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
sentiam peccatum quod sentis agnoscis peccatum bonum est gratias age Deo ne despera Est gradus ad sanitatem cum aegrotus agnoscit fatetur morbum suum Sâ—d quomodo liberabor à peccato accurre ad medicum mactatâ ratione crede in eum Disce credere Christum non pro fictis aut pictis sed veris non pro parvis sed maximis non pro uno atque altâ—ro Sed pro omnibus non pro devictis nullus etiam Argelus velmi nimum peccatum vincere pâ—test sed pro invictis peccatis traditum esse nisi inveniaris in numero eorum qui dicuntur nostri hoc est qui haâ—c fidei doctrinam habent â—â—cent aâ—diunt discunt ei credunt tum plane de saluâ—â— tuâ actum est As 1. Luther When I finde remorse of conscience for my sinne I looke up to the brazen Serpent Christ on the crosse and there I finde another sin against my sin that other sinne in the flesh of Christ which taketh away the sinne of the world is an omnipotent sinne and condemns and swallows up my sin And l I confesse I have sinned but my sinne is condemned in Christ who is made a condemning sinne and the condemning sin is stronger then the condemned 2. As its most safe to contemne and passe by a barking Dogge so the only way of overcomming is to despise Sathans casting in thoughts and dispute no longer with him And when there is no escaping close thy eyes and answer nothing and commend the cause to God he giveth a reason Sathan cannot indure to be a contemned enemy 3. Luther Tentations are the throngings or embracings of the bridegrome to the bride from impatience of love 4. Luther The tempted is to say I cannot endure thee O Law a rigorous Tyrant and a cruell exacter to reign in my conscience for it is the seat and temple of Christ the Sonne of God 5. Luther It s true the tempted saith how can I be holy when I have and fâ—el sin that thou feelest and acknowledgest sin its good give thanks to God despaire not it s a degree to health to feele sicknesse But how shall I bee freed from sin flye to the Physitian follow not reason beleeve and sacrifice reason Antinomians comfort us thus the sin of beleevers is seeming sin Luther saith it s too reall and must be cured by Christ. 6. Luther Christ dyed not for the painted and phancied but for true sinners and the chiefe sinners not for one or two but for all not for conquered but for unconquered sins and if thou be of the number of these that beleeve its good Luther here would have the weake ones that finde hearing learning loving of his doctrine 〈◊〉 beleeving that is such as have qualifications and conditions in them to know Christ dyed not for phancied men but for them Antinomians reject all qualifications and conditions Yea. Luther comforts only these against the Law who have this condition of Christ inclosed in their heart as a pearle set in a ring Luther tom 4. f. 46. Yea though Luther be against all preparations of merits yet is he cleare for preparations of order against the Antinomians Legis proprium officium est nos reos facere humiliare occidere â—o fiâ—e ut justificemur w Lex non facit filios Dei atqui praeparat ad novam nativitatem qua fit per fidem Luther Malleus lex opprimit pertinacem best aÌ„ presumptionem ut ista contusione homo in nihilum redactus desperat de suiâ— viribus justitiam â—itiat misericordiam remissiâ—nem peccatorum Luth. to 1.472 Per fidem Christi non sumus liberi ab operibus sed ad opinionibus opeâ—uÌ„ id est à stultâ praesumptione justificationis per opera quaesitae fides enim conscientias nostras redimit rectificat servat quâ cognoscimus justitiam esse non in operibus licet opera abesse neque possint neque debeant Luther Sentiens terrores minas tuas O Lex immergo conscientiam meam in vulnera sanguinem mortem c. Christi Venit in mentem Christum velle expostulare nobiscum velle rationem à nobis exigere transactae vitae c. Luther Cor dictat Deum adversum verbum Dei sequi debeo non sensum meum Luther Est diabolus persuasor mirificus Verbum pingit Christum non accusatorem non durum exactorem Luther Quanquam caro non nihil murmuret tamen Spiritus gemit ad Deum potius intentatione perpetuo manere perire cupit quam ad impietatem à Deo recidere Hic canon est quod in omnibus tentationibus nos ipsi alium fingimus Deum esse quam sit putamus enim Deum tunc non esse Deum sed phantasma id est horrible spectrum Luther Peccator es igitur te odit Deus Haec consequentia vera est in naturâ in jure civili ad tribunal Christi hoc sequitur peccator es ergo confide Luther Cum Sathan vexat conscientiam per legem â—tile est opponere Satanae Quid ad te tamen non peccavi tibi sed Deo meo Non enim sum tuus peccator Quid igitur juris est in mâ— non peccavi tibi non legi non conscientiae nulli homini Angelo nulli sed soli Deo It is proper to the Law to make men guilty to humble kill bring downe to hell and take all from us for this end that we may be justified w The Law maketh not men sons of God but it prepareth us for the new birth The Law is a fire and a hammer breaking the rocks to suppresse that pertinacious beast presumption that a man may be brought to nothing and despaire of his owne strength and righteousnesse and being terrified may thirst for mercy and pardon More of this yee may see in Luther to 1. fol. 11. p. 286.412 to 4. f. 5. f. 296. to 1.53 Luther never ment that wee are freed from the Law as a rule of good workes Luther to 1.472 by the faith of Christ we are not freed from workes but from the opinion of workes that is from a foolish presumption of justification by workes Luther Finding thy terrours and threatnings O Law I dip my conscience in the wounds death blood resurrection of Christ beside these I will see nothing heare nothing For we think Christ will quarrell with us and seeke a reckoning of our ill â—ed life and will accuse and condemne us In tentations though sense say that God is an enemy I follow the Word that sayeth the contrary The divell is an admirable perswader to cause us thinke a little sin a hainous crime But the word pointeth Christ sweet meeke 10. Luther The flesh murmureth but the Spirit sighes to God and had rather dye in the tentation then depart to wickednesse
is to Papists who make justification the expulsion of the habit of sinne and the bringing in of habituall righteousnesse which expelleth all sinne except venials which indeed are no sinnes for sinne pardoned to Antinomians and Papists who are harmonious in this point are no sinnes 2. Nothing be it adultery or parricide or any worke of the flesh committed after justification can bee sinne for it is against no Law by this way and doth not so much as prâ—judge salvation by demerit it onely scandalizeth men but cannot offend God My soule enter thou not into these mens secrets 3. Sinnes against Christian conversation such as the adulteries of the justified are no sinnes before God because all sinnes as sinnes stand in the way as contrary to salvation then aske Antinomians is a justified person obliged to eschew Adulterie they shall answer Yea hee is obliged but how There is a two fold obligation one of Law another of the free Spirit the former is removed the justified man by no Law or Law-obligation is to eschew Adultery as a sinne against God 1. Because hee is freed from the Law and all directing and obliging power of the Law 2. Because it involveth a contradiction that his Adultery should be sin when committed by him and pardoned before it be committed for so it should be sinne and no sinne How then is he obliged to forbeare Adultery Onely by an obligation Physicall and of the Spirit such as we call an obligation of naked courtesie if he forbeare it is an act of love and arbitrary freedome but if hee commit it it is not sinne because it is in him against no Law-obligation no more then an Englishman committing felony against the Lawes in England it is the Antinomians owne comparison or killing a Swan in Thames which is forbidden by the Lawes of England does faile against