moses is not in their conscience they live in Heaven they are neither male nor female they walke by the rule of the new Creature 4. Libertines professed they would speak so ambiguously as their words might cary two senses because Christ preached darke parables to the people Antinomians have not to this day explained in their writings whether the justified can sin or no â—ut in practice they say they may lye whore sweare cousen God seeth no such sinnes in them 5. Nothing was more frequent with Libertines then the Spirit the Spirit Antinomians say to preach duties to rebuke sinne is not a Spirituall straine of Gospell-preaching it 's legall literall Moses-like not Christ-like The chiefe errors of Libertines which I prove to be holden expresly or by undeniable consequences by Antinomians and Familists are these 1. The Scripture is a dead and killing letter the Spirit that quickneth is our rule so say Antinomians 2. The Scripture is to be exponed in an allegoricall and spirituall sense so Antinomians 3. The Evangel is a spirituall doctrine because it comprehendeth Christ who quickneth us the Antinom Del. pag. 19. to prove this citeth the same Text with Libertines John 6. The words that I speake are Life and Spirit 4. d The word is nothing but the Spirit that Christ is the Spirit we are made Spirits Godded with him say Antinomians with Christ and our life should be the Spirit it selfe so Familists and Antinomians teach 5. God is that one Spirit that acteth and worketh all in all creatures especially in Angels and men good or ill and worketh in us all vitall actions of living growing willing understanding in place of our soule so doe New England Antinomians teach 6. Quintinus that hogge saith Calvin called Paul a broken vessell John a foolish young man Peter a denier of his Lord and Mathew an Vsurer We know Antinomians say Peter leaned more to a Covenant of workes Paules doctrine was more for free grace then Peters to Antinomians Moses the Prophets Christ John-Baptist are legalists preach carnally litterally The Old Testament is a dead letter saith Del serm pag. 3.4 under all the outward Religion men he excepteth neither Patriarchs nor Prophets nor Godliest then living were inwardly as corrupt and wicked as very Heathen for all their circumcision in the flesh they were uncircumcised in heart for all their outward washing they were inwardly uncleane So that notwithstanding the outward worship of God the people remained inwardly corrupt filthie and uncleane and without any true Reformation before God till Christ who was God in the flesh came with the Ministration of the Spirit and then indeed was the time of Reformation then the Spirit was not given to Moses David Abraham till Christ came in the flesh more then to Pharoah Nebuchadnezar or other heathen 7. They say with Sadduces that Angels good or ill are nothing but imaginations thoughts and motions of the minde of man as if imaginations were sent to deliver the Saints beare them in their armes pitch their tents about us open prison doores taught us Gods will saw the face of God tempted us to sinne send diseases on us lied teached lies spoke Scripture to Christ as good and ill Angels do They say man was made of a body and opinion in place of a soule that the other enemy the world is nothing and sin an naked opinion 8. They said God was not onely he in whom we live move subsist have a being Act. 17. but there was neither reason nor will in us more then in stones God doth all the wickednesse villanies perjuries incests in
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
made perfect and wholly of the essence of God the father said Thou art my son this day have J begotten thee nor is it impossible that God can make his owne sonne a God though unrenewed men understand not this Antinomians speake not so honourably of Christ for Rise Reig. er 11 every beleiver is God incarnate But Christ is here in words made the substantiall son oâ— God by Swenckfield 5 Christ in both natures is the onely begotten son of God and Lord of glorie and King of the Church in both natures 6 Christ now at the right hand of God having obtained fully al the power honor and kingdome and essence of God worketh as much for our salvation as man as he doth as God 7 Whole Christ undividâ—d according to both natures perfects the iustification and washing of a sinner by the spirit and whole Christ according to both natures undevided obtaineth the state of the second person in the Trinity as one and coequall God in power and honor with the Father Familists make God in his nature and essence to dwell and worke in all creatures especially in the regenerate But these are but fanciâ—s 1. Because after Christ was raised from the dead to the glory of the Father and so enâ—red into his glory there is evidence that his manhead was entered in no degrees of communion in the essence power and glory of God equally with God because there remaineth a body with flesh and bones that may be touched and handled Luk. 24.36.37 38 39 40. with the print of the nailes in his hands and sides Ioh. 20 27. now there is nothing of the nature essentiall honor and glory of God an infinite Spirit that fills heaven and earth yea or of any spirit in a body of bones flesh hands and feet and having in it such materiall and sensible qualities as the impression of wounds 2. Christ did eat with his disciples after his resurrection Ioh. 21.12 13 14 and so after he was entered in some degrees of glory and was seene of five hundred brethren at once 1 Cor. 15.6 Of Cleophas of the twelve Apostles of Paul also now what ever partaketh of the essence of a Spirit cannot eat nor be seene with bodily eyes and the disciples with their bodily eyes saw him ascend to heaven even till the clouds tooke him out of their sight Acts 1. 3 The eyes of all beleevers and reprobates even his enemies that peirced him in the generall Iudgement shll see him in which state Swenckefeldius dreames that the manhood is fully changed in the essence of God Rev. 1.7 now that the bodily eyes of men and of Reprobate men shall see the essence of God who is invisible 1 Tim. 1.17 is a dream for He dwels in light which no man can approach unto though we nothing doubt but the man Christ as man is elevated now in heaven to our uncomparable comfort to such eminency of glory above Men and Angels as the capacity of a created thing can receive 4. the Manhood of Christ is a creature having beginning and a cause of being in time Mat. 1. Luk. 2 in the fulnes of time Gal. 4. 4 was borne of a woman Now what is man borne of a woman that he should be equall in essence and nature with God who is like unto God Angels and created powers cannot answer the question God is essentially eternal and eternity differenceth him from all things beside himselfe Esay 9.6 chap. 43.10 Before me there was no God neither shall there be after me c. 40.28 Psal. 99.1 2. Psal. 102.26.27 1 Tim. 1.17 it 's then an everlasting contradiction that a creature in time can be a creator and a God before time or pertake of the essence of the eternall God for God must then create another God different in number from himself 5 our bodies shal be made conform to the glorious body of Christ. Phil. 3.21 if the Manhood of Christ and so his body which is a part thereof be changed into the essence of God we must be like the very invisible and eternall essence of an infinite Spirit and there is no glorifying of our bodyes then nor any resurrection nor any caughting up of our bodyes to the aire to be ever with the Lord but an utter extinction and an anhihilation of our bodyes and the body of Christ. Hence the flesh profiteth not then the manhood does not spiritually quicken give the Holy Ghost justifie as Swenckefield sayes but Christ God doth these 7 The cheife argument of Swenckefeld was because Christ as man obtained a name above all names was adored as man but if â—his stand sure then in the state of humiliation aswell as glorification the manhood was changed in the nature of God which yet Swenckefeldius denyes for in the state of humiliation what is proper to the Godhead is ascribed to the Manâ—hood per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God purchased a Church by his blood whereas God hath no blood they Crucified the Lord of glory and by this argument we may well inferre that the God-head in the state of humiliation was changed into the manhood and flesh which is blasphemous for so should God die as man dyed and there was a booke given out in the name of Swenckefeldius that denyes the manhood of Christ after his resurrection to be a creature and calleth all of the contrary minde Creaturistae hence 8 These wilde assertions of Swenckefeldius The Gospell is the Essence of God faith and ioy in the heart is the essence of God 9 He charged Luther with these The preached word is the substantiall word of God the flesh of Christ is not glorified a renewed man hath not free will God dwells not in beleivers Good workes profit not to salvation the preaching of the word and Sacraments are effectuall without God As Famil and Antinâ—m charge us with many of these because we cannot say that a beleiver is so Christed that he is very Christ himselfe and God incarnate and as free from sin as Christ. 10 The doctrine contained in the scriptures is not properly the word of God but improperly by a Metonimy where the signe is put for the thing signified Christ only is properly and essentially the word of God Swenck liber de sacris liberis pa. 27 28. Antinomians say the Scripture and the Law is but a dead letter not the word of God so Del. in his whole sermon rejects all that is externall in the Gospel-reformatinn makes nothing in it but the Spirit and the incommunicable act of Redeeming which is onely in Christ to worke our conversion to God Before I proceed Swenckefeldians and Antinomians erre for its said of the ten Commandements Exod. 20.1 And God spake all these words All the Prophets cry Thus saith the Lord. Luk. 1.70 He hath spoken by the mouth of all his holy prophets 2 Chro. 36.21 The word of the Lord by the mouth of Ieremiah Esa. 1.20 The mouth of the Lord hath
sanctification in the Gospell be fashioned without the external preaching of the Gospell an outward commandement if no why excludes he an outward commandement as contrary to the preaching of faith Swenckfeldius and Enthysiasts make an opposition betweene the word preached and the preaching of faith that is the Spirit we make a subordination no opposition 3 whether Saltmarsh or any Antinomian in conscience can say that wee so go on with Pelagians Old Anabaptists and Arminians as to say Sanctification is framed now or at any time by a law of outward commandements the Antinomian Del. who has printed in defence of Anabaptists Arminians and Antinomians teacheth so not we So Del joyneth with Swenckfeld Ser pag. 6 7 8. read the stile words and doctrine of Enthysiasts all along in the serm 11 Swenckfeld said that that is born of the flesh is flesh these that say justifying faith is from externall hearing they teach that the Spirit comes from the carnall letter the heaven is bornâ— of the earth 12 Blessednes comes not from externals nor was Thomas blessed because he saw and beleeved nor Simon Peter because flesh and blood but because the father revealed Christ to them 12 Swenckefeldius taught that the preachers of his time were not sent of God because no man was the better or converted by their preaching So Antinomians say all but themselves are but litteral and carnall teachers 13 Swenckefeldius said that he himselfe preached the Spirit inwardly teaching and that men must live by the rule of the Spirit else they could not be saved so speake Anti. of Gospell reformation of life so Del. ser p. 26 27. 14 Neither Baptisme nor the Supper of the Lord should be Administred till the true doctrine that he taught be preached and be revealed immediately from the substantiall and eternall word Christ without preaching or reading or hearing the word so Del. uniformity examined the worship of the New Testament is onely inward 15 In such dissentions of minds among Teachers the word should not be heard Antinomians say all may be heard sects and opinions are but names and things indifferent 16 The word hath a twofold sense one literall which profiteth nothing another the true and spirituall which only the spirituall do understand 17 We must try the word by the Spirit and not the Spirit by the word so say the Antinomians rise reigne er 61. All doctrines revelations and spirits are to be tryed by Christ the Word rather than by the word of Christ this is against Christs way who when it was a controversie whether he was the sonne of God or no was content that they should Iudge of him and decide the matter by Scripture Joh. 5.39 so 2 are all controversies ended Act. 17.11 Act. 9.11 Act 24.14 15. 1 Cor. 15.3 4. Mat. 22.29.30 31 32 33. Esay 8.20 which were a rule impossible if the scripture have two senses one literall that proves nothing and another spirituall and allegorick as Enthysiasts Antinomians say that none can understand but the spirituall now when Christ and Paul prove the resurrection of the dead and that Christ is the Messiah by the scripture and referres the denyers of these Iewes and Pharisees and Saduces to the scripture to be the Iudge he supposeth the scriptures hold forth a cleare literall sense which these men though not spirituall might understand 2 nor could Christ say yee both know me and whence I am Ioh. 7.27 28. if they could not see any thing of Christ by light of scripture 3 all the murthers whoredomes villanies practised by Muncer T. Becold David George Swenckfeld they fathered on the Spirit leading them without the Scripture or on such an allegorick sense as their uncleane spirit expounded the word so as men know not when they sin when they serve God 17 The preachers not being taught by the immediate teaching Spirit are such as the Lord speaketh of They ran and J sent them not 18 There is a middle reformation to come betweene papists and Lutherans 19 No doctrine of word Sacraments or any externall thing written in the writings of Moses the Prophets or apostles doe conduce to salvation God is to be sought in his naked Majesty in dreames inspirations and revelations of the Spirit 20 Repentance contrition the knowledge of sin is not to be taught out of the Law but by Christ onely How neere Antinomians side with this I leave to the reader 21 The Law is not unpossible but easie to be fullfilled by Grace Antinomians teach that both the persons and workes of beleivers are perfect free of sin then must they be perfectly agreable to the Law Honeyâ—combe c. 3. pag. 25. c 11 12.322 323 324. Towne ass grace pag 76 77. Salt free grace p 140. 22 Our renovation is the very Holy Ghost so Antinomians Rise Reign er 1 2.7 8. 23 Our Righteousnes and iustification is not in the imputed obedience and righteousnes of Christ but in a conformity with Christ in glory by the undwelling Spirit of Christ. 24 Faith and workes iustifie us 25 All beleivers are the naturall sons of God begotten of the essence and nature of God so Familists and Antino teach that we are Christed and Godded 26 There was no remission of sins no righteousnes no entrance â—nto heaven before Christ dyed So say Antinomians under the old Testament there was no inward nor heart reformation no covenant of grace no pacefying of Gods wrath for sin c. So Saltmarsh free grace pag. 166 167 168. Honey-combe chap. 11.334 335 336. Del. ser. pag. 2.3 4 5 6 7 8 9. c. CHAP. VI. How the Word converteth TOuching the necessity of the word of God preached for the conversion of sinners against Swenckefeldians Enthysiasts and Antinomians these conclusions we hold premising some considerations 1 The vocall or preached word is the instrument and Organ of the Holy Spirit in our conversion not the author nor efficient thereof 2 The word written or preached is a created thing not the formall object of our faith and affiance nor the objeâ—tum quod but the objectum quo or the interveening meanes or medium of our faith 3 The word as all instruments are must be elevated above its nature to more then a literal impression of Christ beleeved in 4 The writing speaking conveyance of Christ to the soule in the word preached may be humane and literall but the thing signified by the word Christ faith the Image of the second Adam is divine supernaturall and the way of conveyance of it to the soule in regard of the higher operation of the Spirit above the actings and motion of the letter is divine heavenly supernaturall 5 The action of the Holy Ghost in begetting faith may be said to be immediate two wayes 1 as if the word did onely prepare and literally informe the externall man but the Spirit commeth after and in another action distinct from the word infuseth faith this we cannot deny but then the Spirit of
higher Spirit then that which speaketh in the letter of the Law it 's true it s the same infinite Spirit The Lord that speaketh in all Scripture but in the Law he saith nothing but either perfectly doe all or die eternally But in the Law as handed by the Prophets Christ and the Apostles the Lord condemneth and convinceth that we may flee to the suretie of a better Covenant Heb. 7.22 Now in this sense Law and Gospell called the word of God is not a dead letter in it selfe for Psa. 19.7 The Law of the Lord converteth the soule c. Rom. 1.16 The Gospell is the power of God to salvation to every one that beleeveth both to worke faith Rom. 10.17 and to give salvation Rom. 15.4 For whatsoever things were written aforetime were written for our learning that we through patience and comforâ— of the Scriptures might have hope this must be the written scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1.21 For after in the wisedome of God the world by wisdome naturall knew not God It pleased God by the foolishnesse of preaching to save them that beleeve then is the word preached a mean to save the beleevers Act. 13.26 To you is this word of salvation sent Yet the Jews to whom it was sent Blasphemed and judged themselves unworthy of eternall life ver 46 Act. 20.32 I commend you to the word of his grace which is able to build you up 2 Cor. 10.4 For the weapons of our warefare are not carnall but mighty through God to the pulling downe of strong holds casting downe imaginations and every bâ—ight that exalteth it selfe against the knowledge of God That which is the strong weapons by which men fight word and discipline and is mighty through God is not a dead letter though these weapons be mighty through God so is the word a hammer and a sire and the people wood and the sword of the Spirit and sharper then a two edged sword to discerne the thoughts and intentions of the heart Ier. 5.14 Eph. 6.17 Heb. 4.12 Re. 1.16 Ps 45.3 The Rod of Christs lips by which he smites the earth Esa. 11.4 The Sceptor of his Kingdome all which evince that the word externally preached hath power in it selfe to destroy and being accompanied by the Spirit hath power to coÌ„vert and so is an instrument of the Spirit both wayes 3 Conclusion The Lord hath made and sanctified a ministery and ministers to be fathers of the second birth and instruments to save themselves and others 1 Cor. 4.17 1 Tim. 4.16 2 Cor. 3.2 Yee are our Epistle written in our hearts read of all men 4 Forasmuch as yee are manifestly declared to be the Epistle of Christ ministered by us written not with inke but with the Spirit of the living God not in tables of stone but in the fleshy tables of the heart 1 Thes. 2.19 For what is our hope or ioy or crowne of rejoycing are not even yee in the presence of our Lord Iesus Christ at his comming 20. For yee are our glory and crowne Swenckfield denyeth that he destroyeth Scripture or the ministery or preaching but saith he Epist. An. 1529 In a Christian there be two things 1 The new and internall man 2 The old or externall man called the flesh God dealeth with the Christian man internally by the word of Spirit and life he meaneth the substantiall word in whcih he reveales himselfe through Christ by the various riches of heavenly blessings but externally he dealeth with the flesh of man by the word of the letter and by preaching and by signes and seales So Saltm as if brought up at his feet saith free grace pag. 150. And this Gospell fits man who is made up both of flesh and Spirit and so hath need of a law without and in the letter aswell as in the heart and Spirit The law is spirituall but we are carnall Rom. 7 nor can such a state of flesh and Spirit be ordered by a law onely without for the word of the law and Spirit meerely is for a spirituall condition or state of glorie as Angels who onely liue by a law spirituall and word of revelation then both agree in this that the law is given to the outward man the flesh the body and the law of the Spirit of life to the inner man the soule and Spirit hence these foule consequences 1 The law belongs not to a beleever but to civill courts as Islâ—bius said 2 The word of God can lay no tye no band on the inner man to know God beleeve in Christ love God intend his glory long for heaven and Christs second appearance for the law is given to the flesh and the outward man nor can the letter of the Gospell bind him to any Gospell or heart obedience absurd 3 There can be no sinnes in spirit or soule or inner man because no law and so no obedience most absurd 4. All Ministry scripture is not to rayse an inward spirituall conformity between the Soule and the Gospel nor to make us lowly and meek in spirit as Christ is but to put on us an outside of externall conformitie between the flesh or outward man and the law how then is the law spirituall I should rather think that the spirituall law and commandements of the Gospel were given first and principally and most kindly to our spirits and thoughts and intentions and rather secondarily to the body and outward man so farre as the acts of the outward man fall under the dominion and command of the will and faculties of the inwardman 5. The spirit without the word is the law and only rule that regulateth man in all his inward and most spirituall actions and not the scripture and so the more spirituall the more lawlesse loose and carnall And Mr. Del goeth farther on with Swenckfeld for he will have the accomplishing of Gospel reformation that is the justification of a sinner and his conversion to Christ to be done by the spirit only without all power of man and so it is not visible nor ecclesiastick ser. pag. 4. It stands not in making lawes to consciences add Mr. Del contrary to the word of God act 15.22 23 28 c. by the sacred power or clergie by the messengers of Christ and of the Churches for externall conformity only and meerly externall its false wee aime at more in outward dueties worship and government and to have these confirmed by civill sanction To have Artaxerxes and Kings to ratifie and command under penalties the building of the house of God and to have Kings and Queenes nursefathers and mothers to the Church is lawfull and should be our aime and prayer to God 1 Tim. 2.1.2 3. and that the Kings of the earth bring their glory and honour to the New Jerusalem Revel 21.24 wee heartily desire though the Lord can build Jerusalem without the sword of sectaries and the arme of the Magistrate And Del sayth this Gospel reformation
doth not much busie it selfe about outward formes and externall conformitie but only minds the reforming of the heart and when the heart is right with God the outward forme cannot be amisse and therefore saith Christ touching the worship of the New Testament God is a Spirit and they that worship him must worship him in spirit and truth but speaks not one word of any outward forme So that God in the Gospel-reformation aimes at nothing but the heart p. 6. Swenckfeld ascribeth something more to the ministrie of the word God sayeth he deales externally with the flesh and outward man by the letter of the word or by preaching or by signes or seales But Del is so much for this spirit that he will have the gospel to mind only the reforming of the heart and to aime at nothing but the heart So these foule consequences must follow hence 1 The Gospel cares nothing for outward duties or outward worship all externalls must be left free and indifferent to bow to Idols or not to bow to murther or not to murther which is the false charge that the Councell of Trent puts on us the falsest calumnie the Devill can devise that in the Gospell except faith all other things are indifferent and neither commanded nor forbidden 2 Conseq The Apostles and Elders Act. 15. in forbidding fornication and uncleannesse minded no Gospell reformation such as Del pleaded for 3 Conseq Davids heart was right and Peters also in the maine when the one committed adultery and treacherous murther and the other denyed his Lord then shall murther and denyall of Christ before men be things indifferent for Gospell-reformation mindes onely the reforming of the heart and when the heart is right with God as was Davids whose heart was according to the heart of God long ere he fell in these sinnes 1 Sam. 13.14 and Peters heart Mat. 16.17 the outward forme cannot be amisse then outward practises of adultery and treacherous murther and denying of Christ with oathes were not amisse Old Anabaptists called Fratres liberi and Nicodemites come and learn at M. Del to keepe the heart right and violate all the ten Commandements your false worships your lying whoring couzening c. cannot be amisse your Gospel needs not busie it selfe with these formes For saith he What Christ speakes not one word of in the N. Testament worship Ioh. 4 that hath nothing to doe with Gospel-reformation I Assume But Christ speakes not one word of formes of right externall worship not adding Idoll worship bowing to Baal not one word of speaking or preaching as the Oracles of God as it is 1 Pet. 4.11 nor of consenting to the wholesome words even the words of our Lord Jesus Christ and to the doctrine that is according to Godlinesse 1 Tim. 6.3 nor speaketh Christ one word Io. 4. to hold fast the forme of sound words 2 Tim. 1.13 Nor to obey from the heart that forme of sound doctrine once delivered Rom. 6.17 yea many say Christ speaks in that place Ioh. 4. not one word of faith love feare hope of preaching hearing praying praysing or of any worship either externall or internall but onely of the manner and sincerity of worship then by Dels arguing there should be no externall worship under the Gospell yea more Reformation in worship is but the halfe of reformation Christ there speakes not one word of the other halfe of reformation of the duties of the second table of love mercy righteousnesse sobriety not killing not whoring not couzening and oppressing the widdow the Orphan as Antinomians doe then Gospel-reformation aiming onely at the heart cares nothing for any of these 4 The power wisedome and righteousnesse of men have no place in Gospel reformation because saith M. Del it is the hautinesse and loftinesse of men that must be layd in the dust in the day of reformation pag. 12 13. Now the power of preaching the Gospell and the Keyes of the Kingdome to shut and open to proclaime ministerially the remitting and reteining of sinnes are the onely meanes on mans part to reforme the Church the word preached by sinfull men is the cheife meanes now these are not pride and hautinesse because Christ giveth these to men Mat. 16 18 19. Ioh. 20 21. 2 Cor. 5.18 19. 2 Cor. 10.5 2 Cor. 4.7 Ephes. 4.11 12. 1 Cor. 12.28 But hee giveth not pride and hautinesse nor infuseth he these into any they are from that evill one Satan 5 It is true M. Del in words saith it is the word that onely reformes not the power of the world nor the sword But he knoweth in his conscience we plead not for the sword to reforme The sword was never sanctified of God to turne a soule to Christ but when an Elimas perverts â—oules and the Gospell we hold the sword should be drawen against him that he pervert no more But this word that workes Gospel-reformation is yet the internall and substantiall word of Swenckfeld of all the Eâ—thysiasts for he saith page 17.1 This word is not the Law but the Gospell so say all the Enthysiasts now if Enthysiasts meane that onely the Law is made by us the meanes of conversion excluding the Gospell their conscience beare them witnesse that that is a calumnie the Law it alone makes none perfect and converts not any nor speakes it one word of Christ But if they meane that the Law is wholly excluded from the worke of conversion at all as they teach Then 1 The Law ought not to be taught at all in the Church But Christ and his Apostles taught the law and the Gospell both But what use hath the teaching of that at all that hath no influence in the conversion of sinners 2 That by which is the knowledge of sinne and our sicknesse and is a paedagogne to lead us to Christ is not wholly excluded from being a meanes of our comming to the Physitian but such is the Law Rom. 3.20 Gal. 3.23 24. 3 That which lets us see our condemnation and that we have ground of selfe dispaire and stoppeth our mouthes as guilty before God that which lets us see our debts and that we are drowned and broken for this end that we may flee to Christ our rich surety that which closeth us under sinne that God may shew mercy that is a meanes of our conversion But such is the Law Rom. 3.19 Rom. 8.2 3. Rom. 11.32 Gal. 3 22. 2 Del and his Antinomians meane no other thing by the word but what Swenckefeld meanes to wit the internall and substantiall Word heare him then speake with the mouth and tongue of Swenckefeld ser pag. 18. So that the word whereby Christ reformes is not the word without us as the word of the law is but the word within us as it is written the word is nigh theâ— c. if thou live under the word many yeares if it come not to thy heart it will never change thee nor reforme thee 2 he adde pag. 19.
that in the Gospell the word and the Spirit are alwayes joyned and therefore saith Christ the words that I speake are spirit and life that is they come from the spirit and carry spirit with them Then 1 the Gospell pâ—eached externally to Del and to Antinomians is not that word by which Christ converts soules faith is not from outward hearing as an instrument of our conversion the contrary of which we have proved It s from the inward word in the heart now the word in the heart is very faith it selfe the argument of both Swenckefel and Del is nothing for it is this the word outwardly preached except it come to the heart can never convert the soule because it is but a meere sound saith Swenckefeld it s but a very letter say Antinomians therefore the externall word is no instrument of our conversion but onely the internall word I utterly deny the consequence lay a pen well inked to paper a thousand times it shall never write except the hand of the writer draw the characters ergo the pen is no instrument of writing it followes not So bread except by the blessing of God it be turned into blood and flesh can never nourish ergo the bread that the Baker bakes is no instrument by which we are nourished It s an unjust consequence and distroyes all ordinances naturall and Spirituall It onely followes ergo the word without us is no efficacious cause of conversion and no principall cause and can do nothing except the Spirit inact and animate and concurre with the word which we with both hands yeeld and beleeve as a Gospel-truth The word is but a sound a letter I answer it is not a common sound such as the odes of Horatiâ—s and Epistles of Seneca render but it is in it selfe a sound filled with Majesty power heaven so as every word seemes to be with-child of grace and life yea and separate the word from the Spirit and in the stile conveyance method there is so much divinity majesty holinesse life gravity as the child bewrayes heaven in its forehead and lookes like the Father and Author God and therefore it s more then a sound to a deafe soule actu secundo it hath but a sound and whereas Antinomians say it s but a dead letter they speake of the paper inke and printed characters of the word but vvee take it not so but as the vvords do connotate and involve the things signified the precious promises and as the Lord saith Hose 8. The great things of my law and so they are not dead letters but the instrument chariot meanes of conveyance of Christ and the Spirit to the heart and though vvithout the Spirit the vvord vvorkes not as no instrument no toole nor hammer no axe can build a house except the Mason and Carpenter act and move them shall it follow they are not for that instruments at all 2 Del and Antinomians with Swenckefeld will have the Gospel preached to none but to those that have the internall word and Spirit in their hearts then when Christ and the Apostles Mat. 13. Act. 28. Act. 13. preach Christ and the Gospel in the letter as some other thing then the Law it is not the word of God nor the Gospell why it wants the Spirit to goe along with it and can never change nor reforme saith Del pag. 18. and begetteth but a literall and feighned faith saith Swenckefeld and the word and the Spirit are alwayes joyned saith Del pag. 19. now this is not the written read nor externally preached Gospel nor the Scripture so they must but coâ—sen us for they meane the internall word not verbum vocale And the preaching of faith that Saltmarsh speaketh of free grace pag. 146 is not the Scripture nor preached word which I demonstrate Del speaketh of such a word as hath the Spirit alwayes ioyned with it pag. 19. But the scripture and the externall vocall word hath not alwayes the Spirit joyned with it for when it is preached to Reprobates and to malicious obdured soules that stumble at Christ and the word being thereunto appointed 1 Pet. 2.7 Mat. 13 14 15. Ioh. 12.37 38 39. Ioh. 9.39 It hath not the Spirit joyned with it 2 They speake of such a word as hath the Spirit actually converting and which is therein differenced from the Law that is but a dead letter and cannot minister the Spirit so Del ser. pag. 18 19. So Saltmarsh free grace pag. 146 147 so Swenckfeld ibid. therefore all that Antinomians and Swenckfeldians say that they take not away Word ministery ordinances preaching are meere delusions for by the word of God that begets faith they meane the internall word not scripture nor the written and preached word and so they say nothing to take off this error justly layd upon them to wit that under the Gospell there is no need of Scripture Preaching Sacraments hearing nor doing of any duties to men nor abstinence from murthering killing whoring stealing c. all exterâ—alls are indifferent 3 You see how false it is that the Gospell is not to be preached to any but to those that are converted because it cannot be received by faith by any but by such contrary to Christs expresse commands to his Apostles Mat. 28.19 20. Goe teach all nations so Paul preached to the obstinate Jewes Act. 13 to the scoffing Athenians Act. 17. Is it not therefore the Gospel that they preachâ— 4 It is an undue arguing of Swenckefeldians and Antinomians The word is a literall carnall sensible thing ergo God workes not faith which is a spirituall grace thereby for it followes onely God workes not faith by the vocall word alone except he put to the pul of omnipotency of grace 2 The assumption is false the preached word though in its sound it be carnall literall bodily yet in its power Majesty and the thing signified which is the birth in the wombe of the word it is spirituall lively heavenly 5 Nor doth it follow that Iustification begins at man if the vocall word be the instrument thereof except they say that hearing and preaching did necessarily and effectually produce justification and conversion they are no parts no members no efficacious causes of conversion or Iustification 6 Iustifying faith and salvation both are in their nature things spirituall and yet have their originall from the word preached as an instrument yea from the foolishnesse of preaching 1 Cor. 1.21 Nor is the word altogether bodily because it incurres in the sense of hearing but taking the word preached as it includes the great things of God not as it is letters and sounds it is not carnall but spirituall 2 Cor. 10.5 Sharper then a two edged sword to save or kill on either edges Heb. 4.12 yea even when it is rejected the savour of death unto death 2 Cor. 2.16 17. And the Everlasting Gospell Rev. 14.6 7 Nor can it follow that justifying faith is a work of man
or that because â—raile men that are but earthen pitchers come out bearing this heavenly treasure that we beleeve in the word as in God as if the principall author were the instrument or the Master and Lord the servant For it is the Word of God that is the instrument of conversion not the word God for the substantiall word God is author and the onely finisher of our faith nor doe we any otherwise trust hope in or beleeve the word then as a meane or instrument sanctified of God for so blessed an end God is the onely formall object of our faith and fiduciall recumbency but God cloatheth himselfe in a way of conâ—iscention with his owne word and ordinances for our capacity neither doth it follow because a sinfull man preacheth the word that man layeth the first stone of the new creation and that faith and conversion hath its first rise and spring from man or from the free will of the preacher as Swenckâ—eldians imagine because faith as faith hath no beginning no part of it from the naked act of preaching or from the letter or bare sound of words no more then Lazarus had his soule fetched into his body by the created and vocall sound of those words uttered by Christ-man Lazarus come forth because faith commeth from the word preached tali modo so and so as the winde and breathing of the Holy Ghost goeth along with the vocall and literall aire of words preached by a sinfull man for the soule of Lazarus entered his body by Christs words animated and quickned with the power of the God-head who indeed raised the dead man onely this difference I conceive there is that words and sound of words uttered by Christ were not so much as an active instrument of the raising of dead Lazarus nor was the blowing of Rames horns any active instrument of the falling of the walls of Iericho but at the naked presence of both the dead man was quickened and the walls fell But I should conceive the word preached being in that which it signifieth a divine signe and indeed the word of God as the scripture every where calls it and a reall message from heaven may and I nothing doubt doth contribute an organicall instrumentall active influence to the begetting of faith but ever as it is elevated as it were above it selfe and above the nature and sphere of a meere vocall and audible sound and powered by the Spirit Now I should thinke it but curiosity to inquire how the Spirit and word are united in the working of faith for let those that aske shew the union betweene bread eaten and the nutritive power that turneth bread and transsubstantiateth it into blood and flesh and worketh the last worke which Physitians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or assimulation the very substantiall turning of bread into a peece of the childs hand foot shoulder to cause the parts and members increase and grow to the stature and reall bignesse of a perfect man I shall not thinke that the Spirit entereth into the bodily sound of words and commeth along inclosed in it to the hearers soule and makes him beleeve I rather thinke with learned Pemble that the Spirit quickneth rather the dead man that heareth the word then the dead letter of the word for the Holy Ghoâ—â— never so farre reproached the word of God as to call it a dead letter in the sense of Swenckefeldians Familists and Antinomians whose minde is that word and seales and all ordinances are but the Alphabet to unconverted men as Io. Valdesso saith and so say they of Images and Crucifixes that are as bookes to teach the ignorant and rude but when men are once Iustified called regenerated they have no more need of word and ordinances of oblieging Lawes to lead them awe them teach direct or obliege or command them then a learned man hath need to goe backe to the Catechise and learne the abc and spel and read againe Therefore the word doth but prepare and dispose the outward man say they and when men are perfect as they are being once Iustified and as sinlesse and cleane as Christ honycombe c. 3. pag. 25. Saltmarsh free grace pag. 140 and their sinnes are but seeming and imaginary not really and truly sinnes Saltmarsh free grace 32.142.154 Towne asser grace 39 40. honycombe Chap. 5.47 Den man of sinne pag. 9 10 11. after they need nothing that Man or Angell can doe to them they need no lawes saith Del ser. 26. but these three 1 The law of a new creature 2 The law of the spirit of life that is in Christ 3 The law of Loue not any of these are the written scripture or the preaching of the word Saltmarsh free grace page 240 theâ— beleever is as free from hell law and bondage on earth as if he were in heaven nor wants he any thing to make him so but to make him beleeve that he is so sure in heaven he needeth not preaching written scriptures sacraments praying for forgivenesse repentance faith nor to complaine as Paul doth Rom. 7 of the indwelling of the body of sinne The bright starre c. 11 p. 108 109. tells us that all meanes ordinance light understanding willing thinking are annihilated and nothinged and that the beleever c. 12 beholds God without meanes in this life and so we have no more to doe with the word or to grow in grace and knowledge CHAP. VII Of Revelations and Inspirations AS Swenckefeld and his so Familists and Antinomians now as also the Nicolaitans of which hereafter were all for immediate inspirations revelations without scripture or indeavours or studying or bookes or reading It was observed in New England when Familists grew that especially in the Towne of Boston and in other parts of New England Familists devised such a difference betweene the covenant of workes and of grace especially after a sermon preached by M. Wheelewreight a prime Familist that he that will not renounce saith the author of the story of the rise reigne c. pag. 24 25 his sanctification and wait for an immediate revelation of the Spirit cannot be admitted be he never so Godly and is looked on as an enemy to Christ and he that is already in the Church and will not acknowledge this new light is undervalued Now as touching revelations and inspirations of the Spirit I conceave with all submission to the Learned and Godly 1 There is a twofold revelation one of the letter of the word and Gospell this is nothing but the Lords active uttering of his will and Gospell which was hid before as Ephes. 3.9 10 Ezech. 20.11 12. Hosea 8.12 Rev. 1.19 This is a revelation proper and immunicable to any for God onely did devise the Gospell when neither Men nor Angell could dreame of a way of redemption for lost man and reveeled to Adam that the seed of the woman Jesus Christ should breake the head of the Serpent and dissolve the workes of Satan
This revelation of the letter of the Gospell is made to thousands that never beleeve and therefore though it be but literall and externall yet none could thus reveale the minde of God to Prophets and Apostles but God onely as none were inspired of God but writers of Canonnick scripture and Scripture onely is given by divine inspiration 2 Tim. 3.16 2 Pe. 1.21 as this revelation active is Gods only from him as the author and fountaine men doe as Herolds carry this message of revelation to others so passively it is common to beleevers and unbeleevers for the letter of the Gospell may be revealed to all within the vissible Church and yet the most part are destituted of an internall revelation Therefore there is an internall revelation of things that men beleeve And this I conceave to be foure-fold 1 Propheticall 2 Speciall to the elect only 3 Of some facts peculiar to Godly men 4 False and Satanicall Propheticall Revelation is that irradiation of the minde that the Holy Ghost makes on the minde and judgement of the pen-men of holy scripture whether Prophets or Apostles and that by an immediate in-breathing of the minde and will of God on them whether in visions dreames or any other way without men or the ministery or teaching of men as he did to Esaiah Ieremiah Esa. 1.1 Ier. 1.1 or to Paul Gal. 1.11 Paul an Apostle not of men neither by men 11 12. But I certâ—fie you brethren that the Gospell which was preached by me is not after man for I neither received it of man neither was I taught it but by the revelation of Iesus Christ. 15 16. But when it pleased God to reveale his sonne in me immediately I conferred not with flesh and blood neither went I up to Ierusalem to them that were Apostles before me but I went into Arabia and returned againe unto Damascus Ephes 3.2 3. If yee have heard of the dispensation of the grace of God which is in me to you ward how that by revelation he made knowne unto me the mystery c. I dispute not of the way of the Lords imprinting the speeches images and representations of his minde to Prophets and Apostles I conceave it is the same way that God revealed himselfe to Ieremiah c. 1.11 12 13 c. and to Paul Act 16.9 10 and that as Ezechiel c. 3.14 so Iohn the Apostle Re. 1.10 was in the Spirit and saw by an immediate brightnesse of light perfectly understandingly the will minde of Christ in what they prophecied and wrote And this Revelation is so far from being beside the mind of God that it is formally the express word sense and minde of God if Fami have such Revelations 1. they see the Visions of God 2 They speake as acted by the Spirit immediately and so we are with the like certainty of faith to beleeve what H. Nicholas Wheelwright Mrs. Hutchison M. Del Saltmarsh Beacon Den Crispe Collier c. speake and write as we are to beleeve the writings and sayings of the Prophets and the Apostles and both must be alike to us the mouth of the Lord and what they both write or preach must be the object of our faith and their writings must be added to the booke of the revelation which is forbidden Rev. 22.17 18 19. Deut. 12.32 Deut. 30.5 6. This is the Anti-Christ himselfe 3 Let them shew the signes of their Apostle-ship by miracles and speaking with tongues and foretelling things contingent that are to come and wee shall beleeve them Familists produce your strong reasons 2 There is a speciall internall revelation made of things in scripture applyed in particular to the soules of elect beleevers by which having heard and learned of the Father Ioh. 6.4 there is made knowne and revealed to them by the Spirit of wisedome and revelation what is the hope of their calling and what is the riches of the glory of the inheritance in the Saints Ephes. 1.17 18 19. and that revealed to them which flâ—sh and blood revealeth not but the Father of Christ Mat. 16 17. And that which the Father revealeth unto babes and hides from the wise and prudent Mat 11.25 26. And this is common to all that beleeve and not ingrossed as peculiar to the Familists and Antinomians onely for if it were then my faith should be in vaine and I have fallen from my portion and share in Christ and of the inheritance of the Saints in light for there should be no converts in the world but Familists onely Now this Revelation is a cleare evidence in the conscience by the Testimony of the Spirit that I am a child of God Rom. 8.16 whether it be immediate or from speaking signs and markes of sanctification 1 Ioh. 1.3 1 Ioh. 3.14.18 19 20. 2 It is the knowledge of no new Article which is not conteined in the word in the Generall and is not proper and incommunicable to none but to Antinomians but is the mystery of the Spirit revealing these things that are gratiously given to us of God 1 Cor. 2.12 even to all beleevers 3 Its true as touching me by name it s not revealed nor written in scripture in expresse words that I am by name written in the Lambes booke of life and a child and sonne of God and an heire annexed with Christ of life and glory nor are the individuall and numericall manifestations and inshinings flowings motions inbreathings outgoings of the Spirit of life and stirrings of the new birth to Iohn rather then to Mary to this beleever rather then to another in Spaine written in the Scripture yet the Spirit acts never ordinarily but a beleever may know and heare the noise of his feet now if all these individuall manifestations ebbings and flowings of tydes of free grace were written then should also be written their degrees lesse or more of Christ the names of the beleeving Saints that can say I Paul I Iohn I Anne c. Live not but Christ lives in me for these I presume adde a numericall particular and individuall being to every single act or motion of the dispensation of grace and if all were in number weight and measure written in scripture the world as Iohn saith of Christs facts should not conteine the bookes that should be written The Holy Ghost speaking of a collective body the Church and spouse of Christ in Solomons song in the book of the Psalms and of the Lamentations of Ieremiah shewes us of the outgoings incommings of the beloved in the soule of his cloudings and outshinings of free love of the acts of the hands of Christ Can. 5. Touching the handles of the barre and the smel of the myrrhe of Christ that he leaves behind him when he is departed of the souls feelings of the impressions or the withdrawings of Christ as if the whole Church Catholicke of Invisible beleevers for so the Church is taken especially Psal. 45. and in the booke of
Solomons song were but one particular beleever which is a demonstration that the particular actings of the spirit of grace cannot be written in the scriptures yet are they not to be thought unlawfull revelations and destitute of the word no more then we can say all the particular actings of Devills of all wicked men since the creation of whoring swearing Idol-worship lying stealing oppressing mis-beleeving c are not contrary to the expresse law of the Holy Ghost speaking in the word because these sinnefull actes are not particularly all specified and written in scripture with the names of the actors There is a 3 revelation of some particular men who have forefold things to come even since the ceasing of the Canon of the word as Iohn Husse Wickeliefe Luther have foretold things to come and they certainely fell out and in our nation of Scotland M. George Wishaâ—t foretold that Cardinall Beaton should not come out alive at the Gates of the Castle of St. Andrewes but that he should dye a shamefull death and he was hanged over the window that he did look out at when he saw the man of God burnt M. Knox prophecied of the hanging of the Lord of Grange M. Ioh Davidson uttered prophecies knowne to many of the kingdome diverse Holy and mortified preachers in England have done the like no Familists or Antinomians no David George nor H. Nicholas no man ever of that Gang Randel or Wheelwright or Den or any other that ever I heard of being once ingaged in the Familisticall way ever did utter any but the fourth sort of lying and false inspirations Mrs Hutchison said she should be delivered from the Court of Boston miraculously as Daniel from the Lyons which proved false Becold prophecied of the deliverance of the Towne of Munster which was delivered to their enemies and he and his Prophet were tortured and hanged David George prophecied of the raising of himselfe from the dead which was never fulfilled now the differences between the third and fourth revelations I place in these 1 These worthy reformers did tye no man to beleeve their prophecies as scriptures we are to give faith to the predictions of Prophets and Apostles foretelling facts to come as to the very word of God they never gave themselves out as organs immediately inspired by the Holy Ghost as the Prophets doe and as Paul did Rom. 11. prophecying of the calling of the Iewes and Ioh. Revel 1.10 and through the whole booke yea they never denounced Iudgement against those that beleeve not their predictions of these particular events and facts as they are such particular events facts as the Prophets and Apostles did But Mrs. Hutchison said Rise Reigne pag. 61 art 27. That her particular revelations about future events were as infallible as any scripture and that shee is bound as much to beleeve them as the Scripture for the same Holy Ghost is author of both Mr. Câ—â—mwell and Familists of old England say she and heâ—s were the more spirituall and only Saints in New England and the rest were but Antichristian persecutors It s knowne they held revelations without and beside the word of God Rise reigne er 4â— and said the whole letter of the Scripture holdes forth a covenant of workes er 9. And so the whole letter of the Scripture Law or Gospell is abolished to beleevers and doth no more oblige them then the covenant of workes can curse those that are under grace For T Collier marrow of Christianity pag. 25.26 sayth many spiritually enlightned of late are brought to Gospell-inioyments some other way which is spirituall then by verball preaching but Familists take the word preached for the printed inkie letter or the aire dead sound of the Gospell we take it for letter and sound of preaching as it includes the thing signified to wit Christ and all his promises in which sense the sounding of the Gospel heard worketh many yeares after it is preached and the word long agoe preached may be awaked up by a sad affiction an inspiration from God and produce the worke of conversion and still it is the word of truth in the scripture that produceth faith as it is the same seed that lyeth many monthes under the clod and groweth and bringeth forth fruit after And we know Antinomians reject the scriptures and build all upon inward revelations as their binding and obleiging rule Del ser. pag. 26 Saltmarsh free grace pag. 146. 2 The events revealed to Godly and sound witnesses of Christ are not contrary to the word But Becold Iohn Mathie and Ioh. Schykerus who kild his brother for no fault and other Enthysiasts of that murthering Spirit Sathan who killed innocent men expresly against the sixt command Thou shalt not Kill and taught the Boures of Germany to rise and kill all lawfull Magistrates because they were no Magistrates upon the pretence of the Impulsions and Inspirations of the Holy Ghost were acted by inspirations against thâ— word of God All that the Godly reformers foretold of the tragicall ends of the proclaimed enemies of the Gospell they were not actors themselves in murthering these enemies of God nor would M Wishart command or approve that Norman and Ioh. Leslyes should kill the Câ—rdinall Beaton as they did 2 They had a generall rule going along that Evill shall hunt the wicked man onely a secret harmelesse but an extraordinary strong impulsion of a Scripture-spirit leading them carried them to apply a generall rule of divine justice in their predictions to particular Godlesse men they themselves onely being foretellers not copartners of the act 3 They were men sound in the faith opposite to Popery Prelacy Sociâ—ianisme Papisme Lawlesse Enthysiasme Antinomianisme Aâ—minianisme Arrianisme and what else is contrary to sound doctrine all these being wanting in such as hold this fourth sort of revelations we cannot judge them but Satanicall having these characters 1 They are not pure and harmelesse but thrust men on upon bloody and wicked practises forbidden by God though â—od bad Abraham kil his only son for him to try his obedience yet God countermanded him and would not have him act accordingly these Spirits actually kill the innocent upon a pretended Spirits impulsion 2 They have no rule of the word to countenance them and if they lead men from the Law the Testimony it s because there is no light in them Esa. 8.20 3 These revelations lodge in men of rotten and corrupt minds destitute of the truth and they are opposite and destructive to sanctification 4. They argue the scriptures to be imperfect and to be a lamed and manâ—ked directory of faith and manners contrary to Scripture Psa. 19 7 8 9. 2 Tim. 3.15 16. Luk. 16.30.31 Ioh. 20.30 31. Act. 26.22 Psal. 119.105 c. 4 Then the Scripture shal not decide all controverted truthes nor be that by which we shall finde the truth and the rule of trying of the Spirits whether they be of God or no contrary to Io. c. 39.
