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
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
〈◊〉 〈◊〉 〈◊〉 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-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 preaching of Faith by which the Spirit is given which renewes a beleever and makes him the very Law himselfe and his heart the two Tables of Moses For 1. perswasions and commands may wâ—ll stand together and all Law-inforcings are but meere reasonings and morall and objective acts on the minde and will and so the Law no more inforceth then the Gospel 2. Holinesse and Sanctification commeth by the Law animated by the Spirit as well as by the Gospel for the Law converteth the soule but it doth this saith the Antinomians not as the Law but as the Gospel revealing Christ. But I am sure neither can the Gospel â—â—terally onely revealing Christ and being void of the Spirit it cannot convert the soule and the Law as animated by the Spirit leadeth to Christ as a Pedagogue I meane as mixed with the Gospel For the Law without the Gospel can never sanctifie nor lead to Christ and neither of them without Christs Spirit can doe any thing And I find Saltmarshes Euthysiasticall pulse and straine of Familisme when hee saith that the Preaching of Faith is the Spirit given to a beleever and it makes him the very Law it selfe For 1. the Preaching of Faith or the Gospel preached even to hardened Pharisâ—â—s cannot give the Spirit renewing the Pharisees for Faith was preached to them by Christ and his Apostles but they stumbled at Christ and never beleeved 2. The preaching of Faith and the Spirit differ as much as the principall cause and the instrument now who can say the writing of the penne is the writer 3. Antinomians meane by the Gospel or the preaching of Faith here divided from the Law not the glad tidings of peace preached but the renewing Spirit without all letter or word of promise or command that is the teaching spirit and thâ— inward annointing without the Law or Gospel either Now Sanctification in this sense must bee wrought without Law Gospel Precept Command Promise and wee may lay aside the Bible then and all Ordinances and therefore no wonder then Antinomians tell us so often of the Letter and the Spirit for to them old and new Testament and all the sweet promises are a very Letter and in the new Testament we are not to serve God according to the Letter and therefore all Preaching Commands Exhortations Promises Threats of both Law and Gospel must be laid aside The Lord keeps us saith Towne under the Gospel in righteousnesse without all Law Ceremoniall and Morall and every where thâ—y say 〈◊〉 serve God now according to the Spirit not 〈◊〉 to the Letter outward Ordinances then to Antinomians are matters of meere courtesie CHAP. XII Antinomians deny actuall pardon of sinnes to the Jewes ANtinomians deny that the knowledge of actuall and eternall remission was an Article of the Jewish Creed but a mystery not revealed till the Gospell But then David and the Fathers Abraham and others were justified by the impâ—â—ed righteousnesse of Faith as wee are also David must Psal. 2.1 2. describe an happinesse he knew not what David saith Thou forgavest the iniquity of my sinne vers 5 2. We beleeve through the grace of the Lord Jesus we shall be saved as well as they 3. All the Fathers dyed in the faith 〈◊〉 did eat the same spirituall meat and did all drink of the same spirituall Rock and the Rock was Christ. 4. The Scripture foreseeing that God would justifie the heathen thrâ—ugh Faith reached before the Gospel to Abraham Esaiah prophecied of Christ as an Evangelist Daniel of the slaying of the Messiah and everlasting righteousnesse through him The Prophets testified before hand the sufferings of Christ and the glory that should follow actuall remission then was no mystery to them Abraham rejoyced to see Christs day and saw it CHAP. XIII Of the nonage of the Jewes what it was NOr was the tutorie bondage or nonage of the Jewes any thing but 1. A lesse measure of the Spirit then is now 2. A harder pressing of the Law on them 3. A keeping of that infant Church as a child under Pedagogues and Tutors in regard of the Elements of Ceremonies partly teaching them rudely and partly warning them by blondy Sacrifices and diverse washings of the desert of sinne and the filth of it but this is nothing to prove the Jewes were under the Law For 1. then should they be under the curse and so must eternally perish contrary to the Word nor was their pardon of sinnes by halfes and quarters 2. Then must they be saved by works Paul saith They came short of righteousnesse because they sought to establish their owne righteousnesse and stumbled at the stone laid in Zion and sought it not by faith And it was never lawfull for them more then us to seeke righteousnesse and justification by works of the Law so they were in this under no law-Law-Spirit more then we but justified the same way that we are 3. Yea many sweet Evangelike promises are made to them as to us Ho every one that thirsts come to the water c. Behold I lay on Zion a stone c. The just shall live by fath Who is a God like unto thee that pardons iniquity I even I am he that blotteth out thy transgressions for mine owne sake and divers other Scriptures prove this 4. The Prophets cryed against legall and outward service and pressed washing in Christs bloud and faith and repentance as the Apostles doe And to Christ gave all the Prophets witnesse that through his name whosoever beleeves in him shall receive remission of sinnes There is much of the Spirit of adoption of spirituall liberty in praying wrestling with God giving no rest to God Heavenly boldnesse and accesse to the throne of grace in Jâ—â—kob David Moses and sweet Evangelike and Gospel-familiarity between Christ and his Spouse the Church in the Song of Salomon Feasting and banqueting together only the Lawâ—s administration was wrath by accident through our corruption lesse gloâ—ious because of darke typs and a spaâ—â—r measure of the Spirit 2 Cor. 3. Ephes. 3.9 10. and Paul heightneth Gospelâ—glory and lesseneth the Law in the vaine sense that false Apostles and legall Teachers put on it in over-â—xalting it as if without Christ it could save or with Faith it could justifie 6 All under the Gospel Elect and Reprobate must be freed from the Law if the Jewes were under it all to whom the Gospel is preached must bee freed from it and to Deâ—ne and Moore who are both Arminians and Antinomians all and every one of mankinde must bee under â—race none under the Law of Commandements for the argument holdeth for all in opposition to the Legall Jew CHAP. XIV The old mâ—n or the flesh to Antinomians is under the Law the new Man freed from all Law IT is admirable that Towne will
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
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
as abrogate How little Antinomians esteeme Moses and the Prophets wee all know 15 The third rancke called Apostolici said we must become young with children Antinomians abandon sense nature reason and say we must live by faith only So hony-combe Towne Saltmarsh Den. 16 The third ranke were Spiritualists who abstained from cloathing meat feasts musicke to Saltmarsh all externalls are legall and carnall 17 The fourth ranke were the holy and sinlesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and would not pray the Lords prayer forgive us our sinnes and contended for Saints in this life without spot or wrinkle Crispe and other Antinomians say the beleevers are as cleane from sinne as Christ himselfe and cite the same place Ephes. 5.25 26. for it So Del the spirituall Church is led and taught by the anoynting the carnall Church by councels letter of the word 18 These denyed originall sinne in infants Antinomians deny it in all the elect who are justified from eternity or from Christs Death or from the time of their beleeving 19 The fifth ranke were Silentiaries tacentes they denyed necessity of preaching as Antinomians doe because the anoynting is sufficient they thought it indifferent to deny their Religion 20 The sixt ranke prayed only which Antinomians doe never but praise onely 21 The seaventh were arreptitiously and Enthysiastically inspired and fell in transes and saw visions of lyes Antinomians hold revelations and rapts of the Spirit without the word for their rule 22 The eight rank were these in higher Germany that are called libâ—ri fratres free brethren they were abominable impure and so uncleane that they were excommunicated by the rest they said they were delivered by Christ from all lawes covenants vowes paying of tithes or debts as Saltmarsh saith to doe any thing from these grounds is law-bondage free grace pag. 180 they owe no obedience unto Magistrates they said marriage was free with any of neerest blood that men could not be saved except they were Publicans and Harlots they held men might have many wives at once that after rebaptization they cannot sinne as Eaton the Antinomian saith hony-comb c. 3 p. 25. that not they but the flesh sinned as Towne saith asser pag. 35. 23 The ninth ranke were called also liberi fratres they said baptizing of infants Magistrates oathâ—s were things indifferent preaching â—earing scriptures were needlesse because we shall be all taught of God Sacraments are but common signes that beleevers need not it was free and indifferent to confesse Christ before men if danger be God delights not in our blood nor requires he that we dye for his truth we may dissemble our religion deny Christ before men so we keepe the truth in our hearts I often prove Antinomians to run in this straine 24 The tenth sort were called Huttites from Iohn Hut these took on them to cut off all the Cananites that is all the ungodly with the sword and gave away their goods because they said the day of judgement was neare at hand Ioh. Hut and the like false Prophets in their owne name could not learne wit from Cochebaâ— the Jew the son of a starre who called himselfe the Starre of Iacob and Redeemer of Israel but proved Benchozba the sonne of a lye he and his were destroyed by Tynius Ruffus president of Palestina he arose in time of Aelius Adrianus An. 118. or 120 Eusebius eccle Hist. l. 4. c. 5. nor would learne wit from the folly of a Jew who rose Anno. 379 in the time of Theodosius the great he called himselfe Moses promised to lead the people to Canaan drye through the sea caused the Iewes leap into the sea who drowned themselves and beat out their brains in the rocke and counterfeit Moses it may be the Devill disapeared and was seen no more Tripart Hist. l. 12. c. 9. Nicep l. 14. c. 4. 25 The eleventh ranke were called Augustinians from one Augustine a Bohemian Enthysiast they were ruled by scriptureles dreames 26 Anabaptists deny that scripture can prove any thing by consequence but it must be in so many syllables logicke and consequencies say Antinomians are to be abandoned in divinity 27 Melchior Hoffman a Skinner an 1529 said Strasburg was new Ierusalem 2 He was to be called an Apostle from heaven 3 Leaned to Enthysiasmes 28 Hoffman said he was Elias and Cornel Polterman Enoch 29 Menno Simonz the sonne of a secular priest borne in Frizland neere Harlingen about an 1532 rejected Enthysiasmes and yet slighted the scriptures 2 rejected apostolick calling 3 maintained the grosest Pelagianisme that the saints live free from all sinne as Eaton the Antinomian honie-combe CHAP. IIII. Of David George DAvid Georgius born in Delâ— was the son of a Mountebank or Iugler say some by trade a painter he vented his heresie an 1540 he was a composed plaistered hypocrite austerer than any bare footed Fryer or Capucian did often fast three dayes together was eloquent he taught that He himselfe 1 was the sonne of God the true and spirituall David borne of the spirit where as Iesus Christ was borne of the flesh 2 He was sent to restore the house of Israel not by death but by grace 3 The doctrine of Moses the Prophets Christ and the Apostles was unperfect carnall litterall Antinomians reject all written law and Gospell as a legall covenant of works and his was spirituall and perfect 4 He said the law was abolished as doe also Antinomians and he was the true and living law to his discipâ—es Antinomians say the Spirit of life in beleivers is all their law Del. Ser. pag. 26. Saltmarsh free grace 146. 5 He transformed the scriptures in allegories said Angels were but motions in the minde of man so do Familists and Antinomians Randel the Familist preached that because Christ preached parables therefore it is lawfull to expound the scriptures in allegories and that all things in nature and art were sacraments of the supernaturall mysteries of the Gospell therefore they expound God manifested in the flesh to be a believer Godded and Christed with the being of God in Faith and love The pâ—ice called Philosophy dissected maketh all the workes of Creation Articles of faith 6 He said to act adulteries and all villanies without sense of sin and shame as with a deadned conscience was the onely spirituall mortification and new birth his followers should labour for and then and not while then were they borne of the Spirit the same Libertines taught and so doe Antinomians and Familists that to repent sorrow and mourne for sin or to be touched with any sense thereof or from this sense to confesse sin is from fleshly unebeliefe and the old Adam then to sinne without sense is faith and mortification and this is cousen German with the Libertines regeneration and nearer 7 All marriage of nearest of bloud though under Moses and Christ they were forbidden yet are they now lawfull under this mâ—re spirituall
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
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
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
acknowledgement of sin and of the Law Thus doe all the Prophets Apostles and Saint Paul Rom. 2. Knowest thou not that the goodnesse of God leads thee to Repentance But admit I had taught or said that the Law should not bee preached in the Church although the contrary be evident in all my writings and in the constant practise of my Catechising from the beginning why should men so stiffely adhere to me and not rather oppose mee who having ever taught otherwise were now revolted from my self even as I dealt with the Popes Doctrine For I will and may boast of it in truth that there is no Papist now adayes so conscientious and in such good earnest as once I was For those that now professe Popery doe it not for any feare of God as I a poore wretch was given over to doe but they seek somthing else as the world may see and themselves know I was faine to learn by experience what Saint Peter writes Crescite in cognitione Domini Nor doe I finde that any Doctor Councell or Fathers though I should distill their books and extract the quintessence out of them have on a sudden and in their first entrance perfected their Crescite Or that the word Crescite should be as much as perfectum esse For instance Saint Peter himself did learn his Crescite from Saint Paul Gal. 2. and Saint Paul from Christ himself who told him by way of incouragement Sufficit tibi gratia mea c. Good God! will not men endure it when the holy Church acknowledgeth her sins beleeves the remission of sins askes in the Lords Prayer the forgivenesse of sins But how come we to know what sin is if there be no Law nor conscience And where shall we learn what Christ is and what he hath done for us if we could not know what the Law is which he hath fulfilled or what sin is for which he hath satisfied And though we should not stand in need of the law for our part but could pull it out of our hearts which yet is impossible notwithstanding there is a necessity of preaching it in respect of Christ which also is done and must be done that the world may know what he hath either done or suffered for us For who could know what and wherefore Christ hath suffered for us if no body could tell what sin was or the law I conclude therefore that the Law will wee nill we must be preached if we mean to preach Christ though we should not use the word Law For doe what you can the conscience will be terrified by the Law when it is told that Christ was to fulfill the Law for us at so deare a rate Why therefore should any goe about to abolish it when it cannot be abolished Yea when by the abolition of it it is the more firmely established and deeper rooted For the Law terrifies farre more dreadfully when I am told that Christ the Son of God must necessarily satisfie the same for me then if without Christ and such great torments of the Son of God it had been preached to me with bare threatnings For in the Son of God I really see the wrath of God which the Law declareâ— but verbally and with farre lesse operation and efficacy Alasse that my own friends should thus molest me I have enough to doe with Papists I might say almost with Job and Jeremiah O that I never had been born Yea I might almost say O that I had never appeared in Books I did not care but would be content if all of them were already perisht And that the works of such haughty spirits might be sold in all Book-sellers shops which is that indeed they would have that so they might be satiated with their goodly vain-glory Againe I must not count my selfe better then our Lord Jesus Christ the Master of the house who complaines once and againe In vain I have laboured and spent my strength in vain But it is so the devill is lord in the world and I could never be brought to beleeve that the devill was the Master and God of this world till I found by a pretty deale of experience that Princeps Mundi Deus hujus soeculi was also one of the Articles of Faith Howbeit the children of men still remain in their unbeliefe and I my self but weakly beleeve it For every one is in love with his own way and all perswade themselves that the devill sure lives beyond Sea and that they carry God in their pocket But for the godly which desire salvation wee must live preach write doe and suffer all things Otherwise if you regard the devill and false brethren it were better to preach and to write nothing at all but presently to dye and to be buryed For doe what you can they will be still perverting and traducing all things and raise meere Scandals and mischiefes according as the devill doth ride or lead them There is no remedy but we must and will fight and suffer We must not thinke to faire better then the blessed Prophets and Apostles which were used as we are They have invented to themselves a new Method which is that the doctrine of Grace should be preached in the first place afterwards the revelation of wrath that by no means forsooth the word Law might be heard or spoken of This is a curious Crotchet wherein they might please themselves imagining that they can turne and winde the whole Scripture as they list that so they may be Lux mundi But S. Paul must and shal be that light Rom. 1. These men see not how the Apostle teacheth that which is directly opposite to their tenents denouncing first the wrath of God from Heaven and making all the world to be sinners and guilty before God When he hath made them so then he teacheth further how they may obtaine Grace and be justified and this the 3 first Chapters mightily and clearely evince But is it not a singular blindnes folly of theirs to conceit that the manifestation of wrath must be something else beside the law which cannot possibly bee For the manifestation of wrath is nothing else but the Law where it is acknowledged and felt according to that of the Apostle Lex iram operatur And have they not now bravely hit it when in abrogating the Law they teach it againe by teaching the Revelation of wrath But thus they preposterously put the Cart before the Horse teaching the Law after the Gospell and wrath after grace But what foule errors the Devill drives at by those jugling Gypsies I discerne in part well enough but cannot now stand to discusse them And because I hope they will proceed no further it shall not need It hath been a speciall peice of pride and presumption in those men that they would bring something to light that is new and singular that the people might say Heâ—r's a brave fellow indeed Here 's another Paul Have they