the Lawes of Spaine So his sin is against love not Law as if the Law commanded not all love and love with all the heart and as if these two were contrary and the Law and the Gospel did involve two contrary and contradictory wills in God and the Lord should be changeable and unconstant in Law and Gospel and his Adultery should bee contrary to men and Christian conversation onely not to God 4. All acts and personall duties of sanctification which we must persue and follow else wee cannot see God are but degrees and parts of the compleat Sanctification that wee hope for in heaven and the path of the just is as the shining light that shineth more and more till the perfect day therefore they must be commanded as the way to salvation and not as arbitrary acts of good conversation before men but I shall here answer M. Townes objections tending to prove that good works are not so much as the way to salvation 1. If good works bee such necessary conditions that without them happinesse is not attainable then 1. though the grace of God doe save as the alone cause yet it doth not freely for what God doth freely it is without all condition or consideration of mans workes or worthynesse Answ. It is good that Towne granteth though good works be commanded in the Gospel yet grace may for all that bee the onely cause of salvation but contradicting himselfe hee saith If good workes be commanded in the Gospel then grace is not the onely cause of salvation but grace and works Law and Gospel must be confounded We say not they are so necessary necessitate medii by necessity of meanes but that any savingly beleeving at the nick of the extremity of his twelfth and last houre God taking away all opportunity of good works is undoubtedly saved but in the worke of that faith there is a seed and supernaturall disposition to good works Now that this mother never bringeth forth the birth hindereth not but good works are necessary to salvation necessitate precepti in regard of Gods commandement but Antinomians deny good works to be necessary by any commandement of God 1. Because to omit them maketh the justifyed partie lyable to no guiltinesse or sinne before God say they Because he is under no Law and where there is no Law there is no transgression nor guilt saith Saltmarsh 2. Wee being justified are under no Commandement so as wee can violate this Commandement be it of Law or of Gospel for it is pardoned before it be committed 3. What God doth freely is without conditon as a meriting cause or as a cause or condition slowing from the strength of our nature without grace Without a perfect condition free of all sinnefull imperfection adhering to it such as the Law required it is true but now the assumption of the objection is false What hee doth freely is without all condition Evangelicke wrought by the strength of grace and mixed with sinnefull infirmities so the major is most false for Faith should not then be a condition of justification good works are so conditions as they be graces also How often said Augustine with Scripture God crowneth his owne free gifts in us not our merits 4. The same way I distinguish the consideration of good works either Legall or Evangelike And 5. Towne doth conjoyne our worthinesse which is none at all with our good works which are something for they are conditions of meere grace Object 2 So saith he Yee make works the causes of salvation Answ. It followeth not that they are con-causes or joynt-causes with Christ but onely conditions just as a mans journeying on foot or horse to a City or a Kingdome to inherit it is the way condition of his entring the City But it is not his Charter or Law-title or right to enjoy the Crowne as his inheritance any effective influence to the title of the Crowne of heaven I dare not ascribe to any works in us or to any but to Christ but undeniably good works are not so much as conditions of justification they follow a man justified but goe not before justification no more then the Apple goeth before the tree or the cisterne before the fountaine nor are they the conditions of the Covenant of grace they are the conditions of covenanted ones not of the covenant Object 3. If salvation depended on condition of our good works or dignity it would be uncertaine and doubtfull Rom. 4.16 Answ. The Apostle Rom. 4.16 clearely is on the theame of Justification by faith and the condition of it which is faith onely 2. Wee say not that salvation dependeth on works as a condition but on the grace of God which worketh every good worke in us freely without hire or money neither works nor free will are our sure free hold of heaven Object 4. Yee confound Law and Gospel and runne on that common error that the Gospel is conditionall remission of sinnes dependeth not on works Answ. It is a new heresie of Antinomians to deny a conditionall Gospel it is all one as to bely
receiving opening the everlasting doores that the King of glory may enter in It s false So bread is ours onely by an omnipotent act of him that causeth the earth to bring forth as by the first principall and effectuall cause Ergo Bread is not ouâ—s in a civill way by plowing sowing earing and in a spirituall way by laying hold by Faith on the Covenant in which the world the things of this life are made ours 1 Cor. 3.21 this is a laxe and vaine consequence Object 2. If Faith should give us an interest in Christ then as our Faith increaseth our interest increaseth and wee should be more and more justified and forgiven Answ. Nor doth this follow but onely wee should bee the more assured the stronger our faith is And the reason why it followeth not is this Faith justifieth not as great or small or as strong in life or as weake but as living and true And so it followeth not because this begger hath a stronger arme then a paralitick begger that therefore hee receiveth more money then the paralitick doth Object 3. If Christ be ours by faith then when faith ceaseth we should cease to be justified Answ. Nor doth that fellow more then because a begger is not ever in the act of stretching out his hand and receiving that therefore he receiveth nothing and because a hungry man doth not eat when he should sleepe night and day therefore hee is not fed as if Christ should reach pardon and righteousnesse to us when we actually beleeve and when ever out of infirmity or any other way we doubt and our feet slip hee should pull in his pardon and strip us naked of our wedding garment a Novation way of despairing Object 4. Can a sinner bee too foule for a Saviour too wounded for a Physitian to heale and too filthy for a Fountaine opened to wash Ans. Nothing is concluded against justification by faith but it presumeth a beleever the humblest nothing that is to be so proud that he cannot looke out to Christ for salvation physick and to be washen he is so filthy sicke wounded and polluted a beleever thinketh not himselfe too good and too holy a sinner to be washt and made faire like some in whom pride and want contest begge they must for extreame necessitie and begge they cannot for extreame hautinesse because they beg not in Silks and Purple Object 5. He that offers Christ offers all conditions in him both of Faith and repentance for Christ is exalted to give repentance Answ. The Argument presupposeth a faith of the sinners owne creating which is a bastard and cannot owne nor receive Christ and a condition of the same nature In Justifying the ungodly Christ both works the condition and that which is called the hire though indeed no money no price is Faiths money and price and giveth both as in effectuall calling Christ is both without doores knocking Revel 3.20 and within doores opening Act. 16.19 yet he never cometh in but upon condition we open and the condition is his owne worke he commeth in to no soule in a miracle when the doores are shut for by his grace he removeth the handles of the barre so in justification hee both offereth imputed righteousnesse so the sinner beleeve and he works beliefe and bringeth of his owne when he comes to sup with us for repentance we give it not the roome of Faith as Antinomians doe Object 6 It is no more to offer Jesus Christ then any grace of Christ to a sinner for a sinner is as unprepared and unfit for the one as the other equally in sinne and pollution to both Answ. All proceeds on a false ground and concluds as much against Paul Rom. 3. 