1 Thes. 5.21 And contrary to the laudable example of the noble Bereans who tryed Pauls doctrine by the Scriptures Act. 17.11 6 Christs knock and stirrings on the heart sounds and breathes the breathings of God in his word the Devils knock is a dumbe and dead knock and is destitute of the word of truth 7 Men doe and act all things from their owne Spirit and walke in the light of their owne Sparkes and there is no end of erring and wandring from God when they act by no certaine knowne rule of the word CHAP. VIII Of Humane Industry Arts Sciences Tongues and if they be lawfull and necessary to the opening and supernaturall knowledge of the Scripture UPon the same ground Familists teach because the Spirit acts them immediately that 1 All humane industry and endeavours of free will are vain 2 That arts and sciences have nothing to doe with the right understanding of the Scriptures 2 The word of God teacheth us that grace strengthneth our Indeavours but destroyes them not Cant 1.3 Draw mee wee will runne Psal. 119. â—2 I will runne the way of thy Commandements when thou shalt inlarge my heart Ioh. 6.45 All that have heard and learned of the Father come to me I shall not need to say that Paul extolleth grace highly when he saith 1 Cor. 15. Jâ—laboured more abundantly then they all and that he travelled spreading the Gospel from Ierusalem to Illyâ—iâ—um and that he and Barnabas and the rest of the Apostles devided the earth amongst them as some thinke or that they went through the most part of it journying and sayling to spread the Gospell in journying often through Cities Wildernesses Countries Seas 2 Cor. 11.26 27 28. Watching night and day fasting caring for all the Churches I shall crave no more but that the Apostles stirred their limbes did sweat travell and use free will as other men though the grace of God and an extreame hunger to add glory declarative to the crowne greatnesse and Majesty of their highly exalted prince did stirre and principle them yet it s enough to our purpose if the Apostles peeces of fraile tyred out flesh were not meer patients stones and blocks carried sleeping in all their journying cares paines and endeavours in preaching and that in the Spirits Bosome as in a soft bed they neither knowing hearing feeling willing indeavouring longing swetting or acting by any naturall industrie more then Aristotles dull and formeles 〈◊〉 matter if they were so as Antinomians suppose as dead 〈◊〉 in their actings and the Spirit did all onely adequately irresistibly and immediately and they themselves did nothing then 1 Paul vainely did glory in his infirmities he was not any thing but 2 Cor. 11. like a windie lying souldier numbering his wounds when he never appeard in the field nor recieved any one wound nor faced an enemy for he was not so much as a patient if no agent at all in these for he compares himselfe without pride as not inferiour to the greatest in his sufferings in his stripes imprisonment fasting even with all the pretended Apostles his adversaries now if he acted nothing to make him to be cryed up in comparison of them as being as choice and excellent an instrument of God as the best of them but the Spirit acted all then was there danger that the Holy Ghost should be drowned suffer shipwrack be killed with stripes and fasting and deathes for in sufferings especially he glories this we cannot say and so the former must be rejected 2 When he sayes in fasting and watching often he must meane in not eating and not sleeping often for if he acted nothing as a man which is repugnant to all sense all his actings are but a pure froathy enumeration 3 What can be a stronger motive for us to disobey Christ who commands striving to enter in at the narrow gate Mat. 7. forsaking of all hating of all for his names sake Mat. 19. Labouring and that without fainting and wearying Rev. 2.3 Gal. 6.9 running Phil. 3.13 14. then to think such promises made to those that overcome are made to the Holy Ghost and to perswade and beseech the Holy Ghost not men or that the promise of a crowne of glory upon condition of faithfulnesse to the death is made to the Holy Ghost not to beleevers who may and can sinne 4 you may easily smell the Antinomian licence of enmity against workes labouring patience working out our salvation in feare and trembling Rev. 2.3 Phil. 2.12 13 14. for their aime is to lay a hugh weight upon the Antinomian faith which if I know any thing is a dead imaginary froathy speculation not saving faith Touching sciences arts and knowledge of the tongues Antinomians are ignorant of the state of the question for we grant sciences abused to the perverting of the simplicity of the Gospel 2 Sciences gloried in 3 Sciences are reputed saving knowledge as if such masters of arts and grand Rabbies because learned were taught of God and heard and learned of the father as the elect of God are Ioh. 16.45 4 Sciences reputed sufficient to teach Christ are but vainely so called sciences Antinomians grant sciences and arts and tongues in their proper place profitable and excellent for Statesmen Lawyers Physitians but bring them once as helpes to understand the minde of God in the holy Scriptures and then if yee beleeve Sam. How they are detestable filth drosse and dung 2 Sciences arts and tongues are either considered in their substance and nature or in the way of acquiring them either by supernaturall infusion as they were in the Prophets and Apostles or by education industry paine studying reading and teaching of men In the former consideration the same knowledge of the doctrine of Moses and the Prophets and of speaking with tongues in the substance and nature of the gift that is in Paul and the Apostles by supernaturall and immediate revelation or infusion is in men that acquire the same knowledge and speaking with tongues for Paul otherwise who receaved this knowledge not from or by flesh and blood not his owne industry Gal. 1.11 12 13 14 15 16 17 18. Ephes. 3.2 3. should then counsell and exhort Timothy to labour for another knowledge of the Gospel and so another Gospel by reading studying meditating and industry 1 Tim. 4 15 16. 2 Tim. 3.14 15 16 17 then he himselfe had receaved by revelation which is a manifest untruth for he saith But continue thou in the things which thâ—â— hast learned and hast been assured of knowing of whom thou hast learned them and that from a child thou hast knowne the Holy scriptures which are able to make the wise to salvation And 2 Tim. 2.1 Thou therefore my son be stâ—ong in the gâ—ace that is in Christ Iesus now least any should imagine as Antinomians doe that the grace that iâ— in Iesus Christ is contrary to and inconsistent with the industry of learning and studying and acquired knowledge
aswell as against arâ—s and tongues for neither doth the Spirit teach immediately and without schooleâ— universitâ—â—â— and humane teaching The way of preaching more then he teacheth arts and toâ—gues yet this the anoynting did 〈◊〉 teach them arts and tongues is impertinâ—â—â—ly 〈…〉 over-plus in the 〈◊〉 which is no◠〈◊〉 conclusion for without the Spirit of reveâ—â—â—ion 〈…〉 maybe and are learned And whereas Iohn saith 〈◊〉 noâ— that any man teach you it is but that which Ier. said 3.1 34. And they shal no more â—each every man his neighbour and every man his brother saying know the Lord in which words Iohn and Jeremiah 〈◊〉 no other thing then there shall be more then onely literall knowledge of man teaching man because they shall be more even inward teaching by the anoynting Esa. 54.19 Ioh. 6.44 45. they shall all be taught of God nor is it the intent of the Holy Ghost to reject the ministery of men which Ephes. 4.11 12 13. Must indure tâ—ll we meet all in the unity of faith in heaven but onely the Holy Ghost speaketh comparatively and denyeth the teaching of men to be reaching if it be compared with Gods inward and effectuall teaching So Psal. 50.8 I will not reprove thâ—â— for thy sacrifices v. 14 Offer to God thanksgiving that is I offend rather at thy unthankefulnesse then that thou multiplyest not sacrifices to mee Obiect 2 God placeth our salvation in enmity to mans wisedome 1 Cor. 1.23 24. We preach Christ crucified to the Iewes a stumbling blocke and to the Grecians foolishnesse the Iewes cryed away with him at Athens the Gentiles mock Christ and Paul and God will have no flâ—sh to glory but in the Lord now this learning is but flâ—shly and carnall Ans. 1. God placeth our salvation in enmity to mans wisedome simply and in the simple naturall and sinnelesse knowledge of arts and tongues It s most false in enmity to to mans wisedome abused gloried in its true and God brings to nothing the wisdome of this world by which Iew and Gentile slighted Christ and denyed him and willed a murthererer Barrabas to be released before him What is this to the Lords condemning of humane learning arts and tongues of which the Apostle 1 Cor. 1. speaketh not but of their carnall abuse of these and glorying in them and it is to begge the question to say that this learning is carnall and fleshly in it self which is now the question 2 Nor was it out of pride of humane learning tongues and arts that the Iewes stumbled at Christ and the wisedome of the Crosse but out of false glosses they put on the Scriptures of the Old Testament seeking by the law salvation Rom. 10 1. and by this argument the Old Testament is condemned as well as arts and tongues as an impediment to faith Obiect 3. We are compleat in Christ. Ans. It is not worthy an answer for as touching spirituall furniture righteousnesse salvation teaching by the Spirit we are compleat in Christ ergo the ministery and teaching of men is no instrument no externall means of our compleatnesse in Christ it followes not at all Obiect 4 Christ sent mee not to preach the Gospell with the wisedome of words least I should make the crosse of Christ of no effect Ans. By the wisedome of mans wordâ— he meanes not learning Rhetoricke eloquence simply for â—aul preached the Gospell with more of that and spake more tongues then they all but the fonde affectate vaine soaring and confiding in these as if they could ad vertue to the Gospell to save soules Obiect 5 The weapons of our warefare are not carnall Ans. None of us are so mad as to say that humane learning arts and tongues can convert soules and lead high thoughts captive to the obedience of Christ but that Rhethorick Logick Tongues learning sanctified fitly made use of by the Spirit being Spiritualized as we see in the Prophets and Apostles may conduce to the opening and due understanding of the Scriptures Other abused scriptures and bablings I will not answer nor trouble the reader with all CHAP. IX Of Henry Nicholas and older Familists and Antinomians HEnry Nicholas was borne at Amsterdam as some thinke he spread his heresie a little after David George about the yeare 1556 he was an ignorant foolish man a craftie hypocrite had a sort of deceiving violence in his smooth eloquence of love he calleth himselfe The first illuminate Elder of the Family of Love was at the beginning austere riged and fasted waked divers nights and prayed and praysed spread his errors through Holland and Lower Germany pretended visions and conferences with the Angels from whom he had his way of exponing scriptures by allegories but turned afterward loose and vaine he came over to England and spread his foule heresies and seduced a number of Artificers and silly women and wrote an Epistle to two daughters of Warwicke disswading them from regeneration by the word of God read or preached and called that regeneration Ceremoniall â—lementish and false and laboured to perswade the maids to a spirituall new birth by the Spirit and internall word and did forbid suffering for the truth or confessing of Christ to the death before men and exponed the laying downe of the life for Christ of the mortifying the body of sinne he had his errors from the Antitrinitarians and denyed Christ to be God This Epistle was answered and râ—futed by H. Ainsworth he wrote a Booke of Documentall sentences another called Evangelium regni The Gospell and ioyfull message of the Kingdomâ— his doctrine and that of David Georgius was confuted by M. Martyn Micronius Minister of the Dutch-church at London under Edward the Sixth of England and by M. Nicholaus Charineus Minister also of the Dutch Church who dyed An. 1563. H. Nicholas his tenents especially his joyfull message was refuted by M. John Kâ—ewstub preacher in Queen Elizabethâ— time the book was printed at London An. 1576. and Dedicated to Ambrose Earle of Warwick H. N. wrote in dark and obscure termes following much that wicked peâ—ce called Theologia Germanica set out by Randall 1646. this forme of writing saith Knewstub is an evident note of a seducing spirit This blasphemous Impostor as if he were an Apostle speaketh of his calling like a false Christ. 1 Chap. Evangelium regni The joyfull message of the Kingdome H. Nicholâ—s through the grace and mercy of God through the holy Spirit of the love of Jesus Christ. Raised up by the highest God from the death Ephes. 2.1 according to the providence of God and his promises Anointed with the Holy Ghost in the old age of the holy understanding of Jesus Christ Ephes. 4.13 Godded with God in the Spirit of his love Illuminated in the Spirit with the heavenly truth The true light of perfect beeing Made Heire with Christ in the heavenly goods of the riches of God Elected to be a Minister of the gracious word which is now in the last times raised
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
against the freedome of the grace of God Tit. 3.3 2 Tim. 1.9 Ephes. 2.1 2 3 4 5. 11 All that beleeve not as H. N. are unbaptized no christians more then heathens So Del and the Antinomians esteeme all not of their way legall Pharesies 12 Christ not God nor man but the state of perfection in beleevers or anoynting or the Sabbath yea sect 8 9 10. Oh how grosely saith he have then certaine wise of the world over-reached themselves which have wiâ—hout diversity forsaken the law of the Elders Testament Moses his law of Ceremonies and of the priests office after the order of Aaron and set backe the same as a thing unneedfull But have all for the most part cryed Christ Christ and we are Christians and attributed to themselves much freedome ere ever the time of the appearing of Christ or the anoynting of the Holy Ghost was come to passe which doctrine M. Hutchison approves and the Antinomian M. Cornewell in his preface to the conference of M. Iohn Cotton approves her way and all her followers pag. 7 8. now she was Rise reigne ruine pag. 37 38. much perplexed to know the meaning of that 1 Ioh 4.3 Every Spirit that confesseth not Iesus Christ is come in the flesh is the Spirit of Antichrist for neither Papist nor Protestants deny that Christ is come in the flesh and are the Turks then the only Antichrist At length the Lord revealed immediately to that Iezabel from heaven that all opposite to her way of Familisme and Antinomianisme who did not preach the N Covenant their way were Antichrists for these said she who deny the covenant or Testament deny the death of the Testator hence while Antinomians of England resolve me I thinke she and hers beleeve God incarnate is not the man Christ like us in all things in the dayes of his flesh except sinne but the anoynting of the Holy Ghost by which Antinomians preach free grace and the new Covenant their way so by H. N. Christ is that condition of state by which men leave the written word and betake themselves to revelations 13 The old Testament Ceremonies are in force after Christs incarnation resurrection and ascention even till the Holy Spirit and anoynting come to make every beleever Christ and this anoynting is all the God manifested in the flesh and the Christ that H. N. knoweth 14 H. Nich. In his Epistle to the daughters of Warwicke sect 4 saith The beeing of Christ in love is received through the power of the Holy Ghost not by any ceremoniall Christ which one man speaketh to another and sect 5.7.10 He condemneth all scripture as literall fleshly Elementish ceremoniall all preaching of the word seales sacraments ordinances as literall and indifferent and all regeneration that way as unlawfull and extolleth a spirituall regeneration of the Family of Love done by the Spirit without the preaching of man so doth the Antinomian Deâ— pag. 6 7 8 c. in his sermon extoll inward reformation but withall cryes downe all externall reformation that is done by lawes synods the power of men yea or of Angells as carnall antichristian hypocriticall and false 15 All Ordinances hearing preaching Scripture scripture-learning Baptisme the Lords Supper all confession of Christ before men all externalls in religion are things of no worth indifferent free triviall layd on us by no law of God so H. Nich. sect 5.7.10 Epist. to the daughters so the Anabaptists as Bullinger saith so Antinomians so Swenckefeld as Schlusserburg saith Cato heret l. 10. p. 30. and another reformation beside this of the heart I know not saith M. Del. But the Apostle Iames calls for the clensing of the hands aswell as the purging of the heart and Gospel-reformation saith Del onely mindes the reformation of the heart then nothing is minded by the Gospell of walking worthy of the Lord in our conversation among men So Beacon the Antinomian in his Catechisme in the Epistle to my Lady Say and Seal Oh that they were once wise to forbeare this clashing and dashing themselves in peeces for matters externall trivial and circumstantiall in religion These be most like the words of Galliâ— Act. 18.15 But if it be a question of words and names and of your law looke yee to it for I will be no iudge of such matters 16. and he drove them from the Iudgement seat So saith he Catech. pag. 188 189. Q. Are you bound to this doctrine and practise of baptizing by a law A By the law of love Q May you use it or not use it A I have liberty so to doe 1 Cor. 10.29 Q How A If I use it I am not the more accepted 1 Cor. 8.8 and if I use it not I am not the lesse accepted Q Is it then in that respect of the same nature with circumcision A Yes and all other outward things Gal. 6.15 Q May we suspend the use of some outward things A Yes Gal. 2.14 Q When A When religion is placed in them Gal. 2.14 Q Doth not religion consist in them A No. Q In what then A In righteousnesse peace and joy in the Holy Spirit Q They are not then heavenly things themselves A They are Iewes that know not Christ that so thinke Q What then is the baptisme of water A A Shadow 1 Pet. 2.21 Q Why doe men strive about it A It shewes our unacquaintance with the substance Phil. 2.7 Mic. 6.6 7. Q Of what is it a shadow A A shaddow of Christ Col. 2 17. Q Is there a teaching by shadowes in the New Testament A Yes 1 Pet 3 21 c. In all this good Reader obserue this absurd doctrine from this Antinomian way of Mr. Beacon for â—he raiseth the old heresie of a sectary whom Calvin in a treatise called Confutatio Hollandi refuteth who said it was lawfull to bow to Idâ—â—ls because Christ violated the Sabboth and because Christ hath perfectly fulfilled the Law and restored us to spirituall liberty he hath freed us from all externall observance of the law either ceremonies or any other thing if we love God and our neighbour we are now in Christ made spirituall and are to seeke the things that are above and that Christ calles us from all externalls ceremonies even of the Lords Institution baptisme the Lords Supper hearing reading and he spake in the Grammer of M. Beacon nos de umbra a asini et de inani atque infantili naenja certare cultum dâ—i nihil amplius esse atque ejus neque legem neque normam habendam So is Del against all externalls and outward reformation and for the heart reformation only And Calvin in his treatise called excusatio ad Psedonic an Apologie to the false disciples of Nicodemus refutes them who thought they might goe to Masse worship an Idol so they keepe their heart to God and this they did to get into rich benefices to be Bishops Pryâ—rs and the like being taken with the wares of the whore of Rome
doth good works in the believer then the new man either doth thâ—se good works contrary to the law which is non-sense for to be mercifull sober just true chast are agreable not contrary to the law or the new man doth good workes without the law and so without the word of either Law or Gospell this is will-service to God and separateth the Spirit from the word and is a high way to legittimate murther adulteries paricides under the veil of the Spirits working and leading without the word if the new man worke according to the law then is the law a rule and what the new man doth according to a ruling law he doth it ex debito out of obligation then must the new man be under this law and obligation as a rule nor can it be said that the flesh doth good workes for Paul saith in his flesh there dwelleth no good nor can it be said the new man worketh not according to the law but according to the Gospel because the Gospel as distinguished from the Law sheweth us credâ—nda non facâ—â—nda what we should beleeve not what we should doe 4 the new man worketh by love the flesh worketh not by love but love is the fulfilling of the law Ro. 1â— 8 9. Ga. 5.14.18.19 24. Ga. 6.2 thâ—n must the new man be under the debt of love and so under the law as an obleiged rule and to this Luther â—eâ—reth witnesse Sponte faciunt quod lex requirit fide enim Spiritum receperunt qui non siâ—it eoâ— esse otiosos si caro resistit Spiritu ambulent Sic Christianus implet legem fide Christus enim perfectio legis est ad salutem omni credenti fâ—ris operibus et remissione peccatorum intus But our Antinomians meane that there is no indwelling sinne in beleevers they are as cleane as Christ from all sinne as the glorified in heaven that God can see no sin in beleevers because there is no sin in them he cannot be displeased with them for sinne because it is not forgiven sinne is no sin it hath no being before God it s but a seeming sin not really and to faith 3 But Antinomians as Towne asser pag 77 78. Salt free grace pag. 140 44 45. Eaton Hony-com c. 11.322 teach that all the naturall civill and religious workes of beleevers as well as their persones are made perfect and conforme to Gods law then Christ cannot bee absent in any measure nor weakely present as Luther saith nor have they need of the paedagogie of the law to make way to Christ. Beleevers of their own accord doe what the Law râ—quireth for by faith they have receaved the Spirit that suffereth them not to be idle if the flesh resist they walke in the Spirit so a Christian fulfilleth the Law of God by faith for Christ is the end of the Law for salvation to every one that beleeveth he fulfilleth the law without by good works and remission of sins within 2 Luther Meaneth that the flesh the asse in beleevers truly sinneth and violateth the Law and bringeth the beleever under condemnation if God would enter into judgement with them so as God seeth sinne adultery in David to be sinne denying of Christ in Peter to be sinne and hateth it and is displeased with it and beleevers have carnem peccatricem a sinning sinne in them Luther Tom. 2. c. 18. fol. 119 pride avarice murmuring against God and in so farre as they have these in them Christ is not in them To 4. fo 114. 3 Luther in these words expresly saith the justified man is not perfect nor are his workes perfect because the sinne of them is pardoned quatenus ista avaritia libido superbia c. adsunt Christus abest aut si adest iâ—firme adest hic opus est adhuc paedagogo qui fortem asinum carnem excerceat et vexet in so farre as there is sinne in the beleever Christ is absent or if he be present he is weakely present c. and hath need of the paedagogie of the law 3 Conclusion Taking the Law simply as the Law and an instrument of the covenant of workes exacting by Law-compulsion perfect obedience without a Mediator and that under the strictest penalty of eternall wrath for the least breach as it is opposed to the Gospell which is a milder King and taking the conscience not in its latitude as it is in both the beleever and the unbeleever but as it is in the beleever renewed and withall troubled and terrifyed with the sense of sinne so the Law as Luther saith is abrogated and hath no dominion over the renewed man or the renewed conscience to condemne it but only over the old man and the sinning and lusting flesh to chase the beleever to a more strict closing with Christ and arguing and convincing him of too reall and true sinning not of seeming and imaginary offending against a Law as Antinomians dream so is Luther to be taken Lex justo non est posita sie enim vivit ut nullà lege opus habeat quae eum admoneat urgeat â—ogat â—ed sine ullà coactione legis sponte facit quae lex exigit Idâ—o lex non potest accusare reos agere credentes in Christum nec enim conscientias perturbare terret quidem accusat sed Christus fide apprehensus aâ—igit â—am cum suis terroribus minis Itaque lex iis simpliciter abrogata est non igitur habet jus accusandi eos Sponte enim faciunt quod lex requirit Luther ingrediendum est igitur Regia vià ut neque legem plaâ—e rejiciamus neque plus ei tribuamus quam â—portet Luther Ante Christum lex est sancta post Christum est mors Ideo ubi Christus venit justificans impium nihil simpliciter scire debemus de lege nisi quatenus imperium habet in carnem quam coercet premit Luther lex etiam dedecalogi sine fide in Christum est mortifera non quod lex mala sit sed quod justificare non possit quia plâ—â—e contrarium habet effectum Luther Legis câ—geâ—tia condâ—mnantis proprium officium est nos reos facere humiliare occidere adinferâ—um dâ—ducere omnia nobis auferre sed illo fine ut justificemur non ergo simpliciter occidit sed ud vitam occidit Luther Dominetur saâ—e lex in corpus veterèm hominem is sit sub legâ— hâ—ic praescribat lex quid facere quid perferre debet cubile enim in quo Christus sâ—lus quiescere dâ—rmire debet non contaminet id est novum hominem nullo suo usu aut officio perturbet Luther Fatemur justis non esse pâ—sitam legem quatenâ—â— justâ— sunt spiritu vivunt sed quatenus in câ—rne sunt corpus peccati habent esse sub lege facere
sentiam peccatum quod sentis agnoscis peccatum bonum est gratias age Deo ne despera Est gradus ad sanitatem cum aegrotus agnoscit fatetur morbum suum Sâ—d quomodo liberabor à peccato accurre ad medicum mactatâ ratione crede in eum Disce credere Christum non pro fictis aut pictis sed veris non pro parvis sed maximis non pro uno atque altâ—ro Sed pro omnibus non pro devictis nullus etiam Argelus velmi nimum peccatum vincere pâ—test sed pro invictis peccatis traditum esse nisi inveniaris in numero eorum qui dicuntur nostri hoc est qui haâ—c fidei doctrinam habent â—â—cent aâ—diunt discunt ei credunt tum plane de saluâ—â— tuâ actum est As 1. Luther When I finde remorse of conscience for my sinne I looke up to the brazen Serpent Christ on the crosse and there I finde another sin against my sin that other sinne in the flesh of Christ which taketh away the sinne of the world is an omnipotent sinne and condemns and swallows up my sin And l I confesse I have sinned but my sinne is condemned in Christ who is made a condemning sinne and the condemning sin is stronger then the condemned 2. As its most safe to contemne and passe by a barking Dogge so the only way of overcomming is to despise Sathans casting in thoughts and dispute no longer with him And when there is no escaping close thy eyes and answer nothing and commend the cause to God he giveth a reason Sathan cannot indure to be a contemned enemy 3. Luther Tentations are the throngings or embracings of the bridegrome to the bride from impatience of love 4. Luther The tempted is to say I cannot endure thee O Law a rigorous Tyrant and a cruell exacter to reign in my conscience for it is the seat and temple of Christ the Sonne of God 5. Luther It s true the tempted saith how can I be holy when I have and fâ—el sin that thou feelest and acknowledgest sin its good give thanks to God despaire not it s a degree to health to feele sicknesse But how shall I bee freed from sin flye to the Physitian follow not reason beleeve and sacrifice reason Antinomians comfort us thus the sin of beleevers is seeming sin Luther saith it s too reall and must be cured by Christ. 6. Luther Christ dyed not for the painted and phancied but for true sinners and the chiefe sinners not for one or two but for all not for conquered but for unconquered sins and if thou be of the number of these that beleeve its good Luther here would have the weake ones that finde hearing learning loving of his doctrine 〈◊〉 beleeving that is such as have qualifications and conditions in them to know Christ dyed not for phancied men but for them Antinomians reject all qualifications and conditions Yea. Luther comforts only these against the Law who have this condition of Christ inclosed in their heart as a pearle set in a ring Luther tom 4. f. 46. Yea though Luther be against all preparations of merits yet is he cleare for preparations of order against the Antinomians Legis proprium officium est nos reos facere humiliare occidere â—o fiâ—e ut justificemur w Lex non facit filios Dei atqui praeparat ad novam nativitatem qua fit per fidem Luther Malleus lex opprimit pertinacem best aÌ„ presumptionem ut ista contusione homo in nihilum redactus desperat de suiâ— viribus justitiam â—itiat misericordiam remissiâ—nem peccatorum Luth. to 1.472 Per fidem Christi non sumus liberi ab operibus sed ad opinionibus opeâ—uÌ„ id est à stultâ praesumptione justificationis per opera quaesitae fides enim conscientias nostras redimit rectificat servat quâ cognoscimus justitiam esse non in operibus licet opera abesse neque possint neque debeant Luther Sentiens terrores minas tuas O Lex immergo conscientiam meam in vulnera sanguinem mortem c. Christi Venit in mentem Christum velle expostulare nobiscum velle rationem à nobis exigere transactae vitae c. Luther Cor dictat Deum adversum verbum Dei sequi debeo non sensum meum Luther Est diabolus persuasor mirificus Verbum pingit Christum non accusatorem non durum exactorem Luther Quanquam caro non nihil murmuret tamen Spiritus gemit ad Deum potius intentatione perpetuo manere perire cupit quam ad impietatem à Deo recidere Hic canon est quod in omnibus tentationibus nos ipsi alium fingimus Deum esse quam sit putamus enim Deum tunc non esse Deum sed phantasma id est horrible spectrum Luther Peccator es igitur te odit Deus Haec consequentia vera est in naturâ in jure civili ad tribunal Christi hoc sequitur peccator es ergo confide Luther Cum Sathan vexat conscientiam per legem â—tile est opponere Satanae Quid ad te tamen non peccavi tibi sed Deo meo Non enim sum tuus peccator Quid igitur juris est in mâ— non peccavi tibi non legi non conscientiae nulli homini Angelo nulli sed soli Deo It is proper to the Law to make men guilty to humble kill bring downe to hell and take all from us for this end that we may be justified w The Law maketh not men sons of God but it prepareth us for the new birth The Law is a fire and a hammer breaking the rocks to suppresse that pertinacious beast presumption that a man may be brought to nothing and despaire of his owne strength and righteousnesse and being terrified may thirst for mercy and pardon More of this yee may see in Luther to 1. fol. 11. p. 286.412 to 4. f. 5. f. 296. to 1.53 Luther never ment that wee are freed from the Law as a rule of good workes Luther to 1.472 by the faith of Christ we are not freed from workes but from the opinion of workes that is from a foolish presumption of justification by workes Luther Finding thy terrours and threatnings O Law I dip my conscience in the wounds death blood resurrection of Christ beside these I will see nothing heare nothing For we think Christ will quarrell with us and seeke a reckoning of our ill â—ed life and will accuse and condemne us In tentations though sense say that God is an enemy I follow the Word that sayeth the contrary The divell is an admirable perswader to cause us thinke a little sin a hainous crime But the word pointeth Christ sweet meeke 10. Luther The flesh murmureth but the Spirit sighes to God and had rather dye in the tentation then depart to wickednesse
11. Luther This is a rule in all temptations we fancie another God and beleeve God not to bee God but a phancie a Ghost 12. This consequence thou art a sinner therefore God hateth thee is true in the Civill Law or Court but in Christs Tribunall its true thou art a sinner therefore beleeve 13. Luther When Sathan vexeth the conscience with the Law it s fit to say to Sathan what is that to thee yet I have not sinned against thee but against my God for I am not thy sinner what Law then hast thou in me I have not sinned to thee not to the law not to conscience to no man to no Angell but only to God Luthers meaning is that he hath not sinned to the Law or so against it that he should be therefore condemned because he is pardoned in Christ. Luther Nulla alia re potest sanari hoc vulnus conscientiae quam verbo divinae promissionis Luther Si es calamus contritus noli te amplius conterere aut Satana conterendum dare sed da te Christo qui est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amat conquassâ—tos contritus Spiritu Luther Desperatus non orat dum desperatio durat sed cum remittitur paroxysmus tum primum incipit clamor plurimus adjuvatur animus cum audit fratrem commodè tractantem verbum Dei cum ad hunc modum siducia in Deum animo anxio inculcatur tum surgit sciâ—tilla fidei gemitus cordis O si possem sequitur tandem sensus gaudii neque potest Deus hos gemitus negligere Luther Deus mammam gratiae etiam justificatis nonnunquâ—m subtrahit ut discamus Quid nostra ipsorum justitia soleat facere nempe quod solet opprimere desperatione Luther Cum Satan objicit ecce es peccatoâ— non sic credis non sic orâ—s sicut requirit verbum tu contra dic quid me vexas his visibilibus bene sentio ista nec opus est ut tu me doceas illud opus est ut verbum sequar transferam me ad invisibilia Luther Maxima pars fallitur quod non credunt has cogitationes esse tentationes Satanae Luth. Docemur in hoc certamine appreheÌ„dendaÌ„ promissionem in baptismo factam quae certa clara est sed hoc cum fit non statim cessat Sathan sed reclamat in corde tuo te non esse dignum istâ promissione est autem opus ardenti oratione ne extorqueatur nobiâ— promissio Dic scio promissam mihi propter filium Dei gratiam Haec promissio non mentietur etiamsi in exteriores tenebras abjiciar 14. Luther This wound of conscience cannot otherwise bee healed but by the word of God If thou be a broken reed doe not breake thy selfe any more or give thy selfe to Sathan to be broken but give thy selfe to Christ who is a man-lover and loveth the broken and bruised in Spirit 16. The despairing soule prayes not while the despaire continueth but when the feaver turneth to a cool the cry begins he is much helped when he heareth a brother rightly handling the word of promise when faith in God is thus inculcated in a sad heart then glimmereth up a sparcle of faith and a sigh of heart O if I could then followeth sense of joy God cannot despise these sighes 17. God withdraweth the paps and 〈◊〉 of Grace from the justified that we may learne to know what our owne righteousnes useth to doe even to presse us with despaire 18. when sathan objecteth behold thou art a sinner thou dost not so beleeve thou dost noâ— so love as the word requireth say thou againe why vexest thou me with those visible things I feel these well there is no need that thou teach me there is need I follow the word and turne to invisible things 19 Luther The greatest part of men are beguiled that they know not that the thoughts of their utter casting out from God is a tentation of Sathan 20. Luther In a conflict of despaire we must hold the promise made in baptisme if Sathan cease not but cry in thy heart thou art not worthy of that promise wee must ardently pray that the promise be not throwne out of our hand Say I know there is a promise of grace for the Son of Gods sake made to me this promise shall not lie though I were cast in utter darknesse I have stayed the longer on these because possibly every Reader cannot have Luthers works at hand 4. Conclusion Luther and our Divines say that we are patients in the businesse of justification which tendeth not to favour the Antinomian dreame that we are justified without faith and before we beleeve or that we are â—locks and dead passive creatures in the act of beleeving or in other supernaturall acts The Antinomians of old as now t Towne and others teach that the Law hath no activity over the new man by teaching ruling commanding requiring exacting or demanding obedience of him because the Christian man is Lord of the Law and the Sabbath and doth all without a Law teaching or commanding for the new man as new doth good workes by nature as the fire casteth heat then not by law or teaching or command But Luther will have justification to be passive and the Law in justification a patient in a farre other sense 1. Because the broken debtor is free in Court for nothing he doth himselfe but because the rich surety did all and paid his debt 2. Because the Law and the fulfilling thereof in the person of the justified is utterly unpossible and he is justified freely in Christs rich grace without Law or workes and the Law makes him no helpe for justification at all but is a meere patient 3. Because Christ that justifieth the ungodly and is the head of the justified oweth nothing at all to the Law and needed not to be teached what to doe by the Law and did and over-did and out-suffered more abundantly by grace then the compelling cursing and threatning Law can teach or command had wee suffered for the breach of one Law and done all the rest of the Law most perfectly and exactly yet could we never have given such glory to God nor such exact payment and satisfaction to the Law both by doing and suffering as Christ did we should have payed to the Lord and his Law but copper and brasse Christ payed our Law-debts in fine and pretious gold And what our new obedience wants in quantity for we cannot by Grace keep the Law exactly nor thereby be justified it hath in quality being wrought by Grace and perfumed with the glorious merits of Christ in these respects saith Luther The whole nature of justifying us in regard of us is passive Actively the Law is a weake and poore â—lement the letter of neither Law nor Gospell can give strength to obey and its weake passively because
against the flesh in some more in some lesse The time of grace is when the heart is erected and saith why art thou cast downe O my soule c. Hee that knowes this art well is deservedly a Divine I and those like me know scarse the first elements thereof The more godly any is the more he feeles this battle When I was a Monk I thought my heaven gone so often as I felt the concupiscence of the flesh I assay'd much I confessed every day but in vaine while I understood Paul saying The flesh lusteth against the Spirit then I was not so afflicted I thought then as now Martin even thou though godly shalt not want sin and this battle despaire not but fight then thou art not under the Law Staupicius said I have vowed a thousand times to be godlier but I keep not I le vow no more c. Luther That which is truely sin against the Law the Law cannot accuse as sin in the godly Luther Sin that is pardoned is broken through confidence of mercy that it condemne not or accuse not yet because of the flesh it springs up and warres in the flesh Beware to think little or much of the reliques of sin for so the purger the holy Spirit is lightly esteemed The reliques of sin remaine in us which need daily pardon All the beleevers sinnes are pardoned and covered but not yet purged so much pride hatred lust c. yea inward blots unbeleefe impatience murmuring remaine in us The reliques of sin remain in our flesh even when wee are justified least we should be idle that wee may have exercises of godlinesse Sin as Augustine speaks remaineth in us actually and in guilt it passeth away that is the thing it self that is truely sin is both pardoned and tollerated by God and the remnant of it remaines in the flesh and is not close dead except that by Christ the Serpents head is bruised yet his tongue moveth and his taile threatens a stroake What you will say ought not the ten Commandements to bee kept or if they be kept is not that our righteousnesse I answer wee will performe and keepe the ten Commandements but with a large that is with a truly Evangelick dispensation and distinction because we receive only the first fruits of the Spirit and the sighs of the Spirit remaine in our heart also our flesh with the lusts and concupiscence that is the whole tree the whole body of sin in its nature and being say Antinomians what they will with the fruits thereof remains this is the cause why the Law can never be perfectly kept Luther does most excellently deliver the differences of Law and Gospell of which Antinomians are altogether ignorant Luther calleth the Law a letter a dead a condemning letter not as Antinomians say because in the Gospel as Del saith The word and the Spirit are alwayes conjoyned and therefore Christ saith the words that I speake are spirit and life that is they come from the Spirit and carry Spirit with them which the Law doth not but Luther meaneth that the Law as the Law and Covenant of workes hath nothing at all of the Spirit but as a pedagogue to Christ it hath the Spirit conveying it in the hearts of the elect and the Gospel as the Gospel promiseth and hath conjoyned with it the Spirit not alwayes not when preached to Capernaim as Del citeth ignorantly the text Joh. 6. not when preached to Pharisees but when preached to the elect and not alwayes not when their hearts are hardned Mark 6.52 Mark 8.16 17. but when God is pleased to open their hearts and effectually to concurre with the word of the Gospel For Luther saith what ever revealeth sinne wrath and death does the office of the Law whether in the Old or New Testament according to Luther the Gospel may act the Laws part on a hardned hearer and so it hath not the Spirit alwayes accompanying it and the Law when it is made a Pedagogue to lead us to Christ carryeth the Spirit with it but Antinomians mean no other thing but that the Gospel is the very holy Spirit himself A most absurd Doctrine the Gospel is the word of grace the Holy Spirit is God making the word of grace effectuall Luther The Evangell is a word both of power and grace while it beats on the ears within powres in the Spirit But if it powre not in the Spirit a hearing man differeth not from a deafe man Then the Gospel is sometimes without the Spirit as well as the Law Except the doctrine of faith by which the heart is purified and justified be revealed all teaching of all commands is literall and the tradition of Fathers The Law teacheth what is your debt and what you want Christ giveth what you should doe and what you should have Augustine saith the Law of works saith doe what I command the law of faith saith to God grant Lord what thou commandest and again what the Law of works commandeth by threatning that the Law of faith obtaines by beleeving the people of the Law is hauty the people of Faith sighes for pardon Every law especially Gods Law is a word of wrath the power of sin the law of death the Gospel is the word of grace life salvation the word of righteousnesse and peace It is a wonder and unknown to the world to teach Christians to be ignorant of the Law and to live so before God as if there were no Law For except thou be ignorant of the law and conclude in thy heart there is no law no wrath but onely grace and mercy in Christ Jesus thou cannot be saved for by the law is the knowledge of sin by the contrary so the law and works must be pressed on the unbeleeving world as if there were no Gospel promise no grace Luther The Gospel is a preaching of Christ that he pardons sin gives grace justifies and saves sinners Whereas there are Commandements in the Gospel they are not Gospel but expositions of the law and consequences of the Gospel Evangelium verbum virtutis gratiae simul est dum aures pulsat intus Spiritum infundit Quod si Spiritum non infundit nihil differt audiens â surdo Luther Nisi doctrina â—idet quâ cor purificatur justificatur reveletur omnis omnium praeceptorum eruditio Literalis paterna traditio Lex docet quid debeas quo careas Christus dat quod facias habeas Augustinus dicit lex factorum dicit homini fac quod jubeo Lex autem fidei dicit Deo da quod jubes iterum quod lex factorum minando imperat hoc lex fidei credendo impetrat Luther Lex quae cunque presertim divina est verbum irae virtus peccati lex mortis Evangelium verò est verbum gratiae vitae salutis verbum
justitiae salutis Res mira mundo inaudita Docere Christianos ut discant ignorare legem utque sic vivant coram Deo quasi penitus nulla lex sit nisi enim ignoraveris legem in corde tuo statueris nullam esse legem iram Dei tantum graciam misericordiam propter Christum non potes salvus fieri E contra in mundo sic urgeri lex opera debent quasi prorsus nulla sit promissio gratia Evangelium est predicatio De Christo quòd remittat peccatum donet gratiam justificet salvet peccatores Quod autem praecepta in Evangelio reperiuntur ista non sunt Evangelium sed expositiones apendices Evangelii Luther meaneth that as the Gospel is distinguished from the Law and containeth the Doctrine of justification by free grace without works so the precepts of good works are not Gospel-precepts but otherwise taking the Gospel in its latitude it confirmeth and establisheth the law and commandeth the same works of sanctification which the Law commandeth 7. Conclusion And whereas Luther calleth the Law a dead letter as the Gospel is a saving word he hath not the same meaning with Antinomians to exclude all outward commands to cry downe the Scriptures and the written Law and Gospel and turne the Gospel in the Spirit and to remove all outward ordinances word Sacraments praying and make faith all our worke and the Spirit of life that is in Christ all our Law as Del and Saltmarsh and other Antinomians doe and as Theologia Germanica doth and other Familists teach for Luther aimeth highly to extoll Scripture as you may read in Luther tom 1.166 to 1.252.531 to 2.22.237.310 to 2. in Genes c. 17. fol. 85. and to 2. in Gen. c. 19.143 I hate my own bookes often I wish they may perish for feare they take the readers and draw them from reading of the Scripture to 3. in Genes f. 45. c. 24. It s a common proverbe Princes letters should be thrice read so farre more Gods letters Vel millies legendae should be a thousand times read and whereas Antinomians and Familists are all for allegories Luther is not so The literall sense of the Scriptures is the whole substance of Christian faith and divinity which only carrieth a man out in tentation Allegories are empty speculations and the froath of Scripture An allegory is a faire whore that cannot but be loved for the present by idle men that are not tempted Only the historicall sense doth rightly and solidly instruct fight defend conquer edifie Luther Literalis sensus scripturae sâ—lus tota est fidei Theologiae Christianae substantia qui in tentatione solus subsistit Luther Allegoriae sunt inanes speculationes tanquam spuma sacrae Scripturae Est allegoria tanquam formosa meritrix quae ita blanditur hominibus ut non possit non amari praesertim ab hominibus otiosis qui sunt sine tentatione Luther Historicus sensus rectè solidè erudit pugnat defendit vincit aedificat And Luther acknowledgeth a literall sense of the Law Luther Spiritualis intelligentia legis est ea quâ scitur lex requirere Spiritum nos carnales convincere literalis ea quâ putatur imò erratur legem posse impleri operibus viribus nostris citra Spiritum gratiae The Spirituall understanding of the Law is that by which the law is known to require the Spirit and to convince us that are carnall and that is the literall meaning of the Law by which men think yea erroneously imagine the law may be fulfilled by works our strength without the Spirit of grace Then to Luther the literall knowledge of the Law or the old letter of the Law is the false sense of the Law that we can be justified by works and Luther never condemneth Law or Gospel because written and in outward commandements as Antinomians doe And againe the law without the Spirit as also the Gospel is literall and legall to Luther Lex litera est sive scribatur sive dicatur sive intelligatur donec ametur The law is a letter either writen spoken or understood till it be loved this is not a work of the teaching Law but of justifying faith converting soules It is true Luther holdeth that all commandements of law and Gospel are then sweet and Christs yoke easie when the Spirit concurreth to make them sweet but neither doth this cry down the Scriptures nor make the Spirit the only obleiging rule as Del Town Saltmarsh Crisp doe Luther Ita dulcescunt praecepta Dei quando non in libris tantum sed in vulneribus dulcissimi salvatoris legenda intelligimus Luther Duplex est lex una Spiritus fidei quâ vivitur Deo victis peccatis impletâque lege altera lex literae operum quâ vivitur peccato nunquam impletâ lege per legem enim suscitatur odium legis sed per fideÌ„ infunditur dilectio legis Luth. tom 4.88 Tu urges servum hoc est scripturam eam non totam sed locos de operibus Ego urgeo dominum Christum qui est Rex Scripturae qui est factus mihi meritum pretium justitiae salutis Then the law without Christ is the letter of bondage and fear Lex literae lex spiritus differunt sicut signum signatum sicut verbum res Ideo obtentâ re jam signo non est opus Itaque neque justo lex est posita habito enim solo signo docemur rem ipsam quaerere Luther So the Commandements of God become sweet when we understand them to be read not onely in books then as written they are sweet but also in the wounds of the most sweet Saviour Luther There is a twofold law one of the Spirit and faith by which we live well to God sin being subdued and the law fulfilled The other the law of the Letter and of works by which we live to sin the law never being fulfilled but with a fained fulfilling For by the law the meere letter of the law without faith or grace is stirred up a hatred of the Law but by faith is infused a love of the law The Law of the letter and the law of the Spirit differ as the signe and the thing signified as the word and the thing the when the thing is obtained there is no need of the signe So there is no law to the just man but having only the signe we are taught to seek the thing it self This expression of Luther with another in the same Tome to wit The justified man ought nâ—t to live holily but hee doth live holily gave occasion to Antinomians to dream but it s but a dream that Luther is theirs as if Luther had been of their minde that the justified is under no commanding power of the law and
that being once justified and having obtained the Spirit they are not obliged by any obligation of a command involving sin in case of disobedience to either read heare or meditate in the Scriptures but are so freed from the signe having obtained the thing that they are not under the letter of law or Gospel written or preached or under any outward command or Ordinance or Law or Sacrament or sin or obligation at all but are led by a free arbitrary Spirit separated from all letter of the word A vain dream For Luther holdeth the letter of the Law to be an erroneous false and wicked seeking of righteousnesse by the works of the Law and a living to sin and from the oldnesse of the letter in this sense we are freed by the Spirit of faith and Luther explaineth himselfe when hee saith Obtentare jam signo non opus having obtained the Spirit we need not the letter He meaneth nothing lesse then when we have received the Spirit we need not the written Scriptures or the Commandement or any outward Ordinances nor any commanding Sure Sathan devised that sense it came never in Luther never in Pauls minde but he meaneth having obtained the thing that is the Spirit we need not the signe that is the letter of the Law only without the Spirit now the letter of the Law only commandeth perfect and exactly absolute obedience under the paine of eternall damnation But Luther explaineth himselfe in the very next words Ideo obtenta re Spiritu jam signo non opus Itaque neque justo lex ost posita What is that Luther to 4. fol. 178. Lex justo non est posita sic enim justus vivit ut nullâ lege opus habeat c. He so liveth that hee hath not need of the Law to teach and command without Christ that he must performe absolutely pâ—rfect obedience to the Law otherwise he is eternally condemned this is the letter of the Law for the just man is in Christ. Ideo Lex saith Luther there non potest accusare reos agere credentes in Christum the Law cannot accuse and condemne beleevers in Christ in the same sense saith Luther to 1.451 Justus non debet bene vivere the justified man ought not to live holily according to the letter of the absolute commanding Law enjoyning obedience under paine of eternall condemnation for faith looseth him from this debet and from this Law debt yet vivit bene hee liveth holily and he ought to live holily in an Evangelick sense and that this is Luthers minde is cleare the just man is loosed from that Law that the unjust and beleever is under as Luther saith in the same place Injustus debet bene vivere Now the beleever being under the Law he is a full debter to pay active and passive obedience to the brim he owes in a manner as much as Christ paid to the Law 2. Luther saith in the same place Hoc totum urget c. God presseth all this that we seeke not a letter-righteousnesse that is righteousnesse by the workes of the Law for the Law in its letter requireth absolute obedience under the paine of death But Christs intention sense is not that the â—etter of the Law Cursed be he that obeyeth not in all that is written in the Law to doe it shall stand against the beleever but that the spirituall sense shall stand that the beleever shall bee cursed in his head Christ suffering for him and that he shall fulfill the Law not in the letter that is perfectly and compleatly for so the old letter is now out of date and passeth away to the beleever but in the Spirit that is an Evangelick obedience to the Law 8. Conclusion Antinomians hold that a justified man is perfect and free from sin both in person and works as if he were in heaven and that the naturall civill and religious works of beleevers are made perfect in the sight of God Then must they perfectly keep the Law and Christ must make our good works exactly conforme to the Law what can hinder us then to be justified by works Randal the Antinomian and Familist said These are ever learning and never come to the knowledge of the truth who say That perfection is not attainable in this life So Bullinger l. 1. c. 8. tells of the fourth sort of Anabaptists in his time that said they could not sinne and the Church was without spot and wrinckle they left out in the Lords prayer Forgive us our sinnes and said we are justified by workes and could keep the Law perfectly Sure Luther denyes the beleevers to be perfect in this life Say not I am perfect I cannot fall but be humble and fear thou that stands to day mayst fall to morrow Luther So is the life of a Christian that he who hath begun may seem to have nothing therefore Paul saith I beleeve not that I have apprehended Phil. 3. because nothing is more pernitious to a faithfull man then that presumption as if he had apprehended it and there were no need to seeke so many make defection and whether through security and negligence So Bernard to stand in the way of God is to goe backe then to him that is be-back then to him that is begun to be a Christian this remaineth to esteem himself not a Christian but to seek to be a Christian. A Christian is not at his end but in his way that he may glory with Paul I am not but I desire to be and as many of us as are perfect let us remaine in this rule then he that is a Christian is no Christian that is he that beleeveth he is made a Christian when he is to be made a Christian we endevour toward heaven we are not in heaven so he is already in heaven who indevours toward heaven because God counts him to be in heaven woe to him that is wholly renewed that is who beleeveth he is renewed Then woe to Towne Saltmâ—rsh for these that are as free from sin as Christ must be perfect Luther The minde of man when it is in temptation and danger with difficulty rests on this consolation for thus it doth perpetually complaine What shall be done when shall it be done where shall it be done I answer then wait on wait on if it be longer deferred and the mind ask againe when shall it be say thou I have no other advice but that thou indure and wait on longer one two three years he that commeth will come and will not â—arry Luther Ne dicas ego perfectus sum non possum labi sed humiliare et time ne hodie stans cras cadas Luther Sic est vita Christiana ut qui caeperit sibi videatur nihil habere sed tendit pergit ut apprehendat unde Paulus non arbitror me apprehendisse Phil. 3. quia re vera nihil pernitiosius est homini fideli
come we by faith in Christ come suffering glorified Luther saith tom 1. p. 529. Non facta sed fidem patrum imitemur let us follow not the deeds but the faith of the Fathers Luther burnt offerings were not for justification but a sacrificed Oxe was a witnesse of grace and to speak so a working voyce of thankfulnesse or an handy or manuall gratitude by which the hand powred out thankfulnesse by reall words They beleeved in Christ to come we know he is come and gone to the father to prepare dwelling places for us Luther Abraham saw Christs day in faith and the spirit onely Luther the same Christ the same faith from Abâ—l to the end of the world and did reigne in divers ages of the world Antinomians as Den Crisp Saltmarsh Del deny any heart-Reformation true conversion to God actuall remission of sins and of all sins or free justification by free grace in a Gospel-way to the Jews under Moses as we are justified and saved under the Messiah and make the promises and covenant of grace with Papists and Sâ—â—inians to differ in substance and nature from our Gospel-promises and free covenant as if their law tutory Gal. 4. had varied the way of Justification and salvation to them and to us CHAP. XII Of Christian Liberty and of sense true and false 10 Conclusion Antinomians have not Luther for them in the Doctrine of Christian Liberty Luther Vnusquisque Christianus sciat sâ— per Christum constitutum esse in conscientia dominum legis peccati mortis contra scâ—at quoque hanc servitutem externam corpori suo impositam ut per charitatem serviat pâ—oprio Qui autem aliter intelligunt libertatem c. Luther Omnia sunt libera nobis per fidâ—m omnia serva per charitatem ut simul stet servitus libertatis et libertas servitutis Libertas Evangelii non tollit res corpora debitâ— nominum sed conscientias liberat a vinculis spiritualibus Luther Christianus in conscientia debet esse medicus in externis moribus debet esse asinus Per fidem Christi non sumus liberi ab operibus sed ab opinionibus operum id est a stultâ praesumptione justitiae per opera quesitae Let every Christian know that by Christ he is made in his conscience as he beleeveth in Christ the Lord of law sin death so that these have no power over him On the contrary let him know that this externall servitude is laid on the outward man that by love he is to serve his neighbour Those who otherwise understand Christian liberty as Antinomians who think they owe no obedience to the Law they enjoy the gaine of the Gospel to their owne destruction and are worse Idolators under the name of Christians then they were in Popery All things are free to us by Faith yet all things are under obligation of Law in regard of charity that so the servitude of liberty and the liberty of servitude might stand together The liberty of the Gospel takes not away things bodies nor duties of men but freeth the consciences from spirituall bands of wicked opinions Thâ— Christian in his conscience should be a physitian but without in externall conversation an Asse to beare the burthen of Brethren Luther meaneth in things indifferent that are without the case of scandall as hee exponeth himself Tom. 1 472.528 and clearly To. 1. In Christum credentibus omnia munda indifferentia licita sunt quaecunque vel praecipiuntur vel prohibentur externis ceremoniis c. and Tom. 2.154 155 156 158. Through faith in Christ wee are not free from works but from opinions of works that is from a foolish presumption of righteousnesse to come by works Now by opinion of good works Luther meaneth conscience and the resting of the conscience on good works as our righteousnesse hence so often saith Luther the Law hath nothing to doe with the conscience the Law hath no power over the conscience the Law ought not to reigne over the conscience And so 2. he placeth our Christian liberty not only in freedom from the Judiciall Law Tom. 4 on 1 Pet. 2. Rom. 13. and from the Ceremonies of the Law of Moses Tom. 4. fol. 145. But also from the condemnation of the Morall Law As is clear Luther That Christian liberty which Christ hath purchased is not so easily beleeved as spoken if it could be apprehended by a sure and firme faith no fury nor terror of the world of law sin death and the devill could be so great which would not be swallowed up as a little spark of fire by the great sea Libertas illa quam nobis Christus peperit non tam cito creditur quam nominatur Si certa ac firmâ fide apprehendi posset nullus furor aut terror mundi legis peccati mortis et diaboli tam maguâ— esse posset qui non 〈◊〉 seu scintilla a mari ab ea absorberetur Then Luther evidently thinketh our Christian Liberty is not from duties commanded in the Law but from the terrors accusation and condemning power of the Law after wee have sinned against the Law Luther Verba illa libertas ab ira Dei lege peccato morte c. Dictu facilia sunt sed Magnitu dinem hujus libertatis sentire fructum ejus in certamine in agone conscientiae applicare hoc plus quaÌ„ dici potest difficile est Luther In carne nulla debet esse libertas Debemus enim subjecti esse parentibus Magistratibus in summâ omnium servi esse sed in Spiritu conscientiâ Liberrimi ab omni servitute ibi nulli credimus nulli confidimus nullum timemus nisi solum Christum qui regnat inter medias afflictiones cum gaudio laetitia inter media peccata cum virtute fortitudine These words Liberty from the wrath of God law sin death c. are soon said but to finde the greatnesse of this liberty and the fruite thereof in a conflict and agony of conscience and apply it practically is more hard then can be spoken So he expresly clearely this Liberty in the flesh that is in sinning there ought to be no liberty for we ought to be subject to Parents Magistrates and finally the servants of all but in the spirit and conscience we are most free from all servitude for there we beleeve none trust in none feare none but onely Christ who reignes in the midst of afflictions with joy and gladnesse in the midst of sins with strength and courage It s clear by the flesh Luther cannot mean as Antinomians and Papists with Libertines doe the sensitive part which they call the Asse contradistinguished from the minde will and conscience as if the renewed man in whole sinned not with will affection reason conscience for the reason that Luther giveth is contrary to that for saith
for teaching Why then saith Christ search the scriptures and why doth John say Blessed in hee that readeth Rev. 1.3 and Paul charge that his Epistles be read to all the brethren Col. 4.16 why should the seaven Churches read or heare the seaven Epistles that Christ wrote to them For all these are legaâ—l shaddowes that are done away and the spirit without the word must only teach Seekers Familists and Antinomians then is Saltmarsh a legalist in writing and preaching for sure hee can but write letters and speake words hee cannot speake spirit nor is hee the holy Ghost 46 Hee that hath the seale of the spirit can infallibly judge of another whether hee bee elected or not Saltmarsh Sparkles of glory 256 257. 47 A man may have grace and poverty of spirit and want Christ 48 It is legall to say wee act in the strength of Christ. As if it were legall to bee able to doe all things in the strength of Christ. Phil. 4.13 Eph. 6.10 2 Tim. 2. 49 No Minister can convey more to another than hee hath experience of in his owne soule 50 Hee that hath true faith of dependency is not justified Whereas the Scripture saith frequently wee are justified by faith and faith of leaning and dependency on God is true faith Psa. 22.8 Hee rolled himselfe on the Lord Esa. 10.20 The remnant shall leane upon the Lord. Psa. 18.18 The Lord was my stay Esa. 26.3 Thou wilt keepe him in perfect peace whose minde is stayed on thee Psa. â—12 7 His heart is fixed leaning on the Lord. And full assurance may be wanting where there is faith and fainting conflicting together Jona 2.4 Psa. 31.22 Mark 9.24 51 All that preach and beleeve not as Familists and Antinomians doe are under the Law not under grace and so under the everlasting curse 52 Pauls Doctrine was more for free-grace than Peters 53 No Christian must bee prest to duties of holinesse So Saltm Sparkles of glory p. 245 246. CHAP. XVI Of the first sowers of the tares of Antinomianisme and Familisme in New England THe first Authors of these wicked opinionâ— were N. Wheelright some adherents to M. Wheelright and Mistris Hutchison This woman is called the American Jesabel she was the wife of M. William Hutchison of Boston the daughter of M. Marbury sometime preacher in London She was hauty bold active in wit eloquent vaine and selfe-conceited would not stick to lye and brought these opinions from old England and so was holden for a time out of Church communion yet admitted deceived many with extolling of Christ as working all in the soules of beleevers as in dead and passive Organs and depressed sanctification and all qualifications of inherent graces as nothing held union with Christ and justificaâ—ion without faith shee drew to her way many godly people and many loose and prophane by a weekly lecture she held in her house under pretence of repeating sermons tooke on her to sit in a chaire and to teach men All these foresaid errours were condemned by a generall assembly of the Churches of New England at New-towne August 30. 1637. They learned by sad experience of these seducers from that time as I am informed to remove farther from M. Robinsons democracie and popular government and come a little nearer to Presbyteriall Government and while they imbrace that Apostolicke Government they shall ever be infested with heresies as now they are this day with new Bee-hives of Anabaptists Seekers Enthusiasts Familists and Antinomians they come blessed bee the Lord a little nearer to it then they did M. Cotton in his Treatise of the keyes of the kingdome of heaven set out by M. T. Goodwin and M. Philip Nye is well sound in our way if hee had given some more power to assemblies as is clear Act. 15. and in some lesser points Though Independents in England oppose that Godly and learned Divine and as wee heare have suppressed his judgement touching constitution of visible Churches and are not willing that Antinomians Familists Socinians Anabaptists or other abominable sectaries be brought to the tryall of a lawfull Church assembly but plead for a toleration to them which the Churches of New England deservedly abhor as Atheistical and distructive to the truth peace and unity of the Church of Christ. Mistris Hutchison ought to have beene convened before this Church-assembly and M. Wheelright and others were convened before a civill court in Massachusset Octo. 2. 1637. For disturbance of the publick peace where in the month of March M. Wheelright was convict of sedition upon occasion whereof a number of Familists gave in a Petition or Remonstrance complaining that their beloved M. Wheelright was condemned for no fault whereas his doctrine was no other then the very expressions of the holy ghost himselfe though he had said expressely That Magistrates Ministers and most of the people were under a Covenant of workes and therefore were enemies to Christ such as Herod Pilate Scribes and Pharisees and incouraged the people to rise up against them as Philistims and pronounced the curse of Meroz on them who would not joyne with them against the churches of the legallists And made mention of Moses his killing the Egyptian Much fals doctrine and debates and disputes raised he in the Church there which were not knowen before his comming to the Country where upon he was sentenced to be disfranchized and banished out of their jurisdiction and committed to safe custody till he should find surety to depart before the end of March upon this he appealed to the Kings Majesty Others of his Disciples saying he held forth nothing but the truth of Christ were censured some banished some fined and imprisoned Mistris Hutchison boldly justified her selfe that she might teach as Priscilla did reproached the Ministers as Legallists told by revelation and many misapplyed Scriptures that shee was forewarned by God in Old England that she should separate from all Ministers because legall men except M. Cotton and M. Wheelright that she should come to New England suffer for the truth She said she should be delivered as Daniell was from the Lyons Such Prophets love to foretell things past and say they knew them before they came to passe She having received the sentence of banishment though she had before dissembled and lyed now stood to owne all these Articles layed against her 1 The soules of men by generation are mortall as beasts Eccl. 3.8 but made immortall in regard of Christs purchase who bought the soules of the wicked to eternall paine and of the Elect to eternall peace 2 The united to Christ have new bodies and two bodies 1 Cor. 6.19 She knew not how Jesus could bee united to our fleshly bodies 3 Those who have union with Christ shall not rise with these fleshly bodies 1 Cor. 15.44 4 The Resurrection 1 Cor. 15. and John 5.28 is not of the body but of our union with Christ in this life so said Hymeneus Phyletus the Libertines the