or the flesh and old man in every man So say the English Antinomians that the precepts of a Christian conversation doe onely obleige the hypocrites under the law that are mixed with true beleevers so doth Towne all the duties Mat. 5. Blessed are the meeke c. are performed by the beleever in Christ and Christ presseth not these â—uties as obleiging the beleever but that he may destroy all vaine boasting and confidence in mans owne righteousnesse of workes bred by the Scribes and Pharisies which is an abominable doctrine for then there was no beleever on earth blessed through personall meekenesse spirituall poverty hungring for Christ and the Apostles and beleevers were not blessed nor had any reward to looke for in heaven in that they were persecuted and killed for Christs sake the contrary is cleare in scripture The putting on of the new mâ—n said they and walking in newnesse of life is nothing but externall discipline and hath nothing common with the Spirit So Eaton Crispe Den Saltmarsh it s but to walke according to the outward conversation honestly as in the sight of men not as in the sight of God yea walking contrary to new obedience and after the lusts of the old man in beleevers is no sinne which God can see in beleevers say Eaton Towne Saltmarsh in Luthers time Christopherus Petzelius wrote a bitter peece for Antinomianisme against Ioannes Wigandus Crellius in spoâ—gia contra Ioâ—n Vigandum and others as Petrus Paladius in catalo aliquot haereseor relateth Antinomians now as of olâ— pretended that Luther is of their mind and alleadge diverse testimonies out of Luther But Luther instituted six publicke disputations at Wittingburg against the Antinomians but the style of Luther was according to his Spirit and zeale hot hyperbolicke vehement against justification by works and therefore these distinctions are to bee observed to cleare Luthers minde 1 Luther speaketh one way of the Law and the workes of the law in the matter of justification and a far otherway of the Law and workes simply as they obleige all 2 To Luther the law teaching squaring commanding is one thing the law in strict terms commanding perfection under highest eternal paine compelling terrefying cursing condemning is another thing 3 The Law compelling legally and condemning that it may condemne is one thing and the Law compelling and condemning materially not that it may destroy and condemne but condemning to the end it may chase the sinner to Christ and save intentionally is a farre other thing 4 The conscience simply is one thing and the conscience terrifyed crushed shaken with dispaire a far other thing Luther constantly â—aught that the law obligeth the conscience of believers as well as unbelievers and yet that the law ought to exercise no dominion over the terrified affrighted conscience of a believer to presse him to despair 5 The Law according to Luther hath three speciall uses 1 That it may reveale sinne and wrath and by this be a paedagogue 〈◊〉 lead the sinner to Christ. 2 To be a rule of a holy life 3 To discipline and compesce with the fury and feare of wrath hypocrites and wicked men that they may be disciplined externally and not goe with loose raines after their lusts 6 The Law in its rigour as it sounds out of the mouth of Moses and is violated and presseth us to absolute obedience out of our owne strength without a Mediator or a Mediators free grace is to the beleever a rough and bloody enemy and preacheth bloody tragedies and craveth and exacteth hard things but the Law as pacified with the blood of a surety and as it is the sweet â—reathing of the love of Christ through the Spirit and as it saith walke in love through the strength of him that hath loved you to death it is a sweet warme kindly lovely freind and leadeth us being willing 7 The law is eternall the law condemning forceing cursing a believer is not eternall but ceaseth to the believer in that bloody office through the satisfaction of Christ. 8 Luther highly magnifieth good works in themselves but as the agent resteth on them with confidence he abaseth them 9 The law without the Spirit is a poore thin liueles hopeles useles dead letter the law animated with the Spirit and tempered with some ounces of Gospel-breathings of free grace concurreth instrumentally to convert quicken revive us and to promote salvation 10 The law as it teacheth directeth commandeth obligeth bindeth to duties for the authority of the law-giver and is ever an active rule to the believer and never a passive thing But as it condemneth and â—urseth it is to a believer a meere passive and a naked stander by and hath no activity nor can it act in that power upon any in Christ as the law of Spaine is meerly passive in condemning a free borne man dwelling in Scotland 11 The binding authority in the law laying on the sinner an obligation to doe and act is different from the binding power of the law to suffer punishment for transgressing of the law The former agreeth to the Law simply as it is a Law the latter agreeth to the Law aâ— it is violated and disobeyed 2 The former is eternall urgeth the believer unbeliever before the fall after the fall in the life to come the latter is removed in Christ to all those that are in Christ for the law fully satisfied neither condemneth nor can it condemne to eternall suffering for Christs passive obedience removeth all possibility of our passive obedience for sin in a satisfactory way 12 The Law admonishâ—th but helpeth not Hence these conclusions for the clearing of the truth and of the minde of Luther more fully 1 Conclusion Luther expresly declared himselfe against Antinomians by that title and name They are saith Luther pernitious teachers who in our time moved by ways I know not what contend that the law should not be preached in the Church wouldest thou not preach the Law where there is truely a people for Law to wit men greedy proud unclean usurers Idolaters In the Antinomian sect saith Luther this is a peculiar proposion if any was an adulterer a murtherer c. let him only believe that God is gratious to him and that 's enough but what a Church is this in which so horrible a voice doth sound But we must teach that there be two sort of sinners some who acknowledge their sin some who securely please themselves therein I intreat Saltmarsh Eaton Crispe Den Towne Del Randel Simson who are so much against all preparations for Christ and for sole beleeving and cry out so much against strict walking with God to consider this How can the preaching of the Law bee excluded out â—f the Church doe ye not also exclude the fear of God and a great part of the works of God The Antinomians these new prophets contend that men should
be sweetly handled and ought not to be terrified with examples of Gods wrath but Paul teacheth another thing 2 Tim. 2.3 when he saith The Scripture is profitable to rebuke to correction So Saltmarsh Crisp Den Del Town Randel preach a honey Gospel and a short cut to heaven and exclude all gall and vinegar from the law Let 's not fall to the madnes of Antinomians who remove the law out of the Church as if they were all holy that are in the Church the world loves such teachers and say preach to us pleasant things Antinomians teach that all sinnes are simple taken away and are not to be rebuked and that because they are pardoned and damnation is removed and sin is nothing so Honey-combe c. 3. p. 23. Saltm free grace 140. Towne asser gr 71.72 Beleevers are as cleane from all sinnes as Christ or the glorified Saints pardoned sin is no sin God cannot see adulteries to be sinnes in them 2 Conclusion Luther saith for justification the law is unpossible but it s given to show sin to worke wrath and to make the conscience guilty But lay aside the matter of justification saith he no man can too highly commend good workes commanded of God and Its necessary that Godly teachers presse as diligently the doctrine of good workes as of faith Satan is angry at both and resisteth with all his strength both k Faith onely is not sufficient and yet only faith justifieth for if it be true faith it obtaineth the spirit of love This Spirit fullfilleth the law and obtaineth the kingdome of heaven Except faith be without the least good workes it justifieth not yea it is not faith it is impossible that faith can be without assiduous and great good workes Faith justifieth not as our worke but as a worke of God for the promise is a worke of God not our worke in which we doe or give something to God but in which we receave something from God and that through his mercy Thou holdest in thine hand seeds of divers kinde but I aske not what seeds are conjoyned with these or these seeds but what is the proper vertue of every seed in this case shew plainly what faith it 's alone doth in justification but not with what other vertues it is conjoyned faith it alone apprehendeth the promise beleeveth God promising and puts to its hand and receaveth something that God promiseth this is the proper worke of faith only Love hope patience have objects about the which they worke and other bonds within which they consist for they embrace not the promise but fulfill the commandements So Luther in the matter of justification putteth reproach on good workes just as Paul Phil. 3. maketh all his priviledges and his very workes of righteousnesse that he doth by the grace of Christ dung and losse in the comparison of imputed righteousnesse Workes saith he cannot be taught except yee hurt faith seeing faith and workes in the matter of justification are extreamely contrary so that the doctrine of works must necessarily be a doctrin of Devils and a departure from faith Pernitiosi Doctores sunt qui hodie nescio quibus occasionibus adducti contendunt legem in ecclesiâ non praedicandam Tu legem non doceres ubi verus legis populus est scilicet avari supeâ—bi adulteri usurarii Idololatrae In Antinomorum dogmate erat haec propositio sigâ—is esset adulter tantum ut crederet se habitu rum Deum propitium Sed qualis quaeso Ecclesia in quâ tam horribilis vox sonat faciendum discrimen erat docendum quod adulteri sâ—u peccatores duplices sunt quidam qui agnoscunt adulterium seâ— pâ—ccatum suum alii securè indulgent Quomodo predicatio legis potest as debet ex Ecclesiâ ejici nonne simul excludis timorem Dei maximam partem operum Dei Luth. tom 2. in Ge. Antinomi novi isti prophetae contendunt homines tractandos suaviter nec terrendos irae divinae exâ—mplis sed diversum Paulus dicet 2 Tim. 2.3 Vbi dicet scripturam utilem ad objurgandum ad castigandum Ne in Antinomorum insaniam inâ—idamus qui legem ex Ecclesia tollunt quasi vero in ecclesia ommes siâ—t sancti mundus quidem tales doctores amat sicut apud Hierem. dicunt loquerâ— nobiâ— placentia Antino docent omnia peccata sublata nec arguenda esse nec homines terrendos lege pescatum esseremissum nibil damnationis igitur peccatum est nihil et prorsus sublatum Lex non tantum non est necessaria ad justificationem sed plane inutilis et impossibilis sed data est ut peccatum ostendat iram operetur hoc est conscientiam ream faâ—it Extra causam iustificationis nemo potest bona opera a Deo praecepta satis magnifice praedicare Aeque necessarium est ut pij doctores tam diligenter urgeant doctrinam de bonis operibus quám doctrinam de fide Satan enim utrique sensus est et acerrimé resistit Non sufficit sola fides et tamen sola fides iustificat quia si vera est impetrat spiritum charitatis sic legem implet et regnum Dei consequitur fides nisi sit sine ullis etiam mini mis operibus non iustificat impossibile est fidem esse sine assiduis et magnis operibus Fides justificat non tanquam opus nostrum sed tanquam Dei opus promissio enim non est nostrum opus cum nos Deo facimus aut damus aliquid sed accipimus aliquid a Deo idque tamen per ipsius miserecordiam Texes manu varia semina non autem quero ergo quae cum quibus conjuncta sint sed quae cuiusque propria virtus hic aperâ—e die quid faciat sola fides non cum quibus virtutibus conjuncta fit sola enim fides apprehendit promissionem credit promittenti Deo Deo porrigenti aliquid manum â—â—mâ—vet et id accipit hoc proprium solius fidei opus est charitaâ— â—pes patientia habent alias materias circa quas versaâ—tur habent alios limites intra quos consistant non enim amplectuntur promissionem sed mandata exequuntur Opus non potest doceri nisi laedas fidem cum fides opera in re justificationis extreme adversantur ita a fit ut doctrina operum necessario sit doctrina daemoniorum et discessio a fide Luther speaketh so of Good workes only in the matter of justification But our Antinomians speake so of the whole course of sanctification in order to heaven and as they are the way to the Kingdome not the cause of the crowne as both they follow the person already justified and as they goe before him who is yet to be justified for Crispe saith vol 1. ser. 4 pag. 89. But withall I must tell you that all
this sanctification of life is not a jot the way of that justified person to heaven I perswade my selfe Luther had an eye to Antinomians when he said 〈◊〉 feared after his death that the doctrine of the true office of the law should be obscured Luther to 3. fol. 102 admoneo pietatiâ— amatores praecipue qui aliquando sunt futuri doctores ut diligentèr ex Paulo disâ—â—â—t intelligere verum et proprium usum legis qui ut timeo post tâ—mpora nostra interim obscurabitur et prorsus obruetuâ— to 4.106 timeo quod ista doctrina de vero legis usu nobis extinctiâ—â—bscurabitur 3 Conclusion Luther saith the New man needeth no law it s the flesh the old man the body of sin that is under the Law The law in a Christian ought not to exceed his bounds and ought onely to have dominion over the flesh which is subject to it and remaineth under it but oh law wilt thou invade the conscience and exercise dominion there and accuse the conscience of a justified beleever none terrified of sin and take away the joy of heart thou dost this beyond thy office When I behold Christ I am all holy and pure knowing nothing of the Law as it curseth and condemneth the beleever but if I behold my flesh I finde avarice lust wrath pride feare of death sadnes horror hatred murmuring and impatience against God in so farre as these are present Christ is absent or if he be present he is weakely present here there is need yet of a paedagogoe who should exercise and vex this strong asse the flesh that by this paedagogue sinnes may bee diminished and a way prepared for Christ. Luther Lex in Christiano non debet excedere limites suos sed tantum dominum habere in carnem quae et ei subiecta sit et sub ea maneat hoc ubi fit lex consistit intra suos limites lex si tu vis ascendere in regnum conscientiae et ibi dominari loquitur de conscientia hominis justificati sub tentationibus terrefacta et eam arguere peccati et gaudiâ—m cordis tollere hoc praeter officium tuum facis Si Christum inspicio totus sanctuâ— et purus sum nihil plane sciens de lege Si vero meam carnem inspicio sentio avaritiam libidinem iram superbiam timorem mortis tristitiam pavorem odium murmurationem et impatientiam contra Deum quatenus ista adsunt catenus abest Christus aut si adest infirme adest hic opus est adhuc paedagogo qui fortem asinum carnem exerceat et vexet ut hac paedagogia minuantur peccatâ— et Christo via paretur I grant the Antinomians now as Town Saltmarsh Den and the old Antinomians in Luthers time spoke after the same Grammer and stile and so did the Libertines in Calvins time say non ego pecco sed Aâ—inus meus It s not I that transgresse the law and am under the law but my asse But they have a farre other minde then Luther for the Antinomians as Schlusfelburgius saith cato heriti l 3. p. 53 54. taught that the flesh only and the unrenewed man was under the law but the renewed and justified man was under no law more then if it had beene never given to him and the law was no rule of life and obedience to a beleever Luther cryeth against this as most false and Luther saith those that beleeve in Christ must be daily mortified by daily Law-rebukes and arguenda sunt peccata et proponenda ira dei propter incredulos qui in ecclâ—sia sunt imo etiam propter credentes ne adhaerescenti peccato et innatae imbicillitati indulgeant lex manet inquit ante evangelium et justificationem in justificatione et post justificationem Luther verum tunc amplius non sunt opera legis sed Christi in nobis per fidem operantiâ— et viventis per omnia ideo non possunt sunt Mogis omitti quam ipsa fides nâ—c sunt minus necessaria quam ipsa fides Caeterum opera legalitâ—r perfecta quae verè sunt legis ficta et falsa sunt Good workes saith Luther are not any more the workes of the law compelling under the paine of damnation for he saith in the same place libere et gratis facienda sunt but workes of Christ working in us by faith and every way living in us therefore they can no more be omittted then faith it selfe and are no lesse necessary then faith it selfe Observe this in reading Luthers works that he taketh the law as opposed to justifieing grace and as it may condemne or justifie and so as an instrument of the Covenant of works exacting perfect obedience in a legall sence otherwise neither Luther nor any of our Divines will say good works absolutely perfect and in all things conforme to the Law are necessary to salvation for it is false all beleevers are saved by faith in Christ without any such good workes or perfect legall obedience Then we must hold this to be Luthers minde that if good workes be commanded to the renewed man in the law as well as faith and be as necessary as faith then the renewed part is under the law commanding good workes as well as it is under the command of faith but Luther saith the former Antinomi say nothing sins but the flesh nothing is under the law but the flesh so nothing is under a command and an obleiging rule of law or Gospell to doe good workes and beleeve but the flesh a senselesse untruth For it is the new man by the Spirit of Christ saith Luther from the word of truth that doth good workes and beleeveth So Luther to 4. fol. 499 in Psal. 130. 2 and excellently saith Luther to 1 fol. 436 Christiana lâ—bertas est quando non â—utata legâ— mâ—taâ—tur homines ut lâ—x eadem quae prius libero arbitrio odiosaâ—uit iam defusa per spiritus saâ—ctâ— charitatem cordibus nostris iucunda fiat Hence Luther saith two things that contradicts the Antinomians 1. The Law is not changed when the sinner is changed but that which was hatefull to free will before is the same law but now sweet and pleasant to the heart then if the law be not so much as changed it is not abolished to the beleever it s made of hatefull pleasant 2. That Law that is pleasant to the heart and sweet it is not given to the flesh and unrenewed part but especially to the renewed part 3 The renewed part in the beleever doth either do good workes by the grace of Christ and so keepe the law though unperfectly or not doe good workes at all If the latter be said the renewed part is not renewed but dead and is the very old man which is a contradiction but if thâ— former be said that it is the new man or renewed part that