4. Gal. 2. 3. as against us to wit that we hold faith to be a meritorious preparation of our owne to conquiesse justification and freely imputed righteousnesse and we are alike unprepared for Christ as for Faith and for Faith as for Christ except Christ give both freely But it followeth not therefore Christ justifyeth no ungodly man but a beleever onely no more then it followeth faith is no meritorious qualification for life then must it follow he that beleeveth not is not damned and he that beleeveth is not saved which is down right against the Gospel Object 7. This spirituall work is a new creation Ergo it needeth no preparation Answ. It is a creation or a work of omnipotency onely that Christ reveale to me that he dyed to justifie sinners and to justifie me then it needeth no faith to my sense and feeling to apprehend and know that Christ justifyeth me This consequent Antinomians will deny then we may deny their consequence For conditions are preparations of grace such as faith is cannot be contrary to rewards and favours that omnipotency onely can worke Object 8. Should sinners refuse to receive bloud freely and of grace holden forth because their vessels are not cleane enough for it when it is such a bloud as makes the vessels clean for it selfe Answ. Grants all then must it follow we are not justified except by a faith as strong and great that it is free of sinne and condignely meritorious worthy of Christs bloud as a cleane vessell is fit to receive so precious bloud we grant we receive not first imputed righteousnesse and Christs bloud in a cleane vessell with a faith perfect or in a soule void of sin yet it s as true that no unbeleever remaining an unbeleever can receive Christ and it is as true Christ afore hand fitteth the vessell and giveth faith first and then his owne bloud and imputed righteousnesse and both without price and hire But hence is never concluded Ergo Christs righteousnesse is not made ours by Faith apprehending Christs righteousnesse as a condition or instrument but the contrary must be a true consequence Object 9. If God justifie no man but a beleever then hee doth not as the Scripture saith justifie the sinner and the ungodly for a beleever is godly holy and cleane from sinne Answ. We grant the Lord doth not justifie an ungodly man as an ungodly man and as voyd of faith for by order of nature he is first a beleever and in Christ and then he is justified though there be no ordinary time between his ungodlinesse and his justification the Lord justifieth the ungodly in sensu diviso not in sensu composito as the Scripture saith The lame man shall leap the tongue of the dumbe shall sing and the blind see the deafe heare but no man dreamed that the lame as lame remaining lame does leap and that the dumb remaining dumb can sing and that the blind as blind and wanting eyes and organes doe see I confesse if Christ had caused the blind as blind to see and the dead as dead and lying in their graves to live the myracle should put all Divines to Schoole againe to trie their contradictions if one and the same
are freed from the law how not 5 Chap. VI. How the Command of the law layeth an obliging bond on us 5 6 Proven by six arguments Chap. VII How the Law and the Gospel require the same obedience 7 8 Chap. VIII Of the promissory part of the law the differences betweene the two Covenants mistaken by Antinomians are opened 9 10 Chap. IX of the threatening of the Law and the Gospel 10 11 Chap. X. of Gospel-feare 12 Serving for a reward not mercinary ibid. Chap. XI Law-feare and Gospel-faith are consistent 12 13 Antinomians make the Gospell the very spirit of grace 13 14. And remove all Ordinances 14 Chap. XII Antinomians deny remission of sinnes to the Jewes 14 15 Chap. XIII Of the non-age of the Jewes what it was 15 16 Chap. XIV The old man or the flesh to the Antinomians is under the law the new man freed from all law 16 Chap. XV. Antinomians hold that the justified sinne before men and as touching their conversation not before God as touching their conscience 17 Chap. XVI Antinomians take justification to be an extirpation of sinne root and branch 17 Chap. XVII Christ not intrinsically and formally the sinner 18 Chap. XVIII We are not justified till we beleeve 19 20 Antinomians hold that we are united with Christ before we beleeve 20 Chap. XIX Gods love of goodwill and of good likeing a warrantable distinction 20 21 21 Chap. XX. There is a reall change of our state in justification 22 Chap. XXI We mixe not workes and grace in the matter of justification 23 24 Chap. XXII Antinomians deny sin to be in the justified 24 Chap. XXIII Antinomians say to faith there is no sinne 25 Chap XXIV The Reigne of faith not absolute as Antinomians say 25 26 Chap. XXV God seeth sin in the justified 26 27 Chap. XXVI Confession required in the beleever 27 28 Chap. XXVII The law is to be preached to beleevers 28 29 How duties are to be preached 29 Chap. XXVIII Strict and precise walking a Gospel-duty 30 Chap. XXIX God truely angry at the sinnes of beleevers 31 Chap. XXX The justified countable to God for sinne 32 Chap. XXXI God punisheth sinne in beleevers 32 Chap. XXXII beleevers are to mourne for sin 32 33 Chap. XXXIII Antinomians deny that beleevers should crave pardon for sin or have any sense thereof 34 Chap. XXXIV Men boyling in their lusts without any humiliation foregoing are to beleeve say Antinomians 34 35 Chap. XXXV Spirituall poverty mistaken by Antino 35 36 Chap. XXXVI Repentance mistaken by Antinomians 36 Chap. XXXVII How good workes are necessary 37 38 Chap. XXXVIII The Gospell conditional and how 39 40 Chap. XXXIX Antinomian mortification rejected 43 44 Chap. XL. Antinomians the perfectists of the tyme. 43 Chap. XLI We are compleatly saved in this life say Antinomians 44 Chap. XLII Our happinesse in sanctification as well as in justification 45 46 Chap. XLIII Sanctification crushed by Antinomians 46 47 48 Chap. XLIIII All doubtings inconsistent with faith say Antinomians 49 50 Chap. XLV Antinomians Merit-mongers not we 50 51 Chap. XLVI There is grace inherent in us 52 53 Chap. XLVII We are not meere patients in acts of sanctification 53 54 55 Antinomians abet all reasoning câ—nsequences promises 57 58 59 Chap. XLVIII Beleevers cannot sinne against God but against men say Antinomians 60 61 How the justified are not obliged to eschew sinne according to the Antinomian way 61 Townes vaine objections tending to prove that good workes are not the way to salvation 61 62 63 Good workes are not necessary either by a necessity of meanes or of a command of God to Antinomians 62 63 How sanctification fitteth us for heaven 64 65 Chap. XLVI Antinomians free us from any obligation to Evangelick commands and exhortations to duties and say faith is the only thing commanded in the Gospell 65 66 Chap. L. How we are freed from the law in regard of sanctification as of justification 68 Chap. LI. Antinomians ignorant of Jewish law-service and of Gospel-obedience 69 70 Neither the Jewes under the Law nor we under the Gospell could ever buy the love of God ibid. The errour of the Jewes touching righteousnesse and the state of the Jewes confounded by Antinomians 70 71 Chap. LII That we are not freed from outward ordinances 73 74 Chap. LIII The necessity of outward Ordinances 75 76 Chap. LIV. What peace we may fetch from gracious performances 76 77. Peace with God not the same peace from our selves 77 78. What qualified performances can â—ottome peace 77 78 Antinomians reject all experiences 7â— 80 Antinomians condemne all experiences ibid. Chap. LV. How farre inherent qualifications and actions of grace can prove we are in the state of grace 81 82 Meere â—xternall performances prove nothing 62. To eye the actings of the Spirit and overlooke our selves is the surest arguing of a spirituall state 82 Keeping of the Commandements may prove to our owne Spirits that wee are in Christ. 