but the Son of God became flesh in us that is weak in the Saints who beare his image therefore Gorton expounding flesh and blood Joh. 6. saith p. 106 107. By blood is here meant the life Spirit and power of the Son of God as he discends from the Father even as the life spirit power vertue and vigour of the Son of man runnes in the blood in creatures and such is the life discent and power of the Son of man as he is of the life discent and power of the Father from above and so is God blessed for ever Amen So the Apostle this is he that came by water and blood that is by weaknesse and strength that is by weaknesse in us or in our nature then not in Christ personally but by power in God or in that nature divine so is he said in the like sense to be crucified in the flesh but quickned in the Spirit then it s but metaphoricall flesh and blood that Christ took not reall and materiall but in regard the Saints that bear his image are men Christ is a man in them and Christ weak in them that is Christ lives in them according to the wisdome skill strength study and forecast about the things of God that a creature meerly as he is a creature is able to procure and bring forth now the best thing that is in man saith he p. 106. which is his wisdome is enmity with God for it is not subject to the Law of God neither indeed can be so we have from these Familists an imaginary and a Metaphoricall Saviour And if we eat the flesh of Christ and drink his blood saith he p. 107 108. that is if we eat and communicate with that weaknesse and frailty that is naturally in man and which the Son of God assumed and took into unity he saith not unto the unity of the second person with himself without alike drinking in and communication with that spirit and life wherein he visits us and comes into our nature from on high even out of the bosome of the Father then doe we surfeit and suffocate the Spirit so is flesh eaten to the body without drink and dye in our selves and in our sins and so also if we neglect that weaknesse that is in us as though no such thing were and dreame of an high and spirituall estate which doth not arise out of and is the result through the wisdome of God of that weaknesse that is in us then doe we either sink in our folly and become sottish the things of God being drunk up onely with the things of this naturall life else are we puffed up and become giddy in our selves thinking that we know something when indeed we know nothing as we ought In all these Familists 1 Deny the Trinity three persons in on God And if the reader consider it Saltm speaketh the same way with Gortine and H. Nich. Sparkles of glory p. 288. Others say he meaneth himselfe and Familists whom he divideth from Protestants the mystery of salvation is no other then Immanuel or God with us or God in flesh Christ being no more but an anoynted one and that anoynted one is our nature or weakenesse anoynted with the spirit even God himselfe who is strength There is not a word here of God and man in one person and of true God consubstantiall with the Father and man like us in all things except sinne in the unity of one person but Christ is our nature in every Saint and beleever and weaknesse anoynted with the spirit Then every saint is Christ and Christ hath no body and soule of his owne but every beleever Goded deified and anoynted with the spirit is Christ. 2 Christ is not one single man who was crucified on Mount Calvery But every weake beleever made of flesh and a fraile bodie and of a soule Goded and anoynted with the spirit is God manifest in the flesh and another Messiah we have not but every Saint is his owne Saviour Christ is nothing but mysticall Christ by his spirit dwelling in the flesh and weake nature of all Saints is not this the Antichrist who denyeth that Christ is come in the flesh Now Christ suffers in us saith Gortyn p. 105. Because no other creature in the creation was made according to the Image of God but man alone and so no other creature in regard of degeneration can bear the image of death and hell but man alone Then the Father and Spirit suffers in us and our weaknesse because of the unity of images that is in God and in us If this be all here is no incarnation or suffering personall in the Sonne more then of the Father and the Spirit 2 This is but the imaginary and Metaphoricall Saviour of H. Nich. and unclean Familists for if flesh and blood be but Metaphors that is the weakenesse and nothingnesse of man and blood be Metaphorically only the power of the divine nature and if the blood and water that issued from Christs side was not materiall blood and water and if Christs being crucified according to the flesh and his living according to the Spirit be but faire Metaphors as we say the Medows laugh when they are but vigorous greene and flourishing and are not capable of materiall laughter more then of a reasonable soule then surely Christ was not true man borne of the virgine Mary but a Metaphoricall man that is weake in us who alone are his Image by creation 3 Then dyed hee but in phantasie and Metaphorically for his flâ—sh that hee was crucified in is not true flesh nor the true manhood assumed in the unity of his person but only it is Metaphorically the weaknesse that is in us And John saith Hee saw the water and the blood that came out of his side and did beare record and his record is true yea they heard Christ with their ears they saw him with their bodily eyes and looked on him and their hands handled the Lord of life John leaned on his bosome they pierced his hands and his feet they parted his garments among them they tooke downe his body off the Crosse folded it in clean linen layed him in a new Tombe hee truely rose againe eate with his Disciples when they doubted if it was he he called to them to make their senses and fingers witnesses a spirit hath not flesh and bones as yee see I have 1 Joh. 1.1 2 3. Joh. 19. Mat. 26 27 28. Luk. 22.23 ch 24.39 40 41. And he was seene of all the Disciples and was seen of more than five hundred brethren at once 1 Cor. 15.5 6. And hee shewed himselfe to his Disciples after his suffering by many infallible proofes being seene of them fourty days and spake of the things concerning the Kingdome of God yea Paul saith Act. 20. â—28 God purchased a Church by his blood Our Divines with good reason say Here is concluded against the Socinians a real satisfaction a true real not a morall
or exemplary dying by way of imitation only to teach us the like patience but that Christ God-man really offered to the Father blood as a perfect ransome to redeeme his Church The deceiving Familists eluding the whole history of Scripture and this Impostore Gortyn saith his blood is to bee exporâ—ed only of the power of his God-head and his flesh of the weakenesse of our natures or of us who only in creation are made according to the Image of God Yea Gortyn saith p. 104. Christ suffereth in them that is in the weake Saints else can he have no death at all and then no Saviour then he suffered not in his owne Manhood then hath hee not by himselfe purged our sin Heb. 1.3 Nor was it Christ himself who in his owne body on the tree bare our sins 1 Pet. 2.24 The body of Christ say the Familists and Antinomians is his Church Now the Church is his mysticall body but Christ had and yet hath another true real naturall body besides his body the Church This seemeth to mee to bee the doctrine of M. Saltmarsh who in his latest peece that I cannot now examine this worke being printed but it is the very picture of the spirit of Henry Nicholas giveth hints that Christ is not true man Sparkles of glory p. 39. The baptisme of Jesus Christ is that whereby wee are baptized into his body Now his body is a spirituall one and fashioning like his gloryous one that place Phil. 3.20 21 that speakes of Christs naturall body Saltmarsh exponeth of his mysticall body the Church as if Christ had not another body then his Church his mysticall body Now Christs mysticall body suffered not on the Crosse for our sinnes And pag. 43. When Jesus saith he went out of flesh into spirit or ascended he confirmed this ministration c. Then Christs ascension to heaven in his manhood is not locall and visible though the scripture say Act. 1. His Disciples saw him locally and visibly ascend and the Angels said these men of Galilie should see him after the same manner come to judgement but his ascension is but his leaving of his flesh or mysticall body on earth and being turned into a spirit or his entring in a more spirituall and glorious being into heaven and if this bee true that his ascension is but his going out of flesh into spirit then hath not Christ taken our nature and flesh and a mans heart to heaven with him that hee may be touched with our infirmities Contrary to these Scriptures Eph. 2. ver 6. Phi. 3.20.21 Heb. 4.14 15. Heb. 7.24 25 26. Heb. 10.20 21. Againe by blood in scripture is never meant the power or life of God How shall wee then make sense of that Heb. 2.14 For as much as the children are partakers of flesh and blood he also himselfe likewise tooke part of the same that through death he might destroy him that had the power of death that is the Devill And what is that but he was true man v. 17. Wherefore in all things it behooved him to bee made like unto his bretheren that he might be a mercifull High-Priest Now the Children were not partakers of flesh and blood that is of weakenesse and the power of God or the God-head for so Familists expone flesh and blood except we say that every beleever is both borne of the seed of David according to the flesh and is God blessed for ever A horrible blasphemy for so Christ Rom. 9. partakes of flesh and blood according to the Familists way And this way of changing all histories of the word in allegories is the way to elude all truth When it is said God created the Heaven and the Earth the Sea Man Beasts Birds Fishes wee must make the world an Imaginary and Metaphoricall world the Creation must be but an allegorie men must be figures allegories and metaphors so must heaven earth sea land birds fishes be metaphors for there is as true a reall history of all that Jesus did and said untill the day he was taken up to heaven Act. 1.1 2. As of all other true histories in the word Else Familists puts us to a stand in all the Articles of our faith I confesse the way that Del and the Familists take when they cite these words for an internall word and a spirituall and allegorick sense besides the litterall sense The words that I speake are spirit and life Is an unavoydable way to elude all scripture and M. Beacon in his Catechisme while he cleare himselfe is a grosse Familist to mee for he speaking of Christ crucified turnes all Christ in a Metaphoricall Imaginary Christ in these words pag. 137. Q. how long did this suffering last A. Till he gave up the Ghost Q. Who was crucified hereby A. The old man Q. What was the old man A. The sinfull man Q. Is the sinfull man ceased A. Yes in Christ. Q. How so A. He was left nailed on the crosse These words who was crucified in a Catechisme aske in what nature Christ suffered and whether or no Christ God man in regard of communion of properties may be said to suffer Who did suffer Now he should answer the Lord of life in his humane nature But passing the answer touching all personall and materiall sufferings of Christ which is a speciall and fundamentall article of our faith and ought not to be omitted in a Catechisme he cometh to a morall suffering of the body of sin by influence of Christs death on our soules now first and primarily Christ himselfe was nailed to the Crosse as a sacrifice for our sinnes this is omitted by Beacon secondarily as a fruit of his death the Old-man is crucified with him Rom. 6. but not as Beacon means that the Old-man is ceased and we sin no more being once justified as if the Old-man were perfectly crucified as he answereth And it is true that Christs dying teacheth us to die to sinne and so Christs death is spiritually to be exponâ—d where the scripture exponeth it as Rom. 6.1 2 3 and 1 Pet. 1.23 24. and else where But that is no ground for Papists Antinomians and Familists to take away all the truth of histories touching Christ his incarnation death resurrection ascension sitting at the right hand of God redeeming of the world heaven and hell and to subvert our faith and change all in spirituall and allegoricall senses under pretence of a spirituall Gospel-preaching we cannot then by the learning of these Jugglers expone the story of the drowning of the world by waters but of allegoricall men allegoricall drowning not literally For if we expone the stories of the Scripture literally Familists say we are literall expositers and know nothing of the spirit and spirituall learning 7 These Familists teach that Christ reveales his will by no voyce but the voyce of the Spirit in the Saints p. 104. that is the internall Spirit and word is our onely rule and not the writen word
sutable to H. Nicholas his Spirit and to the Enthysiasmes of Swenckefield and to John Waldesso a piece that M. Beacon highly extols p. 138. Catechi who saith Consideration 3. p. 8. That beleevers make use of some rules of Scripture to preserve the health of their soules as they doe for the health of their body rather to conforme themselves outwardly with the sons of Adam then because they feel themselves to stand in need of such observations forasmuch us they being governed by God alone observe the will of God and wholly depend on it And the same Popish Author Cons. 32. p. 107 108. maketh crucifixes Images and the holy Scriptures Alphabets of Christian Piety for beginners M. Beacon who commends this superstitious Familâ—sticall book must alwayes judge Images unlawfull so as a Christian having first saith Waldesso p. 108. served himself with holy Scriptures as with an Alphabet he afterward leaves them to serve for the same effect to beginners he attending to the inward inspirations having for his proper Master the Spirit of God and serving himselfe with holy Scriptures as with an holy conversation and which causeth refreshment unto him altogether putting from himselfe all these writings which are written by an humane Spirit So they judge Scripture to be written by an human spirit contrary to 2 Pet. 1.19 20 21. 2 Tim. 3.16 8 Its folly to conclude of certainty of Scripture and not of infallibility in the interpretation thereof So M. Saltmarsh and M. Dell deny the Scripture to be an obliging rule to the Saints but onely the word written in the heart Hence as the Holy Ghost dited the Scripture so also dited be the exposition of Scripture to the Familists and their exposition is as infallible as the Scripture because the same Spirit speaks in both for the same spirit that dites the word must expone it Answ. Then must the writing of H Nicholas and the uncleâ—n house of Love and of Antinomians be as infallible as the writings of the Prophets and Apostles who were immediately inspired Horrible blasphemy Men and holy men may erre in their Expositions but the Word of God is infallible truth 2. The Scripture is our rule by which all other Truths Doctrines Spirits Revelations must be tryed and if they be not according to the Law and the Testimony there is no light in them Esa. 8.19 20. Luk. 16.30 31. Psa. 119.130.105 Luk. 4.17 18 19 20 21. Joh. 5.39 2 Tim. 3.16 Act. 26.22 3 No marvell that Antinomians be Anti-scripturians and deny Scripture to be the Word of God affirming it to be a dead letter a humane thing of Inke and that what the Spirit speaks to the soule is onely the word of God and no other thing contained in the Old and New Testament 9 Faith justifying is no fiduciall recumbency on Christ God and Man Nor doe we eat his flesh and drink his blood spiritually by beleeving in Christ crucified but by acts of humility seeing our self to be flesh and nothing and Christ to be in us blood that is the spirit life and power of God as if we were Goded with him 10. God and man united in one eate the flesh of the Son of man and drink his blood or man as Goded and God as humanized p. 111 11 The reasonings and dictates of our spirit are translated into the 〈◊〉 and dictates of the Spirit of God and so the writing 〈◊〉 and arguments become Divine and eternall not humane and â—emporaâ—y Wind-mils and phanacies must they be bigge 〈◊〉 who leave the Scriptures and imagine that God onely acts understands wills loves feares hopes c. and doth 〈◊〉 in the Saints 12 Swearing at all though before a Judge is unlawfull Simpl. Defenc. p. 22. 13. While you tell the people say they to the godly in New-England that by sorrow compunction and anxiety of Spirit and woulde of minde they communicate in the sufferings of Christ it is nothing else but to conclude the Son of God to be Beliel 14 Baptisme is unlawfull except it be conjoyned with the crosse and sufferings of Christ â—o Saltmarsh Sparkles of glory p. 30 31. denyeth all Baptisme 15 As every Saint ought to hear the word so ought he to preach it Calling of Ministers is groundlesse so p. 66.67 so the Anâ—â—nom Beacon Catechi p 7.8 and Saltmarsh Spark p. 131. 16 They are Idoll Shepherds of Rome who cannot preach to the people but in a way of so much study and ease not labouring with their hands for their bread p. 67. 17 If I preach the Gospel willingly say they I have a reward 1 Cor. 9.17 that is if I doe it out of any ability skill or will of mine owne gotten or acquired by any paines or industry as men doe attain to Arts and Trades wherein they are to be preferred before and above others then I have a reward that is something to be attributed and contributed to me for the same then I goe about to deprive my Lord of his right shewing my selfe an unfaithfull Steward â— Simpl. Defen P. 68. then was Gorton unfaithfull in writing this book for pains of art he must have taken in writing in consulting by reading the Scripture to set down Chapter and Verse but all this is the Enthysiasticall gang of Divinity in which Antinomians in praying beleeving loving bereave us of the use of minde will reason affections and make the Holy Ghost and Christ in his person united to us to doe all 18 To preach for stipend or contribution is to give unto God and unlawfull contrary to 1 Tim. 5.17 18 19. which I grant if stipends be the preachers designe and end 19. None is to forethink of what text or subject he is to preach on but as Gods Spirit for the time casteth in his minde p. 75. that is he is to speak phancies without sense method or intention to edifie which thing the Prophets Christ and Apostles did not in their preachings But of this before and somewhat hereafter 20 He denies the resurrection exponing these words My flesh shall rest in hope that is my weaknesse and tyred out condition hath rest and strength in another though not in my self for hope that is seen is no hope This place Psal 16. is exponed Act. 2.26 30 31 32. of the hope of the resurrection of Christ and of ours in him who is the first begotten of the dead but Gorâ—on p. 106. wresteth it most foolishly to another sense as if it were metaphoricall flesh and buriall and so an allegoricall and spirituall resurrection onely 21 He most corruptly and unsoundly turneth all the Scripture in childish Allegories as is to be seen p. 96 97 98. In the following Treatise you have other Antinomian conceits holden by Ro. Towne who coldly refuteth Doctor Taylor and by M. Eaton in his Honey comb and Saltmarsh of late falne off conformity to Antinomianisme and Tob. Crisp a godly man as is thought But Melancholions who having builded much on
qualifications and signes fell to the other extremity of no signes of sanctification at all by H. Denne an High Altar man a bower at the sillables of the name Jesus and conforme to all the abominable late Novations introduced by Canterbury who also opposed the Remonstrance and Petition of the well affected pleading for a riddance from Episcopacy Ceremonies and other corruptions and is now a rigid Arminian and an enemy to free Grace an Anabaptist an Antinomian to these joyne Paul Hobson who speakes more warily then the rest and R. Beacon in his late Catechism who holds sundry grosse points and M. Del in his Sermon before the House of Commons whose noble Ancestors could not have indured Familisme Sâ—einianisme or the like to be preached in their ears CHAP. XVIII Saltmarsh cleareth his minde touching personall mortification faintly and holdeth many other points of Familisme as of Christ crucified risen ascended to heaven in a figure or in the spirit not really in his true Man-head SAltmarsh is now the cheife Familist in England hath written of late a Treatise called Sparkles of glory which containes the spirits and extractions of the doctirne of Swenckfeld David Georgius Henry Nicholas and all the Familists Antinomians and older Libertines in which he professeth himselfe A Seeker and disclameth Presbytery Independency Anabaptisme and that there is neither Ministery Church or Ordinances nor any promise of continuance of them till Christs second comming contrary to Mat. 28.19 20 21. Ephe. 4.11 12 13. Mat. 26.13 Mat. 24.14 And pleads for liberty of conscience and yeeldeth that he will write no more against that learned and Godly man M. Tho. Gittaker Hee further labours to cleare himselfe Sparkles of glory pag. 323 324 325 326 That he said that Christ hath beleeved perfectly repented perfectly mortified sin perfectly for us which hee thus explaineth to wash it from Antinomianisme and so calleth it a pretended Heresie 1 saith hee that Christ hath done all for us is truth hee hath fullfilled all righteousnesse for us bâ—â— that which is of the Law and that which is in the Gospel in graces c. And upon this accompt is made unto us righteousnesse c. 2 Faith Repentance Mortification were all in Christ origiginally primarily as in their nature their fountain their root or seed and therefore hee is said to give repentance to Israel and he is the Authour and finisher of our faith and it is caled the faith of the son of God and of his fulnesse all wee have received and grace for grace for every grace in him a grace in us A. 1 If Saltmarsh have no other sense but that our faith repentance mortification are in and from Christ as the meritous cause because Christ by the merit of his death procured grace to us to beleeve repent mortifie sinne 2 That these are from Christ efficienter as the efficient cause or from the spirit of Christ infusing the life of God in us and actuating the supernaturall habit of grace in us and working in us to wil and to do this is that which Protestant Divines say that Christ is our Savior merito and efficaciâ by the merit of his death against Papists and the effectuall yea and the irresistable applying of his death to save us as we teach against Papists Pelagians Socinians then surely I hope neither that learned man M. Gattaker nor any of ours censured M. Saltmarsh for Antinomianisme or any heresie in his point we agree and then we say that M. Saltmarsh in these words gives us a faire and ingenious Recantation I am glad of this But Saltmarsh will be found to wash Antinomianisme off himselfe with Ink-water and he hath no face at least it is much ignorance to call Protestants Legallists because they teach that our faith repentance and mortification are from Christ by way of merit and the effectuall working of grace nor did ever Protestant deny this 1 Saltmarsh free grace p. 61 62. excludeth personal not acting such and such a sinne and our personall sanctification from being part of Gospel pure and spirituall mortification p. 62 63. And saith our pure and Gospel mortification is to beleeve that Christ mortified sinne perfectly for us and the like hee saith of sanctification and repentance p 84 85. So Saltmarsh willeth us not to repenâ— nor beleeve nor mortifie sinne in our owne person but to beleeve Christ hath done these for us perfectly and then we beleeve repent and mortifie sin perfectly 2 He citeth Scripture But yee are sanctified but yee are justified c. This is out of all doubt personall sanctification flowing from Christs merits and his spirit And I can do all things through Christ which strengtheneth mee This is personall doing in Paules person by the grace of Christ and wee are his workemanship created in Christ Jesus unto good workes Those be good workes that wee in our owne person doe by the spirit of sanctification But Saltmarsh exponeth all these to be not ours but the very personall actings of Christ for his words are these pag. 84. free grace All these scriptures set forth Christ the sanctification and the fulnesse of his the all in all Christ hath beleeved perfectly for us hee hath repented perfectly he hath sorrowed for sinne perfectly he hath obeyed perfectly for us and all is ours and we are Christs and Christ is Gods Now Saltmarsh can have no such sense as here hee would force on himselfe For never man doubted but personall acts of grace or don by the strength of grace are ours but how are they ours as we are Christs onely as Christ acteth them for us without us No are they not ours the Spirit of Jesus worketh them in us and causeth us personally to doe and act them Ezek. 36.27 John 7.39 If Christs perfect beleeving perfect repenting and his perfect mortifying of sinne be ours because Christ did these acts for us in the dayes of his humiliation while he was in the flesh then are they ours before we be born and the holy Ghost must exhort us to doe all in the strength of Christ and to be sanctified and to beleeve perfectly to justification and that we be his workmanship to walk in good workes that we put on the new man that we mortifie sin 1640 yeares before we be born for so many yeares agoe Christ performed all these things for us but we are this day exhorted to put on the new man and to walk in good works Now the holyghost in scripture must either speak non-sense or wheÌ„ he saith walk in love eveÌ„ this day repent while it is to day stand up from the dead to day beleeve to day he must mean you need not stirre foot or hand or any power of your soul to these acts for Christ performed all these acts for you 1640 yeares agoe For then he must mean Christ hath repented perfectly in me a beleever and wrought perfect repentance free of sinne in me a sinner and Christ hath obeyed perfectly
in me a sinnerr that is by his merit and Spirit Christ hath wrought in me and in my sinful person perfect obedience and so hath made my personall sanctification my personall new obedience by his grace perfect and perfectly conforme to the Law which is most false And when Paul saith I am able through Christs strength to doe all things his meaning must be Christ worketh in me in my sinfull soule understanding will affections and whole man to doe all things through Christs strength perfectly as Christ doth all things perfectly Now sure Christ doth all things perfectly and without sinne But did Paul by Christs strength all things perfectly and so as he was free of siâ—ne I think not 3. Saltmarsh taketh upon him to yeeld us some purer and finer Gospel mortification then the Protestant Legalists have done in former times as he saith pag. 61 62. Now if his mortification be in Christ onely and not in the sinner himselfe nor any act of him and a perfect mortification in Christ onely as the meritorious cause and also as the onely efficient not in us and as in Christ the onely subject not in us then I grant he gives us a finer mortification because what Christ doth onely and perfectly and in himselfe not in us must be finer then any mortification or acts of sanctification we doe in our person though we doe these by the Merit and Spirit of Christ working in us to will and to doe But then Saltmarsh nill he will he must say the Gospel-mortification is that whereby Christ hath perfectly mortified sin for us and not that which he sayth Sparkles of glory 324 325. mortification which Christ first doth in himself and then in us through himself and so he vindicates not himselfe 4. I never yet saith he denied graces and fruits of the Spirit of God which appeare in faith repentance new obedience mortification of sinne I speak it in another conception and measure of light The Christian as the English or French can onely speak in his own tongue or language till the Lord be One and his Name One amongst us It is true 1. Saltmarsh and Antinomians say there are graces of Faith Repentance Mortification or rather as Town saith gifts of Faith c. But 1. they are not Gospel-mortification Why Gospel-mortification is perfect in Christ saith Saltmarsh Free Grace pag. 84. these that are in us are not perfect at all nor conformable to Law and Gospel 2. They are not commanded so as the contrary omissions should be sinne they are onely free and arbitrary acts of the Spirit and of a spirit separated from the word 3. Saltmarsh denies not graces in faith repentance and mortification But he denies the necessity of the things themselves as acted personally by us Yea Saltmarsh saith Confession Repentance are sinnes at least infirmities or sinnes of weaknesse For free Grace pag 87. he sayth You say well For David câ—yed out in the bitternesse of his soule that his sin was ever before him and then his sanctification was out of his sight and that God had forgotten to be gracious but I said saith he this is my infirmity In whicâ— words Davids confessing of his sinne which is aâ— act of 〈…〉 is joyned with his quarrelling with God 〈…〉 had been a changed God Psal. 77. and of both it is sayd that David sayd This is my infirmity or my sinne Now if hee spak not of both the words can beare no sense and if so confession of sinne and by the same reason repenting of sinne must bee a sinfull infirmity How then can Saltmarsh acknowledge grace or fruits of the Spirit except he acknowledge grace in sinning which were absurd 4. Saltmarsh calleth his unsound speaking a Christian speaking till the Lord be one and his Name One as if the expressions of Antinomians and their Hereticall doctrine were the language of a Christian when it is the language of the Antichrist And if Saltmarsh failed but in expression he should have answered his own Arguments and the Scriptures that Mr. Gattaker alledges on the contrary and confessed Mr. Gattakers doctrine was found in that point and his own Familisticall in his way of expression of it at least Yea Saltmarsh further enlargeth himselfe in other Articles of Familisme more unsound then before and worse if worse can be as 1. Man is sayd to be made after Gods own Image which Image was Jesus Christ called by Paul the Image of the invisible God the brightnesse of his glory the expresse Image of his person Scripture sayth not that man was made according to the Image of God Christ for Christ is the Substantiall and eternall Image of the Father Man was created in the created participation of God in righteousnesse and holinesse Eph. 4.23 24. and especially if Saltmarsh speak of Christ as Mediator as he doth it is most false 2. Man while he stood was the figure and Image of Jesus Christ in his new creation or whole body or Saints p. 4. Sparkles of Glory An. P. 201. he setteth down this as the last highest discovery of God to man above beyond what Protestants say of salvation by faith in Christ crucified died buried ascended sitting at the right hand of God c. For all these Gospel truths he rejects as literall and fleshly They say sayth he speaking of Fumilists Adam was a way by which God preached first to man and was not the first man in whom all stood and fell but a way figurative and allegorick not literall and historicall as if Adam were a true reall man by which this mystery of God was made to appeare But what Scripture is â—here that Adam â—n the stâ—â—e of Innocency was a figure of the Mysticall body of Christ Mediator We may not at our will fansie figures and types where the word goeth not before us 3. This excellency and glory of the first man as it left God life and communion in him was a figure or image of this creation departing from God and living out of God Ans. What reason hath Saltmarsh to speak with H. Nicholas who saith man sinned from the beginning buâ— speaks not one word of the first Adam that sinned as if thâ— first sinner were not one single man sâ—e Knewstub against H. Nicholas 2 The Scripture saith Rom. 5. All sinned in the first Adam as the head root first nature and publick father of all mankinde By one man many were made sinners inherently and intrinsecally Saltmarsh will have all men to sin in Adam as in the first figure type and Sampler by imitation onely as Pelagius said or he will have the first Adam a man figuratively onely not really and indeed and wee know Familists change the whole story of Adams fall and say the tree the Garden eating were not materiall trees gardens c. but meer figures 4. Jesus Christ is the Revelation of God even the Father this is the glasse or Christall of God in whom we with open
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
29. nor was Christ for that under any absence of the Spirit 1 Tim. 4.14 15 16. and Revel 1.3 compared with Rev. 2.7 whereas he sayth The Ministery that is to destroy Antichrist is more glorious then Arts and Tongues and this is Jesus Christ himselfe 1. Libertines said the Gospel or Word was the Spirit himselfe Saltmarsh here sayth the Ministry destroying Antichrist is Christ which is most false The Ministery is but 1. an Instrument 2. a created Ordinance Christ is God Man and Mediator 2. The Ministery that destroyeth him is the Word preached as an instrument and Christ the principall cause But the principall cause removes not the Instrument as Familists imagine but the Ministery of Familists shall never do it Whereas former Antinomians made two contrary administrations one under the Law in the old Testament another undâ—r grace or the Gospâ—l in the new Testament Onely John Baptist was pinned in as halfe a Legalist between both Saltmarsh p. 68. after he with the Familists hath made a greater number of spheres and circles of Administrations following the spirit in his fulnesse and variety he foldeth them up in three of Law Gospel and Spirit or of Letter Graces and God or of the First Second and third Heavens After the cut of David Georgâ— who said the first Ministration was the law of death and the letter the second was under Christ and the Apostles but not very spirituall but fleshly literall carnall but the last under David George the true Messiah was spirituall purely spirituall beyond that of Christ and the Apostles and so spirituall that to have conscience or sense of uncleannesse or sinne was a work of the flesh And Saltmarsh saith it is fleshly and literall that a pardoned man should confesse sin p. 69 70 a Christian saith hee passeth throâ—gh severall ages even as Christ was under the Law circumcision Supper of the Lord Baptisme and then hee crucified all that flâ—sh hee walked in under these dispensations and entered unto glory Answ. Then he crucified Baptisme the Lords supper preaching of the Gospel the Ministery the visible Church and every outward letter of conference praying for Saltmarsh now turned Seeker denies all these and hee must have crucifyed all his preaching tongues writing of books 2. What tongue or Science of the Holy Ghost taught Saltmarsh to call the Ordinances of the New Testament flesh or fleshly Ordinances for I doubt he meaneth not that Christ true man dyed for our sins for 185 186. he saith It is a discovery of the highest attainment of Protestants generally that we are born in sin And that the way of salvation was by Jesus Christ the Sonne of God born of a Virgin in the fulnesse of time made under the Law bearing our sinnes crucified dead buried and risen and ascended and entred into glory c. but pag. 190 191. he forsaking this as legall doctrine tels us of a further discovery as to free grace as if the Protestant Doctrine were merits of men not the free grace of God And he setteth downe that of the Antinomians and not a word of Christ God-man crucified and dead for our sins And the confession of Faith made in this Assembly at Westminster yea all the Reformation now is onely in some outward ordinances saith he not any purer or more glorious discoveries of God or the Spirit or Jesus Christ or our union with the Spirit or glory as to spirituall things or Christ risen but as to Christ in the flesh or under the Law of which these Ordinances were a signe And p. 198 199 200 201. which he calleth the last highest and most glorious discoverie of God by love and grace for to the Familists there is no Article of the Protestant faith that savours of truth for to them all our Doctrine is a dead Letter Nor did Christ die for our sins and rise for our righteousnesse but onely the dying of Christ is a meere figure insinuating that he dyed not in our nature as true man but as Gortyn saith the sufferings of every Saint who is the figure and image of Christ is all the Christ crucified the Scripture knows There is nothing in all the books or writings of Familists discovered touching the controversies between Protestants and their Adversaries Papists Arminians Socinians Arrians Antitrinitarians Sabellians Libertines Swenckefeldians Anabaptists c. Concerning Election Reprobation the power of free-will the supremacy of the Pope Idol-worship the consubstantiality of the Son of God Christs manhood his dying satisfaction merit buriall resurrection ascension the last judgement heaven hell the resurrection of the body in all which they are unsound and ought to give a confession of their faith as Anabaptists have done 12 The Jewish Church saith Saltmarsh p 70. or dispensation that was according to Moses and the Letter in which they were led out in carnall and more fleshly courses as in proceeding against the Nations by warre and fighting with all their other legall Rites and Rudiments were a clear figure of the Christian under age or under tutors and Governours and worldly Rudiments Here lawfull Warres and the use of the Sword are made legall rites and figures War saith he with all other legall Rites then Warre is no more lawfull to us under the New Testament then Circumcision and all the Law of Ceremonies Saltmarsh then would no more goe as a Priest to the Campe to preach to the Generall then he would be Circumcised except with H. Nicholas he thought all Moses Law indifferent and that the spirit without scripture led him to be accessorie to unlawfull bloodâ—shed and the spirit is his rule not the word of God 2 If the ceremonies of Moses be the figure of a Christian under Tutors and worldly rudiments such as hearing of the Gospel baptisme prayer confession reading then all these must bee abolished in this life to the Christian and if Christ have crucified all these as fleshly ordinances to Pray heare must be as unlawfull as to be circumcised which Paul saith Gal. 5. is to fall from Christ. See if these men mind God 13 The Disciples of Châ—ist saith p 70 71. according to Johns ministerie were a type and figure of such as are under Tutors as Gal. 4.1 and as carnall and Babes in Christ 1 Cor. 3.1 2. Answ. These under non-age Gal. 4.1 are under the Law of Moses and yet Heirs of the promise The Disciples were under Christs ministerie and beleeved in Christ as come and were blessed in that the Father revealed Christ to them not flesh and blood Matth. 16.16 17. The Baptists ministery and his Doctrine and baptisme were all one with the ministerie and baptisme of Christ and the Apostles as our Divines prove against Papists for both preached Christ the Saviour that taketh away the sins of the World justification by free grace faith repentance to life sanctification c. Corinthians are called carnall not because they prayed and heard and beleeved but because though Babes
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
by the word they must be the traditions of men and argue the imperfection of the word of God and if they bee another Gospel then though the Apostles or an Angel from heaven preach them let alone Familists we are to pronounce them as accursed knowing wel that the word of God is able to save our souls John 20.31 Luke 16.29 30 31. To make us perfect to salvation 2 Tim. 3.15 16 17. To convert the soule to make wise the simple Psa. 19.7 and that new spirit must involve us under a curse and the breach of a commandement if we adde to the word of God Revel 22.18 19. Deut. 12.32 chap. 4.2 Prover 30.6 And the spirit of God biddeth us not follow a rule cōtrary to the word 3 There is not any in this side of Heaven that need not a Temple nor Ordinances but such as need neither the light of the Sunne or of the Moone or of a Candel Revel 21.22 23. chap. 22.5 and so are freed of their bodies and glorified with the Lambe and such as see God face to face and are not in the dark moone-light of faith 1 Cor. 12 12. 2 Cor. 5.7 We read not of any clothed with clay-bodies all spirit all perfect or that can say they sinne not Pro. 20.9 1 Joh. 1.8 9 10. Eccles. 7.20 nor of any beyond the reach of praying beleeving growing in grace 4 Nor can there be any more in Heaven than the perfection 〈◊〉 Saints and the meeting of us all in the unity of Faith unto a perfect man and the measure of the stature of the fulnesse of Christ. For the most perfect and most spirituall that are all Spirit shall have mortall and corruptible bodies till the blowing of the last Trumpet which must be changed in a moment in stead of dying 1 Cor. 15.51 52. and so cannot be perfect they must be watching and girding up the loynes of their mind and so ruled by ordinances 5. It is true Christ onely perfecteth as the principall cause but the Apostles and Ministers of Christ present men perfect in Christ 2 Cor. 11.2 1 Thess. 2.19 20. and they save themselves and others 1 Tim. 4.16 6. We have not Apostles now so eminent in gifts tongues miracles but a Ministery there is and beleevers till Christs second comming there shall be And if so their faith must come by hearing and hearing there cannot be without preaching and so ordinances of Preaching Preachers Sending Rom. 10.14 else the gates of hell must prevaile against the Church builded on the Rock Matth. 16. and therefore the Scripture warranteth us to think there were Apostles for the first age and Pastors and Teachers till Christs second comming 7. Saltmarsh exponeth or rather depraveth the place Matth. 28.20 with the help of the Greek Tongue then he must be a Legalist and in his Book give us Sparkles of Law Flesh Judaisme not of glory And sure his Interpretation comes not from all spirit nor must we take his allegories types corrupt glosses phansied consequences to be Discoveries of pure glorious light and all Spirit For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world is not an age containing the life time of the Apostles only but it is the world For the sin that Mat. 12.32 is said not to be forgiven in this world nor in the world to come Mark 3.29 hath not forgivenesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it cannot be that it hath not forgivenesse for that age because it is punished with eternall damnation Matth. 21.19 Let no fruit grow on thee for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saltmarsh his new Discovery of all Spirit must say the Figge-tree for all this might bring forth fruit the next age Luke 1.55 as he spake to Abraham and his seed for ever John 6.51 If any man eat of this bread he shall live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever And must he but live one Age and die the next John 4.14 He shall not thirst for ever So is the same word John 8.51 ch 8.52 2. Saltmarsh by this new Discovery hath found a good way to make heaven and hell endure but for an age and then have an end For John 10 28. Christs sheep shall never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perish He that liveth saith Christ John 11.26 and beleeveth in me shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never die But doe Seekers and Familists think he shall die the next age and live the first age John 12.34 We have heard that Christ abides for ever John 14 16. The holy Ghost abides with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever Demas hath loved this present world 2 Tim. 4.10 2 Cor. 4.4 Satan is called the God of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in opposition to the world to come 2 Pet. 2.17.17 To whom the mist of darknesse is reserved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever The darknesse of hell endureth not for an age onely 3. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is simply everlasting and that which hath no end John 3.16 He that beleeveth shall not perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but hath eternall life that is not life for an age onely So John 3.36 John 4.14 John 4.36 He gathereth fruit to life eternall John 5.24 John 6.40 v. 54. John 10.28 John 17.2 Acts 13.46 and yee judge your selves unworthy of eternall life Rom. 2.7 Rom. 6.22 4. The same expression that is here noteth the end of the world For it is that endurance beyond which there is nothing but heaven and hell Matth. 13.40 So shall it be in the end of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same expression is v. 49. v. 39. and the harvest is the end of the world And Matth. 24.3 What shall be the signe of thy comming and of the end of the world And here Lo I am with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even till the end of the world 5. And if Christ promised to be with his Church for an age so as Apostles doe cease in the next age then must there be no Saints on earth now but onely in the first age after Christs resurrection For this promise of Christs presence is extended not to Apostles only for Christ walketh with all true Churches Rev. 10.2 but to all the faithfull Then certainly Christ is the head of his body the Church Col. 1.8 but he hath no body he is a husband but hath no wife on earth he is a King and a King for ever but hath neither people nor kingdome nor Scepter of Word or Ordinances He reignes in the midst of his enemies by his Word slayeth the wicked with the rod of his mouth hath an everlasting kingdom hath dominion till all his enemies be subdued Psal. 110.1 2. Psal. 2.6.7 Heb. 1.8 Psal. 72.7 8 9. Esay 9.7 ch 11.4 And if there be no Ordinances no Church no word of righteousnesse preached which is the Scepter of his Kingdome no Sword of the Spirit comming out at his Mouth no word of the Kingdome no Embassadours no Ministers of the
Gospel his Kingdome had an end above fourteen hundred years agoe 6. Now to all this we must say Christs order is strange First he led his people through the Law then to a purer and more glorious Gospel-dispensation and say Familists to a pure spirituall way of all Spirit And yet after his ascension and ceasing of Apostles he led them by a retrograde motion and â—ook away all ordinances of the preached Word all Seales all Preachers and witnesses all Churches and they have ben so under a darker then a Law-dispensation these fourteen hundred yeares and shall bee till men of the Family stamp shall arise even men that are all pure spirit such as H. Nicholas and Mr. Dell Randall and Saltmarsh who teach that beleevers cannot sinne nor confesse sinne nor are to walke in any Commandement of God nor after any Ordinance of Word covenant of Grace Seales Faith Prayer c. 16. In this most pure most spirituall manifestation of God saith he pag. 36. all shall be spirituall Disciples This ministery is of the whole body of the Saints not of one Tribe or sort of men page 51 52. and that immediatly in all gifts and operations without studying or industry Answ. Here 1. all distinction of Church-Officers which Paul saith shall endure till we all meet in the unity of Faith Eph. 4.11 12. and is proven from the order Christ hath established that some not all shall be Apostles and Teachers 1 Cor 12.28 29. and onely those that are sent Rom. 10.14 and onely such as have such and such operations in Christs body 1 Corinth 12.19 Rom. 12.4 But it is apparent Familists dreame of a dispensation when either Christ shall not be head and have no body and the Familists so denude him of his headship or if Christ have a body then all the members have the same Office contrary to Rom. 12.4 and all the body is one member and so no body at all 1 Cor. 12.19 and when there shall be none to obey in the Lord and none to command contrary to 1. Thess. 5.12 13. Heb. 13.7.17 Tit. 1.5 7 8 9 10. 2. There is a cleare contradiction in this That all shall be Teachers and Edifiers and yet there shall be none to be taught and edified No Temple no Ordinances they are fleshly and Jewish carnalities none but all Spirit and taught of God page 88 89. page 72 73. page 66 67. 3. A time in this life there must bee when Timothy shall give no attendance to reading and yet be a Prophet and all men and women shall preach the Gospel without studying Now the Scripture speaketh of no such time and we cannot take such a poynt upon tradition from Familisis 17. The Christian is and was saith he 93 94. under Prelacy Presbytery Baptisme Independency c. Why not under Popery Socinianisme Arrianisme Judaisme and the profession of all these For they are Christians beleevers and saved under all Religions by H. Nicholas his grounds who saith we may deny Christ and Religion before men 2. Saltmarsh saith p. 100 101. under all these Religions he excludes not Gentilisme if they wait to come up to higher revelations of the Spirit when discovered they are true and spirituall Disciples of Jesus Christ. This is grace universall given to every man to gain and purchase by his industry and honest merit more and more of Christ till he come to the highest measure of all spirit It is known H. Nicholas established a righteousnesse by the Law and workes CHAP. XXI The Doctrine of Saltmarsh and Familists touching Magistracy and Spirituall discerning of Saints amongst themselves MAgistracie saith he p. 135. is a power ordained of God an Image of the power and judgement committed to Christ Scripture and the gift of wisdome justice and righteousnesse are his unction now Page 138. They are set up more specially to minister peace and judgement to Gods people in the flesh Then Nero the great Turk the Indian Kings being ordained of God Rom. 3.1 as the image of Christ must be his submediators and under Deputies little spirituall Kings and Prophets and Priests under Chrâ—â—t as Mediator And who gave the Scriptures the Law written Gospel and such an unction to the Indian Kings for they are Magistrates The man cannot speak of Christian Magistrates for Rom. 13. which he citeth speaketh of Nero whose head was dry from all unction of the Gospel or new Testament If the Magistrate be an Image of Christs power and that power committed to him they may under the Mediator Christ ministerially judge of the doctrine preached by Ministers if true or false And if they be set up to minister justice more specially to Gods people in the flesh then the people of God in the Spirit and in all Spirit as Saltmarsh saith most of them all are shall be under no Magistrate but this he saith of all page 288 293 200 201 202 c. And by this every Magistrate must be a Christian â—f an image of the Mediators power or then no Christian or spirituall man can be a Magistrate 2. They are set up to minister justice to the people of God in their flesh But these that are spirituall having no flesh how are they under Magistrates The flesh is to Saltmarsh that which is under Law not under grace then Saints are no more under Magistrates then under the Law to him and when they are not under the sword of the Spirit or any ordinances are they under the steel sword of the Magistrate And what judgement minister they to Saints in whom there is no more sinne nor in Christ And is a beleever obliged to confesse murder paricide adultery to a Magistrate who is a man and to crave him pardon when Saltmarsh saith he is not to confesse any sinnes to God page â—92 He seeâ—s to grant Magistracie and so do the Familists in their petition to King James But it was their doctrine there should be no Magistrate 141 142. 19. Spirituall men may know each other in Spirit and in Truth as men know men by the voyce features statures of the outward man An. T is true there is a spiritual instinct that will try the spirits but dul in many cannot go in to election reprobation nor doe Seekers and Familists any other thing then take their marks by the Moone when they say Presbyterians Divines of the Assembly to their spirits are the Antichrist the false Prophet 2 Familists will have none judged Hereticks because none can see whether they be truly Godly and selfe-condemned that hold such Doctrines Here they say they know one another whether they be Saints or Hereticks to be avoyded as one man by sense knoweth another 3 Let us judge none before the day tares grow and goe for wheat even to the most spirituall 4 The Familists of New England take on them to judge who are elect and who are reprobate and Saltmarsh wil have one Saint to know another
as well as we know one another by voyce features statures of the outward man then must the light of this new spirit be as certaine as our knowledge by sense why then are we bidden try the spirits and beleeve not every spirit Peter sayth he pag. 150 151 152. walked in his fleshly appearance with his sword not knowing God was to call him out of that dispensation of the flesh to more glory into the same glory he had with God before the world was Eye for eye and wars are from the Law and legal principles Ans. Peter was not called to the glory that Christ had with his father before the world was in this life so long as his flesh needed the defence of a sword except heaven and the resurrection be in this life while we are clothed with flesh as Familists teach 2 Sinlesse Gallesse selfe-defence and defensive warres without malice desire of revenge are perpetuall morall duties under the Gospel oblieging the most spirituall man by the sixt Commandement thou shalt not murther to defend his owne and brothers life from unjust violence Eph. 5.28 1 Chro. 12.1.2.22.36 1 Sam. 26.2 2 Kings 6.32 1 Sam 14.44 Pro. 24.11 So Fortunius Garcias Comment in l. ut vim vi ff de justit jure So the Law l. Gener. c. de decur l. 10. l. si alius § bellissime ubique gloss in vers c. Ferdin Vasquez illustr question l. 1. c. 8.11.18 the Gospel the spirit looseth no man from the Law of nature thou shalt not murther 2 Eye for eye was a judicial Law falsly exponed by the Pharisees to maintatne hatred of our enemie and private revenge which both Law and Gospel forbids 3 If because we are clothed with flesh we may not in an innocent way defend our selves as the wormes and all beasts doe but the Gospel must forbid this the Gospel must forbid to eat drink sleepe cloth our selves 4 Saltmarsh in this condemneth Christians and Familists to beare armes or to be Magistrats the contrary of which is their daily practice preserve thy selfe and deny thy selfe are nor contrary as Saltmarsh imagineth pag. 160. nor did God ever command contraries in Law and Gospel CHAP. XXII The highest discovery Familists have of Christ to wit that he is a man only figuratively not true man OF the highest last discovery of God to man saith Saltm 201. They say speakinge of Familists Adam was a way by which God preached first to man and was not the first man in whom all stood and fell but a way by which this mystery of God was made to appeare first to the creation and Adam held forth nature or a part of this creation in communion with God as to grace and love while hee stood and another part of the creation or nature out of communion with God as to love and grace he should say as to no love no grace but in communion or union to God as to Law and Justice thus they interpret these scriptures of mans first glory fall lesse in the very letter and more in the mystery and in this twofold state were all the rest Cain and Abel c. They say the Gospel or fulnesse of time of the clearer discoverie of this mystery was the Lorâ— Jesus himselfe or God manifested in the flesh or as in one man a figure of the whole mystery as to grace and love or God in flesh or in his or of God in that other part of his creation his Church or Saints And all that Christ did from his childhood to his crucifing death and crosse was a discovery of God by this figure in the whole mystery how God is in all his how he works hath his times of law and of graces and gospel of crucifing and offering up all to death through the eternall spirit which is the blood of the everlasting Covenant or Seale whereby God witnesseth to his people that he is their God and they his people by killing all the strength and life and power of the first creation and carrying it up into a more excellent life his own Spirit And so all Christs birth growing submitting to ordinanecs crucifying death buriall resurrection ascension were so many discoveries as to us in the flesh of the whole mystery of God in the Saints made out in these parts and degrees and severall ages and conditions to shew how God weakens and brings to nothing the life of nature or of this creation in which he will dwell and make his Tabernacle and carry it up into a higher and more excellent life even himselfe and his own glory So as they say all that is spoken of Christ as in that person that was born of a virgin who was crucified dead and buried risen and ascended is spoken in figure in a mystâ—ry an â—llegory not in Christ as a true reall man of the 〈…〉 into which God enters or is born into the world and so 〈…〉 along with him through severall adminiâ—trations into 〈◊〉 Answ. In all this observe a greater and higher mystery of Familists then in Antinomians though they be birds of the same nest Saltmarsh speakes of them in the third person that he may seem not to own them but they are his own Sparkles of vain glory while as he would speake his Antinomianisme and Familisme in so high mysterious suâ—lime a strain so farre above and beyond the Lâ—tter and written Scripture that Mr. Gattaker and those whom he calleth Legaliâ—ts doe not understand him page 320 3â—1 The same very thing saith Calvin of Libertines They used straâ—ge and dark language so prating of Spirituall things that they could not be understood Instruct. adveâ—s Libertinos cap 3. in Opusâ— p 435. Caeterum obscuro peregrino sermone utebantur ut de rebus spiritualibus obâ—annientes minimè intelligi possent Libertini But lest this high and last discovery of the Spirit should not be known to all the Familists of England he will reveale it them and in print too to all Legalists whereas before we heard Familists reveale their secrets but to some few of the perfectâ—â—â— of their own Tribe So H. Nicholas tels us Exhor 1. c. 6. Sect. 5.7 8 9. And in his Elidad Sect. 5. But 1. there is nothing of the first Adams sinne imputed to us that is plainly denied They say Adam was a way that is a figure mystery or example by which God preached first to man Law Justice and Wrath and was not the first man in whom all stood and fell What then He was not a materiall man at all it was no tree no fruit no eating materiall or bodily For all that is according to the Familists way to expone the word in the letter and flâ—sh not in the Spirit For saith he thus they interpret 〈◊〉 Scriptures of mans first glory and fall lesse in the very Letter and more in the mystery So to expone all the histories of the first Adam and of Christ not in the
works of the Spirit and works of all Spirit and perfect according to the rigor of the Law for the acts of the pure Spirit admitting of no retardment pollution or sinne from our nature must be as perfect as pure works of Angels And if our naturall faculties be not wholly dead they are but acts of the creature as the creature then are all our supernaturall personall duties no lesse perfect and sinlesse then the imputed righteousnesse and actings of Christ. 2. Then the holy Spirit onely is to be blamed when either the Saints pray not or pray not in the Spirit or not with that fervor faith feeling and pure spirituality that God requireth in his holy word this if any thing is a pillow of security 3. So all the exhortations to pray continually to act and work out our salvation in feare to love the brethren must be given to the holy Ghost not to us the contrary whereof is evident we the Saints not God not the Spirit of God are exhorted to praying and acts supernaturall which cannot be if the Saints have no more active influence in all these then stones blocks have for that is none at all then are we meere passive and dead in all these then must a praying Christian be God or his Spirit manifested in the flesh as to this and a Christian beleeving praising is the like CHAP. XXIII Praying a Law-bondage the letter of the word no obliging Rule to those that are in the Spirit by the way of Saltmarsh 22. WHile Christians are in bondage and not yet brought into the glorious liberty of the sonnes of God Rom. 8. they are under the ministration of prayer as children are to a Father in nonage vnd â—upillage Sparkles p. 232. A. His sense is that the Saints may be in a state of not praying at all in this life but taking bondage for a state of frailty absence froÌ„ God it is true praying argueth some Bondage want of full and compleat redemption that we as women travelling in birth long after But Saltmarsh meaneth of Legall Bondage and feare of the curse and fleshly and carnall feare and most blasphemously he makes Pauls thrice praying to remove the Messenger of Satan Christs thrice praying O my Father if it be possible remove this cup not be praying in the spâ—irit but in weaknesse or the flesh according to their own wills which must make praying in faith to be in the same act praying out of legall and fleshly unbeliefe and make Christ under a fit of unbeliefe and not to pray in the Spirit when he said Remove this Cup c. Now Saltmarsh could not have brought a place more against himselfe to prove that prayer is not a fit of Legall bondage then Rom. 8. For it is said v. 15. For ye have not received the spirit of bondage again to feare but the spirit of Adoption whereby we cry Abba Father 23. The meere Commandements and letter of Scripture is not a Law to a Christian why he should walk in duties but the law written in our hearts Sparkles page 243 245. Ans. Then the written Gospel and promises of the new Covenant obligeth not a beleever to pray beleeve give almes or not to kill his father or King but when the H. Ghost breatheth in the soule to doe these duties then if a beleever whoore swear kill rob blaspheme misbeleeve c. he sinnes not against any command in Law or Gospel because the holy Spirit acted him not to abstain and God the holy Ghost is the onely cause of all the sinnes of the Saints because he concurres not with more then the letter even with saving grace to prevent these sinnes Wee sinne not in not praying not beleeving when the grace of God joyns not then a man being in Christ may whore rob blaspheme misbeleeve c. if God wil be wanting to him with his flowings and outâ—shinings of free grace let him see to it blame himselfe he fails against no Law Commandement or Obligation Libertines taught the very same to wit That God is the onely cause of sin no creature Man nor Angel is to be rebuked or punished for sin God sinnes in them Oh blasphemy 2. We never said that the meer Commandements and Letter of the Scripture is our obliging rule as the Letter is a thing of Ink and a Paper divided from the naturall and genuine sense but as it includes the things signified and as it expresseth to us what is the good perfect and acceptable will of God which will obligeth Christians with an obligation different from any obligation that the Lâ—w written in the heart layes on us But this is as much as when a Sectary being justified robbeth and killeth the innocent hee fails nothing against this written commandement Thou shalt not murther and a Saint cannot sinne yea if the Law written in the heart excite him not to abâ—taine he sinnes against no commandement of God but the Law written in the heart is the new creation as acting which cannot be a Regula or Rule but a regulatum a thing ruled and this is to make the Spirit within us not the spirit as speaking in the Word the formall object of our faith the Judge of controversies and that is then lawfull that every unwarranted spirit biddeth us doe and beleeve 3. The Law written in our hearts is either an obliging Law to the Christian because it is onely written in the heart or because it is written in the Scripture or agreeable to that which is written in the Scripture If the former be said then is the impulsion of the Spirit in the heart without any relation to the Word our warrant this is nothing but Scripture lesse revelation if then a Spirit in the heart comand Becold Knippeâ—dâ—â—ing to â—oe aâ—ts of murther and Rebellion â—s they did they 〈◊〉 in not obeying these impulsions which yet are contrary to the revealed will of God Now it is a contradiction iâ— one and the same act to obey the revealed will of God and that lawfully and not to obey it and that also lawfully If this heart-law be an obliging law because it is also written in the Scripture then is the meere Commandemement and Letter of the Scripture the last obliging law at least to a Christian. And then yet when the Spirit does not conjoyne his sweetest breathings to procure in us an holy abstinence from murther harlotry perjury but the Christian falls in these sinnes he sinnes not because no man sinnes when he doth what he is not obliged to forbeare or not to doe For every one that sinneth doth against an obliging Rule But when there is no inspiration nor actuall moving or stirring law in the heart there is no obliging Rule at all that the Christian can contravene For if the law in the heart be the onely Rule that obligeth a Christian it must oblige as it stirreth and moveth us then when it stirres or works not it
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.