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
the flesh with the lusts thereof to the wicked that they may feel sin and be humbled 3. Hee will have the law as it condemnes to bee the only law that is opposed to grace and so meaneth the Apostle Rom. 7.1 2 3 4 5 6 7 8 c. Luther Lex docenda promiscue impiis ut territi agnoscant peccatum suum humilientur Piis ut admoneantur carnem suam crucifigere cum concupiscentiis Luther Qui legem damnantem negat Docendam esse reipsa legem simpliciter negat ac siquid de lege docet velamen Mosi non faciem clarem ac veram id est carnaliter intellectum docet Lex non damnans est Lex ficta picta sicut Chimera tragâ—laphus Nec politica ac naturalis Lex quicquam est nisi sit damnans terrens peccatores Ro. 3. Luther the law condemning is to be preached promiscuously to the wicked that they may feel sin and wrath and be humbled and to the godly that they may crucifie the flesh and the lusts thereof Those that deny the condemning law should be preached Deny absolutely the Law as Paul opposeth the Law to the Gospell the Law not condemning is a fancied and painted Law a chimera for the civill and naturall Law is nothing if it be not a Law condemning and terrifying sinners 1. It is cleare both that the Law as the Law and as it s opposed to the Gospell and as it condemneth all the world is abolished to the beleever as we teach with Paul and all our Divines 2. That Paul in this notion compareth Law and Gospel as opposite and so we with him teach that beleevers are not under the Law in its rigor exaction and condemnation but under grace 3. Yet is the Law not made void but established by grace in that the sinner is justified by Christs passive obedience to the Law not in any sort by his owne active and personall obedience And so his justification is to him passive for both the Law is a meere patient to justifie the beleever for it condemneth him but justifieth him not and he is a meere patient in being justified by the Law for he never doth nor can by his owne holinesse active and personall be justified for that holinesse is contrary to and swerveth from the perfect and spirituall Law of God 4. It is evident that Paul that Luther Calvin and our Divines following Paul teach that beleevers are under the Law as a rule and a commanding and obligeing Law laying on them a necessity of living according to the Law 5. Conclusion In regard of the strict union between Christ and a beleever Luther hath many pithy and hyperbolick expressions that made Antinomians as they pervert Scripture to their own distruction to perverr Luthers doctrine to say a beleever is Godded with God and Christed with Christ and that God is manned and humaâ—ized by a beleever It s necessary to set downe some of Luthers expressions and the reasons why he speaketh so and both out of his own writings Luth. Re vera quicquid de Christo ipso dicitur mox de quolibet ejus membro vivo proprio dicitur Luth. Vita Christiani non est ipsius sed Christi in eo viventis Christianus est filius Dei heres regni frater Christi socius Angelo rum dominus mundi particeps divinae natura Luth. Christianus non vivit non loquitur non operatur non patitur sed Christus in eo omnia opera ejus sunt opera Christi tam inestimabilis est gratia fidei Luther Tunc fiunt bona opera quando Deus ipse solus ac totaliter ea facit in nobis ut operis nulla pars ad nos pertineat Christus ergo inquit Paulus sic inhaerens conglutinatus mihi hanc vitam quam ego vivit in mâ— imo vita qua sic vivo est Christus ipse itaque Christus ego jam unum in hac parte sumus Luther Fide homo fit Deus 2. Pet. 1. Verum est hominem Dei gratia adiutum plus quiddam Augustiorem esse quam hominem atque adeo gratia Dei ipsum deiformem reddit quasi deificat ut Scriptura ipsum dominum Dei filium vocet Luther What ever is said of Christ may be said of every living and true member of his so every Christian is a Lambe just holy a rocke a foundation The life of a Christian or a beleever is not his owne but the life of Christ living in him A Christian is the Sonne of God heire of the Kingdome brother of Christ a fellow of Angels Lord of the world pertaker of the divine nature Luth. The Christian man liveth not speaketh not acteth nothing suffereth nothing but Christ in him all his workes are the works of Christ so invaluable and incomparable is the grace of faith Then are good works done when God himselfe only and wholly doth them in us so that no part of them belongeth to us Christ therefore saith paul so remaining in and glewed to me liveth in me the life that I live yea the life by which I live is Christ himselfe therefore Christ and I am one in this part or respect then we are not one simply A man by beleeving becommeth God 2 Pet 1. It is true a man helped by the grace of God is more yea and more excellent then a man and therefore the grace of God maketh him of the forme of God and as it were Goddeth him so as the Scripture calleth him the Lord and Sonne of God Such hyperbolick and Rhetoricall passages in Luther which he softned with a quasi and a ut ita loquar that I may so speak as Catachresticall and hard sounding speeches have driven blasphemous Familists to think and say as the Bright Starre Theologia Germanica Hen. Nicholas Dav. Georgius say Christ incarnate or God manifested in the flesh is nothing but a beleever doing by grace greater workes then Christ and that the Saints have by love and faith communicated to them the being essence and nature of God that H. Nicholas that so was Godded with the being of God That every Saint hath a more excellent Spirit of grace then Christ as is maintained of late in Oxford by a Socinian Sectary so the Familists of new England say the holy Ghost is turned in the place and stead of the naturall faculties of the soule of understanding conscience will memory 2. That love is the Holy Ghost himself 3. That the new creature or new man is Christ himself That by love and the Armour of God is meant Christ. That Christ is made flesh in the Saints That the living Christ worketh in a man in Christ as in a dead passive creature so speaketh a Familist in a blasphemous pamphlet That there is no inherent grace in the Saints but
best workes after we are pardoned and justified though God see it not as a judge therfore to condemne us the sting and condemning guilt of sin not the sinne it self in its nature and being is removed as a Serpent without a sting hath still the being and nature of a Serpent A Lion chained that it cannot devoure is still a Lion so is sin pardoned still sin in the kinde and nature of transgression against a divine Law Luther Haec est justitia infinita omnia peccata in momento absorbens quia impossibile est quod peccatum in Christo haere at qui credit haeret in Christo est que unus cum Christo habens candem justitiam câ—m ipso Luther Impossibile est ut peccet filius Dei quicunque tametsi verum est quod peccat sed quia ignoscitur ei ideo vero etiam peccans non peccat Non videt Deus dubitationem de voluntate ejus diffidentiam alia pâ—ccata quae adhuc habâ—o Donâ—â— enim vivo in carne verè peccatum est in me Luth. Peccatain nobis manent quae Deus maxime odit ideo propter illa oportet nos habere imputationem justitiae Luther Non est dicendum quod baptismus non tollat omnia peccata Verè enim omnia tollit non secundum substantiam sed plurimum secundum substantiam totum secundum vires ejus simul quotidie etiam tollens secundum substantiam ut evacuetur Luther Renatus non peccat peccat peccat in opere eodem propter voluntatem carnis non peccat propter contrariam voluntatem spiritus Quotidie peccat omnis homo sed quotidie poenitet Toto vitae tempore durat peccatum in carne nostrâ adversatur Spiritui sibi adversario Quare omnia opera post justificationem sunt aliud nihil quam paenitentia aut bonum propositum contra peccatum Luther Quotidie Spiritualiter in quolibet Christiano subinde invenitur per vices tempus legis gratiae Luth. Multae horae sunt in quibus cum Deo rixor impatienter ei repugnâ— mihi judicium Dei displicet ipsi vicissim displicet mea impatientia hoc tempus legis est in quo Christianus sub carnem semper est carâ— concupiscit c. Tempus gratiae est cum cor iterum â—â—igitur dicit Quarâ— tristis es anima mea c. Qui istam artem bene nosset ille merito diceretur Theologus Ego mei similes vix tenemus hujus artis prima elementa Luther Imo quo quisque magis pius est hoc plus sentit illam pugnam Ego Monachus statim putabam actum de salâ—te meâ si quando sâ—ntiebam coâ—cupiscentiam carnis tentâ—bam multa confitebar quotidie sed nihil prorsus proficiebam si tum recte intellexissem Pauli sententiam Caro concupiscit adversus Spiritum non usque adeo me aâ—â—lixissem sed ut hodie soleo cogitaâ—â—em Martine tu non carebis probus peccato quia carnem adhuc habes Staupicius dicere solitus millies vovi me probiâ—rem fore â—â—nquam praestiâ—i amplius non vâ—vebe Luther Hoc quod verê peccatum est contra legem lex pro peccato non potest accusare in piis Luth. Peccatum remissum est quod fiduciâ misericordiae contritum est ne damnet ne accuset tamen propter hanc carnem adhuc pullulat militat in carne Cavendum ne illas peccati reliquas extenuemus vilescit enim purgator Luther Manent in nobis reliquiae peccatorum quae quotidianâ remissione opus habent Luther Remissa quidem tecta sunt omnia peccata sed nondum expurgata haeret in nobis tantum libidinis superbiae odii sed occultae etiam maculae dubitatio imputientia Luther In carne nostra etiam cum justificati sumus reliquiae peccati manent ne scilicet sumus otiosâ— sâ—d habeamus exercitia pietatis Peccatum sicut Augustinus loquitur actu manet reactu tamen transit hoc est res ipsa quâ— verè peccatum eâ—t remissa est â Deo tolleratur ea manet in carne reliqua nec dum plane mortua est nisi quòd per Christum caput serpentis contritum est lingua tamen adhuc miâ—at cauda minatur ictum Luth. Quid Inquies an non decalogus praestari debet si autem praestatur an non ea justitia est Respondeo volumus decalogum praestare servare sed cum largâ hoc est verè Evangelicâ dispensatione seu distinctione Quia accipimus tantum primitias Spiritus gemitus Spiritus in corde manent item caro nostra cum suis libidinibus ac concupiscentiis hoc est tota arbor cum fructibus etiam manet haec causa est cur decalogus nunquam plenò praestari possit Luther The infinit justice of God in a moment swalloweth up all sin because it is impossible that sin remaine in Christ and hee that beleeves in Christ remaineth in Christ and is one with Christ having the same righteousnesse with him It is unpossible that a Son of God should sin though it be true that he sin but because his sin is pardoned therefore when he truly sins he sins not Because of saith God seeth not my doubting my unbeleefe my sadnesse of spirit and other sinnes which I have yet in me for so long as I live in the flesh it is truly sinne that is in me but because I am under the shadow of Christs wings I am protected as a chicken under an hen Sins remaine in us which God hateth for them therefore we must have the imputed righteousnesse of Christ. We must not say that baptisme takes not away al our sins for it truly takes them all away not in their essence or nature but in some respect in their nature and wholly in their dominion and it removes them daily in their being and nature through the growth of sanctification that sin at length may be fully exhausted and spent Luther A renewed man sins and sins not hee sins in the same worke in regard of the will of the flesh he sins not because of the contrary will of the spirit Luther every renewed man daily sins and daily repents All our life sin dwells in our flesh and resists the spirit as an adversary therefore all our works after justification are nothing but repentance or a good purpose against sin Luther Every day there is by course spiritually in every Christian a time of the Law and of Grace There bee many houres in which I quarrell with God and impatiently fight against him the wrath and judgement of God displeaseth me and again my impatience displeaseth him this is the time of the Law in which a Christian is under the flesh for the flesh ever lusts against the Spirit and the Spirit
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
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
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
sense but to faith and the promises for the unrenewed part never told us good news of our selves our Spirituall estate or of Christ except it speak truth as the Deviâ—l speaketh to deceive and to render us secure sluggish haughty proud vaine but Antinomians say all the murthers and adulteries of beleevers are sins onely in our sense that is in the apprehension of our unrenewed part not to the light and judgement of faith now so Antinomians follow sense But 1. I should as soon beleeve the Devill saying that the adultery of a beleever is no sin as beleeve sense that is the inditement of flesh and the unrenewed part it is true the devill can say truely as the flesh also the adultery of a beleever is a sin that actually condemnes for ever to hell and argueth the committer thereof to bee in nature not in Christ which is a lye both in the matter and specially in the end to cause a beleever despaire 2. The sense and apprehension of a beleever that saith adultery in him is no sin because it was pardoned before it was committed is as false as the Devill Now the light of faith saith the contrary the Word of God saith adultery in justified David is sin but the inference and logick of the flesh is not to be beleeved therfore David is not in Christ and so farre sense is not to be beleeued 3. Antinomians know no sense but the sense and inditement of the lying flesh which they teach men to beleeve when it saith falsely that the adultery of a beleever is no sin now no whorish mother will call her own childe a Bastard and it s no wonder that the flesh especially in the fleshly Antinomian plead for the Devill and sin but sense is taken in another meaning in the Scripture for the spirituall knowledge and apprehension of the Spirit as Heb. 5.14 The strong in Christ have their senses exercised to discerne both good and ill so the use of the spirituall sense is spoken of Cant. 2.3 I sate down under his shadow with great delight and his fruite was sweet in my mouth Cant. 1.3 Because of the savour of thy good oyntments thy name is as anoyntment powred out therefore the Virgins love thee Joh. 6.45 All that have heard and learned of the Father come to mee Here is the actuall exercise and use of the spirituall and renewed sense which we are to believe no lesse then faith and what this sense indyteth that the Holy Spirit in us indyteth and teacheth and that we are to beleeve Luther never willeth us to close our eares and to hear nothing that this sense saith to us 12 Conclusion Luther speaketh pathetickly of the slavery and impotency of our free-will by nature but no wayes to favour Antinomians and Familists who would have us blocks and stones in all wee doe and not to pray but when the Spirit acts us immediately Man cannot naturally desire God to be God for he would have himselfe to be God and God to be no God Non potest homo naturaliter velle DeuÌ„ esse Deum imo vellet se esse Deum Deum non esse Deum Luther in regard that the efficacy and successe of free-will as of all second causes is from God depresseth the creature to heighten God Tom. 3.103 Deus labore nostro utitur sâ—u larvâ quadam sub quâ benedicit nos sua largitur ut fidei sit locus God useth our labour as a shadow or cypher under which there is place for faith Luther meaneth of imperated acts of the will flowing from the corruption of a naturall man desiring to be above a Law and without God that he may sin without being awed of Justice or of a God but there is a naturall inclination going before acts of will and reason by which a naturall man desires the being of God in so farre as he desires his own being that he may subsist in God if we suppose reason to bee in no shadow we cannot think it naturally and simply would desire that the body on which it depends were just nothing or that the rayes of the Sunne would wish the Sun to be turned into pure nothing or the streames that the fountaine were nothing Luther The will of every man would desire there were not a law if it were possible and that it selfe were altogether free grace is necessary to friend the law and the will and the Gospel Free-will since the fall by a subjective power can be carryed to good by an active power ever to ill nor could the wills active but only its subjective power stand even before the fall or promove into good Luther Free-will is meerly passive in every act that is called willing because the will is nothing except it be pulled drawn moved which drawing having influence on the members and strength either of soule or body is the wills activity and no other as the drawing of the Saw cutting the wood is to the Saw meerly passive from the Sawer nor does it conferre any thing to the drawing by way of co-operation but onely being drawn it workes on the tree being more drawn then drawing which Sawing is called the work of the Saw with the Sawer when yet it meerly suffers Luther Voluntas cujuslibet mallet si fieri posset esse nullam legem se omninò liberam necessaria est mediatrix gratia quae conciliet legem evangelio voluntati Liberum arbitrium post peccatum potest in bonum potentiâ subjectivâ in malum vero activâ semper nec enim in statu innoceÌ„tiae potuit stare activa sed subjectiva potentia nedum in â—onum proficere Liberum arbitrium est merè passivum in omni actu suo qui velle vocatur quia voluntas non nisi rapitur trahitur movetur qui tractus redundans in membra vires seu animae seu corporis est ejus activitas nulla alia sicut tractus serrae secantis lignum ' est serrae merè passivus a sectore nec ad tractum suum quicquam cooperatur sed tantum tracta jam in lignum operatur impulsa magis quam impellens quae serratio opus ejus cum serratore dicitur cum tamen merè patiatur It is cleare that Luther makes us not blocks and stones in beleeving praying or other supernaturall works as if after our conversion we were mere patients and ought not to pray but when the winde of the Spirit bloweth faire upon the flowers and the Garden Or as if the person of the Holy Ghost and Christs grace were the onely formall efficient cause and principle in all supernaturall works and we truncks and stones and not to be rebuked as slothfull servants in sins of omission or commission Luther saith the contrary To. 2. in Gen. c. 24. f. 232. Antinomoi docent simpliciter omnia peccata sublata nec arguenda esse nec homines terrendos lege Antinomians say simply