82 83 Supernaturall acts may reciprocally prove one another 8â— Antinomians conspire with Papists to deny all evidences of our certainty of our being in Christ because all acts or qualifications or workes of sanctification may be called in question 86 87 88 Their certitude of faith being no lesse questionable 88 89 Good workes meanes not pillars of our assurance 90 91 Chap. LVI How duties and delight in them take us not off Christ 91 92. How they may be abused 93 Chap. LVII Of liberty purchased by Christ. 93 94 How we are freed from the Law how not 95 96 Magistrates cannot punish ill doers by the Antino way 100 101 Chap LVIII Antinomians teach that beleevers must not walke in their conversation as in the sight of God but must live by faith with God 101 102 Chap. LIX How justification is one indivisible act not successive as sanctification 104. and sins yet are daily pardoned 105 106 Chap. LX How sinnes are remitted before they be committed 106. Chap. LXI How faith justifieth 107. And Saltmarsh's arguments that Christ is not ours by faith 108 109 110. Answered The order of conversion and of justifying the sinner 111 112 Chap. LXII The Antinomians way and method of a sinners comming to Christ confuted 114 115 116 The abuse of preparations to merit Pelagianisme the abandoning of the practise of humiliation and sin sickenesse before we beleeve is presumptuous Antinomianisme 116 117 Chap. LXIII The law and the spirit subordinate not contrary 117 118 Saltmarsh a Familist 118 Chap. LXIV Antinomians differences betweene the law and the gospell confuted 119 120 Law-obedience did not win God to be our God 119 The authority of God a Law-giver and God a Father not contrary 120. The Gospell commandeth not any thing by the Antinomian way 121 122 The Gospel doth both command and perswade 122. Antinomians call obedience to God a miserable yoake ibid. How Law-rigor and Gospell-sweetnesse doe consist 123 Antinomians reject all arguing and logicall inferences of the Holy Ghost
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
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
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
justification in Christs alone imputed righteousnesse nor can the law as it curseth and condemneth justifie or convert the soule but sure what ever Antinomians say on the contrary The Law of the Lord converteth the soule Psal. 19.7 that is the law in the hand of Christ and spiritualized with a Gospell-Spirit converteth which is not to be taken as M. Towne dreameth asser pag. 42. The Law is established in our sanctification but that is in the inward Spirit not in the outward letter for he and Antinomians imagine that we fulfill and obey the law because the Spirit immediately and irresistibly draws us and acts on us as on blocks and that we are not to obey God and abstain from sin out of conscience to the written Law Thou shalt not kill but so all we doe must be will-service wanting all warrant of one letter of the word contrary to Rom. 14.23 These Antinomians descended to a more subtle and finer way of the Laws use they said it was no question but the just man or beleever having received the Holy Ghost doth every thing of the Law and lawfully useth the Law to discipline and represse those that were politically or in a Theologicall consideration unjust or unregenerate or to terrifie and punish their owne flesh or unrenewed part which Towne with them sayes is under the Law and is no better said they then the flesh of the unjust for none on earth keeps the Law but the beleever by the Spirit of Christ for he by faith establisheth the Law In this the old Antinomians are not so grosse as new Antinomians for I make it good in this Treatise that whereas old Antinomians said caro justorum non est melior carne injustorum the flesh and unrenewed part of beleevers is no better then the flesh of unbeleevers and so the Adulteries and murthers of the one are sins as well as the murthers of the other Our Antinomians as Saltmarsh say the Scripture calleth us ungodly and sinners and children of wrath not that we are so but seem so or not so in Gods account but in the worlds then by good Logick the flesh the sins the murthers of the beleever are but seeming sins and sins in the worlds false account not in Gods just and true account Yea they are as clean saith Eaton from sin as Jesus Christ and as Saltmarsh saith as the glorified in heaven and they are sins saith Deâ— to men ward and in the conversation but not to Godward or in the conscience that is right downe they are no sins at all The question is said the old Antinomians whether or no there be a law given to the just man or the new man that is whether or no doth the Law teach the new man or the unrenewed part to doe good works and require them of him or doth it teach him that he must doe good works as a meere patient or doth he without the Law urging teaching commanding doe the Law being created in Jesus Christ to good works or more shortly whether is the Law a meere patient toward a just man or is it active in teaching ruling regulating of him in doing of good works for to teach rule exact require command doe all import some activity or is the law proposed as a teacher and commander onely to the flesh or to the unrenewed part of a beleever this is the cardo hinge of the controversie say they Saltmarsh saith We being once justified have no need of one beam of light from the Law to teach us no more then the world has need of the first dayes light of the creation or of a candle when the Sun is risen and Towne saith the Law in teaching ruling or commanding is a meere patient that is the Morall Law is as close abolished in teaching us what we shall doe as the Ceremoniall Law now if the Spirit should teach us to be circumcised and to keep the Ceremoniall Law that Spirit should be judged to be Enthysiasticall and not of God for the Apostle saith the contrary Gal. 5.1 and calleth it a falling from Christ if then the Spirit teach us to honour our Parents not to kill whereas the Law teacheth us no more that we should doe such a duty then the Law teacheth us to be circumcised or then if a Candle-light should show us what is black we are to beleeve it is so and the light of the sun show the contrary we were to beleeve that black is not black so if the Spirit teach the Mother to kill her childe and offer it in a sacrifice to God because it was baptized as an Anabaptist mother in Dover lately hath done the mother is to beleeve and follow the light of that spirit contrary to the expresse law and the law is by this way a meere patient and the beleever freed from the direction of the sixt Commandement Thou shalt not murther for the teaching ruling commanding thereof are activities and yet is the Law a meere patient to the regenerate part so the womans regenerate part killed the child and sinned not in so doing for the regenerate part say they is under no Law and the Antinomians who did chide with the Minister because he convinced the Mother of sinning against the sixt Command in killing her own childe said right Why speak yee to the beleeving Mother of the Law the Law doth not rule nor teach the regenerate part and she hath killed the childe according to the Spirits dailight and the regenerate part not according to the Laws star-light and the flâ—sh speak say they to her of free grace So Michael Neander a grosse Antinomian wrote in an Epistle to a friend in his time To the just man there is no Law given in any use or office as he is just and liveth in the Spirit as he is one with Christ and converseth in heaven where there is no law that acts in a just man the just dialect of the English Antinomian Towne pag. 129. asser of grace Being Iustified by faith we are admitted to the favour and presence of God there to live and abide for ever here by sense and light in the kingdome of glory c. and Saltmarsh speaketh in the same Grammer as if the beleever were at the right hand of God and the old Antinomians said in the words of Towne read his words the justified man as Schusselburgius relateth their minde is holy just neither male nor female but one with Christ flesh of his flâ—sh and bone of his bone and the same by grace faith and imputation that Christ is by nature in whom Christ liveth speaketh worketh all things for all the workes of the just man are the workes of Christ and he is the meere passive matter of these workes Therefore all the doctrine of love good workes and new obedience which Christ and the Apostles give after the doctrine of justification is given only for the unjust man