Revelations contrary to the woâ—d for the Scripture saith the justified person can sin must confesse sin because God is faithfull to forgive But Antinomians say the spirit that exponeth Scripture to them without arguing discoursing reasoning or comparing Scripture with Scripture but by an immediate revelation teacheth that the justified cannot sinne are not to confesse sinne and that they are no more to sorrow for sinne then â—o goe backe again to Legall bondage after they are justifiâ—d in Christ which is contradicent to the word of Truth and therefore such a spirit wee know not 11. The weaker are much dâ—lâ—ded by Sâ—ltmarsh and his if they beleeve a Spirit separated from thâ— Word CHAP. XXVIII Of our assurance and comfort from Acts of free Grace 33. THe pure rationall and glorious assurance of salvation comes from the pure manifestation of the Spirit bearing witnesse This is the white stone Rev. 2.17 The unction whereby we know all things 1 John 2.20 and the things freely given us of God 1 Cor. 2.12 There is assurance 1. by Reason or the meere light of nature and works of this creation as in Job and Cornelius but sure there is no salvation out of Christ. 2. By graces gifts or fruits of the Spirit selfe-deniall faith repentance and by the Letter Promises or outward Ordinances or duties this assurance is of no higher and clearer and more glorius certainty then God through these doth afford and that is darkly as the Apostle saith as in a glasse Paul Hobson who speaketh more congruously to Scripture then any of this way I read saith he speaking of our joy It is one thing to rejoyce in an act and another thing to draw our joy from an act It is one thing to rejoyce in our sutable walking up to a Rule another thing to draw our joy and refreshing from the apprehension of a sutablenesse betwixt the Act and the Rule Men may pray and mourne for sinne or perform any other particular duty and have much joy in that opportunity and yet not draw their joy from it but onely their joy is distilled from a sâ—cret in-come of Christ which carries them above it while they are acted in it but these poore soules they onely are joyfull when they see they act suitable to a Rule and they draw their joy from that suitablenesse which appeares in this that if their suitablenesse flagge their joy is destroyed I doe not say but that every sin eâ—ought to produce sorrow in us but it is one thing to mourn for sinne â—nâ—oying faith with peace and another thing to mourn for sin to confirm faith and to beget peace Answ. 1. I deny not but there is a pure and immediate assurance that floweth from the witnesse of the Spirit Rom. 8.16 2 Cor. 1 21 22. Eph. 1.13 14. So as the shining of the Suâ—ne maketh evidenâ— that it is day without a syllogisme and discourse and the seeing of the mother teacheth the Lamb without any argumentative light to follow the mother and to follow no other And the Sun-shine of glory on the soule teacheth it is in a state of happinesse with immediate light but I utterly deny that in every moment of time when the person beleeveth he is assured he is in the state of salvation for this reflect assurance is not essentiall to faith Many beleeve and say My God and yet complain that God forgetteth them and shuttâ—th up their prayers and casteth off their soule as is cleare in prayers put up to God in faith in which the Saints want assurance Psalm 22.1 2 Psalm 31.22 Jonah 2.4 Esay 49.14 15. Cant. 5.4 6.7 Cant. 3.1 2 3 4 5. 2. Many doubt and these both godly and learned of the immediate word and testimony of the Spirit they say it is from signes and effects of saving grace by which as by Arguments the Spirit testifies that we are the children of God as thus He that beleeves and loves the brethren and hath a hope causing a man to purifie himselfe is in the state of salvation But I am such an one therefore I am in the state of salvation Both the Major and Assumption may be witnessed by the Spirit of God and our own sense And the places alledged by Saltmarsh speak not of the way or the manner how the Spirit the white stone the â—unction doth teach us or bear witnes they onely say they beare witnes and teach but say nothing of the manner and if the Spirit teach us to know the things freely given to us of God and the annoynting teach us all things then far more doth the Spirits anointing teach us that we are the Sonnes of God because we love the Brethren because we beleeve and saith is our victory by which we overcome the world 3 There is assurance by reason of the meer light of nature and works of this Creation that there is a God and that hee rewardeth them that seeke him but that men have assurance of salvation or that they are in a state of salvation as Salâ—marsh his title of the Chapter intimateth or that Job and Cornelius have assurance or salvation by reason or the meer light of nature and works of this Creation is the new Divinity of Jesuits but hath no warrant in the Scriptures and that Job and Cornelius were voyd of all Gospell-revelation is contrary to Job 19.25 26.27 Act. 10.1 2 3 4 5 6.34 35 4 Far lesse was it ever heard that Protestants teach that men may have assurance of salvation from the mâ—er letter of scripture Saltmarsh fathers many untruths on Protestants to make his own way of all spirit taketh better with the people 5 I â—â—ove else where that the way of assurance by divers places of Scripture â—s rationâ—â—l and Argumentative and that most of all the Articles of our faith in the new Testament are proved 〈◊〉 from the old nor are the assurance of the spirit and â—ationâ—ll and argumentative discourses of the 〈◊〉 contrary one â—o another For the Holy spirit almost iâ— every 〈◊〉 of scripture is an arguing spirit and infers on conclusion from an antecedent and from an other conclusion 6 Nor did we ever teach men to build assurance on meer outward duties done without the grace of Christ. 7 Nor can the assurance by the immediate testimony of the spirit be more cleare and glorious then God doth afford light more then certainty by signes and effects can be 8 It is a wonder to me that Saltmarsh so undervalueth all assurances by effects and works of grace so as they assuâ—e us darkly as in a glasse Then the immediate Testimony of his all spirit must yeeld an higher â—vidence 〈◊〉 darkely and in a glasse this must be the light of the immediate vision of God in heaven Hence Familists will but have the day light of moâ—â—ing or noone day glory shinâ— on us in this life whereas the Apostle makes all the light we have in this life to be darke and in a
unity but imaginary unity because outward and in visible formes before men not inward not spirituall not most glorious so are whoring lying chambering sinnes in the justified only before men and done by the flesh not sinnes before God nor against any Law all that preach duties and against such sinnes to our Familists are literall outside carnall and legall preachers to H. Nicholas Evang. c. 4. s. 4. unilluminated unregenerated unrenewed ungodded unsent all because they are Scripture-learned and to these men the Scripture is but as formes and outward things and so no sin to neglect it there is no unity of professing hearing speaking the same truth of walking as the Redeemed of the Lord. Love in the heart is all H. Nich. 1 Exhor c. 16. s. 2. calleth all Ordinances and Chriâ—tian walking in Christ false exercises or usages which beare a godly shew 1. The Author will have no reall unity but inward and spirituall What then is become of all outward Ordinances that have an outside by Christs appointment answering to an inside and these two united make but one and the same spirituall Ordinance for the body followeth the soule and both follow the Spirit of Jesus according to the written word and the vocall praying the preaching the hearing visibly acted by a beleever in the outward is no lesse spirituall when inside and outside both joyne with the word and Spirit then the inward acts of the minde transacted only within the soule This Author following H. Nicholas and Mr. Del and Saltmarsh would exclude all unity in the body to the head that consists in outward Ordinances as if Christ were not the head of the body visible and of the true visible Church as well as of the invisible Church and as if Christ as the head of the Church did not command and appoint there should bee a visible Ministery an externall Church-government which is spirituall and outward Ordinances of hearing preaching praying Sacraments written word of the old and new Testament but had left all these free to men therefore H Nicholas condemns all knowledge of the Scriptures as Ceremoniall false literall and fleshly wisdome So his Epist. to the two daughters of Warwicke speakes and Evangel ch 34. he rejects the figurative services and Ceremonies that arise from the knowledge of the Scriptures as contrary to the spirituall and inward service of the holy being of God in love and godly wisdome Therefore these Authors call the word of God and externall Ordinances nothing but formes the letter characters figures flesh or externall fleshly Ordinances that perish with the using and are no better then the Ceremonies of Moses Law that are gone and buried and may not be used Saltmars Sparkles of glory p 293.287 288 243 244 245 246 247. Del uniformity examined pag. 7.8 wee know Familists and especially Mr. Dels Sermon before the House of Commons p. 7 8 9 10 18 19 c. cryes downe all Reformation but that which is of the heart and inward and spirituall So Saltmarsh Sparkles p. 217. And this Antichrist is one who denyes Christ comming in the flesh or God in his people who is comming and comming that is ever flowing out in fresh and glorious discoveries and manifestations of himselfe forbidding all beyond them as new lights and false revelations and fixing God and his appearances in their conceptions votes and results and councels and consequents and Lawes of worship In which you see these are one and the same denying Christ comming in the flesh and denying his comming in fresh and glorious discoveries of himselfe then must God incarnate and manifested in the flesh and borne of a woman and of the seed of David be nothing but God by his Spirit opening a new light of Familisme as H. N. taught every spirituall man was Christ and there was not another second Adam and every sinning man the first Adam 2. Christ in the flesh is but a forme and flesh and to bee under his heavenly and spirituall teaching as he preacheth Matth. 13. Joh. 13. Joh. 15 16 17. c. is to bee under the Law and the bondage thereof as under a more legall Christ then that of all Spirit and pure and glorious Spirit It is most considerable that Familists and Antinomians who make every Saint to be Godded and Christed with the godly being make every beleever to be God manifested in the flesh And as Papists make as many hosts as many Christs in their dreame of Transubstantiation so only Familists and Papists multiply many Christs to us and no doubt Christ had an eye to both but specially to Familists Matth. 24.23 then if any man say unto you Loe here is Christ or loe there is Christ beleeve it not 24. For there shall arise false Christs and false Prophets c. 3. The forbidding of new lights and new discoveries of God beyond what is revealed in the Scripture to which under pain of a curse we may not adde Rev. 22.17.18 is unlawfull because the scripture to Saltmarsh is but a forme that perisheth with the using and to Familists a fixing of God Idolatrously wâ—thin created formes Vnion in formes commonly called Vniformity every Christian for peace sake will study Why should the Authour speake of Uniformity with such an estranging and detestable expression for with his hand lifted up to the most high God he swears to endeavour to bring the Churchâ—s of God in the three Kingdomes to the nearest Vniformity in Religion confession of faith forme of Church government Now by uniformity we understand not figures words characters which we tye no man too so they speake not as Hereticks and Familists who tell us of an incarnating of God in every Saint or a Godding a Christing of a Creature see H. Nicholas Evange c. 34. Nor doe we meane union in time places persons as Mr. Del ignorantly phancies in his Vniformity examined he may examine his owne examination for he speakes he knowes not what by Vniformity we meane union in the things and in the true Doctrine and substantial practises of faith worship government of the Church in the fundamentals But the Arguments of Del and other Familists prove that the Saints are not to be taught by any ordinances preaching reading hearing I should be glad this Authour were neither of the faith of Del nor Saltmarsh but hâ—s letter smellâ—th rankly of them Yea by this way all England are licenced 〈◊〉 doe what they list on the Lords day and the Booke of spoâ—â—s licencing all Plays and pasttimes from morning till night on the Lords day must be called for agaâ—ne which 〈…〉 Bishops were ashamed of for Vniformity of all Christians and Churches to â—eâ—pe the Lords day is but a form and no spirituall worship to Familists Del saith the spirituall Church is taught by the anoynting the carnall Church by councels By this the Familists dâ—ny all Oathes and Covenants and abjuration of false Doctrine under the new Testament in which they will
have nothing but inward spirituall worship and say now it was unlawfull to take â—he Covenant and the deepest Familists say it was at that time dangerous to refuse the Covenâ—nt and they might lawfully take it and keepe their heart to God for H. N. Epistle to the Daughters of Warwick so teacheth Now councels as sermons and preaching and the written word are but formes to these men Anoynting is the work of the alone Holy Ghost 1 John 2.27 and no worke of men and they are all carnall â—en or such as H. Nicholas speaketh are wise with Worldly Antichristian false and fleshly wisdome 2 He tels us the New Testament worship consisteth in faith hope love and citeth John 4.23 and Paul preached at Troas and administred the Lords Supper till breake of day all that beleeved were together and continued daily in the Temple and did breake bread from house to house here was union but not a word of externall Vniformitie Answ. Here was all the Uniformity we crave for that which Peter preached in one house Matthew or another Apostle preached not the same very words and in the same forme of Grammer but all the twelve preached the same thing in Doctrine prayed for the same thing all administred received the Supper of the Lord according to the Institution of Christ all did sit at table all did take break and eate all did drink after the elements were blessed this Uniformity or unity cal it as you will we seeke and an union in the externall acts and ordinances but this unity is not among Presbyterians Familists Antinomians Arrians neither Doctrine nor praying nor beleeving of these same fundamentals are one as the letter would say for if all have love and all give faith and beleife to the dictats of their Conscience and a Spirit leading without scripture This unity sufficeth not though Familists beleeve Christ is not God incarnate yet we beleeve he is God incarnate though Antinomians beleive a justified man cannot sin needs not coÌ„fesse nor sorrow for sin yet we beleive the just contrary here is neither unity say we nor uniformity we have unity of faith hope love say Familists but no uniformity because there is an indifferency in what ye beleeve if yee beleeve what Conscience or an Enthysiasticall spirit speake to you it is all one you have true faith and true love By the way of these men The Unâ—formity that Familists cry downe is the tying of the spirit and his various working to one form and way of working for this were to rule order inlarge and straighten the spirit of God by the spirit of man saith Del. But we judge Familists to be ignorant of the state of the question For the preaching and worshipping of God in spirit and truth is not the thing in question but how the outward Ordinances whither the spirit concurre with them or concurre not ought to be ordered we say God hath not left men at freedome to follow the dictates of Conscience at will which often is conceit not Conscience the word regulateth us sufficiently that we looke to the rules of edification charity prudency order decency and especially the word of God But the mystery is this all outward things are indifferent and we are to please one another in them and the spirit without the word is a rule to us in the ordering of externals We heare Saltmarsh and M. Beacon say we must please one another in love in outward things so H. Nicholas saith paterne of the pres Temp. The Services and Ceremonies he meanes all the Idolatrous service of the Church of Rome shall not save any one without the good nature of Jesus Christ and of his service of love nor yet condemne any one in that good nature of Jesus Christ nor in the service of love I see not then how Becold sinned in taking fifteen wives at once for to follow the word and figures of the Law thou shalt not commit Adultery is as Del and Familists tell us the spirit of man that inlargeth straitens the spirit of God which would have some colour if preaching of the word sacraments hearing were to be ordered by the wisdome of mere men and if Orthodox Doctrines of councels in their matter were mens devises and not Gods word and if the spirit of God did not agree to goe along with his owne Ordinance In Vniformity every Christian will doe for peace sake as far as Conscience will permit But shall the Christian doe nothing for truths sake and for the commanding law of God in Uniformity or in unity or onenesse in externall worship In external worship then we have no law but please one another in love and the law of peace or if Conscience have any acting therein it is Conscience acted by the Spirit without the word so in all externals if we keepe faith and love in the heart we may live as we list A good loose world there is an Uniformity in wars in marrying in whoring in invading the rights of the Subjects their power liberty goods possessions wee have no law in these but peace pleasing one another in love And what may we not doe then If we keepe Familistical love in our heart which is the Godly being and the Godding of man with God a permitting Conscience no word of God is our rule But the onely rule say they is Conscience Led with peace that is with a desire to please one another in love in all externals in cursing or no cursing murthering or no murthering whoring no whoring lying blaspheming railing no lying no blaspheming no railing For the written word and law of God the Old and New Testament to Antinomians and Familists is a forme a letter and some certaine figures which yet are not the Christian mans obliging rule Saltm sparkles of glory p. 238 239. for p. 216 217. The whore is adorned saith he with gold and pearle which are those excellencyes of nature and formes of worship and Scriptures with which shee decks her self as a counterfit Spouse of Christ pag. 243.245 So the Uniformity of having the same Old New Testament and the same Law and Gospell preached is here covertly condemned and the having the same outward Ordinances is contrary to inward and spirituall unity in the Godly being of love and faith as if we had no word of God for to read Scripture partake of Ordinances but all externals were free In things of the mind wee looke for no compulsion but of light and reason The Authour means in Religion and faith which cannot be compelled we looke for no compulsion This was as much As we looke not from the Parliament for any Laws or use of the Sword to punish us then if one should deny there is a God as many fools doe if any should blaspheme and raile against the Godhead wee looke the Parliament should not take notice of it 2 all Religion here comes in under the name of things of the minde
for sinnes that Christ hath so blotted out that they have neither name being nor nature of sinnes is unlawfull and we are obliged by no Commandement of God say they to duties the Spirit maketh us willing but the word and Spirit are not contrary as we conceive the Spirit doth oblige as it goes along with the obliging word for if ye commit murther or lie say they being justified yee sinne not but the flesh in you 2. Wee are not guilty therein because the Spirit acted us not to forbeare 3. It was pardoned and remitted before it was committed and so hath neither name nor nature of sinne for the right end of duties we know no other but to glorifie God to be land-marks or a way to our countrey and to testifie we love our Redeemer we make them not one penny of payment for heaven â— I am not against the settlement of Church-government prudently as now Ans. If Prudential-government be from Christ and his Testament it is not enough not to be against Christ but ye must be with him if it be not of Christ the more shame to you and all your way not to be against that which hath not Christ for its Father and Authour 2 The King of the Church in all substantials hath set out a plat-forme in his word Humane prudence is too bold to prescribe to Christ how he should rule his House But this way Saltmarsh is not against the Church-government of Rome by Popes Cardinals Patryarchs Metropolitans Arch-Bishopes and the Government abjurd in his Covenant for these be prudential Church-governments 3 It is a wide Familisticall conscience to teach there is no Church no ministry no preaching no censures now on earth as you and all Seekers doe and yet not to bee against a Church-government in a prudential way in which the Magistrate sits as a Church-Officer to judge But this is the detestable Neutrality of Antinomians in all Religions to be neither hot nor cold this nor that 6 Nor is this any cause or reason why Saltmarsh should not be against the Prudentiall Government of mans devising because God hath his people under severall attaintments and measures as in Queen Maries Martyrdome for then because God hath saved some under Prelacie some under Poperie yea before Christs comming some under Gentilisme as Saltmarsh thinketh of Job for then Saltmarsh and Familists should not be against the settlement of Prelaticall Government and of their Romish Ceremonies not against Popish and Heathenish Prudentiall and Idolatrous Church-Government I thinke then Saltmarsh will be any thing in externals Paganish Popish or Prelatical no wonder then that Familists in their Petition raile against Puritans for none-conformity and professe in their Petition to King James their obedience to all the Prelaticall will-worship CHAP. XXXI Saltmarsh and Familists teach that there is salvation in all Religions I Am onely against a forme as it becomes an Engine of persecution c. Ans. So Saltmarsh here opens a great mystery of Familisme which is Liberty of conscience and salvation under all Religions for if any forme of Religion never so sound be commanded even by a Law of God and ratified politically by a Law of man and none left free to mens owne Spirit as to the only binding rule though it be a Spirit of Sathan it is no lawfull Religion to Saltmarsh Now that this is his minde is cleare from that he saith Spark 171 172. In books of controversie we can but set letter to letter and Scripture to Scripture and argument to argument and nothing can be judged till the day or time of more revelation of truth till the Holy Ghost and fire sit upon each of us trying every mans worke and burning up that in us which is hay and stubble in which words beside that Saltm judgeth and condemneth himselfe in writing this same booke of Controversie in favour of the Familists condemning in expresse words the Protestants in all the articles of their faith he will have no man to see truth or to judge any otherwise or know what he beleeves but by conjectures till the day of revelation come that he turne Familist and become all Spirit and all glory so all the Protestants that are not Familists set but letter to letter and are literall legalists and have no certainty what they beleeve and when this Spirit commeth he teacheth not by the word setting letter to letter and Scipture to Scripture but by immediate inspiration above and beyond the word 2. This Spirit even having come upon Saltmarsh as hee plainly saith p. 68. And in his Epistle to the Parliament p. 2.3 does but dictate to him errors hay and stabble that must be consumed for if he so do when he hath taught these toyes hee teacheth the contrary the next day what a spirit is this 3. If the Scripture be not the judge of controversies by setting letter to letter Scripture to Scripture understood according to the naturall and genuine grammaticall sense which the words yeeld without constraint then is the Scripture as Scripture and in its native sense a nose of wax and hath no native sense but wee are to expect a higher spirituall allegorick sense then the letter can beare that from the Spirit We have by this way then no certain rule of faith the unâ—â—able then may lawfully wrest the scripture to their own desâ—ruction Paul proveth Jesus to be the true Messiah and that convincingly he confounded the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confuting them that they were confounded in their mind and strongly proved with violence and strength of Scripture light that this is the Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 9.22 and Christ remitteth the Jews to the Scriptures as the judging rule Act. 5.39 If the Scriptures be so dark uncertain doubt some to naturall men void of the Spirit ye shall not convince Cain by the 6. Commandement that he is a murtherer nor Achan by the 8 Command that he is a theef nor Ananias that he is a lyar All may say the Spirit hath the coÌ„trary sense that truly by this way And in the following words he would not be against an Assembly or Synod at Westminster though he deny there is any such Ordinance of God now as Synod or Ministers or Church if they would minister as they have received that is propound to all the Kingdome he saith not all the Churches what they are perswaded of in their conscience and leave it without compulsion to the Spirit of God to perswade for this were true liberty where we see to minister as we receive 1 Pet. 4.10 to Saltmarsh is to teach and propound to others and walke themselves and accordingly beleeve as they have received that is according as they are perswaded in their conscience then if the Assembly of Divines were perswaded in their consciences that to one man to have fifteen wives at once as John of Leyden and his beleeved and that the Alcaron were the
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.
5.3 4. but bâ—ptizing is commanded Matth. 28.19 20. By this argument Saltmarsh should not preach nor write books nor bow his knee nor pray nor read Scripture because true preaching to the heart is God teaching without a mans tongue and true writing is God writing his Law in the inward parts without inke or paper and true praying in the Spirit is without knee tongue or lifting up eyes or hands c. by such arguments H. Nicholas and Enthusiasts abolish all ordinances Jesus Christ is the Prophet whom we are to heare and they shall be all taught of God ergo no ministery by the letter can destroy the Antichrist p. 49. Ans. It followeth not for when the Antichrist is revealed to men to be the Antichrist he is destroyed otherwise the Antichrist must be converted to the faith by this way Christ is perfected and entered into glory Luke 24. that is all Christs body and Saints are made Ministers and preachers Sparkles p. 51. and a pure Spirit without all ordinances Ans. Saltmarsh with H. Nicholas turne Christ dying and entring into glory over into a Christ spirituall that is God living by grace in the Saints then as many Saints as many Christs crucified and rising againe 1 Cor. 8. We know that an Idoll is nothing nor an Idol Temple then outward formes and orders are only a supplement to the absence of the Spirit of God and to order the outward man amongst men to their fellow-Saints or the world while the Law of the Spirit of life is not in them shining and conforming them in Spirit and love to the image of Christ then preaching and ordinances are but characters of bondage to the unregenerate and while they see darkly and in a glasse and not face to face 1 Cor. 13. Ans. The meaning of that an Idol is nothing is or is vanity as the Prophets say an Idoll is of no force or power to hallow or pollute meats that of themselves are indiâ—ferent yet the things sacrificed to Idolls should not be eaten before the weake and if they be eaten in the Idoll Temple we partake of the devills Temple and that is nothing what ever Familists imagine Then we are to abstaine from Popish Idols and to abâ—â—aine from murther and to walke in love according to the rule of the Gospel and Law commanding good forbidding ill only while we are unrenewed men Ordinances are as the horne-booke to children come to the family of love that are old men in Christ and need no Ordinances an Idoll is nothing but an indifferent thing to them all the Scripture is but to order our walking before men and the world not before God nor to lay any obligation of conscience on a Saint or Familist so as hee should sinne in kneeling to or praying before an Idoll or abstaine therefrom The Serpent Gen. 3. was fleshly wisdome the espousalls of the woman the weaknesse of creation p. 57. Ans. Then the story of Adam Paradise serpent trees eating man woman marriage are no reall histories but meere allegories and metaphors and mysticall things which only can be expounded by the spirit of Familists and Antinomians and this is the only spirituall preaching praying and expounding of Scripture that Saltmarsh giveth us Saltmarsh Sparkles p. 64.65 By meeknesse of the Saints only shall the Jelousie and enmity of their enemies be allayed Revel 14. here is the patience of the Saints Ans. There is not in the text one jot of overcomming the enemies with meeknesse here is matter of ground for the patience of the Saints as chap. 13.10 and with as good ground he may say the keeping of the Commandements of God and of the faith of Jesus is that which allayeth the hatred of the world contrary to 1 Joh. 3.12 Joh. 15.19.22 Matth. 5.11.12 for the enemies doe expound Christs meeknesse and silence to be guiltinesse they wonder that Christ answered nothing the world hate and malice the meeknesse of the Saints though an eminent grace as they doe all other shinings of Christ in them and yet by dying they strengthen the faith of others Rev. 12.13 Joh. 3.30 He must increase I must decrease that is my ministration by word and water must be gone and another more spirituall must succeed and as the fire from heaven licked up the foure barrells of water so the baptisme of the Spirit as fire was to licke up this of water 1 King 18.34 to .38 p. 60. A. But. John speaketh not so much of his Ministery which was in the same doctrine and Sacrament to continue to the end as of Johns evanishing in his person and as the day star at the rising of the Sunne for Iohn was to be gone and to dye and his time of actuall service to expire though the doctrine liveth till this day and in his graces the fulnesse whereof was in Christ and that Elijahs sacrifice was a type of the Spirit Baals of John Baptists Ministery is a Monkes dream the Spirit of God never intended such a thing for we are still builded upon the doctrine of the Prophets and Apostles Jesus Christ being the chiefe corner stone Eph. 2.20 21 22. and so an habitation of God through the Spirit and so the same doctrine of the Prophets and of the Baptist must continue but this is to deprive us of all the old Testament as the Anabaptists doe Eye for eye and tooth for tooth was the Law Matth. 5.39 And love your neighbour but there is a higher ministration of the Spirit in the Apostles time Love your enemies avenge not Ans. The Spirit never meant that under the old Testament we might revenge our selves and hate our enemies the contrary is evident Deut. 32.35 Prov. 20.22 Prov. 25.21 22. and this was long before Christ came in the flesh this is Socinianisme and Popery if Saltmarsh understand either of the two Blessed are the meeke Christ prophesied of a ministration in the Spirit by meeknesse and patience of the Saints Revel 14.12 and Heb. 4. there remaineth a rest to the people of God Ans. This meeknesse and patient suffering of injuries and heavenly Sabboths was in the old as well as in the New Testament Ps. 37.7.8 v. 11. Ps. 34.2 Heb. 11.33 34 35 36 37 38. I saw no Temple there then in this life the Saints shall be without ordinances and the Kingdome shall be delivered up to the Father he that can receive it let him receive it p. 65.66 This ministration is not only done upon the whole body of Christ at last but is fulfilled in its particular accomplishments and mystery of Spirit here Answ. 1. There is no more ground for such a ministration in this life then there is for no death no crying no sorrow no paine in this life Rev. 21.4 no Sunne nor Moone v. 23. no uncleane thing no sinne v. 27. and no more warrant for delivering up the Kingdome in this life 1 Cor. 15. then for the resurrection of the dead 23.37
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
and not infallible Prophets and Apostles 2 Thess. 2. pag 110 111. The Antichrist is not the Pope but a ministery in the letter and 107. Hush Luther Wiccliffe Calvine Martyr and Bede had but faint and small discoveries of the spirit and letter and pag. 111. pag. 24 25. He that did with hold and hinder the revealing and the dominion of the man of sin was the spirit He that sits in the seat of God is men in Synods judging the spirit himselfe and God in the Saints p. 147 148. H. Nicholas Evang. 31. Sect. 1 2. saith the Pope is the cheife anoynted Answ. Except H. Nicholas and Saltmarsh no Protestant Divine exponed the man of sin to be any other then the Pope and the Hinderer that he should be revealed the Emperor and only Saltmarsh and the Anabaptists of Munster put a note of shame Antichristianisme on Luther Calvin as literall reformers no question because Martyr refutes Anabaptists Calvin the Libertines and Anabaptists Bullinger the Anabaptists and Enthusiasts Luther the Antinomians Mr. Saltmarsh sets himself above them in the all-spirit and highest discovery of glory I am with you to the end of the world that is to the end of that ministration till the Apostles dyed and no longer A. of this before The Iews sparkles of glory p. 151 152. were not onely a type of the true Christian Church but of the Christians in the lowest dispensation and in their armed tribes and Generals as Moses and Joshua were a figure of Christians under pupillage and bondage to nature and so they were led out against the nations who were a figure of worldly tyranny and oppression to recover their land of rest or such worldly priviledges as they had in promise donation from God under the Gospel the Lord suffered the same figure in Peter who walked about with Christ in his fleshly appearance with his sword girt about him till Christ had him put up his sword in his sheath because he was goeing out of that dispensation of flesh into more glory into the same glory he had with God before the world was Answ. Who ever mocked the word of God as these men do Yet these froathy allegories must be discoveries of all-all-spirit above Calvins and Luthers light 1 Such types or dreames have nothing so much as in a shadow of ground in the word 2 Christians under bondage to nature is a new phancy while men are in mere nature they have nothing of Christ or Christianity nor feel◠any Law bondage yea nor know it 3 If Peters Sword was a figure of ministration of the flesh to be layed aside whē Christ now ascended to glory how dare Christian Magistrates then bear the sword for after the ascention of Christ they are entered into glory with the Father and such glory as Christ had before the World was golden imaginations What mocking of the word of God is this Because Christ prayed John 17. Father gloryfie me with the glory that I had with thee before the world was therefore Christ mysticall and the Saints his body were then to enter into the glory that Christ had with the Father before the world was that is eternall glory when Peter was at Christs command to lay aside his sword 1 What warrant to make Peters Sword a figure of Christs fleshly dispensation and his laying downe of his Sword a type that Christ and his Saints ought after this to fight no more but to enter into a glorious dispensation into which all the Saints were to enter even the same glory that Christ had with the Father before the world was 2. Whether ought the Saints to dye eat drinke marry after Christ hath commanded Peter to lay aside his sword should they not enter into the same life of glory farre above and beyond all these infirmities and bee as Christ was dwelling in the glory he had with the Father from eternity Then should not Familists warre any more but disband and breake their speares into plowshears 3. Who made them capable of the glory Christ had before the world was 4. What Spirit fancied this interpretation Father glorifie me c. that is Father carry my Saints out of a dispensation of blood wars to a life of pure and all-Spirit and glory even in this life Saltmarsh despiseth interpretations by consequences and whence had he these more then monstrous consequences 161. p. In that a Christian is bone of Christs bone he is more then a conquerour Ro. 8. quencheth the violence of fire Heb. 11. Ans. Our having the same flesh and nature that Christ had makes us not victors but our faith is that which overcomes the world 1 Joh. 5.4 None can see mee and live pag. 282. so as they that see God doe not live or that thing called themselves doe not live that which is called a mans selfe is his owne reason his wisdome his righteousnesse his desires or will his lusts c. Now if these live God was never yet seene Ans. This place Exod. 33.20 is foolishly wrested by Saltmarsh for God speaketh not in that place of the seeing of God by faith in the light of his Spirit as if these naturall faculties were annihilated and pulled out in regeneration and God did actually see know beleeve love in us and our soules were turned over unto dead passive organs nor doth God speake there to Moses of regeneration but he represseth the spirituall and too much curiosity of Moses who desired to see God face to face and more then the Lord was pleased to reveale in this life to him or to any in the state of mortality Moses desired to see more then the Lords backe parts v. 18. Moses said I beseech thee shew me thy glory God answers so much as is good and profitable for him hee should see but his glory as in the life to come he could not see in this life Saltmarsh 307.308 exponeth the place Zach. 13. more spiritually By the false Prophet is ment the Spirit of Antichrist by the father and mother that begat him they who made him a Prophet or cryed him up and their thrusting of him through for lyes is the spirituall smiting of the Antichristian working with the sword of the Spirit through some new enlightnings from God Ans. Such lying wresting of Scripture from the literall and native sense of the Spirit is the way with Origen to turn all Scripture into allegories and types for read the words and they are a Propheticall threatning of death to the false teacher by his nearest bloud-friends alluding to Deut. 13. where father and mother were to cast stones at those dearest to them if they should prophesie lyes and this is to be fulfilled under the Messia's opened fountaine of his blood v. 1 2 3. I will cause the Prophet to cease his father shall threaten him Thou shalt not live he shall be ashamed and shall not dare to professe himselfe a false Prophet but a herdman and
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
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 〈◊〉 〈◊〉
〈◊〉 〈◊〉 〈◊〉 carried rolled moved acted immediately by the Holy Ghost for God used not reason or humane discourâ—ing as an intervening organ or acting instrument to the devising and inventing of spirituall or Gospell truths 2 Pet. 1.20 21. but yet this immediately inspiring Spirit spake written Scripture commanded the Ordinance of actuall prophesying commanded the Prophets to write and the people to hear and to read the words of the Prophesie Antinomians and Familists conceive that now when divine truths are framed and come forth to the immediately inspired Scripture that the same immediately inspired Spirit must act the Saints as meere passive organs to preach in the Spirit immediately to pray to heare to write in the Spirit but then Familists should be as infallible as the Prophets both in preaching praying interpreting Scripture but the ordinary actings of the Spirit doth include and carry along the actings of reason minde will and affections but elevated above themselves The Spirit is opposed to carnall and wilde logicke and ratiotinations and so all carnall thoughts and sinfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discourses are Sathans fortifications and Souldier-works against the knowledge of God 2 Cor. 10.5 6. 1 Cor. 2.1 2 3 4. 1 Cor. 1.17 but the Spirit siteth upon and acteth reason to make our whole service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonable service yea and all the Scripture is a masse and booke of discoursive refined reason unbeleevers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd unreasonable men going against sense and sound reason And the spirit goeth on in a perswading way 2 Cor. 5.11 Gal. 1.10 Paul Act. 13.43 perswaded them to continue in the grace of God Act. 18.4 he perswaded the Jewes and Greeks Act. 19.8 hee perswaded the things concerning the Kingdome of God So doth the Spirit carry us along with exhorting Act. 2.40 2 Cor. 9.5 2 Thess. 3.12 2 Tim. 4.2 Heb. 3.13 1 Pet. 5.1 Jude v. 3. 5. Amongst the characters of a spirituall state and condition Some concerne the state some the actions For the state a renewed man is said to be in the Spirit Gal. 5.25 If ye live in the Spirit let us also walke in the spirit So as the Spirit is the life of the man in his spirituall walking so are we as touching our state said to receive the Spirit Gal. 3.2 Rom. 8.15 to be borne of the Spirit as receiving a new spirituall nature Joh. 3.6 Gal. 4.29 and the Spirit said to dwell in us Jam. 4.5 and the spirit is given to us Rom. 5.5 For the actings the Spirit determineth the action according to the nature and specification and rendereth the action spirituall so as they are led in their conversation by the Spirit and so are knowne to themselves to be the Sonnes of God Rom. 8.14 If ye mortifie through the Spirit the deeds of the flesh ye shall live Rom· 8.13 Paul was pressed in Spirit and testified to the Jewes that Jesus was Christ Act. 18.5 Apollos fervent in Spirit spake and taught diligently Rom. 8.25 For wee through the Spirit wait for the hope of righteousnesse by faith 6. The exercise of spirituall acts is managed most from the Spirit when there is more Spirit and lesse Law in our acts of obedience But that this may be rightly understood give me leave to distinguish in the Law 1. Directive and obliging light revealing the binding will of God 2. The setting of it on with power and life upon the minde will and affections 3. The compelling rigor of the Law in exacting highest and superlative perfect obedience in thought word and deed and the terrifying threatning Directive and obliging light being the commanding will of the Lawgiver revealed to us in the written word is not contrary to the Spirit but written to us by a divinely and immediately inspiring Spirit as all Scripture and as the written letter of the Gospel 2 Tim. 3.16 17. though to us naturally fallen in sinne in the second respect or in regard of the setting on of this directive obliging light upon the soule with power and life to produce actuall obedience the written and preached Law as Law and as a Covenant of workes is void of the Spirit and hath no more power to cause us obey then dead and spiritlesse figures and characters written on â—â—one can worke men to bow their necke to obey the Law of God 2 Cor. 3.6 7. yea but so the written and preached Gospell externally proposed without the Spirit is a dead letter also I grant the Gospell in its letter both promiseth a new heart and a new spirit which the Law as the Law doth not and when the Spirit joynes with the preached Gospel and the Law also doth prepare the sinner for Christ by the word of the Gospell the Spirit is given and so the Apostles and Pastors are Ministers of the New Testament not of the letter but of the Spirit But 3. The Law in compelling under the paine of eternall death to superlatively perfect obedience hath the Spirit by accident and extrinsecally conjoyned with it as it is the Spirit of the Mediator that makes use of it to cause the broken man see his unpayable and to him impossible debts and cause him heare the tinkling and noise of the fetters and chaines of hell that he may flye to the Gospell-surety which the same Spirit reveales to him in the Gospell Now this is an extrinsecall use of the Law For 1. The Law should have its intire and perfect essence and full operation in rewarding or punishing if we suppose there never had beene a surety for sinners nor a Gospell 2. It s a Gospell-spirit that makes this use of the Law above its nature for that which can but reveale to the broken man debts unpayable by him and incloseth him in an eternall jayle and gives no strength nor way of redemption cannot have of it selfe any influence to lead the broken man to a surety But this the Law doth of it selfe hath not of it selfe one fourth part of an ounce of Gospell-courtesie or grace to bestow on the sinner But 2. The compelling rigor of the Law as touching perfect and eternally active and passive obedience must bee considered in its severall branches as it commands perfect active obedience or as it obligeth to passive obedience it respects two sorts of persons the man Christ in the dayes of his flesh and the elect Angels or 2. fallen sinners In the former consideration the Law in it selfe as the Law eternally and immutably presseth perfect active obedience but gives not strength to obey but supposeth strength to these to whom it is first given but if so be that these to whom it is given have abundance of the Spirit and strength to obey perfectly as Christ in the dayes of his flesh and the elect Angells have the Law in its highest rigor of commanding perfect obedience it is not properly rigor though we must use the word but strictnesse hath no compulsive power
the Ordinances and hearing untill the day-starre the saving light of the Spirit that goeth before the Sunne and day-light of the vision of glory shine in the heart to make the word effectuall for though candle-light and sunne-light cannot concurre to make one light because the lesser light evanisheth and disappeareth at the comming of the greater light and the moon-light or starre-light of faith cannot be mixt with the noonday-light of glory 1 Cor. 13.11 12. no more then the knowledge of a young child and of the same come to be an aged man can be in one and the same man yet the light of the Scripture the light of the Spirit may and must necessarily be together and are no more contrary as Waldesso and Familists vainely suppose then the light of the Sunne without in the aire is contrary to the visible faculty of seeing within in the eyes the Spirit is by a metaphor called the day-starre for the Spirit is not formally light but effectually only for it is that faculty by which the eyes of the understanding are strengthened to perceive the things of God and therefore called the spirit of Revelation Eph. 1.17 the eye-salve is not properly the light that makes colours visible though I may say to a dim sighted man when I give him an excellent eye-salve see I give you the light of your eyes When I give him but that by which his seeing faculty is strengthened to see perfectly that Scripture is not to be layed aside upon pretended sufficient light of the Spirit without the Scripture light is cleare Rom. 15.4 2. Because the perfectest beleevers have patience and comfort in the Scripture meditating in it day and night Ps. 1. and are strengthened through reading againe and againe the premises lest they faint Ps. 119.49 3. Because the Scripture to every new reading and hearing suggesteth some new thing of God as a fountaine that can never goe dry Ps. 119.96.92 93.72 2 Pet. 1.13 14 15. Phil. 3.1 8. That saying The more of the letter the lesse of the Spirit hath truth as touching the only and meere letter rested on and confided in but is not simply true that the more of the knowledge of the letter the lesse of the Spirit but the more rather of the Spirit 9. The nearer to glory when we shall be all-spirit and have nothing of a Temple and of Ordinances and of the mirror or glasse of the word the lesse literall we are that is we repose the lesse on the letter and are the more spirituall as the nearer to the morning the lesse of starre-light 2 Pet. 1.19 1 Cor. 13.10 11 12 13. But it followeth not that the nearer beleevers are to an immediate vision of glory the lesse knowledge they have of the letter of the Scripture though this knowledge of the letter shall fully be abolished at the dawning of that morning for the nearer it bee to the full harvest the more abundance of the first fruits and yet when the full harvest commeth the first fruits cease and give place to the harvest and the more of the morning twilight the nearer day though the morning twilight evanish when the perfect day commeth yea the nearer that the dawning of the morning face of God shine in at the windowes of our soule when we are in the child-birth paine of eternity the more of the knowledge of the will of God we have in regard we are 1 Pet. 3.14 to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ and this knowledge doth include not exclude the knowledge of the letter The Spirit is not a part of the rule of faith or of the word the Spirit is not the word the word is not the Spirit but the Spirit is that which maketh lively and effectuall application of the word to our soules as the Mason is not the art of building but he is regulated by the precepts of art and reason and tyes himselfe to the following of art in all the workes of building the word is that which tyeth us as our guide rule conduct but the Spirit goeth along in a reall uniting of our hearts to Christ as it were enclosed in the word and in applying the word to our heart and so is called the anointing 10. The spiritualty of our soules is in a sort of dominion over the letter of the word when our soules are transformed into the things contained in the Gospell and we are changed into the spiritualnesse of the word so Rom. 6.17 the Gospell is called a forme a mould a signet for looke what letters and characters are in the signet of silver or brasse these same characters in length and breadth and just proportion are instamped on the wax or the paper the Gospell containes the Lord Jesus his image the lineaments of Christ in a new minde new will renewed affections knowledge love meeknesse patience lowlinesse c. it is a morall containing of Christ as the signe containeth the thing that is signified by the signe the Spirit instamps and forms as it were another Christ that is his living spirituall image in our soule Gal. 4.19 a new ingraving of the new worke and new creation of the second Adam 2 Cor. 5.17 on our hearts which is called the Law in the inward parts when wee have the same stampe and image of Christ and are changed over into the Gospel not into the letters of the Gospel or into the externall words but are new-moulded into the Spirit and new spirituall nature of the second Adam and are borne of the Spirit Joh. 3.5 6. the word is called the seed 1 Pet. 1.23 the tree is vertually in the seed the new birth and new Spirit we receive in regeneration is in the word vertually as the thing signified in the signe so are we said 2 Cor. 3.18 to bee changed into the same image from glory to glory even as by the Spirit of the Lord. And the Spirit lookes to his copy or sampler and looke what lineaments legs limbs proportion of members are in the second Adam these same the Spirit by the word preached draws and frames in us now the second Adam the man Christ in his spirituals is the first borne of every creature Col. 1.15 Christ is the master peece the flower and glory of the Acts of God in creating new creatures after the second creation and there is framed on him holinesse lowlinesse meeknesse humility patience heavenly mindednesse and the spirit according to this glorious mould draws the legges armes and all the severall limbes and members of the new creature in the Saints and he makes efficaciously good that part of the word Learne of me that I am meek and lowly Mat. 11.29 let him take up his crosse and follow me Matth. 16.24 let this minde be in you that was also in Christ Jesus Phil. 2.5 so doth the Spirit change us unto al Spirit and this is the right Christing of the Saints when
the Lord by the word Spiriteth and of new Natureth us over againe into new spirituall children like our brother the fairest among the Sonnes of men holy heavenly spirituall meeke lowly like Christ though because of in-dwelling sin in all all the new Creatures come farre short of the first coppy And when we are thus changed and made spirituall the Gospel is acted on us so are we spiritualized into Christ and made one with him by faith and planted into the similitude of Christ Rom. 6. now the letters and characters or sounds of the written and preached Gospel are transient things but the Gospel and new Covenant in the glorious promises spirituall priviledges contained therin stand stil as the everlasting rule according to which we are daily more and more conformed till we become one spirit with the Lord. And because the continuation of the lif hid up with God in Christ is a protracted thread of continuall dependence by renued acts of faith of patience and comforts through the Scriptures of growing in faith the word must give a daily new objective life to our faâ—th and the renued acts thereof for faith is our victory 1 Joh. 5. and we overcome by the word Rev. 12.11 if Antinomians can give us a time when we shall be secured from the fiery-darts of Sathan on this side of heaven we yeeld that the sheild of the word is to be layed aside but that we know not see Ephe. 6.15 16 17. 1 John 2.14 1 Pet. 5 8 9. Were we indeed made perfect intire without spot or wrinckle of indwelling sin in this life and such as wee can sin no more as Antinomians vainly boast of themselves as Towne Eaton Salmtarsh Den and Crispe will hereafter teach us I could yeeld there were some more colour or hew of reason to say that we are being justified invested in a state of all and pure spirit beyond the orbe and sphere of all necessitie of Ordinances and Scripture because pure spirits need no characters or letters of Scripture seals or other ordinances no more then learned Doctors need the Horn-book to use the vaine comparison of John Waldesso But we must go in over the threshold of heaven holding the booke of the Old and New Testament in our hand growing in knowledge till we be perfected with him who dwells in light inaccessable and so there is not any thing signified and holden forth to us in the scripture nor promised or prophecied in the Covenant of grace Deut. 39. Ezech. 11. Jer. 31. Ezech. 36. Heb. 8. but the coppy extract or the double thereof is written ingraven and created in the souls of the elect in which sense the assumption of this syllogisme Whosoever beleeveth shall be saved But I John Marie beleeve ergo Is in Scripture and the same spirit of faith and the beleeving spoken of by Esaiah Ieremiah Ezechiel c. The same circumcised and new heart that they prophecied of is in Iohn Mary and so the Spirit worketh the same new heart and the worke or act of beleeving in length breadth figure limbes parts to speake so that the Scriptures of the Old and New Testament promise as a Painter draweth the portrait head face eyes cheeks mouth whol body in colours al by looking on a liveing man now how the man Iohn or Mary in a reflect knowledge can prove the same to his owne comfortable assurance and peace is another thing But here is no new discovery of God or of the Spirit which Saltmarsh calleth for Sparkles of glory pa. 194 195. for he complaineth that there hath beene no reformation further in this Assembly at Westminster nor any higher attainment in these things points of doctrine as to justification sanctfication faith c. the ministery word Sacraments which they call meanes of salvation then the Bishops made and the Synods in England formerly We grant all we know no new cut nor other new way of justification then the way David and Paul were justified Rom. 4.1 2 3 4 5 6. Psa. 32.1 and we glory that wee adde nothing to Articles of faith contained in the Scripture we only explicate them and vindicate these Articles from the false glosses of Popish Bishops and the same that Saltm objecteth to us might any object against the Canonicall Epistles of Iohn the Apostle and say This fellow tells us only of some outward things and outward Ordinances of Christ precepts of love to the brethren of doing righteousnesse and all these but written with paper and inke too we see no higher attainments then these that the Prophets Christ and Paul and Iames and Peter told us he tells us nothing of any purer or more glorious discoveries of God or the Spirit or Iesus Christ or our union with the Spirit or glory as to spirituall things and Christ risen but as to Christ in the flesh or under the Law of which these Ordinances were a signe we grant ' wee can reveale nothing but old truths and we cannot give to Saltmarsh any other new cut or fragment of truth but what the Scriptures held forth 2. Wee can but hold forth outward things that is truths of ancient faith spoken by sinfull men and printed in paper and these of Christ both dead risen and ascended to heaven and wee confesse we can but baptise with water and can but build plant water and are but underworkmen and instruments of words formes sounds printed books and the Prophets and Apostles received these and no other thing from the Lord but our Master can doe more he can and doth by our weake labours and the foolishnesse of preaching give the holy Spirit If Saltmarsh can give purer or more glorious discoveries of God of his Spirit Christ Jesus c. let him take H Nicholas and Da. George to helpe him let us heare them produce your reasons c. for we ever urge this these new discoveries of God or the Spirit are either revealed in the word or not revealed if in the word then are they but outward Ordinances such as former Synods have discovered and so according to Saltmarsh to be rejected if they be not revealed in the word they must be additions to the word and so unlawfull Rev. 22.18 Deut. 12.32 Prov. 30.6 2. The Spirit that comes with new positive doctrines without the word must prove it selfe to bee from God by signes and miracles as Christ and his Apostles did 3. Isaiah Malachy prophesied of John Baptist though hee did no miracles Let us see the like warrant for these new discoveries 4. This Spirit must be tryed by the word as Christ was willing to make the Scripture judge whether he was the Messiah or no Joh. 5.39 Paul out of Moses and the Prophets proved that Maries sonne must be the only Saviour so did the rest of the Apostles 5. Wee are commanded to judge them cursed impostors and not to receive them in our house or bid them God speed who bring any new discoveries of God