all sins are taken away and are not to be rebuked nor are men renewed to be terryfied by the Law for Luther 1. speaks comparatively and denies not all subordinate activity to renewed free-will after conversion In every good work the Sons of God are rather acted upon then doe act In omni opere bono potius aguntur quam agunt filii Dei Then Luther meanes that they act but grace rather acts upon them for To. 3. in Gen. in cap. 28. fo 82. Luther saith there is a twofold holinesse in us one imputed by which we are sanctified by the Word and is perfect another by which wee are holy by our work and conversation which is unperfect The other holinesse is of works it is charity that makes us acceptable to God there not onely God speaks to me but I study to follow God speaking When I was a Monk often I desired that happinesse to see a godly man in life and conversation in the mean time I dreamed of an Eremite that abstained from meat and drink and fed on rootes and cold water but they are holy who are holy with a passive not an active holinesse if every man doe his duty by rule according to his calling and obey not the flesh and in the Spirit suppresse the desires and lusts thereof Altera sanctitas operum est charitas gratum faciens ibi non solum Deus loquitur sed studeo ego sequi loquentem Deum Ego Monachus saepe ex animo optabam eam faelicitatem mihi contingere ut possim videre conversationem vitam alicujus sancti bominis Interim somniabam talem sanctum qui in Eremo agens abstineret a cibo potu victitaret tantum radiculis herborum aquâ frigidâ sancti sunt sanctitate passivâ non activâ si unusquisque ex praescripto verbi Dei faciat officium in vocatione suâ carni non obsequatur sed Spiritu reprimat desideria ejus And where ever Luther speaketh of inherent holinesse he calleth it imperfect and active then renewed freewill must be an Agent in it 2 The subjective power of doing good that Luther calleth a passive power and which was in man before the fall in the renewed man is not simply passive for in regard of it saith Luther Voluntas magis est impulsa quam impellens the will rather is drawen then it doth draw and act but inclineth more to bee drawen but it is passive because free will in pure naturalls before the fall or after regeneration is a subject receiving a holy sanctified rectitude of will and before the fall that rectitude was that concreated and naturall Image of God in the first Adam in regeneration it is the supernaturall image of the second Adam which wee call the new heart and before the fall Adam did not love and serve God by free will simply but by free-will gifted with that naturall accident of concreated sanctity and holinesse added to the will as a connaturall gift to make the will compleat in its operations Now the will is a mere patient in receiving a supernaturall active power to will according to Christ and in this regard the will is patient and must bee elevated in its naturall activity by receiving a new infused heart Ezeki 36.26 Zech. 12.10 Deut. 30.6 And because free-will acts according to Christ in beleeving hopeing loving out of faith all by the strength of new supernaturall habits therefore doth Luther call the renewed man a patient and his supernaturall workes like the drawing of a Saw which yet hath its own activity of cutting the tree and hath teeth by art for that effect yet t is called a patient in sawing the tree because it is moved in its motion by him that draweth the Saw 3 In the receiving the active determination of actuall assisting grace the will is a patient in the reception and subjective and passive lying under the actuall motion of him who workes in us to will and to doe for wee can doe nothing more than clay when God infuseth a spirit in it to move the predeterminating wind of the spirit to blow right on us in regard of both these though being acted by habituall grace and by actuall assisting grace being drawen Cant. 1.2 3. and Psal. 119.32 compared with Ezeki 36.26 27. we doe and have our own subordinate active influence in all the workes wee doe toward Heaven and life eternall yet Luther saith wee are patients Luther Heraeseos venenum est quod tribuit libero arbitrio virtutem disponendi se ad gratiam sive habitualem sive actualem recipiendam quale faciunt in illo Zech. 1. Convertimini ad me ego convertar ad vos Homo merè passivè se habet nec facit quidquam sed fit totus Luther Deus in materia privativa non positiva operatur It s a poyson of Heresie that giveth to free-will power to dispose it selfe to receive grace as they say from Zech. 1. Turne to me and I will turne to you Man is a meer patient he doth nothing but is acted or done upon God worketh on a privative not a positive matter 4. Luther holds men to be meere patients because grace and grace onely beginneth all supernaturall works Luther How shall free-will remaine and our doing what we can When we are taught that we are wrought upon and we work not but God works wee are the work not the workers so all the Divinity of proud men utterly perishes Faith is wrought in us not thinking not wisely understanding not willing but who-ever is gifted with faith is prevented by the incomprehensible hid work of the Spirit by the onely hearing of the Word without all work of us Vbi manebit liberum arbitrium ubi facere quod in se est cum hic fieri nos doceamur non facere non nos operemur sed Deus nos operetur facturae non factores simus funditus scilicet ruit omnis Theologia superborum Non nobis cogitantibus sapientibus volentibus sed incomprehensibili occulto opere Spiritus praevenitur quisquis fide donatur in Christo ad solum verbi auditum citra omnem nostram aliam operam 4. Luther is much as he cannot be enough in depressing the glory of nature and free-will and exalting God We are not good by working but by suffering when we suffer the actings of God on us and are quiet Whatever shall give thy â—elfe to thee and permit thee hold that in suspition for it will cause thee finde thy own will in fasting as Esa. 58. Whatever shall take thy self from thy self follow that Luther Non operando sed patiendo boni sumus cum patimuâ— divinas actiones quieti ipsis Quicquid tibi teipsum dederit permiserit tene suspectum quia facit ut inveniatur voluntas tua in Jejunio tuo ut dicitur Esa. 58. quicquid
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
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
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
Historicall Literall and Grammaticall sense but in the Mysterious Allegoricall and Spirituall sense is the way of Legalists who say they follow the Letter and know nothing of the Spirit but the Letter killeth and the Spirit quickneth Read Philosophy dissected and the peeces called Theologia Germanica and the Bright Star and H. Nicholas his Exhortations and Documentals and you shall find strange Allegories And Saltmarsh is as Monkish in Allegories as they 2. Antinomians tell us often of imputed righteousnesse which supposeth Christ was a true reall Man and God-Man in one person and that we are saved by the merit an satisfaction of his obedience and death imputed to us But Saltmarsh and Familists herâ— tell us Christ is a meere figure sampler document or example onely in which God discovers to us grace and love And all that is spoken of Christ as in that person not in that person really but figuratively as in that person that was borne of a virgin who was circumcised c. is spoken in figure of the whole nature What Was not Christ reall and very Man our only surety Mediator High Priest who offered a reall sacrifice for us Is he nothing but a figure and if Adam was not the first man in whom all stood and fell so that all have sinned in him neither can Christ be the second Man in whom all his sonnes are justified redeemed and saved But Familists deny that Adam was the first man in whom all stood and fell as Saltmarsh told us before and therefore Familists deny that doctrine of the first and second Adam Rom. 5. and 1 Cor 15. 3. It is a mystery that all that Christ did from his childhood to his crucifying death and crosse was a discoveâ—y of God by this Figure in the whole mystery how God is in all his and works and hath his times of Law-crucifying c. Was his crucifying but a discovery or a document of God by this figure The Scripture riseth higher He was wounded for our transgression he was bruised for our iniquity the chastisement of our peace was upon him with his stripes we are healed Esai 53. And him that knew no sinne God made sinne for us that we might be made the righteousnesse of God in him as it is 2 Cor. 5.21 And in his own selfe on the tree he bare our sinnes 1 Pet. 2.24 The Familists make Christ a discovery and a teaching figure not a true Man The Socinians make him a Man but a meere example of patient suffering if we follow him his example will save us but they denyed he payed a reall satisfactory ransome to Gods justice for us 4. By Christs death say they God witnesseth to his people that he is their God and they his people by killing all their strength and life and power of the first creation and carrying it up to a more excellent and glorious life his own Spirit How killed Christ the strength life and power of the first creation Christ is but a figure and Christ but suffers sayth Gortine and dies in us when we who beare his Image For Man saith Saltmarsh p. 3 4. is created according to the Image of God which was Jesus Christ doe suffer and die for God cannot die And to this agreeth well what Saltmarsh saith p. 288. Others say he himselfe and Familists in opposition to Protestants who make Gospel-administration to stand in repentance faith sanctification justification 285 286. the mystery of salvation is no other then Immanuel or God with us Christ being no more but an anointed one and that anointed one is our nature or weaknesse anointed with the Spirit even God himselfe who is strength And this mystery of great and exceeding glory is revealed in peeces and parts and after the manner of men according to the infirmity of our flesh within the Christian in graces c. and in the Scriptures or expressions and formes without the Christian then is Christ crucified nothing but a beleever graced within with Gods Image And p. 283. he saith O how doth the pure appearance of God powre shame upon all flesh and fleshly glory Either by letter or by graces the day of the Lord will be upon all our Cedars and Okes. Now a Saint anointed is God manifested in the flesh to Saltmarsh and will the Lord powre shame on God manifested in the flesh or is the day of the Lord against Christ â—evealed within the Christian in graces and in the Scriptures without the Christian Then is Gods wrath kindled against grace within and Scripture without brave Divinity The Scripture saith not that Christ on the Crosse killed the strength life and power of the first creation that is Gospel-grace beleeving and God manifested in the Saints that is the new creature in them and the first creation that is as they say the natuâ—rall faculties of knowing willing nilling so as the holy Ghost and the Lord Jesus must come in place of these faculties and in us love feare beleeve rejoyce and we all our powers that we had in creation must be dead passive organs Industry Arts Sciences Tongues Labouring acting of Duties quite removed as flesh and corruption and we turned in all spirit See Rise reign Er. 1 2. For Saltm saith Sparkles of Glory 230 231. all other askings or seekings of God which are not thus in Spirit or in the will or mind of God in some evidence or pure work of the Spirit is but the askings of creatures as creatures All exhortations in Scripture to this duty as Seek yee my face Pray continually are onely then rightly effectually and properly applied and obeyed when the Spirit of God doth it in the Christian when the Spirit of God breathes in and reveals the will of God and acts in the duty or expressions and the Christian speakes in himselfe or the presence of others that mind of God and so the Spirit of God cloathes it selfe in flesh or letter or expressions as to the outward man If by a pure work of the Spirit Saltmarsh mean that the Spirit acteth as the principall determining moving acting cause carrying on the work so as our Spirit and naturall faculties of mind will affection have their own subordinate and inferiour active influence in the work the holy Ghost helping our infirmities it is good but this is no new light nor Familisticall secret of all Spirit but that which Protestants teach against Den and other Arminians old liers and new lights But â— feare a pure work of the Spirit is as much as the Spirit acts purely wholly only in praying and all supernaturall acts and the naturall faculties strength power and life of the first creation are destroyed and annihilated so as we are dead passive Organs doing nothing but the Spirit doth all as Libertines say Second causes work nothing but God as the soul of all worketh all in all creatures This is the secret and so the praying and all the supernaturall duties of beleevers are pure
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
is no Rule and if so in all the sinnes committed by Christians be they never so heyâ—ous the Christian sinnes not for he goâ—s against no Law noâ— any obligiâ—g Commandement CHAP. XXIV Of the Indulgence of sinning under Law and Gospel granted by the Familists GOd had a time before Christ came in the Spirit as he had before Christ came in the flesh in which he suffered with patience their sinnes so now under Episcopacie Independency Presbytery he useth much forbearance but he hath a time in which he will judge the world and destroy Antichrist and then shall all the Saints Indulgencies cease to all these things under which they are walking some in conscience some in liberty Sparkles 251 252 253. Answ. The Scripture speaketh of no Indulgency to sinning after the revealed Gospel because after his ascension he came both in the flesh and Spirit and men have no excuse for their sins Acts 14.16 Acts 17.30 In times of ignorance God winked but now even in Pauls time he commands all to repent 2 Cor. 6.2 Behold now is the day of salvation And Rom. 13.12 Now the night is far spent and the day is at hand The Gospel day is dawn a day of the Spirit beyond the Gospel day the Scripture knoweth not except the incomming of the Jews which is a Gospel day in which the Moon light shall bee as the Sunne in his full strength 2. Here is a new Familistical day of judgement begun in this life and why not also the Libertine and Nicolaitan resurrection in this life 3. Sinning in conscience and liberty excuseth no sinne nor can Saints sinne at all in the Antinomian way as is proven and shall be hereafter God willing Now under Episcopâ—cie must God give dispensations to Prelâ—ticall Saintâ— under that Antichristian ministration to bow to Altars and 〈◊〉 to all their Popery that now they professe and practice and they sin not in that case yea and such walk with God in all â—is removes p. 316. and in all outward religious Administrations page 314. and even following Popery CHAP. XXV Familists will have us to be very Christ or Christed and Godded 25 SOme say CHRIST in us is no other then the habit of grace and such a work of sanctification wrought by the graces of the Spirit and this they say is CHRIST formed in us This the Protestant Generally Others say CHRIST in us is when we are made the anointed of God which is Christ or the whole intire Christ as one spirituall new man 1 Cor. 12.12 and that the Image of Christ in us is Christ manifested in our flesh as to sufferings and death whereby the flesh is crucified in the power of God and of the Spirit the outward man or flesh dying daily and it is no more we that live but Christ manifested in us as in resurrection Sparkles 255 256. Answ. Saltmarsh here quits the Protestant but leaves him with a slander and blot that Christ in a Christian is but a habit of mortification but he speakes nothing of imputed righteousnesse and Christ living by faith in the heart which he knowes the Protestant teacheth to be Christ in the Saints the hope of glory 2. Hee takes him to H. Nicholas and makes every Saint one intire whole Christ and the whole mysticall body of the Catholick Church in every beleever 1 Cor. 12.12 that is every man is Christ and God manifested in the flesh and Godded with God and Christed with Christ in suffering and this is all the incarnation of God and crucifying of the Lord of glory that Saltmarsh will allow us But we beleeve Christ died and rose and in our flesh is sitting at the right hand of God and withall that in a spirituall manner he dwels in us by faith cloathing a sinner in his whites of glory and breathing living acting in him as in a Tabernacle a redeemed and graced palace which he will cast down and raise up at the last day and plaster and more then over-gold with finest purest glory This is Christ in us the hope of Glory CHAP. XXVI The Familists fansie of our passing from one ministration to another of higher glory in this life and the Lords Prayer and Christian Sabbath 27 THere is a fiery triall of the Spirit 1 Cor. 3.13.15 2 Pet. 3.10 Rev. 2.9 in which a Christian passing from Law to Gospel and from a Gospel state of graces gifts and ordinances to more glorious manifestations of God and all Spirit burneth and crucifieth all his former workes and ministrations as vile and nothing Answ. Law or Gospel-merit are daily to be burnt and trampled under foot and not only when we passe from Law to Gospel except men under the old Testament be saved by Law-righteousnesse 2. When we passe from Law to Gospel we leave shadowes and approach nearer to the Sunne and the night-torches of ceremonies are blown out because the day dawneth But that we are to admit new lights contradicent to the old is an untruth there was ever the same truth from the beginning 1 John 1.1 Jer. 6.16 Gen. 3.16 Heb. 13.8 neither Christ nor Truth weares out of fashion the matter is not thus It was not of old Confesse sinne and now it is sinne to Saints to confesse sinne Nor was it of old that David was justified by workes but now Paul is justified without workes by the imputed righteousnesse of Christ. Nor was it of old a pardoned man can sin and is forbidden to murther but now a pardoned man can not sin no written law forbids a Saint to murther Thus we burn no we crucifie no truths no acts of righteousnesse the grace of God commands them now as then Tit. 2.11.12 and never bad crucifie them Thus we wash our hands of new lights or rather new lies contradicent to old truths new and clearer manifestations of ancient Christ are our new lights 2. 1 Cor. 3. There is no passing from Law to Gospel the Law and Gospel-truths are never called Hay and Stubble and opposed to silver and gold truth is not opposed to truth 2. God burnes that trash law-merits we are to burn 3. That hay is laid upon a golden foundation Christ Law or Gospel-merits are not builded on Christ the Spirit expones not this text so as Saltmarsh doth 3. It is Saltmarsh his hap to misexpone all places for the last judgement and the resurrection of the body I dare say the Spirit of truth never minded his passing from one ministration to another 2 Pet. 3. the burning of the earth and the works of it is not mens burning of all their works For 1. Scoffers mock the last day and the promise of Christs comming but not the joyfull day of their passing from their scoffing merits selfe-righteousnesse to a new ministration of glory 2. Peter minded a reall not metaphoricall destroying of the world in Noahs time not with figurative but most reall waters and from that of burning the earth with fire really not figuratively
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