of it selfe it hath not strength to bring righteousnes and newtraâ—ly its infirmity and poverty it selfe Luther Our merit by doing the Law is just nothing What can a cursed sinner ignorant of God dead in sinnes lyable to the judgement and wrath of God deserve therefore that is the only way of eschewing the curse to beleeve in God Thou O Christ art my sin and my curse or rather I am thy sin and thy curse thy death thy wrath of God thy hell on the contrary thou art righteousnesse blessing life the grace of God my heaven for the text saith clearly Christ was made a curse for us then wee are the cause why hee was made a curse yea wee are his curse Good workes are not to bee drawne to the article of justification as Monks doe s Wee grant wee must teach of good works and charity but in the owne time and place When the question is without the lists of this Article of Justification We say with Paul by Faith in Christ onely not by the workes of the law or charity we are jâ—st not that we reject works and charity as our adversaries say When then we are in this common place of justification wee reject and condemn works wee simply reject all laws and works of the Law Tota ratio justificandi quoad nos passiva est Active Lex est elementum infirmum egenum quia reddit homines infirmiores egentiores passive quia ipsa per se non habet vim opes justitiae donandae afferendae neutraliter est infirmitas paupertas ipsa Ergo meritum nostrum plane nullum est Quid enim mirerer maledictus peccator ignorans Dei mortuus in peccatis obnoxius irae judicio Dei Quare illa unica via est evadendi maledictionem credere certâ fiduciâ dicere Tu Christe es peccatum maledictum meum seu potius ego sum peccatum tuum maledictum tuum mors tua ira Dei tua infernus tuus Tu contra es justitia benedictio vita gratia Dei coelum meum Quare textus clarè dicit Christus factus est pro nobis maledictum Itaque nos sumus causa quod factus sit maledictum imo nos ipsius maledictum sumus Luther non sunt trahenda bona opera in articulum justificationis ut Monachi fecerunt s Concedimus docendum quoque de bonis operibus charitate sed suo loco tempore quando scilicet questio est de operibus extra hunc capitalem articulum Respondemus cum Paulo sola fide in Christum nos pronuntiari justos non operibus legis aut charitate non quod opera aut charitatem rejiciamus ut adversarii nos accusant Cum versamur in communi loco de justificatione rejicimus damnamus bona opera Our Antinomians point blanck to this in all the way to heaven condemne them so Crisp Saltmarsh say the onely work of the Gospel is faith Therefore the law is passive onely in the article of Justification in which article it condemneth compelleth curseth and so is just nothing and is passive in justifying but in binding the New man to obey and in laying on him a rule of life it is active We can then easily expone Luther The just man ought not to live well in regard of any compulsion of a legall curse that the law from which in Christ hee is delivered can inflict on him Neither standeth hee in need of the Law to teach him in a compulsory legall way to live well for hee liveth not well because the Law forcing and cursing and not furnishing Grace as the Gospel doth requireth that hee live well Justus non debet bene vivere sed bene vivit hoc est non obligatur compulsione legali vi condemnatoriâ legis quia nulla condemnatio iis qui sunt in Christo ibid. Nec indiget lege quae docet eum bene vivere Injustus autem debet nexu legalis condemnationis bene vivere quia non bene vivit quod lex requirit hoc totum urget ne ex lege opâ—ribus justifieri presumant c Luth. l. 1.451 In this regard Luther doubteth not to say that the Law is simply and absolutely abolished to a just man 2. That the law is not the law if it bee not a condemning law But hee taketh the law strictly as a covenant of Workes and as opposite to Grace as Paul doth Rom. 7. Yee are not under the Law but under Grace Then the law is absolutely abolished to a just man it hath no power to accuse them for they doe willingly what the law requireth The law is not given for this end to justifie but to discover sin terrifie accuse and condemne This is the fruite of the law when it is alone without the Gospel and the knowledge of grace that it leadeth men to despaire and finall impenitence The law without Christ and the Gospel is omnipotent Yea it s invincible omnipotency the conscience compared to it most weake and poore for its a tender thing so that except it bee strengthened it is terrified waxeth paile and despaireth for the least sin therfore the law in its proper use hath more strength and might then heaven and earth can comprehend so that one tittle or iota of the law can destroy whole mankinde By the law we have no helpe but the revealing and warning of our misery Luther Itaque lex eis simpliciter est abrogata non habet igitur jus accusandi eos Sponte enim faciunt quod lex requirit Luther non data est lex ut justificet sed ut ostendat peccatum terreat accuset condemuet Hic legis effectus est quando sola est sine evangelio cognitione gratiae ut adducat in desperationem finalem impaenitentiam Lex in suo usu est omnipotens imo est invinbilis omnipotentia ad quaÌ„ collata conscientia est infirmissima et pauperrima et enim tam tenera res ut propter leviss mum peccatum ita pavefiâ—t pallescat ut disperet nisi rursus erigatur Quare lex in proprio suo usu plus virium opum habet quam coelum terra comprehendere potest ita ut etiam unus apex unum iota legis totum genus humanum occidere possit Per legem non adiutorium sed nostri mali indicium monitorium habemus All this is true of the Law as a Covenant of works without Christ and the Gospel as Luther saith quando est sola siâ—e evangelio Tom. 1. in Gen. c. 3. f. 57. Then Luther thinketh that the Law conjoyned with the Gospel and as it is in the hand of Christ hath the beeing of the law and not such terrible effects 2. Luther acknowledgeth that the law as it condemneth is to be preached to beleevers that they may crucifie