or the Spirit which is not the doctrine that Paul and Iohn received from the Lord Gal. 1.8 2 Ioh. v. 10. 1 Cor. 11.23 But Familists will have the Scriptures to beare witnesse to us of and to reveale the Father and the Son but for the holy Spirit he must be revealed without the testimony of Prophets and Apostles though Christ our dying friend hath left us his will in his last testament confirmed by the death of the Testator and forbids us to expect any farther revelation Heb. 1.1.9.16.17.27.28 Rev. 22.12.18.19 Is it not safer to beleeve the Prophets and Apostles upon whose word and doctrine we are builded as living stones and a habitation to God Eph. 2.20 21 22. then to relye upon the word of such seducers as H. Nicholas Del Saltmarsh and the like who come in their owne name and bring neither word nor workes to witnesse their doctrine not so much as Simon Magus and the Antichrist who bring wonders and living miracles to evidence that they are sent from God Familists have no escape but to say that their new discoveries are revealed to them by the Spirit to be contained in the spirituall and allegoricke sense of the Scripture Now undeniably the Scripture hath a literall sense and here it hath a mysticall and spirituall sense and so many senses as the Papists teach So Bellermine de verb. dei l 3. c. 3. Thomas p. 1. art 10. So Cajetanus ibid. Alpâ—onsus a Castro l. 1. adver her Lyra in 2. Reg. 7 Bucanus in Theolog. Scolastic part 2. c. 3. q. 5. 11. The same Gospell-truths in the manner of preaching and delivering of them may be spiritually by some and literally and dryly published by others and nothing is thereby either added or taken away from the substance of truth But duties commanded in the Law are then pressed upon the consciences of the hearers in a legal way when they are forced upon the consciences of the people upon legal motives Law-obligations threatnings of curses sad judgements but they are then spiritually preached when they are pressed upon the hearers in a terrible Law-way but for that end discovered to them that they may be chased into Jesus as to the Gospel-sanctuary and City of refuge to such as runne themselves out of breath to be in the bosome of our Saviour 2. They would be pressed so spiritually as there may bee still a pointing at a pardoning ransome and a healing and curing spirit so that all obedience must be new from new principles of the Mediators grace and upon Gospell motives only not from Hagar and the covenant tending to bondage Nor 3. upon the same necessity and account they were to be performed by vertue of a Covenant of workes What I before said toucheth the question whether the formall and last object of our faith be the word of God or the anointing strength saving grace and eye-salve of the Spirit as some Schoolmen Granado and others affirme the latter but the word is the formall object of faith the saving grace or anointing the efficient by which we are anointed inabled and quickned to beleeve the word now the eye-salve or anointing is not that which we see and beleeve that which we see is the saving Gospel-truths we beleeve Saltmarsh with Familists denying the Scripture to bee the word of God will have the inward supernaturall grace and anointing to be the only obliging rule of faith otherwise saith he it s in vaine to write bookes one against another for we then but set letter to letter argument to argument reason to reason but all in vaine without the Spirit as if Christ in proving the resurrection against Saduces Paul in proving justification by faith without works against such as turn the grace of God into wantonnes had not set letter to letter argument to argument and all in vaine for they remained still blinde yet Christ and Paul convinced and silenced these obstinate wranglers by the word of God without powring the Spirit on them without whose power they remained unconverted and hardened against the truth the formall object is that into which our faith is resolved when we give a reason of our faith as thus for what cause or formall motive doe you see with the eye of faith and believe that Maries son is the Messiah only Saviour ye do answer because so saith the Lord in the Old and N. Testament and that is the true object but yee doe not give an account of your faith when yee answer I beleeve it because I have eyes within inlightned because that is not to answer what is the true object of your faith if any aske you upon what morall grounds goe you to Rome yea give no reason if yee answer I goe to Rome because I have a will and a locomotive power in the nerves and muscicles of my body to move for now you answer by the efficient cause when the question is made of the formall objective cause If any aske why doe you see colours in day-light yee doe not answer because I have eyes and a seeing faculty but to the former you say I goe to Rome for such businesse to the lâ—tter I see colours in day-light because they are seeable and colours cloathed with light before my eyes so 1 Ioh. 5.10 He that beleeveth on the Sonne of God hath the witnessâ— within him that is the beleever hath objectively the the truth stamped in his heart but the anointing by which he was inabled to receive the testimony and truth is not for that the object or the thing beleeved or received but the saving helpe by which wee are strengthened to beleeve and receive the testimony the inward speaking of God to the heart as Augustine saith lib. 11. confess c. 3. sine strepitu syllabarum without noise of words is the saving apprehending of Christ and Gospell-truths but it is not the thing or object savingly apprehended the day-starre in the heart is not the Gospell-truth that wee see and receive but the light of Christ inabling and the Spirit strengthning the soule to beleeve and receive these Gospell-truths for without the day-starre and Spirit no man can see these truths 12. Upon the principles of Antinomians and Familists these and the like Gospell-promises I will give you a new heart and a new spirit Behold I make all things new a bruised reed shall hee not breake Come to me all yee that are weary and heavy laden and I will ease you Him that commeth I will in no wise cast away but will raise him up at the last day Yee that have no mony come buy and eat c. are as literall and legall being written and preached and as carnall for they value them to be but outward ordinances as this Cursed be every one that abides not in all that is written in the Law of God to do it or as the very Law and Covenant of workes which promiseth not any new heart but presseth the Law in its
condemning rigor in the old heart for the Gospell is but a form to them and these Gospel-promises of pure free grace as opposite to the Law of works in their gramaticall sense are but carnall legall fleshly outward visible formes 271. now to us the promises of free grace in that which they signifie and promise are no killing letter as the Law is but the ministration of the Spirit and of life except wee say the promises of the Gospell are but faire lying words and that God intends to keep nothing he promises to us and no more to give a new heart in Gospel-promises nor in the Law which undoubtedly is false when we consider the word of God especially the Gospel the spirituality thereof above and beyond all letters and characters appeareth in that 1. The Author can be none other but God an infinite and glorious Spirit 2. The matter spirituall so heavenly as the imputed righteousnesse of a slaine Saviour justifying the ungodly eternall life by a despised and crucified man bosomed in an union with God a spirituall communion with God mortification to every thing eminent to the creature the hidden manna the white stone the new name the flesh lying down in the dust with the seed of the hope of a glorious resurrection the invisible imbracements of Christ love-sicknesse for him joy in tribulation c. all smell beyond characters paper inke or any thing visible 3. The forme is spirituall if we consider the Majesty Divinity the omnipotencie of God as it were instamped on it 4. The end and intrinsecall effects are most spirituall for it changeth men into spirituall and heavenly Citizens of another world deadneth them to the created glory of the creature peirceth between the marrow and bones even the Law part of it is sharper then a two-edged sword peircing even to the dividing asunder of the soule and spirit and to the joynts and marrow and is a discerner of the thoughts and intents of the heart Heb. 4.12 carrieth along Christ to the soule casteth in a lumpe of love in the heart that contrary to nature and all the strong impressions of nature it stampeth and sealeth eternity heaven apprehensions of glory beyond all the visible sensible borders of time dayes life royalty fathers mothers children wives lands inheritances and that on the tables of the soule It is in upon the Spirit downe in the reines and yee know neither doore window nor passage it came in at then how doth the Spirit act with the word so all the actings motions turnings ebbings flowings various ups downes high tydes hell-downe-castings heaven-visits raptures of love signes of joy actings of morning-dawnings of eternities glory are more hardly discerned then the growing of the bones in the wombe of the woman with childe 14. For the exercise of spirituall acts through the Spirit we then testifie a spirituall being in Christ when the straine of our conversation runneth most in a heavenly communion with God and we have our City-dwelling and conversing in heaven our love our heart our life our Lord being there and upon these grounds as risen with Christ wee are there Phil. 3.20 21. Col. 3.1 2 3. Matth. 6.20 21. Heb. 10.19 20 21. 2. When we savour much of the Spirit and the breath that comes out of the mouth comes from the abundance of the Spirit in the heart the speech is much the language of Canaan Isa. 19.18 smelleth of a savoury heart Col. 4.6 Eph. 4.29 30. And though humane wisdome learning in the Scriptures that is meerly literal be not of it selfe not idolized contrary to the Spirit but is capable of being spirituallized heightned above it selfe and is actually gilded skied with saving light comming from God in the face of Christ yet when the Spirit reignes all knowledge learning and arts are hunted for only in order to a saving communion with God and when in the creature and gifts the spirituall man feeleth and tasteth nothing of Christ but misseth Christ in all these they are as tastelesse to him as the white of an egge yea all dry sapelesse dead his Lord Jesus is not in that empty grave and therefore his heart lodgeth not a moment there Cant. 3.1 2 3 4. Phil. 3.7 8 9. yea the spiritual man fathers no good upon the empty creature 1 Cor. 3.8 the creature smels of flesh and vanity to him Zach. 4.6 2. Ordinances inherent righteousnesse saving grace created because creatures are saluted by him as creatures he gallops by them as a Post that seeth them not to be his home but a far other poore lean and despised nothing in comparison of Christ in point of confiding or glorying for the gold-bracelets are not the bridegroome the Spirit aimes pants and breaths after a personall enjoyment of God himselfe in Christ. The joy and comforts of the Holy Ghost to him are but accidents created chips and fragments that fall from Christ. 3. The Spirit carrieth the soule from the sight of all things as from visible objects things created of God up to the bosome of God and there the spirituall soule loves lives breaths dwells 3 When the outward senses suck spirituall apprehensions out of earthly things from the Well of Iacob Christ draws a consideration of the Well of life Iohn 4.13.14 Paul possibly from his Tent-making draweth thoughts of the falling of this Tabernacle of clay and our being closed with our house from above 2 Cor. 5.1 2. so the outside of the creature the skin of it that lyes before our senses is turned into inward and spirituall thoughts of God Because the beleevers sense of smelling is spirituall and draws all in to God And mind will affections thoughts intentions tongue yea and the naturall actions of eating and drinking are spiritualized and for God and his glory Nor could I thinke that as touching the order of marshelling and drawing up our spirituall thoughts and actions as why we doe this spirituall action first this second this third why we marshall this Petition first this second but this ranking is not so bound up by the rule of Scripture but a spirituall soule in the order of his acting secundum prius posterius is carried on by the only free blowings of the spirit of grace It 's true the acts must be regulated by the word that what we petition for must be lawfull and must be warranted from the sound Doctrin of the Gospel according to the proportion of faith but the ordering of them often cometh from the Spirit of utterance and so immediatly as it 's hard to say at least ordinarily in a set constant rule there is any consulting with Scripture reason memory art but the immediate breathing of the spirit ordereth and ranketh all And these fit words like apples of gold not others which meets hic nunc at this time with the heart of a sinner and catcheth Matthew Peter Saul floweth from Spirit-worke 2 This Major Proposition whoever
when Antichrist shall be fully destroyed and the riches of the Gentiles added to the Jewes there shall be one shepheard and one sheep-fold and admirable unity and peace like a river among the Saints and though Sectaries of old in Germany now in England doe it by the Sword we have no prophesie that that shall be the way of God or that Christ shall have a personall externall visible glorious reign on earth and the Law of God is exceeding broad and containeth the unsearchable riches of Christ for who knoweth all the glorious deductions and eonsequences of knowledge contained in the word and who can binde up the Spirit that he should not reveale more of Christ and more yet till the knowledge of the Spirit cover the earth But this new knowledge is of ancient truths and the Spirits ancient truths made out in broader and larger consequences and not such as destroyes the former articles of Protestant Reâ—igion in the faith of which millions are arrived safe to heaven and are now up before the throne Saltmarsh in his late giddy treates gathers these articles of Protestant Religion together and as chalke stones casteth them away and will lay a new foundation and put in a figurative Saviour of H. Nicholas and make a new building of his owne 15. Nor is the preaching of duties yea even of such as are externall and obvious to the eyes of men contrary to spirituall teaching or worship in Spirit for then should it have been our Saviours intent Joh. 4. when hee will have us to worship him in spirit and truth to remove in the New Testament vocall praying bowing of the knees to the Father of our Lord Jesus contrary to Act. 20. â—6 Paul kneeled downe and prayed with them all Eph. 3.14 and he should not charge us Doe this in remembrance of me and obey these that are over you if it were so yea all the exhorting of the Apostles that children obey parents servants their masters brethren admonish one another should be against the discoveries of the Spirit to the Apostles and and Saints upon which ground Antinomians will have all the government of the Church inward and in the Spirit and invisible as if one and the same worship might not both bee externall and spirituall And now the Army send Laws to the Parliament to remove the penall statutes against all hereticks what ever they bee Arrians Libertines Davi Georgians Familists Antiscripturists such as deny there is a God a Saviour that bought them Antinomians and what hel can devise that their impure conventicles and Churches may be tollerated through out all England except only Popish Recusants and found and proven to bee such because the Papists disâ—urbe the peace of the state yet under the decke this lyes hid that all Religions being professions of the outward man are indifferent and no sinne in any worshipping of the Devill or any creature Yea there is nothing to be builded in favour of Familists on the Apostles words Rom. 8.2 For the Law of the Spirit of life is indeed the indwelling Spirit of sanctification mortifying the lusts of the sinfull flesh called a Law in opposition to the Tyranny of sinne and this Law as it is in Christ is the Law of faith and of the new Covenant by which wee are freed from the dominion and overmastering power of sinne and life and as the Law is in Christ we are meritoriously freed as in us we are freed by begun sanctification as a new Master freeth us from subjection to the old 9. We are then spirituall when we observe the wayes and various actings of the Spirit in externalls also as how God suggesteth motions into some by the crowing of a cocke as by it the Lord caused Peter to awake and by the appearing of a Star some come to Christ by the working of a miracle or a wonder or rare providence in Church and state others are converted 2. When we observe the Spirits various dispensations in leading some through hell and deaths and despaires to heaven Ps 88.15 and that from their youth and in feeding others with the flower of wheat with the hony combes of inward and spirituall feasts of joy and consolation filling them with marrow and fatnesse When the Spirit ebbes the fâ—owes to the sense of a beleever goeth and commeth casteth downe and benighteth the soule and againe shineth in glory and beauty 3. When we obey the breathings of the wind and yeeld with chearfulnesse to the comforting shinning witneâ—sing sealing inlarging of the heart with boldnesse and accesse to the overjoying strenthening quickning directing inlightning confirming works and acts of the Spirit 4. When we obey from freenesse and the sweet atâ—ractions of grace from a Spirit of love not of feare and Law-bondage 5. When we try the spirits for the dumbe knocking 's of revelations without or contrary to the word are not from God and when we can judge that fire heat eagernesse of affection in praying for a way a sect a warre when wee hate the contrary sect Presbyterian as we imagine is not spirituall boldnesse and freedome of heavenly accesse to God through Christ. 6. When we inclose not the Spirit or God in the letter or sound of words nor obey for the awe of dead characters or sounds but formally are led because the Spirit goes along with an obliging precept or promise and we adore not dead characters and sounds but tremble at or submit to the word for the thing signified and doe not seperate the signe and the thing signified therefore Saltmarsh is farre out when he denies the distinction of Gospel-ordinances in opposition to legall ordinances because saith he p. 270. nothing is pure spirituall divine-Gospel but that which is light life glory Spirit for hee taketh the fruit of the Gospell and the spirituall efficacy of the Gospel for the Gospel But as the Law is one thing to wit he that doth these things shall live thereby is truly Law and actuall obedience to this Law is a farre other thing so the Gospel he that beleeveth shall be saved is truly Gospel and a Gospel way to salvation but actually by the grace of Christ to beleeve is a farre other thing Saltmarsh saith the letter and outward forme is a thing that perisheth with the use which is spoken of meat and drinke that waste away while we use them and as Christ saith Matth. 15.17 enter into the belly and are casten out with the draught not of the written Gospell which perisheth not as meat and drink but both in the letter and the thing signified hath indured since Moses and the Prophets were and shall doe to the end of the world and in regard of the thing signified Christ the yea and amen of all promises which we doe not seperate from the signe and letter is an everlasting Gospel Revel 14.6 and the word that endureth for ever and perisheth not as corruptible things doe 1 Pet.
1.23 24 25. such as are meat and drinke that are made for the belly and shall be destroyed with the belly so the Prophets dye but their word doth not Zaâ—â— 1.5.6 yet Saltmarsh telleth us the minde of the Familists as some of his Sparkles of glory 247. that outward ordinances are perishing and evanishing shadowes such as circumcision sacrifices and old Testament Ceremonies for as these past away when the â—â—dy Christ came so shall they at the comming of the Spirit and they being the beholding of God in a glasse 1 Cor. 13.12 there comes an administration of all-Spirit in which these glasses must be broken then we must say reading hearing preaching Scripture seales are as unlawfull now to Familists as falling from Christ and denying of the comming of the holy Spirit for to use Moses Ceremonies now were to fall from Christ and to deny Christ to be come in the flesh 2 Christ is with his Disciples to the end in preaching and baptizing Matth. 28.19 20. and Paul chargeth Timothy to keepe inviolably and unrebukably this command of prophecying preaching sound doctrine reading meditating 1 Tim. 4.14 15 16. to teach and exhort 1 Tim. 6.1 2. and of governing the House of God by Elders that labour in the word and doctrine and some that labour not in the word and doctrine 1 Tim. 5 17 18 19 20 21 c. even to the appearing of our Jesus Christ 1 Tim. 6.14 It is knowen that Swenckefeld denied the Scripture to bee the word of God and made only the internall instinct of the mind the word of God so saith Palladius de heresibus hujus Temporis and his owne writings and so doe Saltmarsh and Del. When the Holy Ghost highly extollâ—s the word of God and recommends it to us he cannot meane the internall word or the Law of the Spirit of life written in the heart but the preached word Act. 6.4 we will give our selves to the ministery of the word that is to preach and not serve tables it cannot be a ministery of the internall word and law of the Spirit of life in Christ Jesus that internall ministery is not given to Paul or Apollo who are nothing Joh. 14 25· the word which you heare is not mine this was not the internall word Acts 13.26 to you is the word of salvation sent 46. it was necessary the word of God should be spoken to you the internall word was not spoken to them for they blasphemed 2 Thess. 3.14 if any man obey not our word noâ—e such a one none can disobey the internall word Jam. 1.23 if any man be an â—earer of the word and doe it not rebelling against the Lord is rebelling against his word Num. 20.24 because yee rebelled against my word yee shall not enter into the land Isa. 30.12 13. because yee despise this word this iniquity shall be to you a breach not to humble our selves at the word is not to humble our selves before the Lord 2 Chro. 36.12 Zedekiah did that which was evill in the sight of the Lord his God and humbled not himselfe before Jeremiah the Prophet speaking from the mouth of the Lord Mat. 10.32 he that denieth me saith Christ before men I will deny him but Mark 8. v. last he that shall be ashamed of me and my words c. to be ashamed of the truth and word of the Gospel then is to be ashamed of Christ and to deny him What then shall be said of that which Saltmarsh saith all outward administrations whether as to Religion or to naturall civill and morall considerations are only the visible appearances of God as to the world or in this creation or the cloathing of God being such formes and dispensations as God puts on amongst men to appeare to them in this is the garment the Sonne of God was cloathed with downe to his feet or to his lowest appearance and to worship such an adminstration when God is gone out of it is to worship an Idol an image a forme without God or any manifestation of God in it save to him who as Paul saith knowes an Idol to be nothing 1 Cor. 8.4 Ans. Would Saltmarsh and Del give us Annotations on the Bible they should furnish us with many monsters in Divinity here he maketh the garment wherewith the Sonne of God was cloathed Rev. 1. all the formes of worship wherewith God manifested himselfe to the Jewes under the Law to Christians under the Gospel yea to the heathen that had but naturall and civill Revelations of God Shall wee aske a warrant for playing thus on visions types allegories Familists tell us the Spirit taught them so But 1. what Spirit made Christ the Son of God Mediator to appear to heathen in their Poets-Religion their idolatrous images and false Gods for they worship devills not the Son of God Levit. 17.7 Deut. 32.17 Ps 106.37 1 Cor. 10 20 21. 2. Is not here a saying of every man in his own Religion and a saying revelation of God in the workes of creation 3. What ground of so many circles and new formes of Religions a naturall civill or morall Law Joh. Baptists way Christs way in the flesh the Spiâ—its way which is say they after Christs ascention to heaven all glory without ordinances at all the Scripture tells us of none but Law or Gospel and the Sonne of God is in none of these without Law or Gospell that we read of 4. That we worship God in all these formes acceptably in the heathens way of adoring Jupiter and Bacchus wee know not 5. Wee know not what this meanes to worship the Law the heathens Religion the Gospell we know no worshipping of created things of word Sacraments figures Scriptures reading all these being meanes of tendering worship to God not things worshipped Christians worship none but God 6. It must be Idolatry to a Familist to worship God in hearing Sacraments reading praying for God hath left all these to him and he lives in a higher way upon the Spirit without Ordinances 7. But to him that knowes an Idoll to be nothing as Familists doe an Idoll is nothing because Idolatry and the sinnes of the outward man adultery lying swearing forswearing a tongue speaking vanity a right hand of falsehood are no sinnes because done by the outward man and Saltmarsh and his fellow-libertines have that much knowledge of the Spirit as to know adultery is no adultery to a â—ustified man or an Elder of the family of love and that which is â—dolatry to an unrenewed man to adore figures and formes is no Idolatry to renewed men who have knowledge that an Idoll is nothing not any externalls to Familists the wickedst prankes hell can devise are no sinnes and sinne is but an opinion know then killing of your father and bowing downe and adoring the devill to be no sinnes and lay by conscience of sinne as Dav. George and Anton. pocquius and such swine teach us and they are no sins But these words
the preaching of Faith by which the Spirit is given which renewes a beleever and makes him the very Law himselfe and his heart the two Tables of Moses For 1. perswasions and commands may wâ—ll stand together and all Law-inforcings are but meere reasonings and morall and objective acts on the minde and will and so the Law no more inforceth then the Gospel 2. Holinesse and Sanctification commeth by the Law animated by the Spirit as well as by the Gospel for the Law converteth the soule but it doth this saith the Antinomians not as the Law but as the Gospel revealing Christ. But I am sure neither can the Gospel â—â—terally onely revealing Christ and being void of the Spirit it cannot convert the soule and the Law as animated by the Spirit leadeth to Christ as a Pedagogue I meane as mixed with the Gospel For the Law without the Gospel can never sanctifie nor lead to Christ and neither of them without Christs Spirit can doe any thing And I find Saltmarshes Euthysiasticall pulse and straine of Familisme when hee saith that the Preaching of Faith is the Spirit given to a beleever and it makes him the very Law it selfe For 1. the Preaching of Faith or the Gospel preached even to hardened Pharisâ—â—s cannot give the Spirit renewing the Pharisees for Faith was preached to them by Christ and his Apostles but they stumbled at Christ and never beleeved 2. The preaching of Faith and the Spirit differ as much as the principall cause and the instrument now who can say the writing of the penne is the writer 3. Antinomians meane by the Gospel or the preaching of Faith here divided from the Law not the glad tidings of peace preached but the renewing Spirit without all letter or word of promise or command that is the teaching spirit and thâ— inward annointing without the Law or Gospel either Now Sanctification in this sense must bee wrought without Law Gospel Precept Command Promise and wee may lay aside the Bible then and all Ordinances and therefore no wonder then Antinomians tell us so often of the Letter and the Spirit for to them old and new Testament and all the sweet promises are a very Letter and in the new Testament we are not to serve God according to the Letter and therefore all Preaching Commands Exhortations Promises Threats of both Law and Gospel must be laid aside The Lord keeps us saith Towne under the Gospel in righteousnesse without all Law Ceremoniall and Morall and every where thâ—y say 〈◊〉 serve God now according to the Spirit not 〈◊〉 to the Letter outward Ordinances then to Antinomians are matters of meere courtesie CHAP. XII Antinomians deny actuall pardon of sinnes to the Jewes ANtinomians deny that the knowledge of actuall and eternall remission was an Article of the Jewish Creed but a mystery not revealed till the Gospell But then David and the Fathers Abraham and others were justified by the impâ—â—ed righteousnesse of Faith as wee are also David must Psal. 2.1 2. describe an happinesse he knew not what David saith Thou forgavest the iniquity of my sinne vers 5 2. We beleeve through the grace of the Lord Jesus we shall be saved as well as they 3. All the Fathers dyed in the faith 〈◊〉 did eat the same spirituall meat and did all drink of the same spirituall Rock and the Rock was Christ. 4. The Scripture foreseeing that God would justifie the heathen thrâ—ugh Faith reached before the Gospel to Abraham Esaiah prophecied of Christ as an Evangelist Daniel of the slaying of the Messiah and everlasting righteousnesse through him The Prophets testified before hand the sufferings of Christ and the glory that should follow actuall remission then was no mystery to them Abraham rejoyced to see Christs day and saw it CHAP. XIII Of the nonage of the Jewes what it was NOr was the tutorie bondage or nonage of the Jewes any thing but 1. A lesse measure of the Spirit then is now 2. A harder pressing of the Law on them 3. A keeping of that infant Church as a child under Pedagogues and Tutors in regard of the Elements of Ceremonies partly teaching them rudely and partly warning them by blondy Sacrifices and diverse washings of the desert of sinne and the filth of it but this is nothing to prove the Jewes were under the Law For 1. then should they be under the curse and so must eternally perish contrary to the Word nor was their pardon of sinnes by halfes and quarters 2. Then must they be saved by works Paul saith They came short of righteousnesse because they sought to establish their owne righteousnesse and stumbled at the stone laid in Zion and sought it not by faith And it was never lawfull for them more then us to seeke righteousnesse and justification by works of the Law so they were in this under no Law-Spirit more then we but justified the same way that we are 3. Yea many sweet Evangelike promises are made to them as to us Ho every one that thirsts come to the water c. Behold I lay on Zion a stone c. The just shall live by fath Who is a God like unto thee that pardons iniquity I even I am he that blotteth out thy transgressions for mine owne sake and divers other Scriptures prove this 4. The Prophets cryed against legall and outward service and pressed washing in Christs bloud and faith and repentance as the Apostles doe And to Christ gave all the Prophets witnesse that through his name whosoever beleeves in him shall receive remission of sinnes There is much of the Spirit of adoption of spirituall liberty in praying wrestling with God giving no rest to God Heavenly boldnesse and accesse to the throne of grace in Jâ—â—kob David Moses and sweet Evangelike and Gospel-familiarity between Christ and his Spouse the Church in the Song of Salomon Feasting and banqueting together only the Lawâ—s administration was wrath by accident through our corruption lesse gloâ—ious because of darke typs and a spaâ—â—r measure of the Spirit 2 Cor. 3. Ephes. 3.9 10. and Paul heightneth Gospelâ—glory and lesseneth the Law in the vaine sense that false Apostles and legall Teachers put on it in over-â—xalting it as if without Christ it could save or with Faith it could justifie 6 All under the Gospel Elect and Reprobate must be freed from the Law if the Jewes were under it all to whom the Gospel is preached must bee freed from it and to Deâ—ne and Moore who are both Arminians and Antinomians all and every one of mankinde must bee under â—race none under the Law of Commandements for the argument holdeth for all in opposition to the Legall Jew CHAP. XIV The old mâ—n or the flesh to Antinomians is under the Law the new Man freed from all Law IT is admirable that Towne will
sinne 2. In the other extremity Saltmarsh denieth simpliciter any decree of God so much as permissive touching sinne and gives him no more but a bare fore-knowledge without any decree and makes man onely the occasion of sinne who undeniably is such an occasion as father and mother are of their owne births Man were to bee pittied and excused if hee were an occasion onely of sinne But 1. if the Spirit act immediately on us so as wee we are passive in beleeving praying and in all acts of Sanctification as Towne saith and we must be the same way passive as when God justifies us which he doth ere we be born again and as Crispe saith by forcing grace on us as a Physitian violently stoppeth Phisick in the mouth and downe the throat of a backward patient against his will and if wee bee not obliged to pray beleeve and upon the same ground not to abstaine from Adultery Murther for grace must act in both but when the Spirit doth stirre and excite us then we are no more guilty of sinne in omitting good and committing evill then a stone falling off a towre is guilty of beating out a mans braines for in these the man is a passive block as the stone is in its motion and if we abstaine from praying not being obliged to pray because the Spirit acts not on us wee sinne not judge then who is the father of sinnes of omission by the good leave of Antinomians and upon the same ground it is as unpossible but we must fall into sinnes of commission as swearing lying blasphemie heresie unbeliefe adultery murther stealing except either the restraining grace or the renewing sanctifying Spirit act upon us as wee cannot chuse but sinnefully omit duties of praying beleeving when the winde of the Spirit bloweth not faire on us for these duties and so Antinomians must either be Pelagians and say there is no need of grace to eschew sinne and so they must be un-friends to free grace or then men must be guiltlesse in all sinnes by this opinion and let them then choose upon whom they will father all sinne 2. We are to pray continually and watch thereunto with all perseverance and keepe our selves in the love of God Watch and pray Waite for the comming of the Lord with girded up loynes waite for the day of our redemption Then are wee obliged by the command of Christ whether the holy Ghost breath on us or the wind of the Spirit blow faire from Christs heart on our heart or no to the supernaturall acts of praying beleeving hoping watching Nor is Christs act of free grace in drawing stirring and actuall inliving our obliging rule but the revealed will of God in the Law and Gospel and if we be meere passive as stones and onely obliged to supernaturall acts when the tide of free love and rich grace floweth on the shoare and banks of our whithered Spirits then wee must not onely say we are freed from the Law but from all Gospel-commands all free invitations of rich grace according to the letter or then that the Spirit is obliged to attend and joyne his bedewings and flowing of free love and grace ever when we heare or read the Gospel But when Saltmarsh Towne and others of that Tribe say the Gospel is not in the letter dutie opinion sense reason but in the Spirit life grace faith they meane the same with New England Libertines That the will of God in the word or directions thereof are not the rule whereunto Christians are bound to conform themselves to live thereafter So as old Anabaptists taught wee shall all bee taught of God and the annointing teacheth us all things and therefore the written Scripture Law Gospel the Ordinances of Preaching Reading Praying Sacraments belong not to us to be under them is to be under the Law and the old dead Letter and the livelesse passive Inkie and poore Paper-ordinances of Men and not under the Gospel that is under the immediate actings of the Spirit contrary to the Word of God which maketh an harmonious subordination not a contrariety betweene outward ordinances and the inward working of the Holy Ghost to the Law and the Testimony the weapons of our warfare are not carnall but spirituall and mighty through God Here are both Word and Spirit As for me this is my covenant with them saith the Lord my Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy Seed c. 2. It is a close rejecting of the Word of God written in the Old and New Testament which the Prophets Christ and the Apostles recommend to us as our onely rule it is to subvert all Ministery and Ordinances contrary to Scripture and to make the Gospel written the holy Ghost himselfe 3. This i◠to loose us from the Commandement and Gospel-exhortations to holy walking delivered by the Prophets Christ and his Apostles 3. And sure if we obey Gospel-commandements as stones and blocks without any action in us or from us at all and must then obey onely when the Holy Ghost acteth and stirreth the fire Commandements and Gospel-promises Reasonings Preaching Ordinances must be as vaine and unreasonable to move men as stones and dumbe wood Upon this ground Saltmarsh with Antinomians would have all Logick abeted But carnall ratiocinations and discourses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That exalt themselves against the knowledge of God wee are more willing should be abeted and exiled from Divinity then Antinomians who set free grace on pinnes of love rather then Faith as if wee were justified by loue as their brethren of the Family of love dreame And 2. who be they who remaining Antinomians turne Arminians and fight for free will and universall attonement and generall Redemption of all and every one upon the meere principles of carnall reason and such a naturall pitie and impotencie of love to all and every one of mankind as God cannot make out and which by naturall principles tendeth to the universall salvation of all and every one of mankinde yea of a world including Devils also And upon this ground Cornwell saith Such a faith as is wrought by a practicall Syllogisme because it followeth from the strength of reasoning or reason not from the power of God is but an humane faith And Saltmarsh The interpreting saith hee of the Scripture thus in the letter and in consequence hath much darkened the glory of the Gospel And the Gospel saith he is formed of exhortations perswasions conditionall promises commandements to the end that divinne and spirituall things might be more naturally conveyed in a notionall and naturall way as the key is made fit to the wards of the locke rather then for any supposed free will in man as some imagine Which doth farther evidence the mind of Familists and Antinomians
1. That they would have the Gospel a body and susteme of non-senses and foolish dreames and all Logick banished that the Gospel may be a fardell of phancies under the vaile of spirituall and supernaturall knowledge for the perfect like that piece called the Bright Starre and Theologiâ— Germanica and the Power of Love and the Tree of knowledge of good and evill 2. All reasonings and use of Logick which the Prophets and Apostles make a heavenly and spirituall use of in the Scripture to them are Legall and smell too much of the dead Letter the sowre and killing Law yea the Letter of written Gospel because written and because preached and opened in spirituall discourses to Cornwell and others is a humane thing and begets but a humane faith so that Faith commeth by hearing is to Saltmarsh not vocall Preaching but the very Spirit of grace working faith as I observed before 3. All expounding of Scripture by consequence is expounding of Scripture in the Letter saith Saltmarsh in the Letter to Towne is in a Law-way to Cornewell is in a humane not a Divine way Then Christ Matth. 22. must bee a Legall Preacher and must argue after a Law-way or a humane not a Divine and Gospel-way and must much darken the glory of the Gospel for he proveth the resurrection of the dead onely by a consequence I am the God of Abraham c. Ergo the dead shall rise and he sharply rebuketh the Sadduces as ignorant both of the Scripture and the power of God because they did not thus argue in the Letter and in the consequence to the darkening of the glory of the Gospel Libertines said also to reason against committing of Adultery as Joseph doth Shall I doe this and sinne against God Is a worke of Old Adam discerning good and evill as wee shall heare if the Lord will And Saltmarsh saith Exhortations perswasions conditionall promises and Gospel-commandements are natural and so conveyances carnall Legall and of the Letter Which to me is a foule aspesâ—ron laid on the Gospel and a mixing of Law and Gospel Works and Faith according to the Antinomians way and a rendering of the preaching of the Gospel which is the power of God and the wisdome of God as odious as the Jewes and Greeks made it of old that is to make it a meere naturall and humane thing But reasoning from Scripture is as Divine as to convince silence rebuke convert and open the heart though the Spirit bee the principall agent in these 4. If wee be meere patients and act nothing by any obligation but as the Spirit acteth on us and in us then not onely the morall Law but the very Law of nature and the dictats of a naturall conscience shall not of themselves oblige us as to honour our Parents to love our brethren to doe to all as we would that men should doe to us except the Spirit act us to these duties and then must either the Holy Ghost attend the suggestions and dictats of the law of nature to blow with and concurre with them and with the Word read and preached which were a fettering of the Holy Ghost to attend the inclinations and motions of our heart or then no man could sinne at all against either the Law of nature or written Scripture save onely these heathen and others who resisted the Spirit not to say that grace were not grace nor every way free if the will of the creature should be master and exercise a dominion over grace to command at its nod the spirations and breathings of the Holy Ghost then should it be in the power of free will to dispose of desertions absence and the ebbings of the joyfull out-goings and manifestations of the Holy Ghost so should wee command the North and South winde of the Spirit to blow upon the garden that the Spices may flow out and command the out-flowings of the river and the tyde that gladneth the soule Which sure we cannot admit or then our doubtings complaints love-jealousies should be free of all unbeliefe and disquieting doubts contrary to Scripture and experience yea and all our sinnes and darknesse and false apprehensions under sad desertions should bee counted on the Holy Ghosts score as his sin who did not act us to the declining of these sinnes and the performing the contrary duties and not be imputable to us for all sinne must bee contrary to some Law-obligation 5 We hence clearely see Antinomians must come fully up to New England Libertines that In the saving conversion of a sinner the faculties and workings of the soule in things pertaining to God are destroyed and made to cease and the holy Ghost commeth in place of them as the faculties of the humane nature of Christ whereas grace purgeth away the oare but destroyeth not the gold and doth not remove nor substantially change the soule and heart but maketh it new sanctifieth it reneweth the Spirit purgeth the conscienâ—e bringeth all things to our memory When Christ casteth the old heart in his furnace or putteth it on a new frame it loseth no substance but receiveth a new mould 6. It fomenteth the presumption of the Libertine who saith If Christ will let me sinne let him looke to it upon the perill of his honour bee it Which may have this good sense as to be a word of boldnesse of faith holding forth as much as it highly concerneth the honor of Christ his faithfulnesse and unchangeable grace who is intrusted with all the flocke young and old to suffer none to fall in such sinnes as may tend to or be a finall falling from Christ but that upon the perill of his glory He will lose none but raise them up at the last day but as Libertines sense carrieth the matter the justified cannot sinne Christs Spirit is ingaged to enact immediatly and to preserve the ransomed man from all sinne if the man fall Christs Spirit not inacting him to stand is the Author and cause of his fall Whereas we are commanded to keepe our selves in the love of God David kept himselfe from his iniquitie CHAP. XLVIII Antinomians hold that the beleever cannot sinne against God but against men in his conversation WEe beleeve that the Law or Commandement of Christ respecteth our salvation with God as well as our conversation with men contrary to Antinomians who will have us as compleatly saved being once justified as sinnlesse and perfectly holy as the glorified in heaven Yea wee have not so much as the blot of Papists venials or Protestants sinnes of infirmity or originall sinne dwelling in us So as I judge the man that said to a learned opposer of the Anninomians spoke right in the Antinomian way Sinne is nothing how then can Christ hate nothing If from eternity it was so pardoned and remitted before it was committed I see not how to Antinomians it must not bee meere nothing as concupiscence
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 East and the West together as make the place speak any such thing Vatablus saith The Lord threatneth judgment that their owne fire and idolatrous wayes shall yeeld them sorrow and a tormenting conscience in the day of wrath and no comfort 7. To be humbled and sorrow and heare and then beleeve if yee judge your selfe worthy of ten hells notwithstanding of all these and yet come trembling and touch the hemme of Christs garment is not seeking of righteousnesse in your selfe nor any refusing to have all in Christ but a sure way to Christ. CHAP. LXIII We need Law-directions the Law and the Spirit are subordinate not contrary ANtinomians denying holynesse to bee now fashioned by the Law of outward Commandement but by the preaching of Faith will not have us to borrow so much as light and direction from the Law because 1. The Law is the beame the light in the first day of Creation the candle the Sream and the Word is made flesh and dwells amongst us and he the Sunne the true light the day light the fountaine and Christ will not be beholding to any of the light on Moses his face But the place 2 Cor. 3. that Saltmarsh alludeth to is the light of a convinced conscience by which a man seeth himselfe condemned by the Law-ministration of wrath this light and glory is done away where the Spirit of Jesus is but the light of teaching direction to know our dutie and how we are to order our walking in Gospel-holinesse which the Spirit borroweth from the ten Commandements delivered by Moses is established and taught by Christ and not removed for if Gospel-grace extirpate this light of the Morall Law either out of our heart or out of the written Commandements and writings of Moses then surely Christ is come to dissolve the Law and to teach men neither to doe nor obey Law-commandements seeing it is essentiall to the Law as a Sunne shining whether hell and Antinomians will or not till Christs second comming to give light and shew what is our dutie Psal. 19.7 8.9 Math. 5.1 2 3 c. 19.20 And 2. if the light of direction that the Law yeeldeth be removed and lay no obliging power on us more then a candle serveth to give us light in day-light or the light created the first day of the creation which is gone now when Sunne and Moone are created I see not how we sinne not in worshipping God in abstaining from Idol-worship blasphemie swearing in loving and honouring our Parents and in loving our neighbour as our selfe for wee have no warranting light to doe these but that Law of Moses which Christ expresly said he came not to destroy in the personall practise of his Saints yea these beames in all their smallest titles must stand firmer then heaven or earth Math. 5.17 18 19 20. and therefore the spirit of Satan devised a combate and contrariety between the directing light of the Law and the Gospel and betweene Moses and Christ in this sense as if Sanctification by the light of the Law and the grace of the Gospel which are sweetly subordinate were contrary one to another as fire and water eternall fire must be their portion that so teach except they repent 3. Saltmarsh citeth these The word is made flesh We saw his glory c. to prove that the Law is now not in the Letter but in the Spirit and wee need not the Law the Spirit sanctifieth Just so did Henry Nicholas and the Familists say God incarnate was Christ manifested by love and a vision of God in the hearts of their perfect ones and the incarnation was but every holy Saint Godded and Christed in H. Nichol and such like and God manned by the Saints and the Familists of New England say As Christ was once made flesh so he is now first made flesh in us ere we be carried to perfection The Word of God speaketh but of one incarnation for the Lords comming in the flesh may prove a fuller measure of grace but it never proveth that 1. The Law is now in the Spirit 2. That the ten Commandements under Moses are removed 3. That all their directing light is quite gone and as uselesse now as a candle in day light I should wish Saltmarsh would come from under his veiles and speake truth and feare not to owne Familists if they bee his and renounce Protestant Legalists as he speaketh CHAP. LXIV Antinomian differences between the Law and the Gospel confuted WEe cannot be satisfied with the Antinomian differences betweene Law and Gospel The Law say they â—ommands us to obey to love to feare to be holy that God may be our God and wee his people the Gospel commands us to obey and love because we are the people of such a God Answ. The Law never neither before nor after the fall of Man did command obedience as a merit and deserving cause of having God to bee our God for so Antinomians speake of all Law-obedience that it hireth God and of all our Gospel-obedience that it putteth God in our debt as if we were hirelings and God a Master obliged in a Legall way and in termes of buying and selling to pay us our wages 2. How will Saltmarsh prove God was not Adams God till he should worke out his dayes worke of Legall service perfectly and winne his wages without a slip or sinne This is a conjecture I would conceive by creation the Lord was Adams God and the indenture or paction to reward his obedience with eternall life was to goe on that Adam should have his other reward of life by doing according as hee kept the Law But I take it thus God could not require Law-obedience at all of Adam but he was first his God but God was to remaine his God no longer then Adam should perfectly serve God 3. None of us whom Saltmarsh would if he could confute doe teach That we are to obey and doe Gods Commandements according to the Gospel-grace and strength from Christ to the end that God may be our God else if we faile he is not our God Now this Gospel-service he must say we teach if he refute us Diff. 2. The Law saith Saltmarsh commands us in the power of God as a Law-giver and tutor or Minister the Gospel in the power of a Father Answ. When Saltmarsh shall make these two contrary to command as a Law-giver and as a Father as wrath and love we shall say Amen to this difference But Antinomians thinke to command as a Law-giver cannot be except God command under the paine of an eternall curse for say they The Law not condemning is not Law So the Law-giver not cursing and condemning must be no Law-giver But this is a false principle God commandeth as a Law-giver in the Gospel all that eternall righteousnesse which hee commandeth in the Law for neither the Gospel nor Christ dissolveth one tittle or jot of the eternall Morall
own gift laying hold on the righteousnesse of Christ freely and of onely pure grace imputed to us 5. Cornewell and other Antinomians make arguing obedidience and perswading comforts by inferences and consequences works of man not able to produce assurance and Saltmarsh thinketh discoursing and reasoning not enough to produce assurance of faith and he thinks it a Legall bondage to support the soule from marks and such things as cannot give evidence but by inferences yet all the superstructures of faith in Gospel-obedience as binding upon perswading arguing reasoning All other assurances saith Saltmarsh beside the assurance of the light of faith such as are from marks and love to the brethren that come by way of reasoning and arguing are rotten conclusions from the Word and such things as true legall teachers have invented not understanding the mystery of the kingdome of Christ then all Scripture and Gospel-arguing are vaine janglings by this 6. Nor doth the Gospel command by patterne rather then precept as if the examples of the cloud of Witnesses who running their race with patience inherit the promise of free salvation Hebr. 12.1 2 3. should destroy commands or as if patternes without Law or any otherwise but in so farre as they are warrantted by the Law of God did tye and oblige us to obedience and imitation for if patternes as patternes did tye us then should we be obliged to follow the Fathers and Christ in their extraordinary works and miracles which neither Law nor Gospel commands us to doe 7. But the truth is outward commandements written or preached by Antinomians are given to us in the Gospel onely by accident and because we are carnall and sinnefull but were we as spirituall as we should be wee should need no Law but that which is spirituall and written in the heart no more then Angels need a written and outward Law Now that Antinomians meane this is cleere by Saltmarsh his Divinity Commands saith hee are for obedience as well as tydings of forgivenesse this kind of Gospel fits both God and man and God the Father may be seen in commanding holinesse and the Spirit in forming the holynesse commanded and the Sonne in redeeming us to holynesse even to the will both of the Father and the Spirit And this Gospel fits man who is made up both of flesh and Spirit and so hath need of a Law wâ—thout and in the Letter as well as in the heart and Spirit the Law is spirituall but we are carnall Rom. 7. Nor can a state oâ— flesh and Spirit bee ordered onely by a Law within for the word and Law of the Spirit meerely is for a spirituall condition or estate of glory as Angels who live by a Law spirituall and state of revelation Answ. 1. Here be strange conceits of old libertinisme Gospel commands are as well saith he for obedience as tydings of forgivenesse But why for obedience Any disobedience to them is no sinne in a beleever as is proved then they are not to a beleever for obedience 2. I know not how man because hee is flesh hath need of a Law without and the letter of an outward command then because he is spirit or as he is spirituall he hath need of no Law nor letter of an externall command Timothy then hath no need as he is a renewed man to give himselfe to meditation and reading and doctrine nor to continue in the things that he had knowne from the Scriptures which are given by divine inspiration to save his owne soule and others and to make him perfect to every good worke Nor have the Saints at Colosse need that the word of Christ dwell richly in them Nor the called of Iesus Christ at Rome as they are called and sanctified any need of learning from the Scriptures that they through patience and comfort of the Scriptures might have hope Onely the flesh and the old man possibly hath need of the Scriptures and the letter of the command then it was not Davids inward man that esteemed the testimonies of God and his promises sweeter then the honey and the honey combe and as his heritage and more then thousands of silver and gold Nor did Peter or the Saints as regenerated to a lively hope 1 Pet. 1.3 and as they obtained the like precious faith relish the promises as great and precious but onely their flesh found sweetnesse in Gods word And Mary not as renewed but according to the flesh and corruption sate at Christs feete and heard his word and choosed the better part that could not bee taken from her And this sorts well with the old Anabaptists who said that the unregenerate onely needed outward ordinances as the Word preached by men and hearing reading Sacraments but for the regenerate there is no need that any teach his neighbour because we are all taught of God and the annoynting teach-them all And the Sonnes of God are not subject to the Law that is they are not to bee taught what they should doe or leave undone seeing the Spirit of God which is their instructor will teach them sufficiently neither is any thing to bee commanded or injoyned them as to doe good or eschew evill or the like The same Spirit I say doth command or injoyn them likewise to retaine the best and quit the contrary and obey them accordingly And so speake the Libertines of N. England These that bee in Christ are not under the Law or commands of the Word as the rule of life 3. If man because he is flesh hath need of a Law without and in the Letter by flesh is either understood a body and sensitive soule but then the meaning must be that the Law of Word and Gospel is given to the outward man to regulate him in his animal and vitall actions as eating sleeping walking seeing hearing and other senses as if no Law were imposed on the Spirit heart understanding conscience and will a carnall dreame that many put upon the Pharisies or by the flesh must be understood the unrenewed and sinnefull corruption This must be the sense of Saltmarsh for hee citeth Rom. 7.14 The Law is spirituall that is just and holy as vers 12. Wherefore the Law is holy and the commandement is holy and just and good but I am carnall that is sinfull flesh unholy and sold under sinne Now thus Law and Gospel commands threatnings Gospel-promises sweet invitations of free grace that loaden sinners would come to Christ and bee refreshed eased saved are all given to man because he is sinnefull and no outward Commandement would be laid on man if he had not sinned which is a conjecture and fancie Divines say the Tree of life and of knowledge of good and ill were Sacraments to innocent Adam the Sabbath was ordained for Adams worshipping of God an outward Law was laid on him If thou eate thou shalt die when as yet Adam was not