7 8 9 10 11 12 13 14 15. he never once saith Christ the Sonne of God was made true and very man in all things like unto us sinne excepted or the second person of the Trinity assumed the nature of man in the unity of his person or Christ was the true Sonne of David borne of a woman c. as Scripture and Divines speak but by the contrary only in this appearance of flesh he was a figure of God whose designe it is to make his Saints his temple his tabernacle his body and God thus manifested in the flesh that is God by his Spirit giving us faith and a new birth to be the Sonnes of God in whom he dwells by faith is the Immanuel God with us that is all the God-man or God incarnate which this spirit of the Antichrist will yeeld to us is nothing but every Saint anointed is Christ and Immanuel now the Father and Spirit both make the Saints the Temple of God the new creation the body of Christ thus and so the Son is no more God incarnate then the Father and God is thus manifested in the flesh in making us his dwelling house and Temple and body by faith as Saltmarsh is sure not to speak against but with the heretickes who denyed Christ to have a true body or to be true man but only to be a figure or appearance of a man or a man in representation in forme in meer shape not truly and really so as the Disciplâ—s heard saw with their eyes and looked on and their hands handled the Lord of life 1 Joh. 1.1 of him they said He is not here he is risen againe except ye beleeve that I am he yee shall dye in your sinnes And in his crucifying saith Saltmarsh p. 13.14 all his first glory in which he appeared revealed that old designe of God that mystery hid from ages and now made manifest to the Saints nayling all the flesh of his Saints to the same crosse and being lifted up drawes all men to him which is the mystery of the Gospel or Christ crucified H. Nicholas document c. 3. sen. 5. to be borne of the Virgin Mary out of the seed of David after the flesh is to be borne of the pure doctrine of H.N. out of the seed of love How Christ nailed all the flesh of his Saints to the crosse except mystically and figuratively and in a spirituall sense I know not but this is all Christs dying on the crosse except Familists say that Christ dyed not really and truly but only in a figure or they say Christ as an extraordinary holy man was God manifested in the flesh and that he was not the consubstantiall Son of God but being a man Godded with the holy being of love dyed as an example of singular love and patience and most submissive obedience and so nailed to his crosse all the flesh of his Saints exemplary that we should follow him as the Socinians teach and so his death must be no reall no true satisfaction nor any satisfactory ransome to justice for us but that God forgave all men their sinnes without a price or ransome of blood and Christ gave not himselfe as a reall ransome price or satisfaction for our sinnes but dyed as a rule and patterne of holinesse that we should imitate him and without his but by our owne personall merits wee might be saved as we were saved by following the godly lives of other holy men The Scripture saith he nailed his owne flesh to the crosse for so it is 1 Pet. 2 24. Who his own selfe bare our sinnes in his body on the tree And Act. 13.28 Though they found no cause of death in him yet desired they Pilate that he should be slaine 29. And when they had fulfilled all that was written of him they tooke him downe from the tree and laid him in a sepulcher but God raised him from the dead Now the man Christ that was nailed to a tree and buried in the grave of Joseph of Arimathea that same man God raised from the dead but Christ nailed not the Saints flesh and the bodies of beleevers of Saltmarsh and others really to the crosse nor were their bodyes really laid in Josephs new tombe nor did God truly and really raise them from the dead only in a spirituall meaning we dyed are buried with Christ and partakers of his resurrection But saith Peter Act. 5.30 The God of our fathers raised up Jesus whom ye slew and hanged on a tree But Saltmarsh saith the Christ crucifying and nailing all the flesh of his Saints to the same crosse and being lifted up drawes all men to him is the mystery of the Gospel or Christ crucified But Christ crucifying the flesh and sinfull corruption of beleevers in the same crosse is Christ mystically and spiritually and by the merit of his bloody death mortifying sin in the Saints and the sufferings of the Saints are not satisfactory to divine justice as Christs sufferings were but castigatorie to deaden them to the lusts of the flesh and the Saints sufferings are not Christ crucified nor Christ on the crosse drawing all men to him For Christ died and was but once really and truly in his blessed flesh and humane nature crucified Heb. 9.26 27 28. Matth. 27.34 35. Marke 14.24 Luke 23. v. 33 34. Joh. 19.23 on Mount Calvarie But the Saints were not really crucified with him for many of them were not borne when he dyed I have observed before that Gortyn and H. Nicholas make the Saints who beare the image of God suffering and persecuted in the world to be Christ crucified and nothing else because saith Gortyn Christ being the Lord of life cannot dye nor suffer in himselfe and therefore hee suffers in his Saints and so every suffering Saint is all the crucified Christ that these men grant Yea H. N. never confesseth Christ to be true God and very man but sometime the sabbaoth is Christ Evang. c. 2. s. 15. or the service of love is Christ. Exhor 14. s. 1. or the godly being in men is Christ Evang. 13. s. 16. or the eldest Elder of the family of love is Christ that is H.N. or a godly life is Chriâ—t so are we saved by our owne good works And Saltmarsh saith p. 14. Now all this of this new or second creation as they are spirituall and heavenly are only in and through the same Spirit and discerned in the same Spirit Hence a Christ of flesh and blood who is true man and dyed for us is but Christ in the letter and the Protestant legall Christ that as a killing letter killeth and perfecteth nothing and cannot give life but the true Christ is a Spirit and spirituall and discerned in the Spirit that is to say only the family of love knoweth by the Spirit abstracted from Scripture and from all flesh and letter the true God manifested in the flesh of every Saint and crucified in beleevers and disclaimeth the
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
not to oblige the elect to obedience except the Spirit goe along with them in that they conspire with Arminians and Pelagians who will have the Covenant of grace an unjust bargaine as obliging to things unpossible except God bestow sufficient grace on all and againe they must say none unconverted are condemned for not beleeving that Gospell because it is unpossible in the letter as well as the Law to any except the Spirit worke in us to will and to doe 3. He denyeth that we are to wait on outward Ordinances or on God in the use of means which hath a double sense 1. As if we were to wait for conversion from only outward means or as if the letter of the word the sound of mens voice the seales or Ordinances of themselves could worke faith or of themselves convey spirituall things to the soule this we teach not But we teach that faith comes by hearing not internall hearing for that is conversion it selfe but by hearing of a sent Preacher Rom. 10.14 15 16. But the way of Gods conveying spirituall things by the word preached we dare not determine but sure we are to wait on Ordinances externall as the man waited thirty eight years at the poole for his health though not the pool but the Angel troubling the water healed all that were healed and while the Eunuch reads and heares Philip expone Esa. 53. the Spirit acteâ—h upon his soule and while Lydia heares the Lord opens her heart while Peter preacheth the word the Holy Ghost fell on all that heard the word Act. 10.44 Act. 8.34 35 36. Act. 16.14 while three thousand heare Peter the Holy Ghost pricketh their heart and addeth them to the Church Act. 2. that they gladly receive the word v. 37 38 39 40 41 42. the inward opening goeth along with Gods outward teaching By Saltmarsh his way we are nor to heare the word nor to wait on God in the use of any meanes nor to use any meanes and commit the successe to God but to waite on extraordinary raptures and inward teaching say they not on outward meanes but our wating on the outward meanes piously used is all in order to the breathing of the Spirit of life and the inward word say we as some saile and seeke the wind both at once and doth this offend Familists that we serve and wait on the Lord for the desired harvest and that some wait on the tyde and then saile so is Saltm angry that we heare preach read though the unconverted doe not these spiritually and in the Lords good houre whâ—n the Angel commeth downe and troubleth the water the Spirit lifteth up the sicke man and puts him into the water and he is healed Protestants generally are not ashamed to owne this as the way of God 1. In hearing and outward means no man is to limit the holy One of Israel to his time the time of the Fathers teaching the third or the twelfth houre is not knowne to us but all our life it is our duty to lye and watch at the posts and gates of wisdome Prov. 8.34 2. We are not to idolize meanes and to take Scripture or Ordinances for Christ they are creatures not Christ and of themselves cannot save then let us use the meanes not give them any higher place then means neither think all is done if we use means thus it 's not Christ without us but Christ within that effectually saveth us 3 Nor is the acting of the Holy Ghost so as if the word must first stirre the spirit of God but by the contrary as the Poole of Bethsoida moved not the Angel to bring him downe but the Angel came downe and stirred the Poole so the Spirit first stirres and blowes upon both our spirit and the word and then the word and we both are inlived for any stirring upon the word and blowing of the North and South-wind upon the flowers and Garden to wit the soules of the elect is first and principally from the spirit for the spirit is the Authour creator and in the immediately inspired Organs the Prophets and Apostles the Pen-men and the Spirit devised and dictated the the words letters and doctrine of the old and new Testament 2 Tim. 3.16 17. 2 Pet. 1.19 20 21. Luke 1.55 70. 2 It s he that sends Messengers to speake in his name Esa. 48.16 Esa. 6.1 2 3 Jer. 26.12 3 When we doe not actually heare or partake of Ordinances the Holy Ghost bringeth the word to our remembrance and wakens up the memory and faith of the word by works of divine providence Joh. 16.13 Joh. 14.26 Joh. 2.21.22 4 The Spirit acts by rods judgements and afflictions Deut. 30.1 2 3 4 5. Hos. 5.15 Luke 15.15 16 17. Yet so as hee reviveth the memory of the word preached read and heard and worketh in and by it 5 In praying promising threatning in the fervour and zeal of God there cometh upon the soules of the servants of God some strong and mighty propheticall impression and violent impulsion that they speake and prophecie what otherwise they would not in cold blood speake and God hath made good the words of his servants which as it is not ordinary so it must be tryed Familists have no ground to dreame that Jeremiah or John intended a contrary betweene the outward teaching as a killing letter and the inward teaching as the only quickening of the Spirit excluding the letter and all teaching of men because the one said Jer. 31.34 And they shall teach no more every man his neighbour and every man his brother saying know the Lord for they shall all know mee c. and the other said 1 John 2.27 And ye need not that any man teach you for the same anoynting teacheth you of all things and is truth 1 The Authour to the Hebrews c. 8. applyeth the saying of Jeremiah to Christ and his dispensation under the Gospell and the former Covenant to the law and dispensation of the old Testament so as if it prove any thing it must be against all teaching of men by men by the Apostles Evangelists Pastors and Doctors which are certainly bretheren teaching bretheren and neighbours instructing neighbours which close subverteth the end of Christs ascending to give some to be Apostles c for the perfecting of the Saints for the worke of the ministery for the edifying of the body of Christ and that to the end till we all come in the unity of faith c. 2 It must be against the writing of the new Testament and the teaching and doctrine of the Prophets and Apostles upon which we are built Jesus Christ being the cheife corner stone Eph. 2.20 3 The Authour to the Hebrews applyeth this they shall be all taught of God to all new converts under the New Testament and the same doeth Christ John 6.45 46. But Saltmarsh and his Familists say only the perfect ones and these that are all Spirit are beyond and above all Ordinances of man
the Ordinances and hearing untill the day-starre the saving light of the Spirit that goeth before the Sunne and day-light of the vision of glory shine in the heart to make the word effectuall for though candle-light and sunne-light cannot concurre to make one light because the lesser light evanisheth and disappeareth at the comming of the greater light and the moon-light or starre-light of faith cannot be mixt with the noonday-light of glory 1 Cor. 13.11 12. no more then the knowledge of a young child and of the same come to be an aged man can be in one and the same man yet the light of the Scripture the light of the Spirit may and must necessarily be together and are no more contrary as Waldesso and Familists vainely suppose then the light of the Sunne without in the aire is contrary to the visible faculty of seeing within in the eyes the Spirit is by a metaphor called the day-starre for the Spirit is not formally light but effectually only for it is that faculty by which the eyes of the understanding are strengthened to perceive the things of God and therefore called the spirit of Revelation Eph. 1.17 the eye-salve is not properly the light that makes colours visible though I may say to a dim sighted man when I give him an excellent eye-salve see I give you the light of your eyes When I give him but that by which his seeing faculty is strengthened to see perfectly that Scripture is not to be layed aside upon pretended sufficient light of the Spirit without the Scripture light is cleare Rom. 15.4 2. Because the perfectest beleevers have patience and comfort in the Scripture meditating in it day and night Ps. 1. and are strengthened through reading againe and againe the premises lest they faint Ps. 119.49 3. Because the Scripture to every new reading and hearing suggesteth some new thing of God as a fountaine that can never goe dry Ps. 119.96.92 93.72 2 Pet. 1.13 14 15. Phil. 3.1 8. That saying The more of the letter the lesse of the Spirit hath truth as touching the only and meere letter rested on and confided in but is not simply true that the more of the knowledge of the letter the lesse of the Spirit but the more rather of the Spirit 9. The nearer to glory when we shall be all-spirit and have nothing of a Temple and of Ordinances and of the mirror or glasse of the word the lesse literall we are that is we repose the lesse on the letter and are the more spirituall as the nearer to the morning the lesse of starre-light 2 Pet. 1.19 1 Cor. 13.10 11 12 13. But it followeth not that the nearer beleevers are to an immediate vision of glory the lesse knowledge they have of the letter of the Scripture though this knowledge of the letter shall fully be abolished at the dawning of that morning for the nearer it bee to the full harvest the more abundance of the first fruits and yet when the full harvest commeth the first fruits cease and give place to the harvest and the more of the morning twilight the nearer day though the morning twilight evanish when the perfect day commeth yea the nearer that the dawning of the morning face of God shine in at the windowes of our soule when we are in the child-birth paine of eternity the more of the knowledge of the will of God we have in regard we are 1 Pet. 3.14 to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ and this knowledge doth include not exclude the knowledge of the letter The Spirit is not a part of the rule of faith or of the word the Spirit is not the word the word is not the Spirit but the Spirit is that which maketh lively and effectuall application of the word to our soules as the Mason is not the art of building but he is regulated by the precepts of art and reason and tyes himselfe to the following of art in all the workes of building the word is that which tyeth us as our guide rule conduct but the Spirit goeth along in a reall uniting of our hearts to Christ as it were enclosed in the word and in applying the word to our heart and so is called the anointing 10. The spiritualty of our soules is in a sort of dominion over the letter of the word when our soules are transformed into the things contained in the Gospell and we are changed into the spiritualnesse of the word so Rom. 6.17 the Gospell is called a forme a mould a signet for looke what letters and characters are in the signet of silver or brasse these same characters in length and breadth and just proportion are instamped on the wax or the paper the Gospell containes the Lord Jesus his image the lineaments of Christ in a new minde new will renewed affections knowledge love meeknesse patience lowlinesse c. it is a morall containing of Christ as the signe containeth the thing that is signified by the signe the Spirit instamps and forms as it were another Christ that is his living spirituall image in our soule Gal. 4.19 a new ingraving of the new worke and new creation of the second Adam 2 Cor. 5.17 on our hearts which is called the Law in the inward parts when wee have the same stampe and image of Christ and are changed over into the Gospel not into the letters of the Gospel or into the externall words but are new-moulded into the Spirit and new spirituall nature of the second Adam and are borne of the Spirit Joh. 3.5 6. the word is called the seed 1 Pet. 1.23 the tree is vertually in the seed the new birth and new Spirit we receive in regeneration is in the word vertually as the thing signified in the signe so are we said 2 Cor. 3.18 to bee changed into the same image from glory to glory even as by the Spirit of the Lord. And the Spirit lookes to his copy or sampler and looke what lineaments legs limbs proportion of members are in the second Adam these same the Spirit by the word preached draws and frames in us now the second Adam the man Christ in his spirituals is the first borne of every creature Col. 1.15 Christ is the master peece the flower and glory of the Acts of God in creating new creatures after the second creation and there is framed on him holinesse lowlinesse meeknesse humility patience heavenly mindednesse and the spirit according to this glorious mould draws the legges armes and all the severall limbes and members of the new creature in the Saints and he makes efficaciously good that part of the word Learne of me that I am meek and lowly Mat. 11.29 let him take up his crosse and follow me Matth. 16.24 let this minde be in you that was also in Christ Jesus Phil. 2.5 so doth the Spirit change us unto al Spirit and this is the right Christing of the Saints when
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.