autem teipsum tibi abstulerit hoc sequere Therefore I adde these few considerations touching the Antinomians way of free-will 1 Consideration Wee are not able to master a good thought but when the spirit works in us to will and to doe yet are wee not freed from the Gospell-command to doe will beleeve love hope pray feare obey even when the spirit acts us not 2 Consideration Nor is it peculiar to the covenant of workes that what ever God commands man hath absolute and independent power to obey But t is common to the dispensation both of the covenant of works and the covenant of grace and not peculiar to pure law more than to the gospel but common it is to all states that Angels or man can doe nothing but as predetermined by God who did shew what frail nature is for though Adam had a sanctified and strong free-will to obey God yet when God was pleased to with-draw his predeterminating influence by which Adam should actually have continued and persevered in actuall obedience and in a holy abstinence from eating of the tree of knowledge hic nunc it was no more in Adams independent power to keepe that commandement â—ate not then the sunne can move or the fire cast heat when God denyeth his actuall influence to either So the law had so much of beggarlinesse frailty and impotencie of the creature before its fall that the Image of God in its flower Summer-prime and beauty could not keepe Adam from falling on his owne weight yet was he obleiged not to fall by law and was not able to stand without the predeterminating influence of God and so sinne in falling when hee could not stand and this is the same in the covenant of grace the Image of the second Adam keepes us not indeclinably from sin and though in the Gospell God gives grace to doe what hee requires yet can wee doe nothing even when wee are gifted with a new heart and with a new spirit except the Lord work in us to will and to doe hic nunc Antinomians say when God with-draweth his predeterminating grace without which wee cannot worke nor pray nor beleeve no command obligeth us in that case to worke pray or beleeve because we are not under the law it is legall that we should bee obliged to fulfill a command which wee cannot fulfill so Del ser. p. 19. In the Gospel the word and the spirit are alwayes conjoyned a manifest untruth for the spirit is free to deny his influence hic nunc when the Gospel is preached to beleevers And it is no law-straine that wee bee obliged to obey a Gospel-command when the spirit worketh not 3 Consideration What is our owne onely and nothing but pure unmixed created free-will in any good worke is not to bee our darling as if that were all A higher principall must lead us then will else wee are misled and stuck in the briars 4 Consideration Even to carry grace and to bee subjective and passive under grace and to have a new heart soures us with pride therfore the spece and nature of mankinde let alone our individuals must breake in Adam under habituall grace far more when wee are active by grace therefore all must bee ascribed to God I laboured more abundantly than they all to prevent boasting hee must adde Not I but the grace of God in mee And least hee should bee proud of being the subject of grace as if a poore Horse should boast of a golden Saddle Hee saith by his grace I am that I am pride is so subtle that it would creepe in under the golden crowne and enter in the heads of the foure and twentie Elders glorified in heaven if there were not grace to cause them Rev. 4.10 Cast downe their Crownes before him that sits on the throne most refined grace where it wants drosse even in Heaven in the element of grace can swell us and puffe us up except another grace pull down our top-saile 5. Consideration It is safer that we be chosen then that we chose that we be acted upon then that we act and that that choyce and fine piece of us free-will be like a rare Jewell kept in a case of gold and in such a cabinet as the grace of Christ. 6. Consideration Free-wills Sabbath and rest is to lye quietly and contentedly under the sweet actings of grace and our non-resisting of Christ in his sweetest operation is our onely happinesse would we be patient of the Holy Ghosts omnipotency of saving operation and not with-draw our hearts from under the bedewing celestiall showers and droppings of the heaven of heavens we should improve to good purpose free-will and rest in the bosome of Christs love and sleep and lye and drink in Christ and then we were undeniably happy 7. Consideration True free-will is a sparkle of God so much of a loosed and unfettered will to doe good so much of God grace is golden wings for nature to flee to heaven withall Freedome to doe ill and to move to hell is the devils fetters of vengeance 8. Consideration Created free-will and Law are enemies as fire and water what Law willeth Will refuseth The love of Christ sodereth them in one and grace maketh Law honey and milk to the soule 9. Consideration Man chooseth God because hee is chosen And marrieth Christ because he was first married against his will for without consent the consent is conquered to Christ. 10 Consideration That wee cannot lose Christ and the Crowne is our best freedome 11 Consideration Antinomians by fathering their heresie on Luther harden the Papists in their lies for Alphonsus a Casco de haeresibus l. 6. Verb. Evangelium saith Luther Melanthon Brentius teach that the Gospel commandeth no duty at all and removes all necessity of good works which they doe onely in the matter of justification But this was that which Antinomians taught in Luthers time which Luther refuted For Luther often speaketh of the Gospel as opposed to the Law of Works and as it teacheth the way how the ungodly is justified And saith with Paul that we are justified by faith onely without works which Papists cannot indure 12 Consideration Broken free-will that first and ever lost credit is a field fit for free-grace to grow in And the lesse that the free-will of Angels could doe to stand when their fellow-Angels fell the higher is the rate and worth of free-grace in sustaining them and except we would have elect Angels to divide the glory with God of their standing when their fellows fell we must say the lot of grace falling on these blessed Spirits not nature separated them from others as good by nature as they were 13 Consideration Let nature at its flower be a broken gold chaine that Christ may soder it It was a depth that our wise Lord would create such timber or mettall as free-will that Christ might ingrave on it the artifice and elaborate skill of
the preaching of Faith by which the Spirit is given which renewes a beleever and makes him the very Law himselfe and his heart the two Tables of Moses For 1. perswasions and commands may wâ—ll stand together and all Law-inforcings are but meere reasonings and morall and objective acts on the minde and will and so the Law no more inforceth then the Gospel 2. Holinesse and Sanctification commeth by the Law animated by the Spirit as well as by the Gospel for the Law converteth the soule but it doth this saith the Antinomians not as the Law but as the Gospel revealing Christ. But I am sure neither can the Gospel â—â—terally onely revealing Christ and being void of the Spirit it cannot convert the soule and the Law as animated by the Spirit leadeth to Christ as a Pedagogue I meane as mixed with the Gospel For the Law without the Gospel can never sanctifie nor lead to Christ and neither of them without Christs Spirit can doe any thing And I find Saltmarshes Euthysiasticall pulse and straine of Familisme when hee saith that the Preaching of Faith is the Spirit given to a beleever and it makes him the very Law it selfe For 1. the Preaching of Faith or the Gospel preached even to hardened Pharisâ—â—s cannot give the Spirit renewing the Pharisees for Faith was preached to them by Christ and his Apostles but they stumbled at Christ and never beleeved 2. The preaching of Faith and the Spirit differ as much as the principall cause and the instrument now who can say the writing of the penne is the writer 3. Antinomians meane by the Gospel or the preaching of Faith here divided from the Law not the glad tidings of peace preached but the renewing Spirit without all letter or word of promise or command that is the teaching spirit and thâ— inward annointing without the Law or Gospel either Now Sanctification in this sense must bee wrought without Law Gospel Precept Command Promise and wee may lay aside the Bible then and all Ordinances and therefore no wonder then Antinomians tell us so often of the Letter and the Spirit for to them old and new Testament and all the sweet promises are a very Letter and in the new Testament we are not to serve God according to the Letter and therefore all Preaching Commands Exhortations Promises Threats of both Law and Gospel must be laid aside The Lord keeps us saith Towne under the Gospel in righteousnesse without all Law Ceremoniall and Morall and every where thâ—y say 〈◊〉 serve God now according to the Spirit not 〈◊〉 to the Letter outward Ordinances then to Antinomians are matters of meere courtesie CHAP. XII Antinomians deny actuall pardon of sinnes to the Jewes ANtinomians deny that the knowledge of actuall and eternall remission was an Article of the Jewish Creed but a mystery not revealed till the Gospell But then David and the Fathers Abraham and others were justified by the impâ—â—ed righteousnesse of Faith as wee are also David must Psal. 2.1 2. describe an happinesse he knew not what David saith Thou forgavest the iniquity of my sinne vers 5 2. We beleeve through the grace of the Lord Jesus we shall be saved as well as they 3. All the Fathers dyed in the faith 〈◊〉 did eat the same spirituall meat and did all drink of the same spirituall Rock and the Rock was Christ. 