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
objected they said must not be taken in the Litterall sense because the Letter killeth the Spirit quickneth And they turne the Scripture in Allegories and high Spirituall Speculations and the Scripture in its kindly sense they called a dead Letter it s the spirit say they that quickneth So David Georgius and so doth M. Dell Serm. pag. 19. citing the same words so Randel the Familist in a Sermon said That Christs Parables from Sowing a Draw-net Leaven c. did prove that to expound the Scripture by Allegories was lawfull and all the things of this life as Seed the Way-side a Rocke the Sea a Net Leaven c. were Sacraments of Christ and he cited Doe this in Remembrance of me and that a spirituall minde in all the things of nature and of this life might see the mysteries of the Gospel This man who preacheth most abominable Familisme is suffered in and about London publikely twise on the Lords day to draw hundreds of godly people after him The New England Libertines say The will of God in the Word and the directions thereof are no Rule whereunto Christians are bound to conforme their life And the due search and knowledge of the holy Scriptures is no safe way of searching and finding Christ And all Doctrines Revelations and Spirits must bee tryed by Christ not by the word of Christ. And the whole Letter of the Scripture holdeth forth a covenant of works Saltmarsh The interpreting the Spirit thus in the Letter and in consequence hath much darkened the glory of the Gospel But I pray are not all the heads of Libertinisme and Antinomianisme their rejecting of the Lawes direction of the Scriptures of personall sanctification and of repentance and mortification the perfection of beleevers persons and works c. all meere consequences from Scripture the contrary being commanded expresly in Scripture So Saltmarsh saith The power of an outward Commandement and precept in the word bringeth but forth finer hypocrisie and the Spirit worketh not freely therewith And M. Towne hath much of this stuffe through his whole Booke Much like to this is the doctrine of Henry Nicholas in his Epistle to two Daughters of Warwicke Ar. 7. While the Apostles dayly went about with Christ and had the word of the Father dayly amongst them understood not the Spirit of the the Lord till the day of Pentecost that hee descended on them how should then the multitude of these which now say they are Christians and yet neither have nor know neither Spirit nor Word but go on with their fleshly prudencie in the Literall Scripture and set forth the same with their fleshly hearts before the simple people as it seemeth best unto them and say even so very stoutly We have the word of the Lord whereas it is but their owne word wherein they with their own prudencie are genered and begotten feele either perceive the same They reject the word of the Lord Jer. 8. Here giveth the Prophet a distinction or diversitie betweene the word of the Lord and the witnessing of an unregenerate man which he bringeth forth out of the Letter of the Scripture Here H. Nicholas maketh a time when the Apostles were under the teaching of the Father when they were unregenerated and not pardoned but led with the Letter of the Scripture and a time when they were under the teaching of the Holy Ghost and were regenerated So the New England Familists Rise raigne Er. 41. say There be distinct seasons of the working of the severall persons so the soule may bee said to bee under the Fathers and not the Sonnes and so long under the Sonnes worke and not the Spirits And just so Saltmarsh Free grace pag. 113. The Fathers before Christ might conceive themselves rather not destroyed then saved and rather not damned then redeemed but now is fulnesse of the Spirit and of free grace pag. 115. discovered And Denne Doctrine of John Baptist p. 51. The knowledge of both actuall and eternall remission was no Article of the Jewish Creed but now 55. is remission past and done 2. Here H. Nicholas makes a difference betweene the word of God as it is in the Letter and the word as it is in the Spirit as betweene the word of man to wit which is in the Letter and the word of the Lord which is in the Spirit So doth Saltmarsh betweene the interpreting of the Word in the Letter and in the consequence which darkneth the Gospel and the yeelding of the sense of the Scripture in the Spirit which must by opposition cleare the glory of the Gospel Shaddowes fleeing away pag. 8. So doth Cornwell Confer with J. Cotton pag. 17. say A conclusion following from the strength of humane reasoning is but a humane not a Divine Faith now we judge the litterall sense of the word to be the very meaning and kindly sense of the Holy Ghost and doe hold that the word hath not two sundry senses and that the letter of the Word and Spirit are not contrary but subordinate though the one that is the letter of the word may be without the Spirit and then the Letter is a dead thing to the heardned hearer not in it selfe but yet should not the Letter of the Scripture and outward ordinances or prophecying be despised more then the Spirit should be quenched 3. N. Nicholas here maketh two sort of regenerated persons Some regenerated by the Letter of the word these have but their owne word not the word of the Lord others are regenerated by the Spirit and these have the word of God So the New England Familists Er. 13. and Saltmarsh Free grace 177.178 as if one Spirit breathed in all the three tell us of a legall conversion by the outward Commandement Letter and terrors of the Law and Gospel and such are but hypocrits and others converted by the Spirit Protestants halfe not the Spirit and the word but conjoyne them for the Spirit is the Father and principall cause of the second birth and the Word the seed and instrument but their way is to abolish Word Seales and all Ordinances as Legall things It is true this wretched man seems to give enough to outward ordinances for he saith Epist. to the two Maides They be outward means set forth by God to direct people to the inward righteous life of Christ in the Spirit Yet in the Epistle as Answorth in his answer observeth hee calleth the outward ordinances but Ceremonies and perswades them not to suffer death in confessing the Scriptures to be the perfect rule of our faith and life against the Romish Antichristian Doctrine and Ceremonies For saith H. Nicholas No man doth rightly according to the truth of the holy Scriptures nor according to the spirituall understanding of the godly wisdome deale in it or use the true God-services of the holy word it becommeth not likewise that any man should take in hand to busie himselfe thereabout but
only the illuminated Elders in the godly wisdome which walk in the house of love And in the Epistle Let no man saith he boast himselfe in any of the works of righteousnesse or take on the same to salvation neither to condemnation before that hee in the Spirit of Christ through the love of the Father be renewed in all righteousnesse of life not that I meane in the Elementish Ceremoniall righteousnesse which the man setteth forth or occupieth out of his owne prudency but I meane in that righteousnesse which according to the heavenly truth is in the being of Christ and is set forth through the Spirit of God So this abominable wretch maketh all reading or hearing or beleeving the Scriptures to be Elementish carnall righteousnesse and that wee are to doe no good works to obtaine salvation nor to eschew any evill to be freed from condemnation but to study an inward righteousnesse in being Goded and Christed and in communicating with the essence and godly being M. Towne also maketh the Law a sort of directorie of walking as doth H. N. Assert grace pag. 38. I know not where to learne my duty to my Superiour but in the matter of the fift Command nor what Murther or Adulterie is but in the sixt and seventh But Towne forgetteth himselfe and pag. 3. saith We are from under the Law in all its authority dominion offices and effects yea hee denyeth that wee are under the power and teaching of the Law And Saltmarsh will have us not to borrow one beame of directing light from the Law so as he seemeth to stomach and to bee angry that the old Testament but especially the ten Commandements are printed in the Bible Yet what ever direction of walking wee have from the Law I find them in all their writings grudging at any Law or Gospel written because writing speaking vocall covenants are the dead and killing Letter fruitlesse and livelesse and that the Spirit immediatly acting is all our rule Paral. VII Libertines speake disgracefully of the Pen-men of Scripture and called Paul a broken vessell John stolidum juvenem a foolish young man Peter a denyer of God Mathew an Vsurer The Church was in her infancy said Da. Georgius Vnder Abraham and the Prophets in its young age under John Baptist Christ in the flesh and the Apostles it s grown and now presently under David the Christ its spirituall and perfect So many Antinomians turne perfectists Who say they having the Holy Ghost as well as the Prophets and Apostles can pen and speake Scripture from the same Spirit The New England Libertines are so farre on this way that they disgrace the Apostle Peter as a halfe-Legalist and say Peter leaned more to a covenant of works then Paul and that Pauls doctrine was more for free grace then Peters And Saltmarsh maketh all the Prophets in the Old Testament Legall men and Christ in the flesh and his Apostles preached free grace but in degrees and parts but we dare not saith hee preach the Gospel so in halves and quarters as yee doe And Christ and the Apostles preached grace faith repentance new obedience in scantling of Doctrine as they are meerely and barely revealed in the history of the Gospel or Acts of the Apostles where onely the Doctrine is not so much revealed as the practise But we Antinomians preach Christ the power of all the fulnesse of all that we may exalt him whom God hath exalted at his owne right hand Hence Saltmarsh 1. saith the Antinomians in England reveale more free grace and fulnesse of Christ in their Sermons then Christ and the Apostles did in the halfe of the New Testament or all the Prophets in the Old 2. Christ and the Prophets and Apostles except in the Epistles were Legall Preachers What be Legall Preachers that I wrong not Saltmarsh as he doth Christ the Prophets and Apostles I give it in his owne words Legalists are 1. such as compound and bargaine with God for salvation and submit not to the righteousnesse of God and lye downe in the sparks of their owne kindling are Christ his Prophets and Apostles such Such as from the notion of a covenant conceive a little too Legally of free grace Such as have neither the use nor freedome of the heavenly inheritance that are subject to death and bondage Such to whom God appeared onely as it were upon tearmes and conditions of reconciliation Such as in fasting and other acts of obedience dealt with God to get some love from God which Christ himselfe had not gotten for us So belike the Prophets that dyed before Christ went not to heaven but to some chamber or higher roome in hell called Limbus Patrum or to some other place for Saltmarsh saith they had neither the use nor freedome of the heavenly inheritance whither then went their soules after death 2. They were chosen to salvation some other way then Jaakob Rom. 9. they purchased the love of free election by fasting and pennance 3. Their sinnes were not pardoned nor they reconciled to God a belying of the Old Testament 4. The Prophets submitted not to the righteousnesse of God but sought righteousnesse by the works of the Law All these how they agree in part to Christ John Baptist and the Apostles in the first halfe of the New Testament let Saltmarsh and Antinomians see and consider Paral. VIII Libertines said The whole Scripture was nothing but the Spirit of God and the Letter of the Scripture not Scripture but the Spirit was both Christ and the Scripture and a godly life must be the Spirit So the Libertines of New-England There is a Testimony of the Spirit and voice unto the soule meerely immediate without any respect unto or concurrence with the Word And from this Wee are not to keepe a constant course of praying at set houres or alwayes but as the Spirit move us And all doctrines and revelations must bee tryed by Christ that is Christ dwelling in us in a spirituall manner not by the Word of Christ or the Scripture In this same Grammer speake Antinomians So Saltmarsh The Law now is in the Spirit What is that And in the Gospel for a beleever to walke by nor is saith he holinesse and sanctification now such as is fashioned by the Law or outward Commandement but by the preaching of Faith by which the Spirit is given which renewes and sanctifies a beleever and makes him the very Law of Commandement in himselfe and his heart the very two Tables of Moses This is to say the Word begetteth not Faith but onely Historically instructeth the flesh and expressely in terminis the Libertines sense and minde is that the Word is changed in a Spirit without Scripture and the Christian in his walking and conversation which to Antinomians is all in faith is the Spirit it selfe Towne is much in this through his whole booke to
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
in heaven The kingdome of God is the Spirit of Jesus Christ and that Christ would have shortly a glorious kingdome and that Paradise heaven and hell were within men and that heaven was the gifts of the minde the earth the goods of the bodie and their use which shortly should come to the Saints Another false Christ was Henry Nicholas who called himselfe as Ainsworth saith The Father of the Family of Love who saith of himselfe God hath wrought a wonderfull worke on the earth and raised up me Henry Nicholas the least among the holy ones of God which lay altogether dead and without breath and life among the dead and made me alive through Christ as also annointed me with his godly being Manned himselfe with mee and Goded me with him to be a living tabernacle or house for his dwelling and a seat of his Christ the seed of David And Behold and consider my beloved how wonderfully God worketh in his holy ones and how that now in this day or light of the love the judgement seat of Christ is revealed and declared unto us the household of love out of heaven to a righteous judgement upon earth from the right hand of God And how that on the same judgement seat of Christ that the Scriptures might be fullfilled there sitteth one now in truth the wretched impostor H. Nicholas in the habitation of David which judgeth uprightly thinketh upon equity and requireth righteousnesse And againe Behold in this present day is the Scripture fulfilled and according to the Testimony of the Scripture the raising up and the Resurrection of the Lords dead commeth also to passe presently in this same day through the appearing of the comming of Christ in his Majestie hee meaneth the false Christ Henry Nicholas which Resurrection of the dead seeing that the same is come to us To Henry Nicholas and the Family or Elders of Love from Gods grace wee doe likewise in this present day to an Evangelike or joyfull Message of the Kingdome of God and Christ publish in all the world under the obedience of love Sent. 9. In which Resurrection of the dead God sheweth unto us that the time is now fulfilled that his dead or the dead that are fallen asleepe in the Lord rise up in this day of his judgement and appeare unto us in godly glory which shall also from henceforth live in us H. N. and the Family of Love everlastingly with Christ and raigne upon the earth wherein the Scripture becommeth fulfilled in this present day like as there standeth written thereof The Lord shall judge his people c. One of the hearers of Randel a preaching Familist at London was asked If he beleeved the bodies of men dead and buried in the earth should be raised to life Answered I know not For Familists Mistresse Hutchison and hers say That the soules of men are by generation mortall like the beasts Eccles. 3.8 But in regard of Christs purchase immortall and that those who are united to Christ in this life have new bodies and two bodies 1 Cor. 6.19 These who have union with Christ shall not rise with the same fleshly bodies 1 Cor. 15.44 And that the Resurrection spoken of 1 Cor. 15. and John 5.28 is not meant of the resurrection of the body but of our union here and after this life with Christ. That there is no kingdome of heaven in Scripture but onely Christ. So said Hymeneus and Philetus and the Libertines who made the resurrection a spirituall communion with Christ. Antinomians have never shewen their mind of the resurrection and the life to come and have never contradicted the Libertines and Familists in these and yet own their other opinions Yea Saltmarsh to me owneth no heaven but that which is in this life if a naked opinion were added to it For saith he The Spirit of Christ sets a beleever as free from hell the Law and bondage here on earth as if he were in heaven nor wants he any thing to make him so but to make him beleeve he is so So he wants nothing of heaven but beleeve he is in heaven and he is in heaven hee will not except the resurrection of and the glorifying of the body Phil. 3.19 20. nor the rooting out of originall sinne nor the immortality of the whole man nor freedome from sinning immunitie from sorrow sadnesse perfect joy pleasures for ever more seeing of God and injoying of him face to face the perfecting of love and of grace with glory all which he wanteth of heaven and hath here onely the first fruits of the Spirit and is absent from the Lord and sigheth in this tabernacle and since Saltmarsh professeth a finer free grace and a further revealing of the Gospel in its glory liberty c. Why doth he not once in all his Treatises mention the last and perfecting act of Free grace and Gospel-freedome that Christ will raise up the beleever at the last day 2. While Antinomians cleare us touching their mind of the sense the flesh sinning before men not in regard of faith or in Gods sight or account I must conceive they meane with Mistresse Hutchison and other Familists a sinning in the old body not in the new and in the old soule they have by generation not in the new soule or in the conscience as M. Denne saith which they have by Redemption I therefore attest them to cleare themselves in that distinction and either black the Familists or owne them as their owne 3. Calvin saith from Paul Wee are in this life saved in hope we have not heaven and life eternall in perfection and compleatly here we doe but wait for our full and finall redemption of soule and body at Christs comming whereas Libertines said we were compleatly saved in this life So say Saltmarsh and M. Towne who are angry that Protestant Divines say We are saved by right and in hope and really in Christ our head but they will have us fully compleatly perfectly saved in this very life though we have not the sense and feeling of it and we want nothing of eternall life but beleeve wee have it compleatly as the glorifyed and wee have it CHAP. LXXXIII Familists Libertines Anabaptists goe before Antinomians in denying all externall worship and obedience Paral. XV. HEnry Nich. called love the Being and Godhead of Christ which we received through the power of the Holy Ghost and that love within was all and that all externall obedience from the Letter of the Word was fleshly and Ceremoniall Just as Master Dell Ser. 19. rejecting all external Reformation calleth it hypocritical and carnal and refusing the Scriptures either Law or Gospel as meere carnall Letters devoles all on the Spirit and acknowledgeth no Lawes at all in Christs kingdome but the Law of nature 2. The Law of the Spirit of life in Christ which is the Spirit himselfe in
his working 3. And the law of Love the Spirit of Christ. And Henry Nicholas forbiddeth all his to boast of any righteousnesse or take on the same either to salvation or condemnation before a man be in the Spirit of Christ and bee renewed not saith hee that I meane in the Elementish Ceremoniall righteousnesse which the man setteth forth or occupieth in his owne prudencie but I meane in that righteousnesse which according to the heavenly truth is in the being of Christ and is set forth through the Spirit of God and the Christ of God and the Christ of God is not yet declared to you according to the heavenly truth but weell according to mans wisdome or industrie which to the litterall Scripture adde their own prudencie and even so goe forth or occupie their own righteousnesse without the Spirit of Christ which is a miserable doctrine being taught without the Spirit of Christ. Henry Nicholas Sect. 5. Epist. These that are not taught by the Spirit of life expound the Scriptures upon an earthy or Elementish foundation where-through the man cannot attaine any renewing of the heart Sect. 17. They that are Baptized to Christ have put on Christ. But I would gladly aske of these that say They have put on the Christianlike Baptisme how or after what manner Christ hath a shape or fashion in them they shall find themselves not mighty in the being of Christ that is in love by which they become God incarnarnate and that they haue received not the Baptisme of Christ but their owne The like he saith of the Lords Supper Sect. 19. Sect. 20. Sect. 21. When the Scripture saith we must forsake our lives for Christs sake understand I doe meane of the forsaking of our owne life When God had created the man then was the man in subjection to the life of God and not to his own life for thereunto God had created the Man that he should be of one life and being one Spirit and of one nature with God but when the man desired in his heart to love some other thing beside the life of God namely the concupiscence of the sinne then went he into his owne life and contention and forsooke the life of God and lived even so his owne life and the life of the Devill Sect. 23. The whiles now that the office of Christ hath its Ministration for to bring the man againe to God so cannot Christ bring the man to the Father unlesse that the man forsake his owne life which he hath lived so long to the Devil and to himselfe which is all the same wherein he hath lived so long to himselfe Sect. 24. Is not this now a great overshooting or mis-understanding that the children of men can say and teach that Christ meant hereby the naturall or Elementish man Sect. 25. We our selves have not made the naturall man therefore he cannot belong unto us Sect. 26. What then shall the man forsake that he might be reconciled unto God Not any thing else but his owne life that is the man of sinn which hath so long lyen hid in the heart of man which is the Temple of God and hath said that he was God 2 Thess. 2.27 they are grosely deceived who apply this to the Pope the Antichrist therefore he forbids the two Daughters to suffer for or confesse Christ and highly extolleth erring Sect. 10. Sect. 14.15.16 cap. 31. Bishops as Pastors of the Sheep and Lambs of Christ Parish Priests or Curats as signifying Leviticall Priests Pastors and Elders as the holy understanding Sect. 28. Oh what a slight and earthly understanding is this that God should be appeased with an Elementish body even like as though God were fleshly even as an vnregenerate man So M. Del Ser. p. 6. The Kingdome of Christ is Spirituall so all things that belong to it are also spirituall So David Georgius in the end finding many of his to be killed discharged all his to suffer in the body or goods or name any thing for his Christ and truth but willed them in externall profession to be of any Religion all Gospel-reformation was in the heart As Bullinger in the same place sheweth us that the ninth kind of Anabaptists in his time that were called Liberi Anabaptistae said That Baptizing of Infants Magistracie oathes swearing were things free and indifferent that the faithfull may use or not use at their pleasure they esteemed nothing of the preaching of the Word and the assemblies of the people of God because that the Saints were all taught of God and that there was no need that one should teach another and that Sacraments were needelesse and had little fruit for when they had the Spirit they needed not externall signes and that it was free to confesse the truth of Christ or not to confesse it as perils for the Gospel might carry men on that God delighted not that men should be tormented or die for him it was enough if they kept God in their heart Now you see Henry Nicholas held 1. That the externall written Word was Ceremoniall fleshly Elementish that the Spirit was all 2. All externall obedience and Reformation was fleshly and the being Goded and Christed with love and the lovely being of God was Christ was the being and nature of God in the Saints and regeneration 3. That by love and the works of righteousnesse which we doe we are regenerated and reconciled to God 4. That Christ seemed to die but dyed not but onely in an Allegoricall Figurative and Exemplary way he suffered as a patterne and copie for us that we might reconcile our selves to God as sonnes of the house of love after his example but as Socinus so the Nicholaitans taught That Christ really satisfied not the justice of God nor obtained everlasting righteousnesse for us any other way but in a figure coppie and good example 5. That Christ incarnate was nothing but H. Nicholas Godded and manned by Christ or God in the lovely being of God and that every one that is inhabited by love was renewed and made partaker of the substance and nature of God and that a childe of the Family of love was the very Christ and God manifested in the flesh and incarnate 6. That the regenerated in England of which number M. Ainsworth saith were the two daughters of Warwicke that H. Nicholas wrot to and all the godly in England not of his way were regenerated onely according to the litterall Scripture not according to the being of God in love and the Spirit or as the Familists of New England say That some are so converted that they may and doe attaine the same righteousnesse for truth that Adam had in innocency And Saltmarsh his Legall converts who may eternally bee damned are of the same size if yee diligently compare the tract of his dangerous booke together and with the principles of Familists and H. Nicholas 7. That the Word and the Spirit are
two contrary things Towne saith If the Spirit be free why will you controule or rule it by Law as if the Law could contradict any Spirit save the Euthyasticall Spirit of H. Nicholas and Antinomians 8. The Letter of the Scripture externall Ordinances Church-assemblies are nothing that there is no reformation but inward and of the Spirit as M. Del lately Preached before the House of Commons That the Gospel and a beleevers Law as Saltmarsh saith is Christ and his Spirit 9. All outward serâ—ice ordinances confession of Christ before men are things free and indifferent and the Popish externall Service of Masse Images Pope Bishops Cardinals Deanes and such dirt are lawfull and free onely Antinomians and Saltmarsh will have them a little Legall and literall and that is all their fault 10. The laying downe of our lives and forsaking all for Christ are to be expounded Spiritually and Allegorically as Familists custome is and that abominable Peece called Philosophy dissected doth and so are other Scriptures to be expounded in the Spirit not in the Letter and in consequence as saith Saltmarsh to wit not of confession of Christ to the death as James who was beheaded for the Gospel Acts 12. and the Apostle Peter who dyed for Christ and the Saints who loved not their lives to death and were slaine for the word of God and the testimony of Jesus and the two witnesses against whom the Beast that ascendeth out of the bottomlesse pit made warre and killed them and the Apostles who were scourged the Saints who were killed all the day long and counted as sheepe for the slaughter for the Lords sake and confessed Christ and were not ashamed of him before men lest Christ should deny them before his Father and the holy Angels They say God delighteth not in our bloud and laying downe our lives and the outward man or forsaking of Father Mother Brethren Sisters and contrary to the Word of truth but it s spiritually meant of forsaking a Pope within us 2 Thess. 2. the Antichrist in our heart the Man of sinne so that we may lawfully receive the name and marke of the beast and conforme to the Masse or any Religion so we keepe the heart to God Baal the Devill may have the outward man 11. None can dispense the Ordinances Baptisme and the Lords Supper but the Regenerate I wish Independents in the constitution of their Churches without any warrant of the Word had not paved the way to this error 12. Outward Baptisme is no Baptisme which yet is a lawfull Ordinance of God though it bee not profitable to save without the inward Baptisme of the Spirit Antinomians border well-neere with Familists in many of these points For Saltmarsh is much upon the Spirit for a Law and against one beam of the light of the Letter of the Law and against all externall Ordinances Covenants Vowes as Legall and Old Testament service against conditions or performances or doing on our part by any Gospel-covenant yea against beleeving in that tenor of a condition as contrary to the Spirit and to Free grace against Precepts or Commands in the Gospel and he is much for reasoning and perswading against all commanding Law the Gospel is rather to them a promise then a Covenant against personall mortification trouble for sinne as all Legall unlawfull now smelling of bondage and Law-service and bondage it is to pray at such houres unlesse the Spirit move us to expound Scripture to expound the Spirit he meaneth the Scripture in the Letter and consequence hath much darkened the glory of the Gospel Now if Saltmarsh know any thing in Controversies betweene us and Papists he may know the Papists give sundry and divers senses to the Scripture that is Literall Spirituall Mysticall Allegoricall Tropologicall Anagogicall all which wee reject and acknowledge that the Scripture hath but one litterall Grammaticall and genuine sense which the nature of the words whether they be Sacramentall or Figurative as when Christ spoke of eating his flesh and said of bread This is my body or without figures doth carry in their face The Spirituall sense is not a sense different from the Literall as if they were two contrary or divers senses and therefore Saltmarsh rejecting the sense of Scripture in the Letter must imbrace the Familists and H. Nicholas or the Papists Allegorizing of the Scripture the greatest violence that can be offered to the Spirit the Author of Scripture the Spirit is the efficient by whose grace we gather the right Litterall sense of the Scripture and giveth no sense divers farre lesse contrary to Scripture as Libertines doe in the fancied revelations without beside and contrary to Scripture and their fond Allegories for such wee remit Saltmarsh to his brethren the Familists and the Author of Phylosophie defected and the like CHAP. LXXXIV Master Dell and Saltmarsh deny all outward reformation all Scripture seales Ordinances with Familists and flee to an Euthyasticall Spirit and an internall word onely ANd among other Antinomians Master Dell in his Sermon before the House of Commons excelleth in debasing the Scriptures and all Ordinances and setting up his Euthysiasticall Spirit not the Spirit of God for all For he holdeth that In the time of Moses and the Law till Christ came there was no true inward reformation but notwithstanding of outward duties performances Ceremonies and strict Lawes did carry along the severity of death they were inwardly as corrupt and wicked as the very Heathen and without any true reformation before God till Christ came in the flesh with the ministration of the Spirit But this man understood not his owne Text Hebr. 9.10 in which the Spirit of God opposeth Leviticall service in Sacrifices Ceremonies to Gospel-life not to Morall duties or inward conversion as if there had been no conversion no remission no actuall salvation to Abraham David who were justified as we are Rom. 4.4 5 6. and saved by the grace of Christ as we are Act. 15.11 as Dell imagines dancing to Dennes piping one Antinomian to another for both agree that David Asaph Heman Moses prayed and made heavenly and spirituall Psalmes being as unreformed inwardly and as farre from the Gospel-justification which David Psal. 32.1.2 Rom. 4.4 5 6. esteemed his blessednesse as very heathen 2. Del maketh Moses his Doctrine the Letter Christ Spirit and life So Del followeth the Antichrist in the Councell of Trent though he will have all Presbyterians the last prop of the Antichrist in England Sess. 7. cap. 2. Si quis dixerit ea ipsa novae legis Sacramenta à Sacramentis antiquae legis non differe nisi quia ceremoniae sunt aliae alij ritus externi anathema sit The Sacraments of the Old Testament say Papists doe but signifie not exhibit grace Socinus goeth before M. Del in this For Socinus saith in 1 Epist. Joan.
without any foregoing teaching under paine of corporall punishments to the Jewes as he and his saith Presbyterians doe now urge consciences how shall Del prove that 2. Hee must say that outward and meerely litterall observing of Lawes and Synodicall Decrees according to the Word of God for any others beside or against the Word the Presbyterians know none without Faith in Christ doe make men perfect as pertaining to conscience which is Dels dreame not our doctrine 3. Hee and his condemne all Lawes of the Civill Magistrate yea all the written Scripture Law and Gospel and say an Arbitrary and Enthysiasticall Spirit in the Christian Magistrate without all Civill Lawes inacted or written should conclude of the heads and lives of Christians without the Law Morall or Gospel and so condemnes all Acts of Parliaments Answ. 2. You could not have heard more if Henry Nicholas or Anton. Pocquius or David Georgius had beene preaching to the Honourable House for Del followâ—s them at the heeles For Henry Nicholas if you but change Dels word of Reformation into the word regeneration or begetting in the same Spirit debaseth Christ in the Scriptures and all outward worship as if there were one Christ in the Scripture and another contrary Christ in the Spirit and inward working for sure hypocriticall and meere externall reformation and the inward reformation are by Protestants made two contrary reformations the one from God the other not from flesh and blood onely but from the Devill So Henry Nicholas If I could give all my goods to the poore c. If I had not love it were not any thing to me that is whosoever hath not Christ he is without God and without righteousnesse in this world I meane the being like Christ which is received through the power of the Holy Ghost and not any Ceremoniall Christ which one man speaketh to another or promiseth to another through the Ceremoniall service Dels Grammar is Pag. 6. through the word of the letter in their bookes in outward formes outward worship outward confession which he out of his prudencie according to his fleshly minde hath set up ô no the worke or begetting or procreating of the children of God commeth not so slenderly to passe as men now at this time teach each other out of their unregenerate Spirit Del out of a Spirit not inwardly reformed the bodie of sinne not being destroyed no reformation can come Henry Nicholas condemning all Scripture as a Literall and carnall thing and an Elementish Ceremoniall and fleshly service yea and confession with the mouth as carnall outward hypocriticall and Pharisaicall and doth expressely reject all the teaching of men or by the ministery of men which the Apostle asserteth Ephes. 4.11 1 Cor. 4.2 2 Cor. 4.7 And the Lord Jesus the great Apostle of our profession Math. 28.19 20. Act. 1.6 8. and pronounceth the Ministery of one man teaching another to be fleshly prudence and not such a way by which the begetting or procreating of the children of God commeth to passe Now that Monster of men knew Protestants whom hee refuteth in this taught against Pelagians and the Pope whom he denieth to be the Antichrist and Papists that we utterly deny that the Scriptures of themselves yea that the Man Christs teaching in the flesh or Paul or the Apostles Preaching or any mans externall instructing of another man most soundly according to the Scriptures can without the hearing and learning of the Father Joh. 6.45 and his omnipotent drawing of men to the Sonne Joh. 6.44 and the inward teaching of the Spirit inwardly reforme or beget men over againe to God So his condemning of one mans teaching of another as Fleshly Ceremoniall Elementish is a simple rejecting of the Scriptures and all outward and externall worship And just as David Georgius rejected the Literall Christ and asserted himselfe to bee the Spirituall Christ and true David In the same manner M. Del speaking of inward Reformation that is conversion of a sinner to God that onely being his Gospel-reformation hee knoweth well Presbyterians and the Assâ—mbly of Divines who are if they shall condemne his Gospel for the substance of it the enemies of the truth of Christ and the last prop of Antichrist in the Kingdome doe teach that inward reformation or destroying of the body of sinne is not wrought by the onely Letter of the Word and the teaching of men or Lawes or Constitutions of Synods but that wee conjoine with all outward meanes the inward and omnipotent power of the Holy Ghost without whose grace all other meanes are nothing yea Pauls planting and Apollo his watering are nothing effectuall to an inward reformation M. Del argueth against the Holy Ghost and Paul who Preached the Gospel to the blaspeming Jewes and scoffing Athenians Act. 13 Act. 17. for all he could say to them was but outward and litterall preaching the Apostles were but men and not Lords of the heart and therefore could but worke outward conformity to outward duties when the heart remained corrupt Nor is it much that Dell saith there is neede of an outward change in the Gospel which indeed is a belying of himselfe for an outward change is an outward reformation and hee saith Pag. 4.5 Gospel-reformation is a destroying of the body of sinne in the faithfull and elect by the presence and operation of the righteousnesse of God dwelling in their heart by Faith besides this I know no other An outward change is an outward reformation besides this But this is nothing Del acknowledgeth neither Ministery outward worship or outward ordinances as Familists did before him For the Author of that blasphemous Peece called Theologia Germanica saith Just men have neede of no law are led by the Spirit and are not to bee taught by any Law what they should doe or leave undone seeing the Spirit of God which is their instructer will teach them sufficiently neither is any thing to be commanded or injoyned them as to doe good to shunne evill or the like but Pag. 72. Yet hee saith more then Del doth to wit That both the life of Christ as also all Commandements Lawes Ordinances and the like ought not to be laid aside and cast off and to be neglected contemned and derided And Henry Nicholas saith The Lord speaketh in the Scripture but he saith withall that the Spirit is the Word not the Letter So Del maketh an opposition betweene the Letter in the bookes and the living Word of God in the heart 3. Del speaketh exclusively Other reformation beside this of the heart saith he I know none 2. Gospel-reformation saith hee onely mindes the reformation of the heart If only then it minds not externall reformation 3. Christ speaking touching the worship of the New Testament saith saith he Not one word of any outward forme So that God in his Gospel-reformation aymes at nothing but the heart Then hee aymes at no outward change nor any externall worship
neither reading of Scripture nor hearing the Word Preached nor vocall praying in the Spirit of adoption for sure though these must come from the heart yet essentially they are externall worship and something in the outward man beside that which is onely in the heart and something of formes they must have for they are externall visible and audible acts of worship The same was taught by a Silesian Casparus Schunenckfeldius in Luthers time as saith Conradus Schlusdelburgius Catologo Hereticorum lib. 10. pag. 30. Per externum verbum Dei ministerium praedicationem homines non converti non esse homines obligatos ad audiendam praedicationem verbi externam praedicationem non pertingere ad eos tantum herere in externis sensibus testificari duntaxat de Christo fidem aliam non esse praedicationem verbi nisi historicam neque esse fidem accidens aut qualitatem sed esse essentiam Dei Scripturam non esse verbum Dei verbum Dei non esse aliud quam substantiale nempe Christum Luther Tom. 2. in Gen. cap. 19 fol. 133. Answereth externall Ordinances invented by God profit to salvation not these that are invented by men 4. When the heart saith Del is reformed all is reformed and when the heart is right with God the outward form cannot be amisse It is cleare that Del and Antinomians mean there is no externall worship commanded in the New Testament neither hearing reading praying confessing of Christ before men so as we sinne in omitting these or that the Letter of any Command obligeth us to obedience as the Letter of the Law from the authority of the Lawgiver obliged Adam before he fell and the Jewes in the Old Testament For Del saith If the heart be reformed all will be reformed that is If the Spirit be in the heart and act us to reade heare pray confesse Christ before men receive the Seales wee are then obliged to acts of externall worship and not otherwise so that no Command written in Old or New Testament no authority of God speaking in the written word or speaking in the Ambassadors of Christ either preaching the Gospel or commanding by the Holy Ghost in Synods Acts 15.28 doe lay any obliging Commands on us to any externall worship outward Reformation or confession of Christ for the Spirit speaking in the writings of the Prophets and Apostles is but litterall outward externall to beleevers except the Spirit be in their heart acting and immediatly stirring and working there is no obliging power laid on us to externall worship or outward reformation by the Familists and Antinomians way For we know their Doctrine The Holy Ghost comes in place of the naturall faculties of the soule and acteth us immediately to all internall acts of loving and beleeving and to all externall acts of outward worship or reformation and wee are not bound to pray in our Family but when the Spirit moves and stirres us thereunto and Christ works in the Regenerate as in these that are dead and therefore all commands and exhortations are in vaine seeing we have no activitie to obey but the Spirit and Christ onely doth all in us in as much as no written word is an obliging rule to us but the immediate actings of the Spirit onely leadeth us in all wee doe M. Del Pag. 26. denies there should be any Lawes in Christs kingdome but Gods Lawes hee knowes wee are against mens Lawes within the Church and service of God to wit that of a new nature the Law of the Spirit of life that is in Christ the Law of love All these are Lawes within men there is not one word of the Scripture here or of the Gospel preached or of Church-censure Excommunication or rebukes either from the Word preached or the authority of Church all these are without and are not the inward Law of a new nature or of the Spirit or of love 5. If when the heart is reformed all bee reformed the outward man must be under no command or Law of reformation but by a result of curtesie the free Spirit and no written Law must lead the outward man but hee who said purifie your hearts gave a Commandement for the outward man clense your hands and Paul forbids the Saints who are sealed to the day of Redemption of corrupt communication of bitternesse wrath anger clamour evill-speaking and that all fornication uncleannesse covetousnesse should not be once named amongst them as becommeth the Saints yea and filthinesse and foolish talking and jesting which are not convenient because sinnes of the outward man doe also exclud men out of the kingdom of heaven aswell as want of heart-reformation and consider this is an Argument of the Familists for faith and love in the heart onely without all works of Sanctification or walking in Christ and of the Nichodemits who denyed any necessitie of confessing of Christ before before men and of the Anabaptists and their head Muncer as Bullinger tells us that they in his time said The first reformers were not sent of God nor preached the true word of God and that the Letter of the Scripture was not the Word of God but the inward word that commeth immediatly out of the mouth of God should be taught inwardly not by the Scripture and Sermons and that whoredome was the bed undefiled they held all these externals indifferent at least such things as defiled not the conscience They said Dreames and Visions under the New Testament was Gods revealed will and boasted of revelations beside the Scripture and that the Scripture was a dead Letter And so said that prophane Popish Priest the monstrous Libertine Anton. Pocquius Who called the Word of God the Spirit because Christ said The words that I speake are Spirit and life So saith Del. pag. 19. citing the same Text. Pocquius said also That Christ was Spirit that we and our life must bee spirit and that the Scripture taken in its naturall sense doth kill and is but a dead Letter and therefore wee must leave the Scripture and come to the quickning Spirit Bullinger also tells us of a sort of Anabaptists called Libertini or Liberi Anabaptistae free or Libertine Anabaptists who taught That Baptizing of Infants Magistracie Oathes were things free and indifferent which wee may use or not use at our Libertie they judged the Scripture and Preaching of the Word was not necessary because wee are all taught of God beleevers have the Spirit and need not externall Signes or Sacraments it is free to us to confesse or not to confesse Christ if danger be imminent it s enough to keepe the truth in the heart for God delights not in our death and torment After the same manner the best argument that Del hath from the nature of inward reformation will conclude If Gospel reformation because it is the internall destroying of the body of sin and is spirituall changeth the
inner man only and mindes onely the reforming of the heart and that doth change the outward man then he excludeth all Civill Externall and Ecclesiasticall power which is busied about outward formes outward orders outward government outward confession of Christ before men or confession of sinnes before men and outward practises For as Del saith Pag. 6.7 Gospell-reformation medleth not with reforming the externall man and so not with the preaching of the Word receiving the Sacraments reading Scriptures praying in publike confessing Christ before men if in the heart or the inward man a beleever have the Spirit and retaine God in his heart Dels reformation medleth not with outward practises to forbid and rebuke such practises as Paricides Murthers Incests Adulteries Thefts Opressions Lying Blasphemy Idolatry Sorcerie Sodomie neither the Preachers of the Gospel can reforme these with the Word nor the Magistrate with the sword by any warrant of the Gospel the Magistrate by the Gospel Rom. 13. beareth not the sword to take vengeance on ill doers for Gospel-reformation meddles not with outward practises nor outward order then it medleth not with the outward man nor commandeth it the outward man to walke circumspectly nor to walke in Christ nor to confesse Christ before men as we desire Christ to confesse us before his father and his holy Angels nor to observe externall order in the worship of God nor to abstaine from fornication evill speaking clamours bitternesse for all these be outward practises contrary to the rule of the Gospel and though the soule and spirit not the body nor whole man should be sanctified wholly as the Apostle prayeth Yet by this way I see not but all externals of either worship or conversation that concerneth our outward walking must be things indifferent and free neither commanded nor forbidden under the Gospel It is free to kill our brother or not to kill him to whore sweare worship Idols cousen and deceive steale robbe oppresse if the Faith of imputed righteousnesse bee in the heart then is the body of sinne destroyed saith Del and another Reformation that is outward he knowes not and Dels argument runnes thus The onely true Gospel-reformation is spirituall not carnall But the Civill and Ecclesiasticall Reformation is not spirituall but carnall and wrought by the power of flesh and bloud c. Answ. The Major is doubtsome and the Assumption false 1. For civill Reformation as civill is not spirituall formally but onely materially and objectively spirituall But to say that Ecclesiasticall Reformation should be spirituall as spirituall is opposed to externall and outward and onely spirituall and in the heart Satan could not fancie a more wicked untruth to destroy all godlynesse and holynesse as it appeares in the outward man in the duties of the first and second Table for Gospel-reformation as touching Gods part is inward spirituall invisible done by him that is Lord of soule and conscience but this is but the halfe though the choisest halfe of Reformation but as touching mans part it is externall and also spirituall and done by the Preaching of the Word and discipline of the Church For sure the Apostles and Elders Acts chap. 15. Reformed the Churches of Antioch Hierusalem Syria and Silicia and that spiritually and externally for these are not contrary when they send to them commandements not to bee circumcised nor to keepe the Ceremoniall Law but to abstaine from bloud and things strangled as at that time scandalous and from fornication as a sinne against the Morall Law because they that held the contrary opinion were lying Teachers and perverted soules and so deformed with a spirituall deformity the Churches of God as Del and Familists now doe Now the Assumption That Ecclesiasticall reformation is carnall as done by men and not spirituall is most false for carnall it may bee in some part and in some sense that is standing in outward externall Commandements and yet spirituall given by the Law-giver an infinite Spirit tying and obliging the Spirits of men and leading to a spirituall end so the Ceremonies of Moses are carnall not sinnefull not unlawfull vicious fleshly as Del pag. 2.3.4 foulely ignorant of the sense and meaning of his owne Text he preached on expoundeth it in opposition to Gospel-reformation which is spirituall lawfull not fleshly and sinnefull For then to obey the Ceremoniall Law had been sinnefull and unlawfull to the Jewes and God must have given Commandements to the Jewes which were sinnefull and unlawfull judgements and statutes and ordinances which is the blaphemy of old Manicheans So the Reformation done by the Gospel preached and by lawfull Assemblies holding forth the truth and condemning contrary errors is carnall that is externall and wrought by flesh and bloud Del meaneth by the word carnall the corruption of flesh and bloud as the phrase is taken Math. 16.17 which is a manifest untruth it is wrought by men consisting of flesh and bloud in a carnall that is in an externall outward audible and visible manner and yet spirituall also it is in that very externall Reformation is according to the Word of God who is a Spirit 2. It layes an obligation on the consciences and spirits of men both actively to reforme in that outward way though God must make it effectuall by an inward reformation it leadeth men even as it is externall to a spirituall end obedience to God in Christ according to the rule of the Gospell The Church and men take not on them to reforme hearts but instrumentally by going about an outward reformation by Planting Sowing Watering and labouring the Lords husbandrie his Church I might borrow Dels Argument and say true feeding and nourishing of men and upholding their life with bread is from the omnipotent power of God Deut. 8.3 For man liveth not by bread onely and inferre that they are grossely mistaken who take true nourishing of men to be outward plowing harrowing sowing earing grinding for all these are carnall fleshly and wrought by flesh and bloud and by the power of man but true effectuall nourishing commeth not from the plough or the husbandman but from the mighty power of God and therefore if God nourish plowing sowing earing cannot bee amisse So the Libertines made God the onely author of sinne Del citeth Joh. 4. God is a Spirit c. A place that Gnosticks Enthusiasts Libertines Anabaptists abused to deny all externall worship and acts of Sanctification and Towne cannot answer Doctor Taylor who objecteth that Antinomians deny all externall worship for he saith A man is a fulfiller of the Law in Christ who dyed for him so that faith is all and the same saith Del pag. 4.5 Gospel-reformation is a destroying of the body of sinne by the presence and operation of the righteousnesse of God dwelling in their hearts by faith He speakes not one word of sanctification and personall mortifying of the body of sinne and of walking with God but saith He knoweth no
the Spirit not that wee are partakers of the essence or substance of the Godhead or equall with Christ in any respect hee speaketh soundly as the confession of Britaine cleareth but his words are not sound 2. Whoever except Henry Nicholas and David Georgius spake as Del who saith The Spirit of God dwels in our flesh till the whole body of sinne bee destroyed and the naturall man be made spirituall If his meaning be as Familists and Antinomians dreame that Christ incarnate is nothing but every godly man Christed and made conforme to the image of Christ we are at a point and know his minde so teach the New England Familists and the Author of the Bright Starre who tells us of God humanized and that the Crosse of God is God 3. The Spirit dwelleth not in our flesh that is in our sinfull and unrenewed part for so is flesh taken Rom. 7. who dreamed that grace dwelleth in originall sinne or if by flesh he meane the naturall man or the carnall man or the outward man that is in our person hee then thinks this outward and naturall man or our body is turned in a spirit or spirituall nature so as we are made by justification spirituall as Angels and need no more Ordinances Word Seales reading the written Scripture then if we were glorified Saints as Saltmarsh speaketh of the beleevers and as he himselfe saith You may as well goe about to bring the Angels of heaven under an outward and secular power as the faithfull who being borne of the Spirit are more spirituall then they If so then beleevers being more spirituall then Angels and so lâ—sse literall and lesse carnall because by imputed righteousnesse they are Christed and Godded and so the body of sinne destroyed by the the imputed righteousnesse of Christ fully and compleatly then as Angels need no secular power because they are spirituall so need they not heare the Morall Law preached nor the threatnings thereof nor need they give attendance to reading nor need they marry nor can they die nor sin as our Saviour saith and that because they are spirituall if then beleevers be more spirituall as Del saith they need farre lesse then Angels the written Word or the Preaching of the Law or any Ordinances nor should they marry or dye nor can they sinne nor lie nor whore nor steale nor kill but bee as the Angels of heaven I cannot but professe my jealousie of all Familists I much feare when Del saith beleevers are more spirituall then Angels and that the naturall man must bee made spirituall which is done saith he by the imputed righteousnesse of God Pag. 6.7 that hee mindeth with Mistresse Hutchiâ—on that these who are united to Christ have in this life new bodies and two bodies 1 Cor. 6.19 And that the soules of men are mortall in regard of generation like the beasts Eccles. 3.8 but made immortall by the purchase of Redemption And that the Resurrection Joh. 5.28 is not meant of the Resurrection of the body but of our union here and after this life with Christ. And so taught that abominable Priest Anto. Pocquius and the Quintists with him with Phyletus and Hymeneus that the Resurrection of the dead was in this life and that we are not saved in hope onely in this life but really and compleatly before we die and the same perfection of life eternall in this life is taught by Antinomians to wit by Towne and Saltmarsh the colleague of Del. These must lie upon Antinomians while they condemne their Fathers the Familists upon whose principles they walke which they have never yet done nor have they denyed the foule Heresies that are in the Story of the Rise raigne ruine of Antinomians 4. Ecclesiasticall reformation in the intention of the work hath no kindly ends that are fleshly and carnall and therefore is as constant as internall reformation except Master Del meane so much as the Nicholaitans doe that the Letter of the Scripture and all Ordinances externall Word scales prayer reading bookes under the Gospel are abolished to the just man and onely the Spirit leadeth him yea that these are all Elementish Ceremoniall carnall and fleshly and that its unpossible that any act meditation thinâ—ing aspiring or working can be sufficient to attaine the seeing of God in this life that no discourse exercise nor rule of Law Gospel Scripture or Ordinance or any meane can bee interposed betweene the soule and God that wee are onely passive in receiving the will of God that we and all our acts of the soule of willing loving trusting hoping c. are annihilated and turned to nothing in a spirituall communion with God And the reason of the constancy of externall reformation in its owne nature I give Because as grace in the soule being a beam and day of eternall and unchangeable love is ever like God the Author constant and so like its Father so is externall Reformation constant for the Letter of Law and Gospel commands ever and immutably a perfect conformity betweene the outward man and God that eyes eares hands confession of Christ before men hearing the Word reading praying abstinence from fleshly lusts be ever the same according to the rule of the Gospel as internall Reformation is constant It s true outward Reformation is not constant in the sinnefull intention of the worker because it takes not hold of the heart and therefore the ends of externall Reformation in the intention of men is often sinnefull fleshly carnall yea devillish and so unconstant in good and therefore it s a vaine thing for M. Del to argue from the abused and sinnefull ends of men against outward Reformation which of the owne nature is an Ordinance of God 5. All the differences between inward and outward Reformation prove an excellencie of Christs inward Reformation above mens outward Reformation which is most true but proveth not but outward Reformation is a good Ordinance of God for honouring of God before men 2. For an externall blamelesse profession and confession of Christ and his truth before men is commanded in the Gospel Math. 10 32.3â— And abâ—â—inence â—rom grosse and scandalous sinnes Del pag. â—0 If the Church be to be redeemed Christ must redeeme it if it be governed Christ must governe it if it be to be protected Christ must protect it if it be to bee saved Christ must save it 1. God hath committed the care of reforming the Church to Christ onely and to no body else and this is a thousand times better for the Church then if hee had committed it to all the Princes and Magistrats in the world All things are given to me of my Father Christs love to redeeme is his love to reforme he will not break the bruised râ—ed c. and he reformes not ruggedly and with violence Answ. This Argument shall prove that none ought to come out to helpe