the great Idol the bosome and breast-God brought up with us from our youth and warmed with us in Aegypt with our first life-heat 6. That imputed righteousnesse is a way too high for a foole from the wombe while grace casts us in a new mould 7. That litterall and morall preaching of dead and letter-letter-works too Seneca-like is farre from the gospel-free-Gospel-free-Spirit and the subduing of corruption that Morall Philosophie of vertues and vices cannot draw bloud of a wounded conscience 8. That Antinomians vainely argue from the strength the Law giveth to obey which is as good as nothing of it selfe without the Spirit to disanull all binding power of the Law 9. Beware of licence to the flesh under the coat of liberty of the Spirit and let none thinke that Law-curses looseth us from all Law-obedience or that Christ hath cryed downe the tenne Commandements and that Gospel-liberty is a dispensation for Law-loosenesse or that free grace is a lawlesse Pope Grace is active dutifull in acting thankfull holy solicitous in doing as if there were not a Gospel free fearelesse bold as if there were not a cursing Law tender of the honour of the Law-giver and of Gospel-glory due to him who justifies the ungodly CHAP. XXVIII Strict and precise walking a necessarie and commanded Gospel-dutie THe quitting of our owne righteousnesse is scarce a toe or an inch of that large body of strict precise and accurate walking in all manner of godly conversation so farre is the strait and narrow way from being nothing as Antinomians say but onely beleeving and disclaiming our owne righteousnesse Nor did the Spirit of God speake that for want of the knowledge of love we walked very uncomfortably spending our time in fasting weeping mourning praying reading and hearing and in performance of other duties and all to get Christ. Suppose that heat be naturall holy fire from a right principle Rom. 12.15 in a right object Gal. 4.18 in a right manner and due end Numb 25.15 yee cannot bee too holy except God be too holy 1 Pet. 1.15 16. if the path be hell-ward the fervor of the pace makes it worse If it were to merit Christ and make purchase of him I should say this weake man saith right and Towne also who saith away with your strict injunctions as if he would nick-name Gospel-grace to be a sowre and uncomfortable Puritane But 1. sure the needles eye is a strict way 2. Travellers must sell all and buy the pearle hate father and mother yea and their owne life so runne that they may obtaine strive for the mastery resist unto bloud As strangers and Pilgrimes abstaine from fleshly lusts this is more then lusting after self-righteousnesse that warr against the soule fight indure hardnesse overcome die in the cause and warre your mothers sonne on walke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accuratly Puritanically beware of the â—east spot of the flesh and of the very wrong use of the lip or glimpse of the eye 3. Many seeke to enter in and shall not be able and the righteous shall scarsely be saved Antinomians say we are Pharisees in all this and that God ever intended to man a pleasant and a comfortable life he meaneth loosed from the soure life of a Precisian But Antinomians shall wish to die Puritans Matth. 5.47 what over-banck or singular thing doe you CHAP. XXIX God is truely angry with the sinnes of elect and beleevers ANtinomians hold that God cannot be angry at the sinnes of the justified because they are done away and abolished in Christ. Anger is in God saith Saltmarsh onely by way of allusion and Allegory God is not angry at the sinnes of the elect saith Towne and Eaton It s true of anger flowing from justice which Christ hath fully satisfied and removed but not true of Anger and displeasure against the sinnes of the justified both to hate rebuke and correct their sinnes though God hate not their persons 1. Because then God should be angry at no sinnes comitted by the elect before their effectuall conversion as well as after for both these sorts of sinnes are abolished in Christs bloud ere they bee committed 2. The Adultery and murther committed by David when he is justified by Christs imputed righteousnesse the same way that wee are displeased the Lord. The Lord covered Zion with a cloud in his anger How long Lord wilt thou be angry for ever How long wilt thou bee angry against the prayer of thy people all our daies are passed away in thy wrath The Lord was angry with mee saith Moses for your sake The Lord was very angry with Aaron Though thou wast angry with mee saith the Spouse of CHRIST thine anger is turned away and thou comfortedst mee And in the New Testament Christ rebuketh Peter in Anger Get thee behinde me Satan for thou art an offence to me Doe we provoke the Lord to jealousie Are we stronger then he 3. The command laid upon beleevers Thou shalt not Murther cannot not be an Allegoricall command nor was it a figurative sword that followed Davids house for his sinne nor doth the Lord speake by figures after the manner of men when he saith to beleeving Ephesians Honor thy Father and thy Mother And the Lords hatred of and displeasure at the sinnes of a sonne may well stand with love to his person except the Adultery of the justified bee no Adultery CHAP. XXX The justified countable to God for sinne ANtinomians hold that the justified are not countable to God for sinne It s true they are not thus farre to bee countable for sinne that they must suffer eternall wrath and answer the Law-suit and plea of sinne-revenging iustice which Christ answered but they are so countable for their sinnes as if they receive five talents they sinne if they gaine not tenne 2. They are to feare sinne before it be committed as being under the Law and to looke for the rod of men and temporary corrections after it 3. Nor can Antinomians deny but temporall punishments as well as eternall are threatned in the law CHAP. XXXI God punisheth sinne in beleevers SO doth the Lord inflict temporary punishments and spirituall on unbeleevers though David for his Adultery felt not the stroak of revenging justice yet sure it was Evangelike justice that he who tooke another mans wife secretly that lay in his bosome and killed the innocent husband with the sword of strangers that another should take his wives openly and lye with them before the Sunne and that the sword in his owne house should persue him and the one brother kill the other and it was just that Peter who proudly trusted in his own strength should fall on his own weight and deny the Lord. And these that eat unworthyly should eat judgement and for this cause many among the Corinthians were weake many
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
the Holy Ghost who saith He that beleeveth shall be saved hee that beleeveth not is condemned already Or they may say Whether men beleeve or no they are saved as D. Crisp saith 2. Remission is but one of the promised mercies of the Gospel and because it dependeth not on works as a condition for the which life is given as Antinomians charge us but most unjustly it followeth not that works are no conditions in any sense this is vaine Logick they are not such conditions of dependencie and causality therefore they are no conditions at all Object 5. Yee strengthen naturall knowledge and the opinion of men that God will justifie none that are unworthy and uncleane freely for every naturall conscience doth require a worthynesse in man the Gospel teacheth the contrary Answ. Towne confoundeth ever justification and salvation and perverteth the state of the question 2. The naturall conscience is a Merit-monger and dreameth of inherent satisfaction and hand-paiment to God for heaven without a Mediator in so farre as it lookes on its owne naturall whitenesse and hellish civility but the naturall conscience doth also presume and fancie an Anti-Gospel on the other hand that God is mercifull so as to carry dogges and swine as meere blocks sleeping in Christs bosome to heaven the Gospel goeth a middle way that we are justified and saved in through and for the righteousnesse of another and these who are thus saved must be new creatures have their fruit in holinesse else they cannot have life eternall and the naturall conscience knoweth neither waies Object 6. It must follow that imputed righteousnesse is not sufficient to make men capable of salvation so that a godly life fitteth us for heaven and the more holy our life is the fitter it maketh us for heaven Answ. Sanctification fitteth us in the owne kind for heaven though not in any sort as the meritorious cause and when the positive is denyed the comparative degree cannot be affirmed a Raven is not white at all therefore it cannot be said to be whiter then snow Sanctification conferreth no meritorious capacity and fitnesse for salvation therefore it cannot adde any higher degree of fitnesse above that which sinners have from the merits of Christ. We grant all but when Paul saith Col. 1.12 Giving thanks unto the Father which hath maedeus meet to be partakers of the inheritance of the Saints in light The Antinomians are as farre out as carnall Gospellers can be if with Towne they say all this fitnesse was in justification onely for it was in that in the which and for the which Paul giveth thanks to the Father and prayeth for them Now this object of his praying and praising was not for their justification onely but vers 10. Their walking worthy of the Lord unto all wel-pleasing being fruitfull in every good worke Vers. 11. Strenghned unto all patience This was a part of their fitnesse and that holy walking conferreth a fitnesse and disposition for salvation to me is cleare because no uncleane thing can enter within the gates of that higher City and because that love which we have here in our way being the same in nature though not in degree with that which in our countrey shall remaine as a part of our garland and crowne the one must be a fit disposition to the other and when the Apostle saith Follow peace with all men and holinesse without which no man shall see the Lord. It cannot be meant of imputed righteousnesse for by the same reason peace with all men must bee meant of peace with God But the truth is these arguments fall of wll therefore I come to that which is the bottome the mother Heresie of Antinomians CHAP. XLVIX· Antinomians free us from any obligation to Evangelike commandements and exhortations to duties and say faith is onely commanded now THey refuse all Evangelicke holinesse all Commandements and Gospel-exhortations of holy walking and make beleeving and faith the onely Evangelick Command Vnbeliefe the only Evangelick sin and acknowledge no righteousnesse of inherent sanctification imputed righteousness must be all that the Gospel requireth and to bring the Saints under a commandement of holy walking so as they sinne if they neglect so to walke in Christ as they have learned him is to them to bring them back from under the sweet Sommer-Sunne-warmenesse of the Gospel to the coole and darke night shaddowes of the Law and to re-enter them in and shut them up under the old prison as if they had come out from under the Law upon baile and surety to enter in the old Goale againe upon demand For 1. Mr. Towne tells us that D. Tayler and all ours are strangers in the Scriptures as if he and his were the onely domesticks and children of the Prophets and Apostles who grant not that to Faith there is no sinne and hee that beleeves cannot sinne and Eaton that Free justification doth make us so perfectly holy and righteous from all spot of sinne in Gods sight that he seeth no sinne in us he meaneth of perfection both of persons and workes both imputed and inherent mortification and saith that the inherent mortification of Protestants by the Spirit of sanctification was the foundation of Eremits Monks Anchorits Nunneries who shut themselves up within walles to mortifie their sinnes out of Gods sight by the Spirit and call Sanctification the very heart of Popery and the essentiall forme of Anabaptisme 2. So we have Antinomians affirming that no Justified person sinneth before God in Gods sight really or if they looke on things with the eyes of Faith but onely they sinne imaginarily before men in their conversation and seemingly to the world or in their owne carnall sense of unbeliefe which is a blind Judge For saith Saltmarsh The Scripture calleth us ungodly and sinners not that we are so but seeme so or not so in Gods account but in the worlds So as the justified mans Adulteries Murthers are but seeming and fancied Adulteries and painted sins in the eyes of the deluded world and the Judge ought not to punish imaginary and fancied felony or paricides so his acts of sanctification and holy walking that followes from justification are meere fancies and and holynesse onely before men for they are no conditions no waies at all to heaven Yea nor commanded so as the justified sinne if they disobey such Gospel-commandements For if we say we have sinne and doe any thing contrary to Gospel-precepts which injoyne acts of Sanctification to the Justified that sinne is no sinne nor against the Law of God or in the account of God saith Eaton Denne and Saltmarsh but onely before men in our conversation or seemingly in our sense saith Towne and in the worlds account as Saltmarsh speaketh 3. Mr. Towne saith to beleeve is to doe all duties and he citeth Rollock on John and Calvine It is Townes aime as it is the
that Job David Heman Jonah say they are cast off of God yet at the same season Psalm 42. Davids heart was toward the Saints with whom he went to the house of God 2. Many we see dying who doubted for a time if ever they beleeved or were in Christ and yet were convinced that they loved the Saints but because they loved the Saints they could not make an actuall inference ergo they were translated from death to life because that actuall inference requireth the actuall blowing of the Holy Ghost a Saint in naturall Logick may be forced to yeeld an antecedent and the necessary consequence because both must be the cleere Word of God as 1 Joh. 3.14 I yeeld I love the Brethren and ergo I am translated from death to life But because hee seeth both the truth of the Antecedent and Consequence by the sparks of a meere naturall light he may be farre enough from faith and a supernaturall evidence of the Spirit to make him to beleeve it for his owne inward peace comfort and quieting of his soule and this deceiveth Antinomians that they thinke the knowing of their spirituall condition by marks being convincing and strong in a naturall way is presently the supernaturall evidence of the Spirit which it is not and 2. they inferre that it is to trust in their owne righteousnesse and stand on their owne legges if men come by assurance of a spirituall interest in Christ by their own inherent righteousnesse and then must they be justified saith Cornwell by works Yea 3. the New England Libertines say A man cannot evidence his justification by his sanctification but he must needs build upon his sanctification and trust to it And M. Towne saith The Saints are to forget and never remember their own holy walking So say they That true poverty of Spirit doth kill and take away the sight of grace But all the three consequences are false for a naturall evidence of my being in Christ cannot quiet my soule with the assurance of peace and for the other two wee are to forget our holy walking yea and as Towne saith to judge it losse and dung in the matter of our righteousnesse before God and thus to forget it so as we trust not in it is poverty of Spirit but simply to forget all our love to the Saints so as wee doe not remember it for the strengthening of assurance and our comfort is contrary to the whole Epistles of John and a begging of the question For sure it is damnable pride to trust in our own righteousnesse in that regard Paul may say I know nothing by my selfe yet am I not thereby justified And so also we are to cast all behind us as losse and dung but it is utterly unlawfull and contrary to spirituall poverty to make no use at all wholly to forget and not to strengthen our faith and our assurance and comfort in any holy walking at all For Ezechiah dying comforteth himselfe in this Remember now O Lord how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight And David I have kept the waies of the Lord and have not wickedly departed from my God all his judgements were before me And Job My foot hath held his steps his way have I kept and not declined neither have I gone back from the Commandement of his lips I have esteemed the words of his mouth more then my necessary food And Jeremiah Thy words were sound and I did eat them c. And the Church I am comely In my bed by night I sought him whom my soule loveth c. My heart waked In the way of thy judgements Lord we have waited for thee the desire of our soule is to thy name c Nor can a Legall Pedagogie be objected for spirituall poverty was injoyned confidence in our own righteousnesse condemned in the Old Testament as well as in the new and Paul hath the same in the New Testament Asser. 4. What ever objections Crisp Saltmarsh Towne and others have to prove that all the marks of sincerity love universal obedience agree to hypocrites and so can be no certain evidences of our faith and assured interest in Christ are 1. such as Papists bring to prove None can have undoubted assurance they are in the state of grace 2. The arguments that prove these marks may be counterfeit because they may be such in hypocrits We conclude also that the Faith of the Saints and their broâ—d Seale and immediate Testimony of the Spirit may be in hypocrits A white Devill and a noone-day Angel may interpose himselfe in a bastard voice counterfeiting the tongue of the immediate speaking-Spirits and the faith of the Elect and there can be nothing that Saints can rejoyce in no worke of grace in themselves by the in-dwelling Spirit and Christ may as well dwell in the heart of an hypocrite by faith as of a Saint contrary to Eph. 3.17 Hypocrites may be filled with all the fulnesse of God as the Saints and have the seed of God remaining in them The annointing abiding in them which teacheth them all things and need not any to teach them And the Holy Spirit in them and abiding with them The Father and the Sonne making their abode with them A new heart in the midst of them and the stony heart removed A circumcised heart the law in their inward parts All these are as doubtfull and litigious evidendences of interest in Christ and the counterfeits of these in hypocrits as universall obedience sinceritie love to the brethren and any inherent qualifications that are in beleevers for saith Crispe All these may be in hypocrits But it s true there is not a living man or beast or bird in nature but a painter can counterfeit the like by Art nor a rose or flower in the garden but there a is wild flower and rose in the mountaines like it The Devill is an exact painter But this wil not prove but that he that hath a new heart and the annointing dwelling in him and inherent quallifications of the Spirit of Christ knoweth with a full perswasion that these are not counterfeits or such as may be in hypocrits nor doth it follow as Papists and Antinomians argue a mad man or a sleeping man knoweth not that he is mad or sleeping for madnesse and sleepe remove all reflect acts of knowledge that therefore a sober man and a waking man knoweth not that he is sober Paul was not in a golden transe nor in a pleasant night-dreame when he said For this is our rejoycing the testimony of our conscience that in simplicity and godly sincerity not with fleshly wisdome but by the grace of God we had our conversation in the world and more aboundantly to you-wards Nor doe the Saints speake to God wild-fire and windmills in the
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