4. The Scripture foreseeing that God would justifie the heathen thrâ—ugh Faith reached before the Gospel to Abraham Esaiah prophecied of Christ as an Evangelist Daniel of the slaying of the Messiah and everlasting righteousnesse through him The Prophets testified before hand the sufferings of Christ and the glory that should follow actuall remission then was no mystery to them Abraham rejoyced to see Christs day and saw it CHAP. XIII Of the nonage of the Jewes what it was NOr was the tutorie bondage or nonage of the Jewes any thing but 1. A lesse measure of the Spirit then is now 2. A harder pressing of the Law on them 3. A keeping of that infant Church as a child under Pedagogues and Tutors in regard of the Elements of Ceremonies partly teaching them rudely and partly warning them by blondy Sacrifices and diverse washings of the desert of sinne and the filth of it but this is nothing to prove the Jewes were under the Law For 1. then should they be under the curse and so must eternally perish contrary to the Word nor was their pardon of sinnes by halfes and quarters 2. Then must they be saved by works Paul saith They came short of righteousnesse because they sought to establish their owne righteousnesse and stumbled at the stone laid in Zion and sought it not by faith And it was never lawfull for them more then us to seeke righteousnesse and justification by works of the Law so they were in this under no Law-Spirit more then we but justified the same way that we are 3. Yea many sweet Evangelike promises are made to them as to us Ho every one that thirsts come to the water c. Behold I lay on Zion a stone c. The just shall live by fath Who is a God like unto thee that pardons iniquity I even I am he that blotteth out thy transgressions for mine owne sake and divers other Scriptures prove this 4. The Prophets cryed against legall and outward service and pressed washing in Christs bloud and faith and repentance as the Apostles doe And to Christ gave all the Prophets witnesse that through his name whosoever beleeves in him shall receive remission of sinnes There is much of the Spirit of adoption of spirituall liberty in praying wrestling with God giving no rest to God Heavenly boldnesse and accesse to the throne of grace in Jâ—â—kob David Moses and sweet Evangelike and Gospel-familiarity between Christ and his Spouse the Church in the Song of Salomon Feasting and banqueting together only the Lawâ—s administration was wrath by accident through our corruption lesse gloâ—ious because of darke typs and a spaâ—â—r measure of the Spirit 2 Cor. 3. Ephes. 3.9 10. and Paul heightneth Gospelâ—glory and lesseneth the Law in the vaine sense that false Apostles and legall Teachers put on it in over-â—xalting it as if without Christ it could save or with Faith it could justifie 6 All under the Gospel Elect and Reprobate must be freed from the Law if the Jewes were under it all to whom the Gospel is preached must bee freed from it and to Deâ—ne and Moore who are both Arminians and Antinomians all and every one of mankinde must bee under â—race none under the Law of Commandements for the argument holdeth for all in opposition to the Legall Jew CHAP. XIV The old mâ—n or the flesh to Antinomians is under the Law the new Man freed from all Law IT is admirable that Towne will
sickely many dead Zachary was stricken with dumbnesse because hee beleeved not the Angels word Luke 1. 2. The Covenant in which perseverance is promised threatning the rod of men to beleevers that transgresse the Lords Law prove the same 3. God was angry and in a mercifull anger punished Moses Aaron Salomon Jehoshaphat Nor is it of weight that God smote men to death in the Old Testament for light sinnes but it s not so in the New he is not so severe now But is not our God even in the New Testament a consuming fire Were there ever more Hell-like vengeance that fell on any then on Jerusalem so as Christ said barren wombs should bee blessed and they should cry hills fall on us and cover us 2. Did beleevers in the Old Testament make satisfaction to revenging justice for their sins that Christ did beare 3. Were there any halfe satisfactions made by men to infinite justice 4. Were they their owne redeemers from Hell CHAP. XXXII Beleevers are to mourne for sinne WEe judge the Spirit of grace to be a mourning spirit They shall looke on me whom they have pierced and mourne They that escape shall be on the mountaines like the doves of the valleis all of them mourning every one for his iniquity 2. As this is promised so is it practised Peter having denyed his Lord remembred the words of Jesus went out and wept bitterly and a woman that was a sinner stood at Jesus feet behind him weeping and beganne to wash his feet with teares Wee roare all like Beares and mourne like doues for our transgressions are multiplied 3. It is commanded Be afflicted and mourne and weepe Let your laughter be turned into mourning 4. Mourners are blessed Antinomians after Adultery rapine bid us beleeve rejoyce for God loveth not heavinesse dulnesse sorrowfull cogitations there is nothing to a beleever but joy comfort rejoycing sorrow for or sense of sinne is sorrow for a shaddow and sinfull unbeliefe for pardoned sinne is no sinne But say wee pardoned sinne is sinne and sorrow for offending him whom we have pierced is the Gospel-groaning of the Turtle and sorrow according to God and this is the Libertines mortification to sinne without sorrow or sense and to know and feele sinne after it is committed said Da Georgius is an act of the flesh and the taste of the apple that Evah did eat say the Libertines CHAP. XXXIII To crave pardon for sinne or to have any sense of sinne denyed to beleevers by Antinomians VPon this ground it s a worke of fleshly unbeliefe say they that a justified David crave pardon of sinnes committed after he is justified 1. But why more of sinnes committed after then before justification for both sorts of sinnes are removed by the bloud of Christs Crosse and cease to be sins as Antinomians teach and if we be justified ere we beleeve a beleever having committed Adultery mustâ—ly when he saith out of the sense of sinne Lord in this I have sinned against thee These that call God Father Mat. 6.12 pray for forgivenesse dayly Sense of sinne is an act of unbeliefe to Antinomians if beleevers judge sinne pardoned to be sinne or any thing but a slip in our conversation before men not a breach of a Law in the sight of God and if they judge of adulteries and murthers committed after they beleeve pardon in Christ as of sins to be mourned or humbled for they judge amisse not by the light of Faith but by the carnall feeling and mis-apprehension of sense reason the flesh So to be deadned to all sense of sinne to have a conscience burnt with a hot yron is mortification CHAP. XXXIV Antinomians hold wee are in the boyling of our lusts without any