hath undertaken to doe the powers of hell cannot hinder these that belong not to Christs care why should they heare pray knock or why should the Word be preached to them Saved they cannot be as not belonging to Christs care So saith the New England Familist If Christ will let me sinne let him looke to it upon his honour be it So Del yeeldeth to the Pelagian Arminian and Socinian that exhortations motives reasons preaching praying ought not to be for these that are absolutely reprobate and upon the same ground they need use no meanes who are absolutely chosen to glory Christs love and care is as great to reforme inwardly and to convert as to redeeme upon the same ground these whom God hath decreed shall live so many yeares sure God undertakes to fulfill all his decrees with alike strength of irresistible omnipotency they need not eate drinke sleepe plow eare labour for no power in hell can infringe one decree of God more then another all husbandmen sit idle all tradesmen buy and sell and labour with your hands no more be at rest and quiet take M. Dels word Gods undertaking takes away all reforming in men all undertaking in second causes the husband-man can no more feed your body with bread then he can redeeme your soules with his bloud both belongs to Christs care But though Paul knew it belonged to Christs care Rom. 9. To call whom he predestinate yet he had exceeding sorrow in his heart for his kinsmen the Jewes to save some of them that is to reforme them and the care of all the Churches lay on them M. Del hath more courage he will not be dismayed But wee heard that Libertines from Gods working all in all creatures said the creature cannot sinne cannot doe good sin is but an opinion And all good saith the Familist is onely God And God becommeth all things in man and nothing is or hath being but God and his will God is all and the creature nothing Del by this Argument inferres a cessation of all second causes of Ministery Ordinances Reformers converters of soules by Word and Gospel of Heaven and Earth Sunne Fire Water they may all sleepe God undertaketh to doe all and no powers of Hell can resist him no lesse then Christ redeemeth his alone Parliaments ought not to sit Assemblies should not dispute Ministers should not preach nor Print Sermons sure Christ shall make good his owne undertaking to reforme though Del and I both were buried and neither trouble our selves with Pulpit or presse But shall men therefore omit all dueties in outward reforming Stoicks can say no more Del Pag. 14.15.16 Holding forth the meanes of Reformation he saith Christ reformeth by the Word onely and doth all he calles rejects bindes looses terrifies comforts inlightens makes blinde saves damnes and does nothing in his kingdome without the Word Now are yee cleane through the Word The Word is quicke and powerfull he reformes not you with outward power but by his Word I will publish the decree the Spirit of the Lord is upon me My word shall not depart out of thy mouth When the time of Reformation was come he sent his Disciple to carry on the worke of Reformation he saith Goe teach all nations he sent them not out with Swords and Guns and this Word only truely reformes the outward power of the world sets up an image of reformation only Answ. 1. Del and Familists seeme to extoll the Word of God but they juggle with David Georgius and Henry Nicholas who understood by the word Verbum internum the Enthysiasticall inward word of the minde and the Spirit for he and Saltmarsh as they are sparing in citing Chapter and Verse of Scripture so they never expound this Word to bee the Scripture nor can I observe in all their writings that they call it the Scripture as Christ and his Apostles frequently say The Scriptures must be fulfilled as it is written in the Scriptures and in the Prophets The Antinomians in and about London Deny the Scriptures to be the word of God they say the Scripture is but the Letter not the Word of God 2. They say They themselves by the Spirit can write and dite Scripture Mistresse Hutchison with hers said That her particular revelations about events to fall out are as infallible as any parts of Scripture and that shee is bound asmuch to beleeve them as the Scripture for the same holy Ghost is the Author of both Some say they can worke Miracles as if the same immediatly inspiring Holy Ghost and in the same measure that was in the Prophets Apostles and Pen-men of Scripture were also the same sanctifying Spirit of grace that is in all beleevers whereas these differences are cleare betweene them 1. The immediately inspiring Spirit rendred the Prophets and Apostles in that they spake and wrot by such inspiration the immediate organs of the Holy Ghost and such as could not erre So that their word was formally Scripture which priviledge is not given to the most sanctified 2. The Prophets and Apostles were acted above the reach of free will humane doubtings discourses ratiotinations in searching and finding out the truth they needed not advise counsell teaching from men or Angels from flesh and bloud to come to the very knowledge of the Letter of the Gospel Gal. 1.11.12 Ephes. 3. vers 2.3 4. But the Saints need such helps though the Spirit teach them all things to come to know the Letter of Law and Gospel 3. What the Prophets spake God spake what holy men speaketh is Gods word secondarily and in so farre as it agreeth with the written Word of God and no otherwise Jeremiahs word was not secondarily the Word of God and so farre forth onely the Word as it agreeth with the writings of Moses and though Paul forbid Circumcision and Moses command it Pauls command is no lesse primarily and simply the formall object of Faith and the written Word of God then the word of Moses or the Ten Commandements written on Tables of stone by God himselfe But what Del and Antinomians say contrary to the Word of God is nothing else but the very word of the Devill 2 That Del and Libertines with him meane by the Word of God not the Scripture but the Spirit of God in his graces I prove because saith Saltmarsh This Law of the Gospel is not such as it was before a meere Law in the Letter but it is now under the Gospel a law of life spirit or glory it is a Law in the hand of Christ and with the promises of Christ to make it spirituall indeed therefore the word is called Scriptures given by Divine inspiration and the Spirit is called the annointing and teacheth all things and I will put my Law in their inward parts But the Gospel as distinguished from the Law and written by the Apostles is but a meere Law in the Letter
except the Spirit quicken it in the soules of the hearers as well as the Law otherwise the very Law in the Letter and as written by Moses was a part of Scripture and given by Divine inspiration as well as the Gospel and the Tenne Commandements as given on Mount Sinai were the formall Word of God and Scripture given by Divine inspiration except Antinomians Familists and Del make the Law and Old Testament to bee expunged out of the Canon of Scripture as Anabaptists did or to come from an evill Spirit as Manicheans said for David Georgius said The Word of God was preached but litterally by Christ and the Apostles and not in the Spirit and that he himselfe was the true David and the true Messiah nor borne of the flesh but of the Spirit Now its sure Christ and the Apostles taught the Gospel But because they taught as it is written in the Prophets and in the Scriptures and taught not the Dictates of an Enthysiasticall spirit David Georgius said they are Legall and Literall Preachers and Christ but the Literall Messiah and he the true spirituall Sonne of David borne of the spirit not of the flesh So doth Del meane by the Word of God or the Gospel the Spirit of God excluding the Letter of the Scripture yea even of the Gospel as hee excludeth the condemning Law because it was but a written Letter Now sure the written yea or Preached Gospel without the Spirit is no lesse a dead Ordinance in the New Testament then in the Old 1. He proveth by the onely Word of God Christ reformeth inwardly and doth all in his Kingdome He saith All the powers in the world cannot reforme the Church as the Word of God can doe for it is quick and powerfull and sharper then a two edged sword Now remember he speaketh of inward reformation 2. Of the word of the Gospel excluding the Law his reason is Pag. 17. The Law maketh nothing perfect Now that by the Word he meaneth not the Scripture or the Letter of the Word even of the Gospel 1. I prove the Word that inwardly reformes excludeth all meanes but the Word Christ saith he doth all in his Kingdome by his Word onely that is as hee must bee expounded by his Spirit onely for the Word cannot be the Letter of the written Gospel For its false that Christ doth all in his Kingdome and reformeth inwardly by the Letter of the Gospel onely for that may be Preached to Judas and by Judas to multitudes hardened but never converted Math. 13.14 15. Joh. 9.39 Joh. 12.35 36 37 38 39 40. Nor can he meane the Word in its Letter but accompanyed by the Spirit for the Word that Del speaketh of Pag. 17. clearely excludeth the Law but the Word in his Letter accompanied by the Spirit doth not exclude the Law for the Law quickned by the Spirit with the Gospel is a meanes of inward reformation and so cannot be excluded 2. This Word excludes all the powers of the world for he saith All the powers of the world cannot reforme the Church inwardly as the Word of God can doe But the Letter of the Word or Gospel doth reforme onely outwardly not inwardly 3. This word that onely reformes inwardly excludeth the powers of the world and all that man can doe Now man can onely outwardly reforme by the Letter of the Word Hence Henry Nicholas said the two daughters of Warwicke and the godly in England regenerated were but Antichrists because they were regenerated onely by the Ceremoniall Elementish Fleshly Literall Word he meaneth the Scriptures that are not Preached by their Enthysiasticall Spirit of Familisticall love that acts without beside and contrary to the Scripture Paul and Apollos when they water and plant doe preach the Word but this reformeth not inwardly nor is it mighty in operation and sharper then a two edged Sword without the Spirit so that this is the very Spirit who onely as the efficient and Author of inward Reformation not as the meanes or the onely meanes as Del saith doth comfort and convert effectually the soule 4. Del citeth Esai 61.1 to prove that the Word is the onely meanes of conversion The Spirit of the Lord God is upon me he hath annointed me to Preach good tydings to the poore If Del meane that this Spirit and anointing on Christ is the Word of God Christ should say The Scripture of God is upon me and he hath anointed mee to Preach c. that is God hath Scriptured me and gifted me with the knowledge of the written Gospel excluding all Law or dueties to preach the Gospel to the poore Now Del cannot for shame give us so Literall a Christ. For sure this Spirit whereby Christ was anointed was the Holy Ghost in gifts and fulnesse of grace given to him above his fellowes And beyond all Controversie if Christ saith truely citing that Text Esai 61.1 This day Luk. 4.21 is this Scripture fulfilled in your eares Then Christ Preached in a pure Gospel-way and not as a Legall Preacher as Saltmarsh saith he was to some even to these that were filled with wrath and persecuted him vers 28.29 30. and so were under the Law if then Legall Preaching bee to Preach deadly the naked Letter of the Gospel without any spirit or life in the Preacher then Christ did not speake from the Spirit of God when hee said The Spirit of the Lord is upon me he hath sent me to Preach and this day is this Scripture fulfilled in your eares which should bee against the Text and a horrible blasphemy to wit that Christ should be a Literall Preacher as David Georgius said and so a Legall Presbyterian as Familists and Antinomians say But if Familists and Del mean that the Spirit went not along with the pure Gospel-preaching of Christ as is clear from Esai 61.1 and Luk. 4.21 Then its false that Del saith That the Gospel hath the Spirit alwaies joyned with it Pag. 18. Ser. 2. The pure Gospel must be preached to such as are under the Law which is absurd 3. Then the Letter of the Gospel comming to the eares of obdured persecuters must be that Spirit of the Lord whereby Christ was anointed for so Del expoundeth it So doth Del cite Psal. 2. I will publish the decree and he expoundeth Esai 59. the Spirit to be the Word which cleareth that he acknowledgeth no word of Scripture for a meanes of inward reformation For hee saith Pag. 18. The Word whereby Christ reformes is not the Word without us as the Word of the Law is but the Word within us as it is written the word is nigh thee even in thy mouth and in thy heart and this is the word of Faith So this is just David Georgius and Henry Nicholas their internall Enthysiasticall word that is the Spirit excluding all Law and Gospel that are but written Inkie and dead Letters of themselves doth all the Scripture is nothing Now the Law or Word written in
within And its true the onely naked Letter without the Spirit can doe nothing without the Spirit but it followeth not that the Spirit renewes without the sense of the Letter received in the understanding And most false it is that in the Gospel the Word and the Spirit are alwaies joyned as Del saith for then all hearing the Gospel should belong to the converted and saved onely whereas the Scripture saith the contrary for many are hardned and heard the Gospel without faith damneth eternally the hearers as well as the Law It is as wild Libertinisme that Del speaketh That the Spirit reformeth by taking all evils out of the flesh he meaneth in Justification as if we were Angels being once justified and the evill of sinne dwelt not in us while we are in this body as is proved before And its wild stuffe that the Spirit doth change the flesh into its owne likenesse for saith he dreaming awake the Spirit is as fire that changeth every thing into it selfe and so doth the Spirit in the flesh make the flesh spirituall But Master Del what meane you by flesh The corruption of sinnefull nature then is sinne made Spirituall heavenly holy meeke good loving c. Familists and Libertines thanke you for that but sinne is destroyed as yourself grant 2. Doe you meane by flesh the body Then belike justification turneth our bodies into Spirits and wee have two bodies as Familists said in New England I cannot like that 3. If by flesh you meane the soule yee speake as Hereticks doe and that without Scripture or example The Spirit dwelleth in our flesh that is in our soule and spirit and changeth our spirit in a spirit strange Divinity Familists I know say As we came from Gods essence so wee and our soules returne to God and are made in God eternall and turned into his essence and so spiritualized so teach Libertines and by this they deny the Resurrection But 4. if by flesh you understand the sinnelesse frame of soule and body take heede of Libertines grosse dreame of our dying and returning to God who onely is and all beside him are nothing Theol. Germanica and the Bright Starre sport so with the truth of God CHAP. LXXXV Libertines and Antinomians come nigh to other in making God the author of sinne Paral. 16. LIbertines taught That all things fall out good or ill by the will of God and so that rebukes and exhortations should cease and that so we should pardon the sinnes one of another and beare the infirmities one of another For to the cleane all things are cleane and hee that is purged is altogether acceptable to God but let him beware that he be not an offence to his brother for it is written love thy neighbour neither desire to revenge and therefore said Pocquius the Libertine in his booke Rebuke not one another for sinne since its Gods will it should be so Bullinger tells us that in the yeare 1526. there were two brethren Thomas Schykerus and Leonard who were at a night-meeting having spent the night in Enthysiasticall conference with other Anabaptists Thomas commanding his brother Leonard to sit downe on his knees before him in the sight of his Parents and others who admonished him to doe nothing but what was to be done answered in the same Argument of Libertines nihil metuendum esse neque enim hic quicquam praeter voluntatem Patris fieri posse Nothing was to be feared because nothing here can be done beside the will of our heavenly Father and with a Sword he cut off his brothers head and having done this with shirt and hose onely he did runne through the Town and cryed The day of the Lord was come and the will of God is done and gall and vinegar drunke for which by the Magistrate he was justly put to death But Gods decree doth not excuse us from sinne nor remove necessitie of rebuking or holy and religious abstaining from sinne because Gods revealed will in his word not his secret and unsearchable decrees can be our rule of walking rebukes are also acts of love not of hatred or revenge The same course doe the Libertines and Familists of New England take For none say they are to bee exhorted to beleeve but such whom we know to be the elect of God or to have his Spirit in them effectually And we should not pray against that which cannot be avoided nor yet against all sinne The Antinomians come nigh to this For Doctor Crispe the Antinomian and Archer both disswade beleevers to be troubled or dismaied at sinne their reason holds good against all sinnes of unbeleevers also because its contrary to the care and providence of God and to Free grace whether of eternal election or of effectuall calling to feare for or sorrow at sinne Surely I should thinke then that sinne were not to be eschewed by the Saints nor to bee rebuked by any Wee are not to be troubled at or feare sinne because all changes by sinnes or sorrowes come from God Some Divines saith M. Archer aknowledge not so much of God in sinne as is in sinne and Gods will and pleasure is the wombe that conceived and whence springs every worke of the Creature whether it be good or bad Secondly saith he All things by sinne or sorrow which befall beleevers come from God by a decree powerfull yea even by that eternall love and counsell in and by which they were ordained to life eternall And by and through a covenant of grace made with them To the same purpose M. Del crying downe all outward Reformation saith Serm. pag. 13. I doubt not of the Churches Reformation because it is Christs own worke and he hath undertaken the doing of it and none of the powers of the earth can helpe him nor of the powers of hell can hinder him therefore he disswades the Parliament from building the Temple but so hee himselfe should preach none for Gods decrees none can hinder So Antinomians teach men are justified pardoned and saved before they beleeve without faith upon this ground that they were elected absolutely to glory as if God had ordained them for the end but the meanes might miscary and as if unbeliefe could not hinder them or as if through unbeliefe many could not enter into their rest of glory or as if sinne were an indifferent thing simply depending on the will of God in whose wombe M. Archer thinketh it was conceived CHAP. LXXXVI Libertines and Antinomians would have us doe nothing because God doth all Paral. XVII LIbertines said All that are without God are nothing all that wee doe or know is but vanity therefore are we to deny our selves this they said inferring we may live as we list and doe nothing but beleeve that God workes all our works in us and for us and impute all things to God
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
to enter into the holyest and to draw neere with a true heart in full assurance of faith having our hearts sprinkled from an ill conscience and our bodies washed with pure water all which agree to the beleevers onely 3. John deduceth a ground of comfort from Christs Advocation with the Father if we sinne Now this extendeth onely to such as 1 Joh. 1.7 walke in light as confesse their sinnes are pardoned and they know him by keeping his Commandements 1 Joh. 2.4 This comfort cannot be stretched out to the unconverted who sinne not of infirmity but with a higher hand as is cleare from Ephes. 2.1 2 3. Tit. 3.3 1 Tim. 1.13 though we shall not deny but Christ hath another eye upon the elect in the course of their sinnefull vanity then on others and so that he keeps a fountaine for them and indeclinably calleth them to grace and glory CHAP. XCII Antinomians contend for the faith of assurance and reject the faith of Dependance ANtinomians contending for faith of assurance and leading men to be perswaded that God loveth every one whom he commandeth to beleeve with an everlasting love and that no man ought to call in question more whether hee beleeve or no then he ought to question the Gospel and Christ doe with Libertines acknowledge a faith of assurance but deny all faith of dependance on God through Christ as if wee were not justified by such a faith Now the Scripture expresseth saving faith most frequently with a dependance and recumbency on God as Psal. 22.8 he trusted or he rouled himselfe on the Lord that he would deliver him Jehovah was my stay or staffe So the same word is used The Lord taketh from Judah the stay and the staffe The residue of Jsrael shall leane upon the Lord. So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beleeve on Christ or rest on the stone layd on Zion 2. Many weake ones rest upon Christ and so beleeve who cannot come up to an assurance of perswasion they are chosen to life and have faith and yet faint and doubt As Mark 9.24 I beleeve helpe my unbeliefe Psalm 31.22 I said in my hast I am cut off from before thine eyes Then there hath not beene in David much assurance yet he had faith else he could not so pray as to be hoard when he saith Neverthelesse thou heardst the voice of my supplication when I cryed to theâ— a crying faith is Faith whereas a dumbe faith is no faith See Jona 2.4 CHAP. XCIII Antinomians deny the Law to bee any instrument at all of our Sanctification ANtinomians teach that the Law is no instrument of Sanctification but the Gospel onely Now the reason they give is because the Law commands but gives no grace to obey the Gospel is the operation of the Spirit and the ministration of righteousnesse And in the Gospel saith Del The Word and the Spirit are alwaies joyned and therefore saith Christ the words that I speake are Spirit and life that is they come from the Spirit and cary Spirit with them But in the Law their Letter without was Spirit Antinomians alwaies compare the Law as the Law in the cursing Letter of it against sinners as in the hand of Moses voyd of the Spirit not with the Gospel in the Letter of precepts and promises onely and as void of the Spirit but with the Gospel in its powerfull and effectuall operation by the Spirit and its actuall ministration of grace and righteousnesse on the elect onely and so no marvell the Gospel be Spirit and life and the Law the dead letter and ministration of death But compare the Law and Gospel both in their Letter and the Antinomian differences are false It s true the Gospel promiseth a new heart and grace and righteousnesse to the elect which the Law as the Law doth not But the Gospel in its letter doth no more give grace and righteousnesse then the Law but the Gospel only as accompanied by the Spirit giveth grace Antinomians doe dreame that the Gospel in its Letter is life and Spirit whereas it is to thousands the savour of death unto death no lesse then the Law but â—oth Law and Gospel in their onely Letter through our sinne and unbeliefe are death onely the Gospel promiseth a new heart and righteousnesse which the Law doth not but there the Spirit of grace going alongs with the election of grace fulfilleth and maketh good the promise in the elect But the Law in the hand of Christ even as it condemneth by the operation of the Spirit promised in the Gospel in the Spirits intention is a Pedagogue to lead us to Christ and a meanes of our sanctification though a meanes inferiour to the Gospel 1. Whatever is a Pedagogue to lead us to Christ our surety is a meanes of sanctification being accompanied by the Spirit for Christ is our sanctification as well as our wisdome and righteousnesse 1 Cor. 1.31 But such is the Law Gal. 3.23.24 2. That which bringeth the knowledge of sinne and being accompanyed by the operation of the Spirit serveth to humble us and render us weary and loaden leadeth us to Christ and is a meanes of sanctification But the Law is such in its office Rom. 3.20 Rom. 7.7 and in Gods blessing of it by his Spirit Acts 2.37 Acts 9.5.6.7 Acts 16.26.27.28 3. That which we are commanded to doe by the grace of Christ as a testimony of our thankfulnesse and to make our calling and election sure and to be a rule of life obliging us so to walke that is a meanes of our sanctification But such is the Law wee are commanded to doe the Law by grace as is proved before 4. If any thing hinder the Law to be a meanes of sanctification as well as the Gospel though not in that degree it is the want of the operation of the Spirit but this is no cause because in the Old Testament when the ministration of the Law was in vigour and that onely as Antinomians dreame the Spirit wrought with the Law or with that which Antinomians call onely Law Caleb had another Spirit Numb 14.24 A Spirit of Faith where as others could not enter in Gods rest through unbeliefe Hebr. 3.18.19 A right renewed Spirit Psalm 51.10 And the Spirit was promised to the Seed of Jaakob then as now Isai. 59.19 20. 2. They were justified by faith as we are Rom. 4.1 2 3 4.5 â—3 24 Pardoned as we are Psalm 32.1 2. Esai 43.25 26. Micha 7.19 20. then they had the Spirit of faith 3. They prayed in faith and the power of the Spirit as we doe 1 Sam. 1. 1 Sam. 2. In all the book of the Psalmes Daniel 9. Ezra 9.5 6 7 c. And because Christ and his Apostles Math. 5.1 2 3. c. Paul Rom. 12.1 2 3. Coloss. 3.1 2 3. Ephes. 4.1 2 3 c. Presse the same Law-dueties commanded in the Law as acts of Sanctication 5.
Whereas Del saith the Words of Christ are Spirit and life Just so said the Libertines and cited the same Text as Calvine saith Instruct. advers Libertat cap. 10. pag. 442. Verbum Dei Spiritum esse aiant quia Dominus ait verba quae loquor Spiritus vita sunt Pag. 441. Verbum Dei nihil aliud quam Spiritum esse Pag. 451. Scripturam in naturali sensu suo acceptam literam mortuam esse ideâ— que missam faciendam ut ad Spiritum vivificantem veniamus Were they to Capernaum that stumbled at his words of life to Corazin and Bethsaida to the heardned Jewes and the blinded Pharisees Spirit and life they were death to them as well as the Law But saith he Christs words come from the Spirits and carry Spirit with them If he meane a Ministeriall and Propheticall Spirit not the killing Law came from the Spirit it is false Is not the Tenne Commandements as given by Moses a part of Scripture Exod. 20. Deut. 5. Math. 22. And is not all Scripture given by Divine inspiration no lesse then the Gospel 2 Tim. 3.16 And doth the Gospel ever carry Spirit with it Then unbeleevers the blinded and hardened hearers of the Gospel not onely resist the Ministeriall Spirit speaking in Christ the Prophets and Apostles but also the saving regenerating Spirit of Sanctification Arminians Socinians Jesuits Pelagians all enemies of free grace shall close with Del in this but Del shall not close with himselfe for he saith inward Reformation caryeth along with it the Omnipotent power of God that cannot be resisted pag. 8. 6. This opinion confoundeth the Gospel and the Spirit making the Gospel effectuall as if the Gospel were essentially life and did save all elect and reprobate and were essentially the irresistible speciall Spirit of Sanctification and so the Gospel cannot be the Gospel to these that stumble at the Gospel but the naked Letter which they say is proper to the Law and the Gospel shall bee no Letter at all no externall command urging us to obedience and indeed Del pag. 26. saith there is no Lawes in Gods Kingdome but Gods Lawes and hee speaks not one word of the Scripture and written and preached Gospel onely he acknowledgeth three Lawes in Christs Kingdome One that the Socinians acknowledge The Law of a new nature other two that the Enthysiasts and Antinomians acknowledge The Law of the Spirit of life that is in Christ and the third which the Familists call for to wit the Law of love Farewell then Scripture Law and Gospel And Towne goeth before him who saith If the Spirit be free why will you controule it by the Law To which I say because it is the lawlesse Spirit of Enthysiasts the murthering Spirit of Anabaptists Libertines Familists who kill all as Antichristian that are not of their way as Del threatneth all Presbyterians in his Preface that is a Spirit controuled or contradicted by the Law or written Word but not the true Holy Spirit FINIS Job 31.21 22. Conformities deformity p. 17 b Preface to the â— Major of London c Pag. 20.22 Juvenalis O sanctas â—entes quibus hoc nascuntur in hortis â—umiâ—a Confor defor pag. 20.21 A letter of M. Iohn Welsh An. 1605. Confor Defor Confor dâ—for Returne from the Parliament of England to the Commissioners of the Generall Assembly an 1642. Ordinance of Parl. an 1643. Feb. 9. Declarat of both Kingdoms an 1643. Declaration to the Generall Assembly of the Kirke of Scotland an 1642. Declarat to the Parl. of Scotland 1642. Declarat given to the Commissioners August 1643. Ordinance 1645. Oct. 20. Ordinance 1645. Mar. 14. Ordinance 1645. Nov. 9. Ordinance 1646. Feb. 4. Ordinan for Oxford 1647. May 1. Treatise between the Kingdomes Ordin 1643. Sep. 18. Declarat of the House of Com. an 1646. April 18. Letters of the Assembly to the Reformed Churches an 1644. Ordin 1644. Iun 3. Zach. 12. Antinomians in â—he Apostles time haâ—e their disceâ—â— from the old Katharoi called puritans The Libertines who spraâ—g up 〈◊〉 1525. of kiâ— to the Familiâ—â—s and Antinomians Finer Antinomians deny the Incarnation of the Sonne of God Coppinus Quintus Antonius Pocquius the first Libertines Anton. Pocquius a Priest the first libertine affected to be obscure and objected ignorance to Calvin that be could not understand his fooleâ—iâ—s Libertines and Antinomians in many things like other Libertines and Antinomians agree in opinionâ— in most things a Calvin adver libert cap 9. p. 441 442. b Calv. 442. c Ibid. e Rise reign â—r 2.3 Adv. libâ—râ— c. 9. p. 411. f Rise reign unsav speech â—r 8. Libertines say Angels are but motions of the minde Libertines make God the author of sinne Antinomians conspire with them g Rise reign er â— 3. h Rise reign â—r 11. i Thâ—l Germ. ca. 22. p. 52. Antinomians and Libertines have the same conceptioâ—s touching mortification and conscience of beleevers k Towne assert gr 97 98 99.115 116.42 43 Salâ—m free gr 83 84 85. Den. conference with the sicke man p. 30 31 32 33. Eaton honeycombâ— c. 8.171 172. l Town assert pag. 103. m Calv. aâ—ver liber c. 19. fo 453 454. m Denâ—ser man of sin p. 9 10 11 12. Saltm fr gr 142 Honey-combe c. 4.5 n Calvin adver lib. c. 21. o Salt fr. gr 140 Tâ—w ass gr p. 60. Mistris Hutchison Rise and reign p. 61 62 63. Nich. Stork Tho. Muncer his Rise and Tenets how sutable with Antinomian divinity p Rise aâ—d reigâ— p 36. q Del. sâ—r 26. Henry Pfeiffer and Muncer their sediâ—ious spirits and miserable end Great tumults to the killing of above an hundred thousand through Germany and about by the Antinomian spirits impulsion which waâ—tâ—th the light of Scripture Tenets of Hubmeir Tho. Schuker by the impulsion of a Spirit without Scripture beheaded his owne innocent brother Becold called John of Leiden his rise bloody attempts spirit wiâ—hout Scripture anâ— Tragicall end John Matthâ—z an Enthusiast Becolds spirit visioâ—s brâ—ng forth polygamy and haâ—iâ—g 〈◊〉 many wives Becold wouâ—d have dâ—ubâ—e the Apostles of Christ â—nd more Becolds bloody spirit A Bullinger adv Anabaptist l. 1.2.3 Sleidan hist. Heresbachius historia Anabaptistica Lambertâ—us Hortensius of the same Freder Spanhemii Diatribe historica de Anabap Ioan. Clopenburgius Gangrena Anabaptist M. Robert Baylie 2. Part of diswasive Anabaptisme the true fountaine of Independencie c. The Tenets of Anabaptists in which they side with Antinomians b. Seaven â—eaded policie by M. Gortin c. Towne assâ—r gr p. 60. Becon Catech. p. 139. he speaketh of our resurection as of a thing past p. 141.142 Rise reign p. 59. art 2 3 4 5. d. Towne ass p. 77 78. Hobson pract divin p. 87 88. Thelo German Bright star Salt Free grace p. 140. e Saltmar sâ—ad fleeing away p. 8. free grace .179 180 181. Familiâ—t Gortyn seven headed policiâ— 1. clases of Anabaptists Divers classes of Anabaptists all which hold somthing common with the
Antinomians and Spirituallists Beacon saith all externall worship in the New Test. is indifferent 2. â—â—nke of Anabaptests f. Bullinger ad Anabap. l. c. 8. 3 Ranke g Bulling adv Anabaptist l. 1. c. 9. h Bullinger i. Saltmarsh 177 178. k. honey comb c. 3. p. 25. l Rise reign p. 38 39 4â— Antinomians liberi fratres like other in that both teach freedome from laws covenants from paying of tithes freedome from sin c. m. Saltmarsh shaddows â—leeing p. 8. â—â—elchior Hoffâ—an Menno Simonâ— n Florimundus Raimundus de origin herâ—seon l. 2. c. 15. Gualterius â—e suita in tabula chonogra seculo 16. c. 8. The ris and Tenent of Da. George neare to those of Familists and Antinomians See Blesdikus in vita Davids Georgij o Rise reignâ— p Saltmarsh free grace p. 142. Towne ass p. 35 honey-com cap. 7. Den. ser man of ser pa. 9 10 11. in the beleevers flesh and conversation there is sin but his adulteries lies bloods are no siâ—s in or to his conscieâ—ce q Crisp. volu 3. ser. 3 Archer ser. on Ioh. 14. r Towne asser s Towne asser grace p. 60. t Saltmar free grace p. 140. Casper Swenckfeeld his rise tenets and the compliance betweene him and Antinomians Schlusserburgius â—ata hereticor l. 10 p. 32. Swenckfeldius ait preces faciendas ut deus interiorem illuminationem largiatur nihil omnius legenda esse Biblica scripta quibus externus homo crudiatur Swenckfeldius wrotâ— many books though unlearned and â—gnorant of Grammeâ— oâ— Arts 〈◊〉 and many 〈…〉 â— Rise reâ—gn 〈…〉 Theolog German c. â—2 H. Nicholas epistle to the daughters of waâ—ick The errors of Swenckfeld a â—ine to Familists and Antinomians The errors of Swenck touching Christ. Theolog. Germaniâ— Bright Starâ—â— The manhead of Christ after 〈◊〉 glorification remaineth manhead and is not changed into the essence and name of God as Sweenkfield dreameth The Scripture iâ— the word of God against Swenckfeldians and Antinomians Swenckefeldius epist. ad Ecclesiascum 〈…〉 â—ustificaâ—is 〈…〉 rerum spiriâ—â—◠〈…〉 Spirâ—tus sancti 〈…〉 igitur 〈◊〉 poteâ—t 〈…〉 The 〈…〉 against the written word which are the reasons also 〈◊〉 the Antiâ—omians M. Del. Answered Swenckefeldius epist. vâ—rbum 〈◊〉 non potest 〈…〉 pâ—r Ieâ—um Chrâ—stum prius 〈…〉 aurib 〈…〉 et 〈◊〉 effectum carâ—alem similaâ—◠〈◊〉 effectae 〈…〉 suo arbitrâ—o nec dia â—â—rantem 〈◊〉 Saltmarch the Antinomian sayth after Swenck free gr p. 146. the law is now in the Spirit and holinesse and sanctification is not now such as 〈◊〉 fashioned by the law of outward commandement Sweckfeld epst 16 Si per vocalâ— verbum sive ex predicato et auditu externo esset fides Iustificans sequeretur quod ex opere sive per opus manuum nostrarum esset Iustificatio homo ponerâ—t primum lapidem no â— Deus at quale tum ediâ—icium fit experientia nos doâ—â—t quum per discursus â—idem historicam cogitatuÌ„ et aâ—serssum quendam rationis ex verbo literae ampleâ—timur Salâ—march debaseth the scripture and preached Word the same way that Swâ—â—ckfeld doeth Certaine necessary considerations how the Spirit and the woâ—d act together How the acting of the Spirit with the word is mediate How immediate â— Conclusion The word concurreth instâ—umentâ—lly with the Spirit and this is the externall not the internall and substantial word 2 Conclusion August de Chir. â—t lit c. 4. Quoniam legis lâ—â—era quae doceâ—â—on esse peccandum si spiritus vi 〈◊〉 â—esit 〈…〉 fâ—cit peccatum 〈◊〉 quam 〈◊〉 3 Conclusion Swenckfeld interne agit deus cum Christiano per verbum Spiritus et vitae in quo se variis div tiis bonorum Caelestium per Christum revelat exterâ—e vero agâ—t cum carne hominis per verbum licerae seu praedicationem et per symbola Swenckefeld Antinomians grant a ministery and Scriptures in word but deny it in very deed both say it is given to the outward man and the flesh not to the inward man Absurdities that follow from the SweÌ„ckfeldian and Antinomian distinction of an internall or substantiall or a vocall and externall word M. Del the Antinomiâ—n his subverting of the ministery and the preached Gospell Absurd consequences following from M. Del his Enthysiasticall Reformation Del Distroyes the written word and with Swenckâ—feld pleads for 〈…〉 which is the Spirit himsâ—lfe The Law is a means of 〈◊〉 conversion 〈◊〉 the Gospel and cannot be excluded from 〈◊〉 Swenckefeld epist. an 1529. verbum câ—pi non poteâ—t nisi ab iâ—lumiâ—a is mentibus Tametsi millies verbum Dei auribus 〈◊〉 inculcavâ—ris nihil nisâ— sonum susâ—ipient et sâ—ltem affectum carnaâ—em 〈◊〉 â—idei et effectae e libero suo Arbitriâ— nec diu 〈…〉 â—t is no good consequent that the word is â—o Instrument of our conversion because it can do no thing without the Spirit The word of it selfe is not a common sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antinomians Swenckefeld â—vert scripture and all ministery The arguments of Swenckef and Antinom to prove that the word is not an instrument of conversion because carnall bodily managed by man c. discussed The word though bodily and vocall and carried â—n by man is yet an instrument of conversion How we beleeve on God and how in the word Of the union of the Word and Spirit Valdesso divine consider 32 p. 106 107. Anâ—inomians make the Scripture but a Catechisme for babes and fruitlesse and uselesse to beleevers A Revelation twofold active and passive Passive revelation foure-fold propheticall speciall to beleevers extraordinary Satanicall Of prophetiâ—â—â—l 〈…〉 Familists have no propheticall Revelations Internall Revelation proper to beleevers How pâ—rtiâ—ular revâ—lâ—tions are nâ—t in Scripâ—â—â—e Of revelations extraordinary of men in our 〈◊〉 not immediately inspired and how they 〈◊〉 charactered from Satanicall Revelations Read a prohecy of M. Luther epist ad Spalatinum an 1520. et epist. ad Wenceslaum liâ—eum an 1521 he prophecied of of the warres of the Bâ—ures Indeavours Industry of freâ— will consisteth well with grace How far arts sciences and knowledge of tongues Hebrew Greeke and Latine are to be acknowledged the good gifts of God and how far they are to be rejected Sciences arts and tongues in their nature though not in mâ—nner of acquiring them necessary for understanding of the scriptures and both wayes they are the good gifts Saâ—uel How sufficiency of the Spirits teaching 3 Reâ—sons Christ and the Apostles were learned though they had not their learning from industry studying teaching in Schools and universitie as we have That Christ his Apostles had learning and made good use of sciences arts and tongues is proved How the inward teaching excludeth not the outward but complyeth therewith Privolous objections of Sam How against arts tongues removed How the teaching of the Spirit excludeth not arts learning and tongues or the teaching of men The birth and qualities of Henry Nicholas the father of the Familie
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
followed k Saltmarsh Free grace 170 p 2. c. 37. Though we be regenerate and spirituall 〈◊〉 need we scâ—iptural teaching and the written Scriptures are not given to the flesh onely and the unrenewed part as Antinomians fancie l 1 Tim. 4.14 15. m 2 Tim. 3.14 15 16 17. n 1 Tim. 4.16 o â— Tim. 3 â—7 p Col. 3. â—6 q Rom. 1.6 r Rom. 15.4 s 1 Pet. 1. t 2 Pet. 1.3 u Vers. â— x Luk. 10 39.40.41.42 43. y Ier. 31.34 z 1 Ioh. 2 17. a Thâ—oâ—og Germanica cap. 28. p. 72. b Rise raigne er 4.5 c Town â—sser grace pag. 35. d Saltmarsh Free grace pag. 148.149 Every thing singular and rare in the covenant of grace a Saltmarsh Free grace pag. 15â— 153 Saltmarsh findeth fault with the holy Ghost because he termeth the Gospel a Covenaâ—t b Saltmarsh Freâ— grace 〈◊〉 153.154 a Saltmarsh Free grace 127. There are no conditions in us moving God to be our God but the covenant takes its rise and spring from free grace in God No antecedent condition on mans part in the covenant of works as Antinomians dreame 2. Mistake how the covenant of grace is eternall b Sâ—ltmarsh Free grace pâ—g 123. Crispe Ser. on the Cove c Ephes. 2.1.2 d Tit. 3.3 See 1 Tim. 1 13. 1 Cor. 6 9 10 11. e Honey combe cap. 5.87.95 Saltmarsh Free grace 57 79. Denne Ser. Of the Man of sinne pag. 9.10 11.12 â— Towne asser grace pa. 39.40 f Saltmaâ—sh Free grace 125 126.3 Mistake How the covenant is made with Christ in the Antinomian way of Libertinâ—sme g Saltmarsh Free grace pag. 84. The Antinomians Conversion Saltmarsh Free grace pag. 177.178 b Saltmarsh How meer commands from the Word cannot worke a chaâ—ge How the Law is in the heart by nature c Saltmarsh Free grace 178. Naturall men cannot propose a supernatuend to themselves Pag. 179. How our performances prevaile not or prevaile with God b Iam. 5.16.17 c Mat. 17.21 d Rom. 8.23.24.25 e Saltmarsh Free grace 179. Who looke on Christ in the by f Rise reigne g 1 Thes. 5.17 18. h 1 Cor. 1â— 5â— i 1 Tim. 6. â—7 k Luk. 16.9 Antiominans hold it legal service to be obliged in holy performances to any written rule of the Word but only to the Spirit l Saltmarsh Free grace 180. m Phil. ver 18 n Rom. 1 3â— o 2 Tim. 3.3 p 1 Thes 4 6. q Simplicities deâ—ence against Siâ—ver headed 〈◊〉 p. 22. r Pag. â—3 s Act. 1â— 9 s Act. 1â— 9 t Act. 15. â—1 u Rom. 4.1.2 3 4 5 6 7 8. x Saltmarsh 189. How sin and sanctifâ—catio is a measure of forgivenes and how not and the Antinomian 〈◊〉 thereof What Peace is y Rise raigne er 68. The doctrine of saving faith utterly corrupted by the Antinomians a Ier 2 3â— Antinomians teach presumption in stead of faith b Ier. 31.8 Hosea 8.9 c Ier. 2.23 24. d Ioh. 9.41 e Ioh. 9 2.39.10 Math. 13 14.1â— f Ioh. 5 44. g Saltmarsh Free grace 192. Faith only and no other duty commanded in the Gospel by the Antinomian way Antinomians dissemble in that they say not downe right that the beleever cannot sin and the beleevers lying and whoring is not lying and whoring h Rise raigne unsavo speech er â— i Saltmarsh Free grace p. 185. Antinomians faith is to beleeve the universall Election and Redemption all and every one k Saltmarsh fr. gr 1â—2 Saltmarshâ—s reasons for immediate beleeving without all preparations removed Saltmarsh fr. gr 186. Who invited immediatly to come Esa. 55.1 Saltmarsh 186. Object 6. How Christ calleth not the righteous but sinners to repentance Christ calleth not sinners as sinners nor all sinners to repentance We teach not that men are converted because they are in their apprehension sinners Pag. 187. Onely free grace preparations neither before time nor in time are the cause or condition or reason for which sinners are converted or ordained for conversion Saltmarsh Free grace pa. 192. Doing because Christ hath redeemed and saved not contrary but sweetly subordinate to doing that wee may be possessed in the purchased Redemption a Gâ—lat 6. b Col. 3. â—â— c Ioh. 21.17 d 1 Pet. 5.4 e 2 Ioh. 8. How the way to heaven is sweet and easie yet not so short as â—ntinomians say f Math 7.21 Maâ—h 12 50. g Phil. 3 12 13. h 1 Cor. 9.23 24 25 26. i Lâ—k 13.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 2 Tim. 4 7. Rev. 2.7.17.26 Rev. 2 12.21 Rev. â— 9 n Hebr. 12 4â— o Mâ—t. 16.24 25. Iâ—m 1.12 p 1 Cor 15.58 q Gal. 6.6.8 Math. 13. ver 4. â—6 Acts 14.22 s Râ—â— 2.9 Act. 20. â—9 t Math. 24â— 2.43 Mâ—â— 1â— 29 u 1 Ioh. 5.3 Saltmarsh 194. x Iam 2.20 y Iam 2 13 14 15. c. 1 Ioh. 3.17 1 Ioh. 2.9 10 11. Rom. 12.1 2 3 4. 1 Thess. 4. â— 2 3 4. Col 3 1 2 3 4 5 c. Ephes 5.1 2 c. Saltmarsh Free grace 19 4. a Eaton Hâ—ney combâ— câ— 8. pag. 163. Towne assert of grace 131. Saltmâ—rsh Free grace pag. â— 6. b Rise raigne er 1.2 c Rise raigne er 7.8.15.18 d Rise raign er 22. e Rise raigne er 2. e Râ—se raigne er 2. f er 11. g Rise raigne e. 36. h Rise raigne unsavory speech er 4. i Ioh. â— 6 k Râ— 6.7 18 l 2 â—or 3.17 m Psal. 119. vers 45 n Rom. 5.2 1 Pet. 1 8. o Pâ—â—l 3.4 Psal. â— 1 Rom. 7. â—2 p Psalm 119 q Psal. 16.7 â— r â—sa 119.30 s Towne asser grace pag. 129. t Saltmâ—rsh Free grace 140. u Honey combe cap. 3. pag. 25. x Towne asser grace pa 39.40 Honey combe cap. 5. pag 87. Denne Ser. Of the Man of sinne pag. 9.10 11. Saltmarsh Free grace p. 74.75.142 a Honey combe ca. 13.394.395.396.397 Our active glorifying of God in acts of sanctification accepted in the sight of God b Revel 2.9 c Luk. 1.74.75 d Col. 3.13 e 2 Cor 4.2 f Psal. 130.3 Psal. 143.2 a Honey combe ca. 1. p. 339.340 341. Sanctification makes Saints as well as justification b Honey combe ca. 1â— 340 Saltmarsh borrowing Eatons words hath the same free grace pa. 62.63 Dennes ser. of the Man of sinne pag. 9.11 c Honey combe 339. d Câ—nt 4.9 e Cant 7. â— 2 â— 3 4 â— f Phil 4.8 g Heb. 13.16 h Psal. 51.10 i Iam. â— 16 1 Ioh 1.9 k Math. 6.11 l Psal. 119.1 m Psal. 12.1 n Psal. 106.3 o Iâ—h 13 77. p Rev. 22.14 q Mat. 14.23 â—4 a Paral I Libertines Familists Antinomians agree in that all deny there should be sense of sinne in belâ—evers Câ—lvin in iâ—struct adv Libâ—rt ca. 8 450 451.452 Si Deâ— sumus veterem hominem in nobis crucifgâ—â—oportere veterem Adamâ—m inteâ—ire Calvin Ibid. 451. Quia hoc Adami peccatum suit commedere de fructu scientiae boni ac mali fic ex liberâ—inorum sententia veterem Aâ—amum mortificare
nihil aliud est quam nihil discernere quasi malâ— â—eccati cognitione sublata puerorum more naturalem sensum atque inclinationem sequi huic orationi locos Scripturae acommodant quibus puerilâ—s simplicitas commendatur c Calvin Ibid. 4 1. Si quem vident mali conscientiâ moveri â— Adam inquiunt adhuc aliquid cernis Vetus homo nondum in te crucifixus est Si quem vident timore judicij divini percelli adhuc inquiunt poâ—â— gâ—stum habes Cave ne bucella ista te strangulet fi quis peccata sua confiderans sibi displiceat ac maerore afficiatur peccatum adhuc in ipso regnaâ—e dicunt sensu carnis suae captivâ—m â—eâ—eri c Rise raigne er 1.2 d er 64. Ibid. e Vnsaevorie speeches er 7. e Vnsavoury speeches 〈◊〉 Towne asser pag. 10â— â—â—wn asser pag 97. Antinomians with Libâ—rtines repute all repentance sense or sorrow for sinne acts of the flesh and unbeliefe g Eaton Honey combe cap. 5. pag. 87.88 h Saltmarsh Free grace 142. i Archer Ser on Iob. 14.1 k Câ—â—pe vol. 3. ser. 1. pag. 19 27. l Saltmarsh Free grace p. 4â— 45 p 174 175.176 m Pag. 40.41.42.43.44.45 c. n Rise raigne er 58. o Rise raigne er 50. Aduâ—teries lying blasphemy of beleevers to Antinomians are no râ—all but onely seeming and falsely supposed sinnes p Calvâ—n opusc cap. 18. pag. 451.452 Notandum peccatuÌ„ mundum carnem veterem homiâ—em nihil aâ—â—â—esse aâ—ud ipsis quam ad quod opinationeâ— vâ—cant sic modo ne amplius opinemar ex eoruÌ„ sententia non peâ—camus sub hâ—c autem opinatione comprehendunt omâ—em synterefin scrupuluâ— denique omnem sensum judicii qui nullâ—m habent rationem peccati novas creaturas vâ—cant quod ab opinatione vacui sunt Peâ— Christum Redemptionis benefiâ—ium pâ—nurt in hoc quod opinationem i. e. mundum diabolum peccatum distâ—uxerit r Pag. 24. ar 8. in libro perfectionis seâ— prophetie B. 3.4.5.6 In disputatione Argentinae Haebita An. 1538. Blesdikius in Histor. de Geor. Pag 32. ar 18. t Ibâ—d pa. 29. ar 15. ar 16. q Hâ—storia Davidis Georgii conscripta ab ipsius Genero Nâ—colaio Blesdikio Pag. 23. ar 7. u Saltmarsh Free grace 151. The Scripture calls us ungodly and sinners not that wee are so but seeme so or not so in Gods account but in the worlds x Towne asser pag. 97 y Saltmarsh Free grace pa. 142. z Honey combe ca. 8 pag. 165. a Denâ—e Ser. Of the Man of Sinne. pag. 9.10.11.12 b Sâ—ltmarsh fr. gr p 44. Calvin in opu c. pag. â—6 Sublata omni destinctione totam lâ—gâ—m abolere vâ—lunt inquientes nuâ—lam amâ—lius ejus rationem hâ—bendam b Blesdikiâ—s histor Dav. Georgii pag. 29. ar 16. c Rise raigne er 4.5 d Towne asser gr pag. 8.19.20.21 c. e Salâ—marsh Free grace pag. â—40 146 f Calvin Instruct advers libâ—r pa. 452. Fâ—ngunt regenerationem instar Aâ—gelici esse status in quo homo deâ—inquere aut labi non pâ—sset h Rise raigne Vâ—savory speeches er 4. i Honey combe cap. 3 pag. 25. k Town asser of grace pag. 71. l Towne Asser. pag. 77. m Honey combe cap. 11. pag 321. â—23 324 m Calv. adver Liber 452. Cam reprehenduntur de malesiciis dicunt se â—lla mâ—nime admisisse sed asinuÌ„ suum Libertines and Antinomiâ—ns say the beleever sinnes not but his flesh n Town â—sser grace pag. â—5 o Towne asser pa. 39 40. p Honey comb c. 5. p 25. q Saltmarsh Free grace pa. 140. r Towne asser pag 71 7â— r Saltmarsh fr. gr â—42 Eaton Honey com ca. 5.87 Calvin Instruct advers Liber p. 412. Hi Libertiâ—i adeo se Spirituales simulant ut nihilo pluris â—aciant sacrosanctum Dei verbum quam sabulas nisi cum ipsis visum est b Calâ—in Instruct advers Libert cap. 9. pag. 441. Scripturam naturali suo sensu acceptam literam mortuam esse ideoque missam esse faciendam ut ad Spiritum vivificantem veniamus Aâ—legoricis interpretationibus sublimibus nobis revelationibus â—udunt c Blesdikiâ—s pag. 29. ar 16. His nullam legem ponendam c. ar 17. Deum enim arcano Spiritus sui motu effecturum c. d Rise raigne er 4.5 e Er. 39. f Er. 61. g Er. 9. h Shadowes fleeing away pâ—g 8. h Shadowes fleeing away pâ—g 8. i Towne asser grace pag. 4.5.6.7 c. H. Nicholas maketh two words of God one false and in the letter another true and in the Spirit H. Ainsworths answer to H. Nicholas Epistle in the Preface H. Nicholas in his first exhortation â—â—p 16. Ser. 16. i 〈◊〉 adv Libert cap. 9. pag. 441. k Histor. Da. Georg per Niâ—ho Blesdikiâ—m p 37 è Lâ—bro memorabilium l Rise raigne Vnsavory spâ—eches er â— m Saltmarsh Free grace 167. n Saltmarsh Shaddowes fleeing away p 10. o Saltmarsh Shaddows p. 15. p Saltmarsh Free grace pag. 145. q Free grace 153. r Free grace 158. s Free grace 167. t Free grace 169. The Fathers of old Testament saved contrary to Antinomians n Psal. 32.1 2. v 5. Cant. 4.7 Isa. 43.25 Isa. 1.18 Isa. 6.7 Isa. 40.2 Isa. 44.22 Mic 7.9 â—0 x Calvin in instruct adv Libert ca. 19 pag. 442. Verbum Dei Spiritum esse aiunt 443. Verbum Dei nihil aliud quam Spiritum esse similiter Christum esse Spiritum Vitam etiam nostrum Spiritum esse debere y Rise raigne â—r â—0 z er 49. a â—r 61. b Saltmarsh Free grace â—â— 32. pa. 46. Saltmarsh Free grace 138. The Gospel 〈◊〉 Christ himselfe and love revealed This is like the language of Sweâ—ck seldius Epist. ad Ecclesiasten excusa Basiliae An. 1527. Si externa praedicatio necessario precederet in justificatione homo poneret primum lapidem non Deus Caro sanguis non revelat Christum non igitur est fides ob auditu externo nisi sit historica sed ab inspiratione Dei Non tollimus Scripturam ministerium Sed ed in suum locum pro carnis eruditione statuimus c Towne asser gr pag. 7.8.9.10.11.12 d Saltmarsh fr. gr p. 180. a Calvâ—n Instruct advers Libert ca. 11 pag. 443. Statuunt unicum tantum esse Spiritum Dei qui sit aâ— vivat in omnibus creaturis Animarum nostrarum loco aiunt Deum vivere in nobis vegetare corpora nostra nos sustinere atque omnes vitales actiones efficere quia unicus est tantum Deus qui verè sit b Blesdikius Histor. Dav. Georgius pag. 27. ar 13. c Blesdikius Histor. de Geor. pag. 50.51 art 24 in majore apologia art 24. in libro mirabilium per totum d Rise raigne â—r 1. e Rise raigne er 2 f Er. 7. â—r 8. g Er. 11. h Theol German ca. 4. p. 8 h Theol German ca. 4. p. 8 i Theol. Ger. c. 55. pa. 158.159 k Theol. Ger. cap. 22. p. 52 Ca. 22. p. 109 l Bright
to Sir Tho Fairfax the Generall An. 1646. Nov. 25 a Del Ser. pa. 3.4 b Den Doâ—â— Joh. Baptist pag. 51.52 The knowledg of both actuall and eternall remission was no Article of the Jewes Creed M. Del is ignorant of his owne â—ext and followes a â—ocâ—â—â—an and Popish seâ—se c Pag 3. Del of the 〈◊〉 minde and his Antinomians with Papâ—sts Soâ—iniâ—ns and 〈…〉 the faith of the â—ewes in the old Tesâ—ament and â—urs in the new d Pag. â— e Pag. 4. â— Pag. 6 Pag 7. f Epistle to the two daughters of Warwick Sect. â— h Epist Sect. 5 Sect 7. Sect. 10. i H. Nicholas Epist. 〈◊〉 10 k Del. Sect p. 6 pag 7. l Epâ—st Sect. 27 m See Blesdikiuâ— Histor. Dav. Georg. pag. 20.21 ar 1.2.3 4. Del for the fashion onely requireth an outward reformation i Theol. Ger. cap. 28. p. 71.72 k H. Nicholas Epist. sect 8.9 l Del Serm. p. 6. m Del Serm. pag 5. n Pag. 6. Del rejecteth all outward worship Scriptâ—re Preachiâ—g Hearing Ordinances Seals as Familists Libertines did before him Pag 6. p Rise raigne er 1.2 q er 49. r Er. 14. s Er 21. er 36. er 59. t Er. 4.5 u Iam. 4.8 x Ephes. 4.29.30 31. y Ephes 5.3 4 5. z Ephes. 5.5 6.7 Col. â— 3.5.6 1 Cor. 6.9 10 a Bullingeros advers Anabapâ—is lib 1. cap. 1. Doceb it The. Muncerus Concionâ—tores qui illis temporibus praedicaâ—ant neque â— Deo missos neque verum Dei verbum pâ—â—edicâ—re sed esse Scribas prâ—edicare tantum mortuâ—m Scripturae literam extâ—r umque verbum non esse verum Dei verbum sed solum testimonium veri verbi hoc autem intâ—râ—um celeste esse immediate ex ipso Dei ore prodire hoc interius doceri oportere non autem Scripturlâ— concionibus Baptismum aquae vilipendâ—bat infantium a Deo non esse Somnia ut inspirata a Spiritu sancto dicebant voluntatem Dei esse borum meritricium Diaboli prosibulum esse verum torum et impollutum Cap. 2. Celestes quasdam revelationes visiones jactabant b Calvin advers Liber in cap. 10. pag. 442 Verbum Dei Spiritum esse aiunt quia Dominus ait veâ—ba quae loquor Spâ—râ—tus vita sunt Pag. 441. Verbum Dei nihil aliud quam Spiritum esse similiter Christum esse Spiritum nosque cum ipso spiritus esse oportere vitam etiam nostram spiritum esse debere c Pag. 141. Scripturam in naturali sensu suâ— acceptam Literam mâ—râ—uam esse atque oâ—cidere ideoque missam esse faciendam ut ad spiritum vivificantem veniamus d Bullinger advers Anabap Lib. 2. ca. 4. Statuebant Pedobaptismum magistratum jus-jurandum esse res liberas medias exterâ—am praedicationem sacros coetus Sacramenta nihili faciebant fideles omnes eum habeant Spiritum externis signis non indigere Liberum esse fidem confiteri Si gravia pericula vrgent tum posso sideles dissimulare ac sacere satis enim esse coram Deo si quis veritatem in corde retinent etiamsi extâ—rius coram hominibus contrarium faciat d Ephes. 5.15 e Col 26. f Mat. 10.32 g 1 Cor 14.32 33 40. Col. 2.5 h 1 Thes. 5 23 How Ecclesiasticall and externall Reformation is spirituall not carnall Externall and Spirituall reformations are not contrary Dâ—l removeth with fleshly Libertines all the working of second causes The covenant of grace and the Gospel commandeth externall as well as internal holines and refâ—rmation whatever Del and Familists say on the câ—â—trary k Honey comb c. 3. p 25. l Towne asser pag. 77. m Saltmarsh Free grace pag â—40 n Calvin adv Libert ca. 18. pag. 45â— o 1 Cor. 4.15 1 Tim 4.16 Dels Argument for onely internall reformation is against all the Ministery and Ordinances of the Gospel as the Swink feldiaâ—s of old and the â—eekers now teach p Bullinger advers â—â—abapt lâ—b â— cap. 9. Del. Del proveth that there is a difference betweene internall and externall Reformatiâ—n which is not in question but not that extâ—rnall Reformation appâ—râ—aineth not to the Gospel q H. Niâ—â—ols Epist. to the daughters Sect. 1. r H. Nicholas Evang. cap. 8. Sentence 3. s Assembly of Divines of both Kingdoms at Westminster cap. 26. art 1. art 3. Del holdeth with Familists that Gods nature dwelleth in our flesh t Rise raigne er 21. u Bright Star cap 19. pag. 225 226. x Pag. 19 pag. 244. y Saltmarsh 〈◊〉 gâ—ace â—ag â—40 z Del. Ser. pa. 2â— Beleevers are no more in need of preaâ—hing or outward râ—formation saith M. Del thâ—n the Aâ—gels in heaven a Rise raigne er p. 59. â—r 3. b Ibid. â—rt 1.2 c Pag. 90. art 5. d Calvin Instruct advers Libert cap. 22 pag. 458. e Towne asser of grace pag. 158.159 f Saltmâ—rsh Free grace pag. 140. g Theolog. Germâ—nica p. 28.71.72 h H. Nicholas Epist. Ser. 6. p 7.10 i Bright Stâ—r cap. 2. p. 11. k Bâ—ight Star cap. â— p. 13. Bâ—â—ght Star cap. â—â— pag. 106.107.118 109. â—10 Externall Reformation constant in its owne kind as well as inward Del with Libertines mâ—ke it 〈…〉 aâ—tempâ— to Redâ—em and save 〈◊〉 m Calvin Instruct advâ—rs Liber cap. 13 ca. 14 15.16.17.18 pa. 44â— 446.447 c. Covenant of the thrâ—e kiâ—gdomes Art 1. M. Del with other Familists mâ—rre all use of meanes ceaseth â—f God decries absolutely n Rise raigne Er. 64. o Isa 6.8 9 10 Ezech. â— â— 5. ch 3 4 5 6 7. Math. 13 â—4 15. Math. 21.40 41 42. Ioh. 9.39 ch â—â— 37 38. Act. 28 2â— 25 â—6 Rom. 9.30 31 32. ch 10.14 15 16 17. ch 11.5 6 7 8 9 10. p Rise raigne Vnsavory spâ—eches pag. 19. er 4. q R monstr in Script Synod art Object 4. Infringit praecipuas rationes pietateni promo ventes quae sumuntur ab utili inutili periculoso facili ergo inanes preces Art 1. in expos cap. 9. ad Rom. pag. 90 91. c. r Calvin advers Libert ca. 13.14 c. pag. 445.446.447 s Theologia Germanica ch 4. pag 8. t Theol. Ger. ch 55. p. 158.159 u Bright Star c. 8. p. 69.70.71 x Bright Star c 8. p. 72. Del and Familists seem to extoll the word but they intend to extoll an Enthysiasticall Spirit Del Saltmarsh Familists and Antinomians deny the Scriptures to bee the Word of God and call it a dead Letter as Libertines doe y Rise raigne p. 61. art 27. The Antinomian Spirit cannot Dyte Scripture The immediately inspiring Spirit in Prophets and Apostles is a Spirit or acting of God farre different from the Spirit of Sanctification in all Saints Antinomians by the Word of God meane the Spirit of God and the inward word as Swinckfâ—ld taught them y Free grace 151. The spirituall word of Dav. George and of the Antinomians one and the same a Bullinger advers Anabapâ—ist lib. 2. cap. 15.