Holy Ghost and that none can doe these works in them but Châ—ist and the inference made from them are the reasonings of the Holy Ghost and the result is an infallibly assurance Antinomians thinke both they may be counterfeit works and the reasoning and inference from thence to be a worke of our owne Spirit onely We say of the Spirit of grace joyning with our Spirit as is cleare 1 Cor. 2.12 3. The inference say they breeds no certaine and infallible assurance but probable onely and conjecturall evidence 4 If these works were not done in faith and known by us to be so done I should grant they could give but an uncertaine and controverted evidence Antinomians say wee separate them from faith and saving grace and that thus separated they beare testimony that wee are in Christ which is a calumny of theirs not our Doctrine Asser. 6 The assurance of our spirituall acts resulting from our Christian walking is a mediate assurance collected by inference not immediate as when we see the Sunne 2. It is called knowledge and assurance in the Word 1 Joh. 2.3 1 Joh. 3.14 vers 18.19 but it is not properly Faith but sense therefore we doe not build assurance of justifying faith on works of grace Antinomians say that we make our works the pillars and causes of our Faith But the promise the sufficiency of Christ the free grace of God to us are the onely pillars of our faith and our works of grace are the ropes by which the ship and passengers are drawne to the rock that is higher then themselves but they are not the rocke they are not the formall objective Sunne-light by which we passe our judgement and determination of Christ the Mediator his sweetnesse and power to save nor the causes of the soules resting on the bloud of attonement as Sunne-light is the formall reason and medium without of our judging of colours and their beauty They are onely land-marks by which we may the better judge of our state and not the shoare the land-marke onely sheweth how neere wee are to shoare by them we know that we know and beleeve in Christ. Finally they are rather negatives against unbeliefe then positive evidences of faith and serve for incouragements that we cast not away our confidence For if I doubt of my state whether I be translated and in Christ or no I cannot but doubt of my actions if I doubt if the tree be a naturall Olive I cannot but thinke the fruit must be but wild Olives and when we shall be unclothed with our darkenesse of body we shall not need such crutches to walke by Faith for sight shall leade us CHAP. LVI How duties and delight in them take us not off Christ. HEnce Antinomians when they say we must not so much as see our good works for not to see them is spirituall poverty and we cannot see them but we must trust in them and build on them And therefore best remove such chalke stones and rotten foundations as holy walking and live loosely that wee sowing sinne may reap pardoning grace So they say I know I am Christs because I doe not crucifie the lusts but beleeve that Christ hath crucified them for mee And our sanctification when darke and lesse maketh justification brighter And frequencie and length of holy duties are signes of one under a covenant of works and so under the curse of Law And to take delight in the holy service of God is to goe a whoring from God And the Spirit acts most in the Saints when they endeavour least All these say to be rich in works of sanctification is to be poore in grace 2. To doe and act nothing and so sinnefully to omit the duties that the grace of God calleth for Tit. 2.11 is the way to have the Spirit acting graciously then sinne that grace may abound be sicke and exceeding sicke that Christ may bestow on you much Gospel-physicke To be aboundant in the worke of the Lord to delight in the Law of the Lord in the inner man to labour more aboundantly then they all to bee rich in good works are nothing else but to goe a whoring from God So Saltmarsh expoundeth these words I can do all things through Christ which strengtheneth me Such were yee but yee are justified but yee are sanctified c. That Christ beleeved repented sorrowed for sinne mortified sinne perfectly for me and this saith hee is sanctification and the fulnesse of his the All in All. Then to doe nothing my selfe but sinnefully to omit all duties and let Christ doe all is full sanctification and the lesse yee doe the more Christ doth for you Object 1. Christ saith not Peter be encouraged to beleeve because thou art an holy obedient loving Apostle But I have prayed that thy faith faile not Saltmarsh Free grace pag. 32.33 Answ. In that place he doth not shew Peter how he should know by such and such signes that hee beleeved but for Peters comfort and faith he sheweth him the true cause why he should not fall away to wit because his Advocate interceedeth for him Object 2. Christ saith not to his Apostles O my Disciples though I be from you yet yee have been thus and thus humble penitent obedient and let this be your ground and assurance when I am gone but hee layes in promises yee beleeve in God beleeve also in me I will send the Comforter Saltmarsh pag 33. Answ. We make no qualifications object or ground or cause of faith but onely signes to know wee have faith therefore might Christ haue said ye shall know yee love me and beleeve because you love those begotten of me 1. But we thinke though naturall sweating at duties setteth not the Spirit on edge to worke graciously yet to worke by the grace of God increaseth both talents and grace 2. Nor the frequent actings of grace nor the simply looking on them especially under sad houres to wine to our feet againe are ill but the abuses to bee avoided As 1. the comparative poring and the more frequent living on the comforts of our owne gracious actings more then on Christ himselfe and his death is as if I would live to much on a sight of a new created birth in my selfe and the Image of the second Adam when I have Christ himselfe to live on 2. Excessive out-running and over-banke-flowings of wondring at what is done in our selves by the grace of Christ cannot want a great deale of mixture of our selfe for we are not so found on acttings of grace in others and that is a token there is a selfe-reflection in the worke and that I sit downe and write of my selfe a hundred in stead of fifty 3. All comparative over-loving of created comforts must take the heart in so farre off Christ. 4. We should wonder more at the depth and height of free grace in the Creator and in Christ the well-head then in our selves for
beleever But the beleever is not and shall not be till his dying day as free of sinne and spotlesse in the sight of God as Christ himselfe and whosoever feareth sinne and beleeveth not that God seeth no sinne in him being once justified robbeth God of his glory and is undoubtedly damned say they for its unpossible God can see sinne where there is none at all say they nor is this our freedome to be freed from the Law that is from the servile feare of eternall wrath or mercenary hope of reward as if the Law of God could command such slavish feare and hireling hope as Towne saith For the Law never did never could command sinne but so to feare or serve God as to seeke him earely when his rod is on us and when he slayeth us when the heart is like a deceitfull bow as Pharaoh did is slavish feare and to serve the Almighty for hire or gaine is sinne to feare the punishment and love the reward more then God is slavish and mercenary Gods holy Law can command no feare no obedience but what is free liberall ingenuous sinlesse sonnely filiall and holy for the Law is spirituall it is holy just and good 6. Christian liberty is not in freedome from subjection and obedience to Magistrates Masters Kings Parliaments for this Peter saith is to use our liberty as a cloake of maliciousnesse and that opened the mouthes of ignorant and foolish heathen who objected this to some peeping-up Antinomians in these daies who said their Christian liberty freed them from that yoake of subjection to lawfull Authority Kings Governours Masters now beside that Antinomians teach that Saints should not serve nor obey those that are not Saints nor beleevers as if Dominion and Civill power were founded on grace as Papists teach They doe not speake out but when they teach that Murthers Adulteries or any thing done against our brethren or to the disturbance of the peace of humane Societies committed by beleevers are no sinnes before God and that there is no more sinne in the children of God then in Christ himselfe and upon this ground God in justice cannot punish yea nor rebuke them for sinne Then say I these Adulteries and Murthers committed by beleevers if they bee no sinnes against God nor his Law they can bee no sinnes before man neither For the Magistrate beareth the sword to take vengeance on evil doers if these bee not sinnes against God even because they are sinnes against our neighbour then the Magistrate doth unjustly punish them 1. The Magistrate is the Vicegerent of God not judging for man but for the Lord and so should not punish but for these ill deeds for the which the Lord himselfe would punish But the Lord judgeth them neither sinnes against his Law nor can in justice punish them say Antinomians Ergo neither can the Lords Vicegerent judge them sinnes for they are against no Law of God nor can he punish them upon the same reason 2. The Law commandeth to Love our neighbour as our selves no lesse then to love God and he that loveth not his brother loveth not God and then who ever sinneth not as an evill doer against God cannot sinne against his brother and the peace of humane Societies and so the Magistrate ought not to draw his sword against him I grant Gods not punishing sinne is not a ground nor rule to the Magistrate not to punish sinne but sure Gods not punishing sinne and his none-displeasure against any thing as no sinne as having lost the nature and being of sinne as being against no Law as all the Adulteries Murtherings Cousonings Cheatings Robbing Stealing false-Witnesse-bearing of beleevers are supposed to bee in regard they are no more sinnes against a Law of God then any thing that Christ doth must be a rule to the Civill Magistrate who may no more strick the innocent who faileth against no Law of God nor he may kill robbe and oppresse Antinomians make a found escape from this they say The Adulteries Murthers lyings of beleevers are sinnes before men not before God or sinnes to their sense and feeling not to their faith and before God or sinnes in conversation not in conscience or sinnes in the flesh not in the Spirit So Towne Saltmarsh Denne Eaton So the Magistrates doe punish men for seeming Adulteries and Murthers fancied to be murthers but are not so indeed nor before God onely the unbeleeving weake conscience and erring sense or flesh taketh them to bee sinnes but they are not any reall injuries to God nor contrary to any Law of God 2. The Magistrate in conscience cannot judge that to bee violence to the life of a brother nor worthy of death which no Law of God can condemne as a sinne nor can hee in justice for imaginary Murther inflict reall death 3. Adultery and Murther must be then true and reall innocencies CHAP. LVIII Antinomians teach beleevers must not walke in their conversation as in the sight of God but must live by faith with God ANtinomians from their mis-understood justification of which they be utterly ignorant with Familists inferre That justified persons must not walke and live blamelesly with men and by sense but must live and have their dayly conversation in the sight and presence of God and so they abandon all sinceritie of holy walking before men and must live by faith up with God without sinne Dr. Tayler strongly proveth the Law to be in force to beleevers because the same sins are forbidden after faith and before faith and so the same holy and sincere doing of the Law by personall strength of free grace is given to us in Christ and Towne answereth him Keepe the Law and works here below on earth and as Enoch converse in spirit and walke with God in the alone righteousnesse of Christ and though justification be one individuall action and not by succession and degrees as inherent holynesse yet the vertue and efficacie of it is to cleare the coast of the conscience from all sinne to keep the unbeleever in everlasting favour peace securitie happinesse though the Jebusite must be in the Land and the prick in the flesh uncessantly forcing us to sinne more or lesse inwardly or outwardly yet Faith banisheth all the vapours that arise from our earthly members The same Saltmarsh hath But this is a subtile way of fleshly living 1. The word requireth sincerity as in the sight of God in our walking and conversing here on earth below with men Servants saith Paul obey in all things your masters according to the flesh not with eye-service as men-pleasers but in singlenesse of heart fearing God Then servants are to serve as beleeving they are under the eye and sight of God and childrens obeying their parents is well-pleasing to God then doth God see and judge our works and Enoches walking with God
the Angel and prevailed he wept and made supplication to him Gen. 32.24 25 26. nor is this an old Testament-Spirit the parable of the unjust Judge and the Widdow is in scope a doctrine of prevailing with God by importunitie of prayer Iames bringeth the example of Elias for the prevailing of prayer and Christ This kinde of devill is not cast out but by fasting and prayer and so the Spirit of adoption worketh freely Object 2. Saltmarsh The Spirit worketh not freely when wee take in Christ but by the way and rest not wholy on him Answ. They looke on Christ by the by who take in their good works as fellow-causes with Christ thinking to be heard for them Christ is but a by-Mediator if he bee not whole Mediator it s a practicall error naturally in us to improve the the sufficiencie and incomparable weight of Christ to little purpose and dote more upon done duties then on Christ yet this is not our Doctrine but our sinne that we are to be humbled for Obj. 3. Saltmarsh When we are in bondage to some outward worship of circumstances as time place person the Spirit works not freely Answ. It may be Saltmarsh thinketh the Lords day under the New Testament legall men of his gang doe it 2. And not to pray but at such houres as the Spirit moves him because the Spirit onely and the Spirit acting and ravishing is the only obliging Law and command under the New Testament the Letter or written Scripture to pray continually in all things to give thanks to bee abundant in the worke of the Lord to be rich in good works and to make our selves friends with the Mammon of unrighteousnesse at any time ere we bee put out of our stewardship except when the Spirits wind bloweth faire that so they may receive us into the everlasting habitations is a law bondage yea to abstaine from adulterie murther swearing except the Spirits acting which is our onely obliging Law now is a legall not a Gospel-service nor can a beleever sin when he commits adultery murther for hee doth nothing against the only obliging New Testament Law the acting of the Spirit when the Spirit actually doth not act him and stirre him to duties of charitie and love of the brethren and doth not actually deterre and pull him back by his immediate impulsions and breathings from adulterie and murther I desire an answer intimating a difference between sins of Adultery and Murther and so sinfull omission of duties of Chastity and saving the life of innocent brethren for a Moneth which must involve a sinnefull not-loving our brother for a Moneth and the not praying to God for thirty dayes as the heathen Kings Law was upon supposition that the Spirit act not and stirre not up to prayer for thirty dayes and if so it is a question if Adultery be sinne and if abstinencie from Adultery upon the conscience of the seventh Command be not an impeaching of the free working of the Spirit of Adoption and a spece of legall bondage As for Saltmarsh his fourth ground of bondage to wit that to doe any thing from the power of an outward commandement or precept of the Word that it brings forth but finer hypocrisie and his seventh To take any outward thing to move them rather then apply Christ for strength life and Spirit is meere bondage I have answered alreadie it is an Enthusiasticall opposing of the working of word works and well grounded experiences of the Saints to the actings of the Spirit and a looseing of us from beleeving and obeying Scriptures from trembling at the Word and a most wicked way of Enthusiasme Object 5. Saltmarsh when they doe because of some vow or covenant they have made c. It is more properly the service of the Old Testament and part of their bondage for wanting the power and fulnesse of the Spirit of adoption to worke them to obedience freely from within they were under the power of outward principles to put them on from without Answ. 1. If nothing move men to doe but the Letter of the Covenant Vow or Promise not the Spirit of grace then can the Spirit never be said to worke Legally or not freely because the Spirit works not at all nor can this bee called properly the service of the Old Testament except Antinomians say the Spirit of grace wrought none at all in the Old Testament but onely the Letter contrary to all the heavenly Psalmes made by the Holy Ghost and the acts of faith in Moses David Job Jeremiah which every Page of Old Testament refuteth and we must say meere nature and the dead Letter without the Spirit acted them So Hebr. 11. Psal. 51.10 and infinite other places on the contrary 2. Nor can yee say by the same reason that a naturall conscience a desire of a name lest they should be reputed covenant-breakers moved these in the Old Testament to act for so none could have been tearmed men according to Gods heart nor perfect and upright men as David Job Ezechiah Noah because upon this Antinomian ground they were all but fine hypocrites If I mistake not Saltmarsh condemneth all who have taken the Covenant in the three Kingdomes and are moved for feare of the oath of God to stand to it as Legalists and Old Testament Spirits The Covenant that Asa Josiah caused the people to stand too was a Law-bondage that we are not now obliged to and upon the same grounds to keepe faith and promise upon lawfull contracts and oathes between King and people or made to God to keepe Marriage-covenants contracts legues and bargaines betweene man and man which we conceive to be of the Law of Nature must all be the proper service of the Old Testament and contrary to the Gospel to keepe my lawfull promise made to a man to pay my debt because I promised when I borrowed money To keepe the Covenant of God made in Marriage because it is an outward covenant is to doe because of some Covenant and to be in Law-bondage and to doe as being under the power of outward principles and Paul must writ to Philemon as under the bondage of the Old Testament If Onesymus hath wronged thee or oweth thee ought put it on my count if he should pay Philemon seeing he became his debter by an outward promise and covenant he did not pay him by the Spirit of adoption working freely but by a Legall Spirit as being under the Law not under grace by this learning A Jesuiticall way to loose men from all covenants promises bargaines in buying and selling treatise and Indentures betweene persons Nation and Nation to loose us from all the bonds of the Law of Nature and Nations and free us from that which is the Law and the Prophets Whatsoever yee would men should doe to you the same doe ye to them Then shall nothing bind us under the New Testament Doth the Spirit of
adoption make us Covenant-breakers Truce-breakers Traitors I thought the Gospel had condemned all these and taught us to live righteously and not to cousen and defraude one another Who now come nighest to the lying Antichrist who can dispense with all Lawes of God For Saltmarsh who calleth Presbyterians Antichristian Legalists because they cannot away with Antinomian Heresies saith To doe or performe what wee have promised and covenanted because we have promised and covenanted is more properly the service of the Old Testament and part of their bondage for wanting the power and fulnesse of the Spirit of adoption then a Gospel-obedience by the free Spirit of adoption I remember Sam. Gortyn and other Familists the deadly persecuting enemies of the faithfull and gracious people in New England deny it lawfull to sweare at all deny Magistracie or any subjection to them deny the Law the Letter of the Law and Gospel all Learning Lybraries Bookes reading and all such externals as Saltmarsh argueth against in this Chapter as savouring of Legall bondage But to keepe Covenants and promises because ye have put your selves under them by a willing ingagment is a fruit of the free Spirit and is not contrary thereunto Gal. 5.12 Ephes. 4.15 Col. 3.8 9. Object 6. Saltmarsh When they come to God in any act of worship or prayer c. as to a Creator rather saith Saltmarsh then a Father and as a God rather then as a God in Christ they put themselves under such an infinite purity as they can neither have accesse with faith nor boldnesse Answ. 1. But Saltmarsh I conceive speaketh of the Spirit of adoption his not working freely but in a Legall way as under the Old Testament bondage by which hee must insinuate that the Saints under the Old Testament in any act of worship or prayer came to God as Creator rather then Father and as God rather then as God in Christ. How then saw they the day of Christ How were they saved by faith purifying the heart And by the grace of the Lord Jesus Christ the way of Jew and Gentiles both And were justified by the imputed righteousnesse of Faith as the Gentiles The 7 th being refuted before I come now to the last which is a strange Character of a servile Spirit When they measure saith he their forgivenesse by their sinne and sanctification and can beleeve no more then they have peace for and that peace upon something of their owne performed and not from beleeving on him who hath performed all God hath not given us the Spirit of feare but of power and of love and of a sound minde 2 Tim. 1.8 or of a minde not corrupted with any of these Answ. 1. To measure forgivenesse by sin that is to thinke our sinnes are too many for Christ to pardon and we too foule for Christ out of free grace to wash is indeed a Spirit of bondage but that is not the Antinomians sense But thus To measure forgivenesse by sinne and sanctification As to argue thus I wallow in the myre with the Sow and goe on with an high hand without remorse and sorrow adding drunkennesse to thirst and drawing iniquity with cart-ropes of vanity void of all sanctification Ergo I have no forgivenesse and am not washt from my old sinnes then truely it is most false and licentious doctrine to say in this sense its Legall to measure forgivenesse by sinne and sanctification for sinne is a measure to sanctification thus but Antinomians will have living after and walking in the flesh and free pardon of sinne to consist together in one 2. It is good to beleeve no more of forgivenesse then wee have sound and well-grounded peace for which floweth from justification as Paul speaketh of peace Rom. 5.1 Being justified by Faith we have peace with God c. But wee make not rotten and false peace or peace of unbeliefe to be of the same circumference and compasse with pardon 3 Peace flowing from justification as the cause we allow and also peace flowing from our spirituall performances done in the strength of Christ and his free grace as from signes and land-marks and evidences So the wearied night-watch hath both comfort or freedome from night-feares and anxities from the appearance of the day-starre and from the rising of the Sunne from the former as a signe from the latter as a cause 4. Nor doth Saltmarsh truely say This peace is from something of our owne and not from something of Christ except he defame all the spirituall performances in the Saints as bastards begotten of pure nature and father them not on Christ. 5. Nor is the act of beleeving lesse ours and so lesse a ground of our peace then our performances done by the grace of Christ except Saltmarsh comply with Libertines who say that the faith that justifieth a beleever is the faith that is and remaineth subjectively in Christ and not the faith that is in the beleever himselfe which is a way to loose us from all Gospel performances and let us live in fleshly licence not in Christian liberty 6. The Spirit of feare that Paul speaks of 2 Tim. 1.8 is that servile mercenary feare in Devils and hirelings not the feare of such as keep covenants and promises and pay their debts and stand to treaties because they thinke just promises and covenants doe bind even beleevers in Christ in the feare of the Lord to performance except they would sinne against the Law of God which Antinomians cannot beleeve If this externall tye be contrary to the free working of a gospel-Gospel-Spirit of adoption I confesse all duties of the Law of Nature must be cryed downe by the Gospel and better covenant with Indians and Americans then with Antinomans CHAP. LXIX The dead and bastard faith of Antinomians ANtinomians do obtrude a dead vaine presumption to us in lieu of saving faith 1. We follow Christs own fashion and order of beleeving that sinners sick pained humbled plowed by the terrors and the Law who are onely under such breakings and rentings of preparations should relie on Christ for salvation not for these preparations nor because they are thus prepared but meerly in this order lest they should say Because I am innocent surely his anger shall turne away from me and I have no neede of Christ that same sense Repentance I dare not call it in an Evangelicke sense of sin and pricking of heart and feare of shutting up under an everlasting prison may highten the price of an excellent Saviour Antinomians will Pharises as Pharises obdured undaunted heifers swift Dromedaries traversing their wayes wild Asses used to the wildernesse snuffing up the wind at their pleasure all sinners as such without any order of first breaking the iron sinnow in the neck even while they think they are wholy righteous as Pharises and count sin as knots of strawes to own the blood of propitiation immediately without
deliberation knowledge action from the soule in either supernaturall works of grace or sinne as if the soule were turned in a rock or a stone 5. All the sinnes of beleevers their Adulteries murthers lying cousening must be counted on the Lords score I tremble to speake it upon his honour be it if he will suffer perfect Angels to sinne more then he can suffer Angels and the glorified that stand before the throne to fall or transgresse CHAP. LXXII Glorifying of God in sanctification needfull ANntinomians tell us of a two fold glorifying of God one in the eyes of God primary immediate passive divine by faith in which God glorifieth himselfe in us justifying us Faith being the Creator as it were of a certaine divinitie as Rom. 4.20 Abraham gave glory to God whereas unbeliefe maketh him a lyar There is another glorifying of God that is outward more fleshly and humane secondary mediate in the eyes of men by good works in sanctification in which we are agents and glorifie God by the Spirit by which wee are partakers of the Divine nature 2 Pet. 1.4 and it is done in a grosser manner by declaring God glorified before men by our good works Math. 5. and greatly inclineth to the glorifying of man by this Abraham hath to glory and rejoyce in holy works but not before God Answ. 1. We are not meere passive in beleeving for then should we not be commended for beleeving nor should wee know rely and trust in an all-sufficient Saviour in beleeving on him though there be a passion in beleeving 2. These enemies of Sanctification abase all holy walking and works of sanctification calling holy walking 1. glorifying of God outwardly and before men in a fleshly manner Whereas God seeeth it and acknowledgeth it in his owne sight sincere unfained perfect in its kind with perfection of parts not of degrees they would have all Sanctification finer hypocrisie I know thy works saith Christ to Smyrna and tribulation and poverty but thou art rich That wee might serve him without feare in holinesse and righteousnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before him all the daies of our life And whatsoever yee Servants doe doe it heartily as to the Lord not to men Commending our selves to every mans conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as in the sight of God Abraham walke before mee and bee thou perfect saith the Lord. How many of the good Kings did right in the sight of the Lord It s true our best works are polluted with sinne and in the matter of justification cannot endure the strict Law-censure of the Judge of the world if God narrowly marke iniquity But Antinomians are so at odds with holy walking that they will have all the sincere works of the Saints wrought by the grace of God to bee in their substance before God plaistered hypocrisie and yet in the justified these hypocriticall works are no sinne there being no more sinne in the justified nor any thing contrary to a Law which the Lord can see as a sinne more then in Jesus Christ. So here is holy sanctified and lawfull sinne and an innocent hypocrisie and holy and harmlesse corruption and flesh 3. A declarative glorifying of God in the eyes of men not of God must argue the beleever to be lawlesse and a Libertine before men and that he needeth not before men and in his conversation with wife brother children neighbours in his words promises covenants buying selling works of his calling doe all as in the sight and presence of God for if he walke rightteously in his conversation with men hee is behinde Gods backe the Lord seeth him not if he walke unjustly in fornication uncleannesse cousening lying God seeth not these to be sins 4. Why doe Antinomians exclude from works of sanctification the worke of beleeving Are we not to doe all good works in faith as well as for the glory of God and are we not to eat and drinke in faith Rom. 14. vers 22.23 are they not bastard works that come not from such a root as faith As the fruit is ill if the tree be ill and so we must glorifie God primarily immediatly in the sight of God passively in this declarative and active and secondary glorifying of God 5. The Antinomians exclude a third sort of glorifying God to wit in private when neither God seeth them nor men but they are done in a secret closet as praying praysing meditating and soliloquies of the soule with God almes given in private that men see not nor doe the poore know of it this is neither passive nor active glorifying of God and so the division is lame except Antinomians will have us comming with our secret prayers and almes to the streets and cause a trumpet to be blowne as Pharisees doe 6. The gloryfying of God by men that see our good works incline of it self to no glorifying of man more then Abrahams giving glory to God but onely as we either trust to our good works or vainely conceit we are justified by our good works and then being abused they incline to glorifie men and make us vainely rejoyce and boast in them before God So if Abraham should thinke his act of beleeving were his onely righteousnesse before God his beleeving in God should be as fleshly a glorifying of man as any his works of Sanctification CHAP. LXXIII Sanctification concurs as well as Justification to make Saints THough Sanctification say Antinomians make men Saints declaratively to men-ward yet the true cause that makes them Saints in the sight of God is justification To this wee say 1. Take Sanctification as Eaton and Saltmarsh and Denne say Protestant Divines whom they are pleased to call Legalists doe for such holinesse as they say is in Anchorits Eremits and Monks for externall works done without faith it makes men neither Saints before God nor men but meere faireded hypocrites such a sanctification wee disclaime But take Sanctification for holy walking in the strength of the grace of justification and grace inherent in us so we say Justification and Sanctification ought not to bee separated but both concurre to make us Saints the one as the cause the other as the unseparable effect And most false it is that Eaton saith That Sanctification is so farre from being the cause of making us Saints to God-ward that properly it doth but declare that we are Saints to man-ward for so Antinomians make Sanctification nothing but a poore shaddow like an Yvie bush that is no cause of wine but a meere signe to declare and shew in this there is wine Now sure by Sanctification we are partakers of the Divine nature and the Spouses beauty not onely in regard of imputed righteousnesse but also a holy and sincere walking and blamelesse profession of the truth in a chaine of the Spouses necke and in her personall acts of praying and praysing and the sweet ministery of the Gospel in regard of
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
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
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
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
reformation besides this as if sanctification were no heart-reformation Del pag. 5. and pag. 6. alledgeth that the new covenant standeth for onely a heart-reformation and writing of the Law in the heart Jer. 31. but forgetteth that the same covenant saith Ezech. 36.27 I will put my Spirit in them and cause them to walke in my Commandements and that the covenant of grace expressely forbiddeth Psalm 89.30 31 32. The forsaking of Gods Law the breaking of his Statutes and the following after the heart of their detestable things and commandeth the externall as well as the internall walking in Gods Statutes and keeping his Ordinances Ezech. 11.19.20 and the Separating from Beliall and unrighteousnesse and the touching no uncleane thing the cleansing our selves from all filthynesse of the flesh and spirit and perfecting holynesse in the feare of God 2 Cor. 6.16 17 18. chap. 7.1 these speake outward and inward reformation M. Dels righteousnesse of Christ in the heart by faith his onely inward reformation he knoweth must then be to beleeve Christ was Reformed inwardly for him beleeved repented sorrowed for sinne and obeyed the Law for him and that is all the reformation as Saltmarsh his Colleague saith that is required of us Nor is this reformation wee urge Hypocriticall like that of the Pharisees of old and of the Prelats of late because it is externall For though the Church can doe no more and the Ministers both in Preaching and in Synodicall decrees holding forth the Lawes of God as Acts 15.22 23 24 25 26 27 28. but externally reforme the Lord must give the increase yet they neither injoyne nor preach hypocritall reformation And it s of the same Mettall and Coine that Del bringeth Pag. 89. Gospel-reformation is thorow and compleat in the inner and outward man Eccâ—esiasticall reformation is by halfs and the power of God in creating and redeeming the elect may as well bee resisted as the reforming of them the power of God is ingaged in it Ecclesiasticall reformation hath only the power of man and by it the heart and nature can never be changed Answ. Gospel-reformation to Del is the taking away and destroying the body of sinne and this saith he is thorow and compleat a great untruth the body of sinne in this life is never compleat But Del meaneth with Eaton and Towne and other Familists that we are as perfect as cleane from sinne as the Lord Jesus or as the glorified in heaven and as Pocquius the Libertine said They cannot sinne being once inwardly reformed and would prove it from 1 Joh. 3.9 2. It is an argument against the whole Ministery of the Gospel seales promises rebukes commands threatnings as the Swink-feldians and Seekers teach For Paul is called a Father that begat the Corinthians Timothy is said to save himselfe and others Now Dels Argument fights with the Scripture Paul begetteth men Instrumentally Timothy saveth Ministerially sure neither Paul nor Tymothy doe convert men thorowly compleatly perfectly within and without nor doe they it irresistibly and by an omnipotency in them as the Lord doth shall wee then say Paul and Timothy their saving begetting and converting of men is no converting at all And no more lawfull then the Civill and Ecclesiasticall States reformation which is utterly unlawfull to Del Because saving of men and begetting of men by the Gospel in Paul and Timothy was externall and of it selfe by halfs without the effectuall working of the Spirit which Spirit neither Paul nor Timothy could command to blow was onely externall literall incompleat by halfes carnall as all the Ceremonies of Moses were to Del nor could Paul and Tymothy write the Law in the heart and inward parts so Del must meane that all Ministery Preaching Seales Covenants Praying praysing fasting all reading all bookes and Arts and learning as all holy practises and walking with God and acts of sanctification incurring in the senses and eyes of men might be cryed downe because all of a Christian is spirituall invisible and the Gnostic faith in the heart onely in which M. Del and Familists surpasse the deedes of old Enthyasts For at Munster there arose a Prophet saith Bullinger named Mathias Harlenius a Hollander by trade a Baker hee professed Visions and Dreames and by his Propheticall spirit commanded that they should bring all their goods and lay all downe at his feet and that all Books should be burnt except the Bible M. Del excepteth not the Bible nor Scripture because it is an externall carnall thing and so not sutable to the spirituall Kingdome of Christ. For saith he pag. 6. As the Kingdome of Christ is Spirituall so all the things belonging to it are spirituall Del. pag. 9. The Gospel-reformation is constant so long as Gods nature dwels in ours it will dayly be reforming it till it be altogether like it as long as the Spirit of God dwels in the flesh it will still be reforming the flesh to the Spirit till the whole body of sinne be destroyed and the naturall man be made spirituall But Civil Ecclesiasticall Reformation at first makes a great noise but when men have attained their owne ends its activity ceaseth Answ. 1. This poore Argument proveth great odds and wide differences betweene the Lords inward and spirituall way of reforming and the externall reforming by the ministerie of men which this man may know is not the question but it proveth not that ministeriall reformation by men whether Magistrates of which I cannot speake here but I hope if God will to demonstrate that the Monster of the lâ—berty of Conscience is Socinian and Epicurcan Atheisme or Ministers of the Gospel is either unlawfull or no part of Gospel-reformation but onely it concludeth that inward reformation is not outward reformation 2. M. Dels expression So long as Gods nature dwelleth in ours and so long as the Spirit dwelleth in the flesh it will be still reforming till the naturall man be made spirituall is hereticall and not according to the forme of sound words for there is abominable Heresie in speeches Henry Nicholas the father of the fleshly Familist speaketh so God was one in substance with man In the beginning when God made all things there was no more but one God and one man and they were one and had in all one order being and nature for God was all that man was and man was all thaâ— God was and all must become one being with God by love say the Familists by faith say the Antinomians by regeneration said the Libertine Pocquius and his and his Godded man and so be all manned Gods and children of the most high Let Del cleare himselfe of this sâ—me spirituall fury Sure neither Scripture nor Protestants nor any save Familists say as Del doth that Gods nature dwelleth in ours But if he have one sense with Peter who saith Wee are made partakers of the Divine nature that is by Faith and the created graces of
the Lord against the mighty for sure God onely and Christ gives a peaceable and quiet life in all godlinesse and honesty to his Church as well as God onely Redeemeth onely Governeth onely Protecteth his Church and so we are not to pray for Kings and all that are in Authority that we may lead a quiet and peaceable life under them in all godlinesse as the Word saith 1 Tim. 2.2 3. then away with Magistrates Swords Gunnes warres yea away with Castles Houses Forts for if the Church bee to bee protected Christ onely must protect it So if the Church be to bee fed in Egypt or on earth by bread away with Joseph and his victuall away with tilling sowing earing trades labouring with our hands Let the Millinaries fleshly Paradice or the Adamits world returne for sure Christ onely in his way feedeth cloatheth protecteth saveth his Church 2. So Anabaptists Libertines argue God onely teacheth the heart Christ onely breaketh not the bruised reede then preaching of the Gospel and the sweet comforting promises thereof are not lawfull Let there be no Watchmen no Pastors under the New Testament for sure the Watchmen that goes about the walles will wound and smite the weake ones seeking Christ and the Letter of the Scripture is dead carnall lifelesse Christ is a quickning Spirit 3. And just so reasoned the Libertines to prove That sinne was nothing but an opinion and that wee should not rebuke any for sinne nor praise any for wel-doing Quia Deus efficit omnia in omnibus because God worketh all in all things and the sinner the Creature doth nothing Christ reformeth onely and in a better way then all the Preachers of the world and therefore none are to be rebuked for not reforming nor doe any sinne in not Preaching Law and Gospel For M. Del saith p. 12. As none can redeeme but Christ onely so none can reforme the Church but Christ onely for he onely takes away transgression and is made righteousnesse and wisdome to his people and he onely Esa. 2. Layeth low the loftinesse and hautinesse of men So he onely reformeth inwardly Angels and men cannot doe that but it followeth not therefore men by preaching the Gospel doe not reforme outwardly for then if Pastors turne dumbe dogges and reforme not outwardly they no more sinne nor are they more under any woe if they preach not contrary to 1 Cor. 9.16 Act. 20.28 2 Tim. 4.1.2 1 Pet. 5.1.2.3 then they sinne or are under a woe because they redeeme not the world and take not away transgressions and are not made to the Church righteousnesse wisdome and redemption And M. Del layeth no lesse blasphemy on the Parliaments of both Kingdomes and on the three Kingdomes when they sweare to endeavour in their severall places and callings the reformation of Religion in Doctrine Discipline and Government according to the Word of God and the example of the best reformed Churches then that they have sworne to usurpe the worke of Redemption and the offices of the Mediator By Dels way and the Antinomians in our callings and places wee shall bee Kings heads of the Church Redeemers great high Priests to offer a Propitiatory Sacrifice for the sinnes of the World Prophets by the Spirit to open one anothers heart and inwardly reforme the Churches of Christ in these three Kingdomes which all are onely incommunicable and proper to Jesus Christ the onely reformer as he is saith Del the onely Redeemer and then how durst Del usurpe Christs office in Preaching to the Parliament of England what way they should redeeme the world For sure preaching touching the right of reformation is an act of outward reformation but he did in this in the name of God as a Nathan forbid them to reforme the House of God or build the Temple because they were men of bloud But 1. knowes M. Del of a Parliament of peaceable Salomons that shall arise and build the Temple and intrude on Christs sole prerogative to redeeme and reforme inwardly 2. It was both Typicall Positive and Temporary for Salomon to build and for David not to build nor reforme that way But I hope Gospel-reformation is Morall Perpetuall not Typicall for Salomon was in that a Type of the Prince of Peace 3. He knows the Ministers of the Gospel and the Assembly of Divines by Preaching and Synodicall conclusions doe reforme as did the Apostles and Elders Acts 15. should he not say the Apostles and Elders who reformed externally were either men of bloud or intruded on Christs chaire of Lord Redeemer and the great and true and onely high Priest and that the Divines are men of bloud also and bee they men of peace or men of bloud they must bee too bold to sit in an Assembly as so many sacrilegious intruders and usurping Lord-Redeemers and that by Authority of Parliament For Del applyeth to himselfe in preaching Familisme Socinianisme Popery Libertinisme calling them all the props of the Antichrist who are not Familists Socinians with himselfe that which is peculiar to Christ Joh. 7.12 That some will say Del in Preaching thus is mad as they said of Christ and hee is more then a Nathan but I thinke the truely godly will confesse Christ to be the wisdome of God and thinke him spiritually mad as other Familists and Antinomians are Del Ser. pag. 13. I doubt not saith hee of the Churches Reformation because it is Christs owne worke and hee hath undertaken the doing of it As none can helpe him to redeeme so no power of hell shall bee able to hinder him to redeeme and reforme by his Spirit all belonging to his care and charge the rest of the world he lets lye in sinne as not belonging to his charge so I am at rest and quiet Christ will reforme Answ. So doe the New England Familists who abusing the absolute decrees of grace say None are to bee exhorted to beleeve but such whom we know to bee the elect of God or to have his spirit in them effectually Then the reprobate because absolutely reprobate are not to heare the Gospel nor should the Gospel be preached to them who stumbled at the stone laid on Zion contrary to the expresse Word of God and Gods absolute decrees must take away all industry care paines praying seeking of God for if we be chosen to life Christ hath undertaken to redeeme us if not we must lie and perish in sin M. Del saith He is at rest and quiet because Christ is as able for the reformation of his Church as for the redemption of it Now he meaneth inward reformation and conversion to God then may we all say we are at rest and quiet and will not study inward reformation and conversion of our selves or others and will no more heare the Word pray repent beleeve or preach the Word to others nor labour to bee converted or to convert others then to redeeme them with our bloud we will be at rest and quiet what Christ