a H. Nâ—cholas Ep. Sect. 1 b Saltmarsh Free grace pag. 179.180 Nota. How the outward word onely reformes us and how not and how Saltmarsh with his Antinomians are deluded Enthysiasts in speaking against the Scriptures and pleading for their new Spirit A middle way between Papists and Enthysiasts 〈◊〉 to beleeve and obâ—y for the written or preached word as the onely objective cause and warrant Ser pag. 19. Esai 53.1 Mat. 13.14.15 Act. 28.24 25 26. Ioh. 9.39 Ioh. 3.17.18 Ioh. 12.35 36 37 38 39. Now M. Del will have the Spirit to reforme the flesh Esai 53.1 Mat. 13.14.15 Act. 28.24 25 26. Ioh. 9.39 Ioh. 3.17.18 Ioh. 12.35 36 37 38 39. Now M. Del will have the Spirit to reforme the flesh d Del. Ser pa. 19. e Pag. 20 f Libertines speak So Calvin Instruct. adver Libert ca. 10. p. 442. Verbum Dei Spiritum esse asunt p. 443. Vitam etiam nostram Spiritum esse debere They say the Word and we and our life must be changed into the Spirit g Rise raigne pag. 59. art 3. h Calvin Instruct advers Libert ca. 11. pag. 443. Libâ—rtini statum animaruÌ„ nostrarum loco Deum vivere in nobis vegetare corpora nosâ—ra nos sustinere atque omnes vitales actiones efficere quia vivens est tantum Deus qui vere est a Calvin Instruct advers Libert c. 13.14 pag. 445.446.447 b Calv. Ibid. cap. 16. adver Libert pag. 446. Hoc praetextu quod se a Deo regisinant ex eodem principio deduâ—unt perperam fieri si de re aliquâ iudicatur c Calvin Ibid pâ—g 449. d Antonius Pocquius in libello suo impio Qâ—inetiam dicit infirmitaes alij aliorum sustinete nam si detractores simus erimus cum Serâ—ente c. e Ibid. Calvin pag. 46. f Pocquius Scrip. Enim omnia munda mundis qui autem fide purificatus est totus est gratus Deo sed caveat ne infirmo frairâ— ruina sit quia scriptum est ama proximum usque ulciscâ— velu f Bullinger advers Anabapt lib. 2. cap. 1. f Rise raigne er 22. h Rise raigne er 34. Crisp vol. 3. Ser. 1. pa. 42. k M. Archer Comfort for beleevers pâ—g 36. Libertines Antinomians take away prayer feare rebukes and use of meanes because God decreeth all things l Archer p. 36 Comfort for beleevers m Archer p. 38 n Ibid. p. 35. o Ibid. p. 46. p Ib. p. 47.48 q Crispe vol. 3. Ser. 5. p. 178 179 180. a Pocquius in libello apud Calvin 16. pag. 463. b Saltmarsh pag. 84. c Rise raigne er 36. er 35. er 14. a Saltmarsh Free grace pag. 71.72 Antinomian Divinity most carnall b Eaton Honey combe ca. 3. p 25. l. 24.25 c Towne asser 71 7â— d Saltmarsh Free grace â—4 pag 44. Pocquius in libello suo apud Calvin Instruct adv Libert pag. 4â—2 463 Scriptum est Joh. 9 Qui videt peccatum peccatum ei manet veritas non est in ipso deinde preterea dicit qui pâ—ocat in uno peccat in omnibus â—ed cum inspiritis in deum omnia isla non videtis non enim habitat in Deo peccatum Prius non videbant Adam Evah voluntatem suam neque pudebat eos suae humanitatis non videbant peccatum suum sed cum viderant ipsum imputatum est ijs in peccatum prorsus immutatum est in contrarium Quare reliquamus veterem Adam ne cernamus amplius peccata nostra id est animam viventem veniâ—mus ad rem majorem id est ad Spiritum nunc vivificati sumus cum secundo Adam qui est Christus non cernendo amplius peccatum quia est mortuum Wherein our Divinity touching Sanctification agreeeth with Morall Phylosophie in acts of Morall vertue and wherein not 2 Pet. 3.14 Math. 25 20.21.22 f Towne asser pag. 77.78.79 g Saltmarsh â—r gr 140. An account of our Divinity as more Spirituall then that of Antinomâ—ans and Morall Philosophy h Ezec. 36.26 Zâ—câ— 12.10 Esai 44.5 Ier. 31.33 Deut. 30.6 Ezech 11.19 i Rom 7.14 k Rom 1.16 l Esai 53.1 Ioh. 12. â—9 m Hebr. 4.12 a Eaton Honey combe cap. 13. pag. 175 176 c. b Ps. 32.1 â— 5 c Esa 6.7 d Esa. 43.25 e Esa. 44.22 f Exo. 34.7.8 g Eccle. 7.20 h Prov. â—09 i Psal. 130.3 k Psal. 143.2 l Iob â— 1 8. Iob 2. ver 3. m Iob 9.30.31.32 n Rom. 7.1.2.3 o Ver. 17.18.19.20 p Ver. 25. q Rom. 7.14 r Ro. 7.17.18 s Ver. 23.24 t 1 Cor 6.11 u 1 Cor. 11.28 29.30.31.32 x 2 Cor. 11.3 y Ver. 11.12.13.14.15.16.17 18. a 1 Ioh. 1.3.7 b 1 Ioâ— 2.1 c Ver. â—4 d 1 Ioh. 1.8 e Honey combe ca. 3.5 f Saltmâ—râ—h Free grace p. 140. g Towne asser grace pa 71.72.73 h 1 Thesâ— 4. i Rom. 1â— â— k Heb. 13 16 Phil. 4. â—4 18 l Cant. 4.7.8.9 m Honey combe cap. 13. pag. 379.380 o Eaton Honey com cap. 13. pag. 376.377 â—78 p Psal. 1.1 Psal. 16.9 Prov 1.10 Câ— 13.21 Ch. 3.17 Esa â— â—8 ch 13.9 c. 33.4 Sinners in Zionâ—r as â—aid Amâ—s 9.10 〈◊〉 thâ— siâ—ners of my people 〈…〉 Ioh 9.31 God heareth not sinners Iames 4.6 Gâ—l 2.7 â—rde ver 15. q Mat 9.10 Mark 2 15. Luk. 15.1 Luk. 7.37 Behold a woman that was a siâ—ner c. How we are righteous in Christ and yet sinners in our selves and M. Eatons Argument removed as Popish Papâ—sts and Antinoâ—ians are both ignorant of the doctrine of Justification a Honey comb c. 4. p 48. Saltmarsh pag. 142. b Towne asser grace pag. 126.129.130 b Honey comb c. 4. pa 52. c Pag. 50. d Pag. 48.49 e Psal. 51.3 f Esa. 59. â—2 g Rom. 7.18 h Vers 21. i Vers. 23. The light of faith clearely findeth and discerneth sin to be in the beleever k Esa. 6.5 l Iob 42.5 6. m 1 Tim. 1 1â— n Luk. 7.47 o Calvin in opusc advers Libert pag. 464 Nunc vivificati sumus cum secundo Adam qui est Christuâ— non cernendo amplius peccatum quia est mortuum p Ier. 2.35 q Ier. 3.13 r Ezek. 9.6 Ezek. 16.62 Rom. 6.21 2 Cor 7.11 s Ier. 3.2 Esai 3.9 a Saltmarsh Free gra pag. 40 44. b Saltmarsh Free grace pag 16.17 18 18.19 20. c Rise raigne er 36. er 35. a Crispe vol. 3. ser. 5 pag. 176.177 b Crispe vol. 3 Ser. 5. pag. 180. Christs intercession is properly for such as beleeve c Luk. 21.31.32 e Heb. 4.15 d Hâ—b 7.25 f Hebr. 4.14 Heb. 10.20.21 22.23 h 1 Ioh. 1.1.2 a Saltmarsh fr. gr 200.201.202.203 b Saltmarsh free grace pa. 93.94.95 c Rise raigne er 55. d Psal. 18 18. e Esai 3.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulâ—rum As 〈◊〉 Moâ—tan Scipâ—â— as Iuâ—ius and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f Esai 10 20. A faith of dependencie is true faith a Towne asser grace pag. 3. â— Del Serm. pag. 17. b Towne assert pag. 3. c Towne asser pag. 6. d Del Sâ—r. pag. 19. Antinomians make an ignorant and unequall comparison betweene Law and Gospel The Law an instrument of Sanctification Towne assert of grace 138.
Popery or what else is or shall be by law established without once promise of obedience in the Lord and according to the rule of holy Scripture They well knew that Puritans were hatefull to King James and all such as were non-conform to Prelacy and Ceremonies in either Kingdoms and therefore to ingrâ—tiate themselves into the Kings favour they raile in their fleshly manner against all the godly in England for which cause the Prelates did overlook them partly because they made work of controversies for the times and diverted many from eye-ing and considering the corruptions of Prelates partly because Prelates and they were common enemies to those that were truely godly and unjustly called Puritans and what shall we think of those that went for Puritans in England not many years agoe who now turn Familiâ—ts as many now adaies doe 2. They defy all to object any thing against them except disobedient Puritans who maliced them these 25 years and what marvell for Hen. Nichol. saith prophet of the Spirit c. 13. § 8. He can no more erre in what he saith than could the Prophets of God or Apostles of Christ He saith § 9. Almost all of his way were an uncleane whorish covetous and fleshly company 3 They acknowledge their obedience to Ceremonies sacraments and the Kings supremacie Yâ—t amongst them are neither Kings nor Masters H. Nicho. Spirit c. 34. Sect. 8. But are equall in all degrees among themselves as they say 4 Thâ—y say onely right gracious Soveraigne wee have read certaine bookes brought forth by a German Authour under the Characters of H. N. out of â—hich service or writings we be taught all dutifull obeâ—ience towards God and a Magistrate and to live a godly and honest life and to love God above all things and our Neighbour as our selves agreing therein with all the Holy Scriptures as wee understand them But nothing of the blessed Trinity is here nothing of the Gospel of Christ God man of the justification of the ungodly by faith and the rest of our Articles of faith but only of a mere legall way to heaven as if they were in the state of innocencie So they extoll fleshly Henry Nicholas and his doctrine that disclaimes all the protestant faith 2. They will not have the scriptures a rule of faith but as they understand them 5 They complaine that H. Nicho. is shamefully slandred and his disciples traduced persecuted and imprisoned 6 That nothing could ever bee proved against them But that was because they hold it lawfull to deny Christ and their religion before men what then could bee proved against them 7. They intreat the King to read H.N. his books and commit to learned men the examining of them and promise they will bring over some disciples out of Germanie who knew H Nicho. while hee lived to resolve the K. of hard phrases in his writings 8 That they maintaine no errors willfully 9 They desire inlargement upon baile out of prison Yet the Puritans maintaine errour willfully But the truth was the Prelats because the Familistâ— bowed to their Baal of conformity and hated Puritans and counted any religion indifferent fostered them and would neither refute them nor suffer any others to refute them which is the cause of all the fects this day in England they lay under warme prelacie spake nothing against their domination and now in this time of liberty they come out to the sunne and day-light CHAP. XV. Of the Familists and Antinomians of New England ABout the yeare 1630. The Christians of England who could not beare the Antichristian yoake of prelacy nor submit to the Popish Ceremonies and new inventions of infamous Laud the late persecuting Antichrist of Canterburie who for his Tyranny to soules and treason against the state dyed by the hand of the Hang-man on the Tower-hill of London were forced to remove from England and to plant themselves among the wild Americans with no intention as godly ministers informed me to pitch on a Church-government either that of Independencie or of the stricter Separation or any other different from the reformed Churches but only to injoy the ordinances of Christ in purity and power and to be freed of Prelatical Monarchy a plant never planted in the Lords Viniard by our heavenly Father they were not well established in New England when Antinomians sprang up among them for the Church cannot be long without enemies These were Libertines Familists Antinomians and Enthusiasts who had brought these wicked opinions out of Old England with them where they grew under prelacie I heard at London that godly preachers were in danger of being persecuted by Laud for striving to reclaime some Antinomians They held these wicked tenets especially that follow as may be gathered out of the storie of the Rise Reign and Ruine of the Antinomians and libertines that infected the Churches of New England penned as I am informed by M. Winthrope Governour a faithfull witnes and approved by M.T. Weld in his preface to the book 1 In the conversion of a sinner the faculties and workings of the soule on things pertaining to God are destroyed and instead of them the holy Ghost comes in and taketh place just as the faculties of the humane Nature of Christ doth 2 Love in the Saints is the very holy Ghost 3. As Christ was God manifested in the flesh so is he incarnate and made flesh in every Saint So saith Saltmarsh sparkles of glory opposing the Protestants p. 255. Others say Familists in opposition to Protestants as he cleareth p. 254. Christ in us is when we are made the anoynted of God which is the Christ or the whole intire Christ as one spâ—rituall new man 1 Cor. 12.12 and that the Image of Christ â—n 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 and the outward man or the flesh is dying now Christ in the flesh 1 Cor. 12 12. is the mysticall body of Christ his Church and this is to Saltmarsh and Familists God manifested in the flesh 4. The New Creature or new man Love or the armour of God Ephes. 6. is not meant of grace but of Christ himself 5. The whole letter of the Scripture holdeth forth a Covenant of works By which beleevers under grace are not to hear or read the Scriptures nor to search them so Saltmarsh Sparkles of glory p. 247 268 269. 6. The Faith that justifieth hath not any actualâ— beeing out of Christ it is Christ beleeving in us 7 The due search and knowledge of holy Scripture is not a safe way of searching and finding Christ So also Saltmarsh Sparkles of glory p. 244 245. 8 The Law and preaching of it is of no use to drive men to Christ Saltâ— Spark of glory p. 235.236 237 238. 9. All Covenants to God expressed in words are legall Saltmar Spark p. 244. 10 A Christian is not bound to the Law as a rule
of his Christian walking Saltm ibid. 11 Christs example is no paterne to us because 't is externall and voyd of the spirit 12 The soule may have true union with the Father son and spirit justification and sanctification and the person remain a Hypocrite 13. There is no difference between hypocrites and beleevers in their kinde 14. All graces in the regenerating are fading 15. In the Saints there is no inherent grace but Christ is all So also Saltmarsh Sparkles of Glory p. 254.255.256 16 We are united to Christ and justified without faith yea from eternity So Saltmarsh Sparkles of glory p. 190 191 192. as if the decree of Justification and â—ustification it self were all one and the decree of God to create the world and permit sin and redeem the Elect were all one with the creation of the world permission of siâ— Redemption of the Elect. Yea so that which is from eternity and since God was God and that which falleth out in time must be all one 17 Faith is not a receiving of Christ but a discerning that the man hath received him already Saltmarsh ibid. 18 A man is united to Christ by the work of the Spirit on him without any work of his own he being a meer patient first and last Ibi. 19. A man is never really and effectually Christs till he have such assurance as exludeth all doubting 20 The witnesse of the Spirit is merely immediate without respect to sanctification or acts thereof as signes or concurrence of the word So Saltmarsh Spark of glory p. 274 275 276. 21 He that hath once assurance never doubteth again contrary to Ps. 77. Ps. 88. Ps 32.22 Jona 2.4 22 To question assurance of a spirituall good estate upon the commission of murther or adultery is a token of no true assurance 23 Sanctification can be no evidence of a good estate Saltm Spar. of Glor. 275 276 277 278. 24 I know I am Christs because I beleeve that Christ hath crucified my lusts for me not because I crucifie them my self 25 What tell ye me of graces and duties tell me of Christ as if Christ and duties of sanctification were contrary one to another by this meanes Christ and living to him that on the tree bare our sins Christ and walking worthy of Christ Christ and willing and doing by the grace of Christ must be contrary one to another which is an inverting of the Gospel indeed before the tribunall of Divine Justice a wakened conscience hath peace by being justified by Christ but not by duties or works even wrought by grace 26 I am not better accepted of God because I am holy nor the worse because unholy sure he that hath elected me will save me 27 To be Justified by faith is to be justified by works 28 No comfort no ground of assurance or peace can bee brought from a conditionall gospel or gospel-promiseâ— becâ—use all depenâ—s on our free-will which might say something if Grace did noâ— efficaciously work in us to will and to doe and determine irresistibly the will to choose freely and invincibly that which is good 29 None are to be exhorted to beleeve but such as we know to be the Elect of God and to have the spirit working in them effectually Saltmar sparkles p. 256 257. 30 It is true poverty of spirit to know I have no grace at all 31 A child of God is not to sorrow for sin and trouble of conscience for sinne argues a man to bee under a covenant of works 32 To act by vertue of or in obedience to a command is a Law-worke Saltm Sparkles of glory p. 242 243 244. 33 Wee are not to pray against all sin because it cannot bee avoyded but sin must dwell in us 34 The efficacy of Christs death is to kill all activity of graces in his Members that Christ may bee all in all Saltmarsh Sparkles of glory p. 254 255. 35 All the activity of beleevers is to act sinne 36 The spirit acts most in the Saints when they indeavour least 37 Sanctification rather darkens justification the darker my sanctification is the more evident is my justification 38 A man cannot evidence his justification by his sanctification but hee must needs build upon his sanctification and trust to it 39 Frequencie and length of holy duties argue the partie to bee under a covenant of workes So Saltmarsh saith Spark glory pag 224 225 of prayer as if to bring forth much fruit which is to glorifie our heavenly father Joh. 15. To goe about doing good Act. 10. To bee abundant in the worke of the Lord 1 Cor. 15. To pray continually 1 Thes. 5. savored of the law and had nothing to doe with Gospel-grace 40 It is dangerous to close with Christ on a promise Contrary to Joh. 5.25 26. Joh. 11.25 26. Joh 7.37 Joh 3.16 Math. 11.28 29. Rev. 22.17 Rev. 2.7 Rev. 3.20 41 All doctrines revelations and spirits must bee tryed by Christ rather then by the word 42 It is no way of grace that a Christian support his faith in ill houres with the comforts of former experiences contrary to Psa. 18.6 7 8 Psa 34.8 1 Sam. 17.34 Rom. 5.1 2 3 4. Joh 35 10. 43 The soule need not go out to Christ for fresh supply but is acted by the inhabiting spirit contrary to Christs continuated intercession that we fall not Luk. 22.32 Heb 7.25 1 Joh. 2.1 to the prayers of the Saints who are ready to dye if they be not quickened Psa. 119.25.32.35.36 44 Christ works in the regenerate as in those that are dead and passive in all spirituall acts so that Christ loves prayes beleeves prayses formally in them and they are wholly Christed and Goded â—o Saltmarsh sparkles of glory 254 255 256. 45. A Christian is not bound to pray nor to any spirituall acts but when the spirit exciteth and moveth him thereunto As if the impulsion of the spirit were our binding and obliging rule and not the scripture nor any command of law and gospel yea Saltmarsh goeth so farre on with Swenck H Nic. Joh. Waâ—ldesse and Del in this that hee refuseth Scriptures as not necessary to the perfect ones as is clear to the reader in his late peece called Sparkles of glory p. 289 290. c. p. 315 316. and clearely pa. 245. others say Familists in opposition to Protestants that outward ordinances in the letter are not commanded of Christ 246 247 That the new Covenant or God revealed in his and teaching of his is not by any outward 〈◊〉 or ministery or means So the elect of God may burne all the Bibles and packe away Saltmarsh and all Ministers out of the land but by the inward or unction or anoynting ye are all taught of God no man shall teach his neighbour or brother any more saying know the Lord and all conference and discoveries in letters and speech is but mere witnessing to the Lord and the discoveries of God of what we are taught not any ministerie as formerly
monster he maintained that Christ and the Church together are the new creature that there is no inherent righteousnesse in beleevers that Adam was not made after Gods Image and other monstrous lies he held which doe make the first and second Adam in divinity Monsters 2 The Midwife one Hawkins Wife of St. Ives was notorious for familiarity with the Devill and now an active Familist 3 The Monster was concealed five moneths yet in the day Mistris Hutchison was excommunicated she revealed the Monster the Magistrate caused to digge up the grave and it was seen in the hornes claws holes in the back and some scales and that by an hundred persons 4 When the childe dyed being two houres after the birth the bed violently shook that all in the house conceived it to be an earth-quake 5 The manner of concealing it was strange all present with the travelling woman were taken with violent purging and vomiting some fetched home to their children in a new convulsion none left but the Mid-wife with two other of which one fell asleepe Mistris Hutchison who defended her opinions with lies and equivocations and pretended she was still of Mr. Cottons judgement and that she was by revelation in England that she durst heare none by M. Wheelright and M. Cotton all the rest being Sathans Ministers still spake of the things of the Kingdome of God and professed Repentance and yet kept her wicked opinions M. Cotton and M. Davenport convinced her of her errors all to the last and she confessed in the Congregation her Errors her contempt of the Magistrates that she was deserted of God deluded in her revelations desired the Congregation to pray for her afterward she was found to be a lyer gave no satisfaction in her answers but lying circumlocutions and denyed she held any such opinions as were imputed to her the contrary whereof was known to many godly persons she was banished to the Isle called the Road-Island from thence removed to the Dutch-plantation near a place called in the Mappe Hell-gate where the Indians beside their custome slew her and her daughter and husbands daughter some say the Indians burnt her house and all she had CHAP. XVII Of the late Familists banished out of New England in Massachusets and now inhabitants of Shaw-omet otherwise called Providence and their tenets THere is a piece lately Printed and Licensed Aug. 3. 1646. called Simplicities defence against seven-headed Policy Or Innocency Vindicated being unjustly accused and sorely censured by that seven-headed Church-government united in New England It s a piece stuffed with wicked principles and grosse and blâ—sphemous deductions of Familisme smelling ranckly of the abominable Doctrine of Swenckefield Muncer Becold David Georgius and of H. Nicholas the first Elder of the Family of Love of the piece called Theologia Germanica and the Bright Starre It is flowred with a Poem inveighing against the godly in New England who hate the deeds of the Nicholaitans cannot indure those that call themselves Apostles and are not and oppose wicked Liberty of Conscience and have banished Antinomians and Libertines out of their bounds these Libertines say that the same spirit of persecution works in Papists Jews Turks and the Churches in New England The Author of the Poem who makes â—one Saints and of the Kingdome of Christ but Familists and Antinomians and all the rest enemies is reported to be R. Beacon who wrote a Catechisme of stuffe not unlike this 1 Sam. Gortyn and his late Disciples of Familisme hold all the godly and sound of the Churches of New England that are not theirs to be Antichrists Idolaters worshippers of the starre of their God Remphan figures that they made to themselves Pharises Scribes Herodians children of disobedience in whom the God of this world Sathan works false teachers c. and what not and themselves the onely Saints 2 The calling of the Apostles and ministers extraordinarily without the ministery of men and the calling of them now ordinarily by men must argue a Change in the sonne of God and a nullitie Then must the ceasing of sacrifices and old Testameent-Ceremonies and Gods divers ways of revealing himself to us say Christ is not the same yesterday and to day and for ever contrary to Heb. 13.7 8 9 10. 3 Libraries books and humane learning are to bee condemned Simpl. defence p. 15. as Antino doe 4 The rising of Anabaptists Familists and sects which the truely godly in New England feare and abhorre is the Messenger of the Covenant Christ comming to his temple Ibid. 5 Herod Act 12. Taking on him to be a Magistrate to protect the people with wisdome and Counsell to minister Justice unto them took on him an office that belongs onely to God and so did Brother Winthrop the Governour of New England for which cause Herod was stricken with wormes Magistracy then in it selfe must be unlawfull Simplic Defen p. 17 18. 6 The two Olive trees and candlesticks standing before the God of the earth are the two witnesses whom the godly of New England doe kill and these two witnesses are the life and death of our Lord Jesus Christ the strength and the weaknesse of Christ for he was crucified through weaknesse but liveth by the power of God Simplic Def. p. 19 20. Thus these Wizzards change the true Christ true man like us in all things except sin into a Metaphoricall imaginary Christ for Gorton in the Postscript expounding these words Except ye eate the flesh c. Joh. 6. saith p. 104. And whereas he saith I say unto you or as the word is I say in you it signifies that what ever the Saints utter in point of Religion it is and must be the voyce of the Son of God and not of themselves so that as he suffereth death in them else can he have no death at all and then no Saviour even so he speaketh in them or else hath he no voyce or language at all and therefore without them no revealer of the will of his Father For where Christ is silent there can be no revelation therefore he is the word or expression of his Father Hence by the new way of new Familists it is clear Christ is not true man dying in his manhood for man but he dyeth in the Saints and suffers in them else saith Gorton He cannot dye nor suffer because p. 105. He is that fountain of life yea life it selfe Then all the dying and suffering of Christ-man is the dying and the suffering of the Saints But the Saints dying and suffering offer not themselves a sacrifice to God for their own sins and the sins of the world nor are they our Redeemers nor Saviours to save the people of God from their sins as Christ was Matth. 1.21 The Son of God is made flesh that is weak and fraile in regard of us or our nature that he took But he means that Christ took our nature not in his owne person that I cannot fasten upon their words
beleevâ— shall be saved is certainly knowen by the light of Scripture when the Spirit is pleased to open the eyes to cause us to see and beleeve savingly this trueth But this assumption But I beleeve Is proven not by the shining light of Scripture but in the kind of reflect knowledge that is cleare by the light of the spirit reflect knowledge I take is the immediate birth of the Spirit in so farre as it is reflect for when it is to bee proven by discourse and another syllogisme thus He that loveth the bretheâ—â— beleeveth But I love the brethren ergo I beleeve The assumption which is not ever cleare but often needeth an higher proofe must either bee made good by another Scripture and so in infinite or ye must come to some immediate light comming only from the spirit ye cannot go in infinite for ye leave the soul in that case in perpetuall doubting and therfore some immediate light there must be to discerne such a thing as this which is not knowen by the light of nature for the object is supernaturall and the light of Scripture doth not serve the turne if we speake of a reflect knowledge on which the conscience doeth rest without any further proofe because the scripture prooveth not to you that either you such a man by name beleeveth or that the characters of beleiving to wit that you John Anna by name love the brethren that you know him because you keepe his commandments more than it doeth evidence the same to any other by name and so except your name were in Scripture nothing can be proven by light of Scripture as touching the truth and evident and cleare reflect knowledge of the assumption But I beleeve except you say a major proposition can prove an assumption and make this a good consequence all that beleeve are saved ergo John and Anna are saved which is no good consequence can not settle the conscience or that this is a strong consequence these that keepe his commandements those that love the Brtheren know Christ savingly and are translated from life to death ergo I John Anna we are by name such as know Christ savingly and are translated from death to life either must the assumption I John Anna we are such as keepe his commandements and love the Brethren be proven by Scripture which is unpossible except your name were there or then by sense and the immediate light of the Spirit But the truth is from the book of nature yee may prove all that have life and perfect eyes see and discerne colours but except it be in the booke of nature that John Anna have life and perfect eyes or except by your owne immediate light of sense and life yea prove that John Anna have life and eyes ye cannot make good that John Anna doe see and discerne colours if they shall thereof doubt 2. Our Divines upon warrantable grounds of Scripture say as I know he that beleeveth shall be saved by light of Scripture and I know that I beleeve by the testimony of an inlightned conscience so I know that I see colours both from the shining of the Sun and from my owne sense convincing me even so I know by Scripture and Cain knoweth he that hates and maliciously killeth his brother Abel is condemned But that Cain may know he hateth and malitiously killeth his brother Abel he needeth not to have it proved to him by Scripture his owne conscience can prove it 7. If then the question be whether or no the Saints doe so grow in knowledge that they must ever leave place for new light from the Spirit I answer in the sense the Sectaries intend it is most false for John Paul and the Saints know and are perswaded that Christ God man dyed for sinners rose for our righteousnesse justifieth the ungodly that beleeve c. other manifest Scripturall truths not fundamentall as that there were eight persons saved from drowning in the arke so as it is blasphemous to say they leave place to a new light of the Spirit to beleeve the contrary of these to wit that Christ God-man dyed not for sinners as Familists teach and that he rose not for our righteousnesse that he justifieth not the ungodly that beleeve in him and that there were not eight persons but only two saved in the arke For this were 1. To lose the old true light to get a new false light 2. This were to subvert all certainty of faith and to doubt of all we beleeve 3. This were to make the Spirit of truth the doctor and teacher of lyes and untruth for of two contradictory truths the one must be false but God is light and truth and there is no darknesse in him and so the Spirit cannot teach two contradictorie wayes If we make the question whether are we to know and learne so by the Spirit that we must grow in knowledge and light of old truths to know them more distinctly and with a higher measure of farther knowledge which is new not in nature but in degrees we acknowledge in this sense new light because there are new consequences and deductions of the Spirit from the old truths implicitely and more darkly known which were not so distinctly knowne before and so after ages hath more light then former ages and that because 1. The least of the Kingdome of God is greater in regard of saving light then John Baptist the greatest of Prophets 2. Under the N. Testament it s said they shall not teach one another but they shall be all taught of God Jer. 31.34 Esa. 54.11 which was fulfilled in part in Johns time and when the Apostle wrote to the Hebrews 1 Ioh. 2.27 Heb. 8.10 and the Spirit is to be powred on all flesh as was prophesied Ioel 2.28 29. and fulfilled Acts 2. when the Holy Ghost was sent downe as Peter saith but I judge though the day began then yet it was but the morning dawning of the Christian Summer season that is to endure to the end of the world and therefore I crave leave to doubt if these Prophesies bee fully and compleatly accomplished Esay 2.1.2 as touching the peace that shall be under the Messiahs Kingdome or that which is Esay 11.6 7 8. especially that v. 9. For the earth shall be full of the knowledge of the Lord as the waters cover the sea and that of Isaiah ch 30.18 19 20 21 22 23 24 25. and that v. 26. Moreover the light of the Moone shall be as the light of the Sunne and the light of the Sunne shall be seven-fold as the light of seven dayes in the day that the Lord hindeth up the breach of his people and healeth the stroake of their wound and that of Isaiaâ— ch 54. and ch 60. c. 61. c. 62. and of divers other glorious Prophesies which I humbly conceive God shall fulfill at the incomming of the Jews to their Messiah at that resurrection from the dead
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
to his Saviour as the word saith 3. Christ converteth not sinners as sinners so as their sinnefull condition should be the ratio formalis the formall reason why they are converted for then should Christ convert all sinners all Pharisees all Americans Indians Tartarians hee healeth none but sicke sinners but neither as sinners nor as sicke sinners a gracious Physitian who healeth the sicke without money healeth none but such as are sicke for that were a contradiction Yet their sicknesse is not the formall â—eason why he healeth them for so he should heale all So Christ cureth sicke sinners and these onely but not because they are sinners nor because they are sicke but because and as they are freely chosen of God Joh. 17.6 Thine they were and thou gavest them me here the cause and the reduplication for which he saith they have kept thy word But this suiteth with Familists who will have no new creature at all no grace inherent in a beleever as we shall heare and so no reall change made but onely a putative or relative change CHAP. IV. How we teach a desire of grace to be grace WEe never taught that a desire of the grace of conversion in the unconverted is conversion or that a desire in them to pray and beleeve is prayer or beliefe as Antinomians charge us But in the converted a reall unfaigned supernaturall desire of grace goeth for grace 1. In that its virtually the seed and of the very nature of grace the same Spirit that worketh the will worketh the deed 2. It s grace in Gods acceptation Abrahams aime to offer Isaak is in the Lords bookes an offering of him Because thou hast done this thing c. 3. Where ever a desire of grace is concomitantly there is grace With my soule I have desired thee in the night this desire is blessed of God as saving grace judge then of Familists who say t is a vaine and delusive Doctrine that God passeth by our dayly infirmities acccepting our wils for our performances But they contend for a perfection here in this life CHAP. V. How we are freed from the Law how not THree things are to bee considered in the Law 1. The commanding 2. The promising 3. The threatning power of the Law Now as for the mandatory power of the Law we are to consider 1. The motives bands and helps of obedience to this command of the Law 2. The quantitie of it The Law as steeled and clothed with constraining love and lovely authority of thankefulnes to God-Redeemer and as due debt to the Lord-Ransomer Jesus Christ and this is a morall motive and as it commeth from the grace of Christ bindeth us to obedience not onely in regard of the matter but also of the authority of the Law-giver though Towne say We are freed from the Law in its dominion offices and effects and another the sonnes of God are not subject to the Law that is they are not to be taught what they should doe or leave undone seeing the Spirit teacheth them they need looke for no Law Command or precept but are above all ordinances Reading hearing c. as Christ was and another The Spirit of Christ setteth a beleever as free from hell the law and bondage here on earth as if hee were in heaven nor wants he any thing to make him so but to make him beleeve he is so CHAP. VI. How the command of the Law layeth an obleiging â—and on us BUt 1. we say not that the morall Law bindeth under that reduplication as given by Moses for then all Ceremonials should bind us also who are Christians But that God intended by these ten words delivered by Moses to obleige all Christians to the worlds end to perpetuall obedience is cleare 1. Christ and his Apostles presse the morall Law upon the Gentiles Paul commandeth the Romans the fulfilling of the Law in love the Ephesians the first Commandement given by Moses Exod. 20. with promise James his hearers the fulfilling of the royall Law according to the Scripture no Scriptures but the writing of Moses and the Prophets and that not for the matter only for so a Sabbath day could not obleige the Gentiles if the Law-giver did not command it but from the authority of the Law-giver for vers 11. Hee that said this is the authority of the Law-giver Doe not commit adultery said also Doe not kill and There is one Law-giver so the Apostles adde in their Epistles these very things that Moses commanded to the doctrine of faith shewing that they are Christs ten Commandements rather then Moses 2. Notwithstanding that all Law Thou shalt not kill Thou shalt not steale should expire in regard of any binding they have from God just as this thou shalt be circumcised when Christ dyed and rose againe yet there is Scripture for removing of shadowes Act. 15. Gal. 5. Col. 2. but none for removing the love of God and our neighbour except in the case of justification Rom. 3. Gal. 3. Act. 15. 3. Paul expressely resolveth the Antinomian question Doe wee then make void the Law through faith God forbid Yea we establish the law And Rom. 6.1 What shall we say then shall we continue in sinne that is in a breach of the Law that grace may abound that is that the riches of pardoning grace in justification may flow largely God forbid and Rom. 7.7 is the Law sinne because it irritateth our corrupt nature God forbid For what ever is a sinne to the beleever argueth subjection to the Law as Adultery in a beleever argueth that he is under a commanding Law to say its a sinne against Christ the Redeemer maketh all the ten but one love Christ and no sinne in the world but unthankefulnesse but this should be no sinne to a Tartarian to murther why he never heard of Christ. Joh. 15.22 and so can be guilty of no unkindnesse to Christ and for sinne against the morrall Law if it be abrogated in Christ as the ceremoniall Law is Murthering his brother is no more sinne then if this Tartarian be not circumcised it can be his sinne to be so 4. The law of Nature bindeth perpetually and bindeth the Gentiles then must also the Morall law bind for the authority of the Law-giver for the law of Nature hath all its obligation from God who wrot it in the heart When the Heathen were charged by their consciences for great sinnes they naturally feared vengeance from a Law-giver who had written these lawes in their hearts now the Morall law hath all its obliging power from the Law-giver also 5. The Law by the operation of the Spirit is a meane of our conversion Psa. 19.7 as all the obleiging power that the rest of the Word of God even the Gospell is usefull for doctrine for reproofe for correction for instruction in righteousnesse to make us perfect to salvation and the Gospell
without the Spirit is a dead letter as well as the Law and if so then to sinne against any meane of conversion must be against the law of God and so this law which commandeth to heare and obey all that God commandeth us must obleige us perpetually 6. Christ saith expresly that he came not to loose any from obedience 〈◊〉 though unperfect to the least jot of the law The 〈◊〉 covenant of works for so the Scripture calleth it is now so farre forth abrogated as that we are freed from the necessity of justification by the Law and the curse of it and thus far goe the Antinomian Arguments and no further Antinomians free us from the Law as its a beame of Christ in substance and matter so as wee are not to seeke the light of one beame now when the Sunne of righteousnesse is risen himselfe though Master Towne be not so strict Hence is it that they offend so much that any glimmering of light should come to us from the letter of Commandements either of Law or Gospel that to search Christ in the Scriptures is not safe and all covenants in the written and preached Word take men off Christ. CHAP. VII How the Law and the Gospel require the same obedience BUt seeing the Law cannot contradict the Gospel and speaketh nothing of a Surety and Mediator and so is negatively diverse from the Gospel yet positively it is not contrary nor denyeth that there ought to be a Mediator for so should there be two contrary wils in God and so it had bin injustice and against a just law that God should send his Sonne to die for sinners It is the same very obedience commanded in the Law as a strict covenant of works to be done by strength from our own nature and for the authority of the Law-giver and the love of God and now enjoyned in a mild covenant of grace from the strength of the grace of Christ and now not onely acteth on us by Legall motives the love of God the authority of the Law-giver which the Gospel excludeth not but upon the love of a free Redeemer and Ransome-payer as it may bee the same debt which a man payeth of his owne proper goods and of the money borrowed from a rich friend 1. Perfect obedience which the Law requireth and imperfect obedience which the Gospel accepteth for it requireth perfection as well as the Law doth are but graduall diffeâ—ences as the same summe of gold though clipped if accepted by the the creditor as full payment the rest which is wanting being pardoned may in grace and value bee as good as the full payment It is the Law that commandeth the love of God under paine of eternall death for the least faile and by way of a covenant of works Now the tenure of a covenant of works is an accident of the Law 2. A new obligation of obedience varieth not the nature of it as it is the same morall obedience that God commanded to the heathen and the Jews but that it was written and preached to Jewes addeth more guiltnesse when they disobey and these same duties that Moses commanded of righteousnesse holynesse and sobriety Exod. 20. doth the grace of the Gospel injoyne Tit. 3.11 and the Apostles command as acts of sanctification and though Moses should not command them by the motives of the grace of Redemption which yet is false except when he presseth the Law as a covenant of works yet Gospel-motives vary not the nature of duties as a Master may command the same duties to his sonne and his servant upon different grounds 3. The Gospel abateth nothing of the height of perfection in commanding what ever the law commandeth in the same perfection for t is as holy pure and spirituall in commanding we be perfect as our heavenly Father and holy as he is holy as the Law is In acceptation of grace the Gospel accepteth lesse then the law but commandeth no lesse therefore the Gospel granteth pardons but no dispensations the Law though it deny not pardons nor forbid them positively yet it granteth neither CHAP. VIII Of the promissorie part of the Law the differences between the two covenants mistaken by Antinomians are opened FOr the promissory part of the Law It promiseth life and reward to no obedience but to perfect and absolute obedience if there be the least defect in the least jot the garland and crowne promised is forfeited so as there is no regâ—ining of it for ever by that bargaine But the Gospel promiseth to the least sincere obedience were it but a cup of cold water to a Disciple a reward of glory Therefore the difference standeth not as Antinomians dreame betweene the covenants chiefely in doing and not doing as if the Gospel or covenant of grace did not also command doing in relation to life eternall yea and with a promise as well as the Law doth but in a farre other way for Godlinesse hath the promises of the life that now is and that which is to come and to the followers of Christ and though they halt in their walking and such as forsake all for Christs name is promised sitting on thrones and a hundreth fold in this life and in the life to come life eternall But the difference is 1. That no obedience is accepted in the Gospel without a Mediator not so in the Law 2. That the Law is given in its strictest bargaine to a holy perfect nature the Gospel to a lamed wounded and dead sinner 3. The Law giveth by way of debt not excluding boasting in some measure not that Adam could merit an infinite crowne by a peece finite-work or could doe beyond obligation more then we but because for holy works by strict covenant without the Mediators grace without pardon the worker might claime his wages humbly yet glorying hee had woon them by natures good deeds and by works and for works not of grace When Paul saith Rom. 4.2 If Abraham hath whereof to glory it s not before God He meaneth not that justification by the works of the Law giveth ground of boasting or glorying in our selves For 1. a conditionall proposition can conclude nothing positively 2. He speaketh of glorying as chap. 3.27 comparatively Law-justification is more like glorying then grace for Angels cannot boast Rom. 11.36 â—7 the Gospel giveth of free grace But 4. the â—aw could not accept another mans imputed righteousnesse that is supernaturall and to beleeve this required grace and strength of a higher straine then Adam had it demandeth but â— mans owne personall and perfect righteousnesse and curseth the sinner for the least wrinesse or crookednesse in the first bud or spring of the inclinations or motions 5. The Gospel leaâ—â—th place to repentance which the Law doth not and openeth a doore of hope to a lost sinner and the speciall condition is Faith that a ransome payed by Christ shall buy me a title and
way of grace And its poverty of Spirit when we see we have no grace and Saltmarsh Denne Crispe Eaton Towne and the Antinomians reject all comforts assurance or rejoycing from acts of Sanctification and works in the regenerate and say that its a seeking of righteousnesse in our selves and sure then it must bee a worke of the flesh to exercise our knowledge that way to discerne our selves to be sonnes because wee walke in love and after the Spirit Paral. II. Libertines said All sinne was but an opinion that we sinne and under opinion they comprehend conscience scruples remorse sense of judgement That Christs worke of Redemption was to destroy opinion and sense of sinne and then are men new creatures And there is no Devill no sinne no world that are our spirituall enemies David Georgius placed the spirituall life of his in committing Adulteries without sense of sinne and that publickely without shame and that faith in Jesus Christ was the way to abolish this shame in acting this filthinesse which shame was the fruit of the first Adams disobedience And that they should confesse all their sins to their shame again and again in the publike assembly till all pride and glorification of the flesh bee crucified that grace and mercy may be seene to be more glorious And they must goe in this selfe-denyall while they be deaden or to the opinion of any propriety of goods or possessions or wives or Marriages and then they come naked to the new Kingdome of David Georgius where they are to live above all lawes of marriage c. or consanguinity or the like Antinomans doe well neere border with this way onely that which Libertines doe call opinion or discerning of sinne Saltmarsh Eaton and Den call sense Towne calleth it sense or unbeliefe all call it sinning not before God but before men and in the conversation So they say the Adulteries Murthers committed by the justified are seeming sinnes sinnes in mens account saith Saltmarsh but not so before God and to the eye of Faith Now to live by faith is Antinomian Sanctification or Mortification or these sinnes saith Towne before God are no sinnes to faith they are meere nullities but to our sense and flesh they are sinnes So Saltmarsh and Eaton to sense reason experience or to unbeliefe that can but lye and deceive they are sinnes to faith and before God who seeth no sinne in us they are no sinnes Or as Master Denne saith They are sinnes in the conversation before men not in the conscience and before God and all come from this the Justified are under no Law of God and so cannot sinne if then they thinke their adulteries to be sinne that is sense unbeliefe ignorance of their Christian liberty and the erronious opinion of the old Adam Faith beleeveth Adultery to bee no sinne at all It s true to the beleever it is no condemning sinne no sinne such as actually bindeth them over to eternall wrath say we but not a nullity for that not for that an exorbitancie against no Law of God as the Libertine and his brother Antinomian say Then no sense of sinne no trouble of minde for sinne as good Saltmarsh saith can be in beleevers because where there is no transgression there is no Law and no trouble of minde for a breach of the Law This is an opinion of faith that Christ hath purchased a power to beleeve sinne to be no sinne and this is with David Georgius not to thinke shame of sinne but to be deadned to all sense of sinne and so Faith pulleth the conscience out of the justified man hee may sinne with ease CHAP. LXXV Libertines Familists and Antinomians free us from all Law and that we neither sinne nor are to be rebuked for sinne Paral. III. LIbertines said Wee were freed from all Law either directing commanding or condemning And so did David Georgius and so teach the Libertines of New England These that are in Christ are under no Law and Antinomians as Towne Saltmarsh Crisp Denne say We are freed from all the Law of God in all its offices to direct give light rule binde oblige or command as well as to threaten and condemne Paral. IV. Libertines taught That when we are once regenerate we can sinne no more but are as Angels So Libertines of New England and Antinomians say A beleever is as free from Hell Law and bondage on earth as if he were in heaven nor wants he any thing to make him so but to beleeve he is so And Hee that beleeveth saith Eaton that Christ hath taken away his sinnes is as cleane from sinne as Christ himselfe And to Faith there is no sinne and the beleevers person and works are perfect before God and free of sinne and sinfull imperfections Paral. V. When Libertines were rebuked for sin they said It s not I that sinne but my Asse or sinne dwelling in me and they cited that text 1 Joh. 3. He that is born of God sinneth not It s true Paul saith Rom. 7. Not I but sin dwelling in me but his meaning was it s not I as regenerate who sinne because I make not sinne my taske and worke nor doe I evill with the whole bensell of my soule the whole strength of my mind affections and will in regard the unrenewed part protesteth against sinne but I as unrenewed and as fleshly in part as halfe a sufferer I sinne being as a captive sighing in my fetters and complaining that I am wretched through necessitie of sinning I doe the evill I would not doe Rom. 7.17.18.22.23 But the Antinomians conspire with Libertines in the same sense for Towne saith That the old Adam and all his works are shut up under the Law and wrath of God So it is but the Old Adam the flesh the Law of the members that doth sin but it was never the Apostles minde to deny that a beleever once justified can sinne any more For in many things we sinne all Jam. 3.2 And if wee say we have not sinne we are lyars 1 Joh. 1. But Antinomians deny that beleevers can more sin then Christ himselfe or then the gloryfied in heaven and to a beleever there is no sinne God can see no sinne in them Now sure Libertines who said the state of the regenerate was an Angelike puritie did thinke sinnes acted by their Asse the flesh were no sinnes as Antinomians deny Adulteries and cousening and robbing done by the justified to be sinnes but seeming sinnes as Saltmarsh and no sinnes before God as Eaton saith CHAP. LXXVI Libertines and Antinomians destroy Scripture and make the Spirit all and some Paral. VI. LIbertines saith Calvin are so spirituall in their owne fancie that they count no more of the sacred word of God then of Fables except when it serves their turnes The places of Scripture