foregoing humiliation immediately to beleeve on Christ. VPon this ground that we are justified by Christs bearing our sinnes on the Crosse and before that of unbeleevers by the grace of Christ wee be made beleevers without any reall change of our state and condition before God or any humiliation of soule or sicknesse for the want of Christ we are immediatly to beleeve in Christ though remaining Adulterers Murtherers Paricides c. Yea nor is salvation tyed to beliefe nor is Faith a condition without which no man can bee saved And a man may be the greatest sinner imaginable and Christ may be his Christ. So that Christ may bee the Saviour of a beleever and he truely united unto him Christ may dwell in his heart by faith and in that same state and time he be kept captive in the snare of the Devill at his will and hee walke according to the course of the world according to the prince of the power of the ayre that now worketh in the children of disobedience which clearely stateth a communion between Christ and Belial God and the Devill the enemy of God in one and the same soule CHAP. XXXV Of spirituall poverty and how it s mistaken by Antinomians TRue poverty of spirit doth not kill and destroy all sight of grace in our selves as Antinomians say and when we have grace to see we have no grace its grace saith Town But it is true to know that we are poore wretched blinde and of our selves miserable is spirituall povertie and the more we find our nothingness money-lesse and beggarly condition the more grace because the poverty of humility is riches he is neerest to Christ who findeth he cannot buy him 2. It s true that not to bee too quick-eyed in a reflect knowledge to know our graces and not to rest on them nor make bigge undertakings as Peter did that wee can doe all is also spirituall poverty A beleever cannot lay a sowme and a great wodfie on himselfe but grace doth not undervalue grace and belie the Spirit in it selfe 1. The Saints give judgement of their owne graces Lord I beleeve I am black but comly as the tents of Kedar I slept but my heart waked for I am the least of the Apostles and am not meet to bee called an Apostle but by the grace of God I am that I am In which the Saints doe lay low themselves yet not slander the holy Spirit in themselves If I may not slander another then may I not slander Christ in my selfe 2. The office of the Spirit is to know the things that are freely given us of God 3 The Spirit of Christ doth not counter-worke himselfe Now his light lets us see the worke of grace in us for our own comfort grounds of rejoycing and that wee may see our debts and wee may praise Christ because wee cannot pay him CHAP XXXVI Repentance mistaken by Antinomians REpentance is not as Denne saith a part of Faith or a change of the mind to looke no longer for righteousnesse from the Law but from Christ
of grace of justification or of salvation or that the Gospel hath any conditions at all Yea though yee should not beleeve yet God is faithfull and cannot deny himselfe to be your Redeemer So saith Saltmarsh it s not the way of a covenant that the Gospel useth but rather the promise or grace and salvation It is true if we take a condition 1. For an antecedaneous quallification going before Redemption the Gospel is no covenant of grace so as God will neither redeeme us in Christ nor propose a covenant of grace nor transact covenant-waies to be our God while we beleeve So faith is no condition Antinomians ignorant of the doctine of Protestants fancied that of us Nor doth it follow as Crispe and Antinomians say Faith obedience and repentance are not conditions because pardon and justification and salvation goe before them or because by them we purchase not Christ it onely followeth they are not such conditions as are antecedent and purchase Christ which we grant 2. If a condition be taken in Law tearmes for a condition qualification or some thing that issueth from free will without the determining grace of Christ and such a condition as salvation and righteousnesse imputed dependeth on in a proper way of condition so faith is neither strictly a condition of justification nor of righteousnesse or salvation because God of meere grace worketh both the condition faith and the thing conditioned for a condition is properly a qualification or worke to be done by a party by way of contract league and bargaine and done of the parties owne strength as the one side halfe or quarter of a covenant that obleigeth the other party to bestow a favour or reward for the performed condition as Armâ—nians say and neither in this sense doe wee ascribe a condition to men 1. Because Christ as surety undertaketh by promise to fulfill both our part and his owne I will writ my Law in their hearts Christ subscribeth the covenant for me and himselfe and leadeth our trembling hand at the pen and causeth us consent in this notion the Gospel is all promise rather then a covenant or a bargaine and there is neither limbe nor lith nor joynt of the covenant but it s all pure grace both worke and wages Antinomians cannot say that we teach We are redeemed justified saved for faith for works But if a condition be taken Evangelically for a qualification wrought in us by the grace of Christ and without which we are not justified nor saved then to deny the Gospel to be a conditionall covenant is to bely the Gospel For the whole Gospel saith He that beleeveth hath life is freely justified hee that beleeveth not is damned and the wrath of God abideth on him And that repentance and doing of Gods will and new obedience are conditions is evident by Scripture Nor is it a Popish way by works to say We seeke glory and honour and immortality by well doing Workes are not so much conditions of justification as Faith is yet are they conditions required in these that shall be saved And because Christ worketh faith in us it proveth it is not a condition of our owne working but not that it is no Evangelike condition CHAP. XXXIX Of Mortification WEe judge Repentance and Mortification of the old man to be a personall turning from sinne and the abating of the lusts of the old Adam a deading of the heart to the pleasures of sinne a growing in a heavenly disposition to rise with Christ and seeke the things that are above flowing from the death and resurrection of Christ apprehended by faith Antinomians say To repent and to mortifie sinne is to beleeve that Christ repented and mortified sinne for us and obeyed the whole Law for us It is not the not acting of sin nor is it the mortifying clensing and purifying our sinnes out of the sight of God no not by the Spirit of sanctification but it is to purifie out of our owne sight and sense before the world and declaratively these sinnes which the wedding garment hath purified out of the sight of God What is Mortification saith Denne but the apprehension of sinne slaine by the body of Christ What is vivification but our new life the just shall live by Faith I must needs say this is a shorter cut to heaven and a more Hony-Gospel then Christ and his Apostles knew For 1. They command us to mortifie our members which are on earth fornication uncleannesse inordinate affection c. And to forbear lying Antinomians free us from all personall mortifying our selves and put us on an imputative mortification to beleeve that Christ hath satisfied justice for our fornication and that Christ was chast in his owne person and abstained from fornication and lying for us this is to blow away all sanctification and make justification all 2. So may we live in our lusts and beleeve our lusts to be mortified in Christ and they are so and if wee should live slaves of sinnes and sonnes of the Devill and under the dominion of our lusts if we beleeve that Christ hath mortified our lusts our naked act of beleeving without any personall change in our selves maketh us sonnes of God which is nothing else but to turne the grace of God into wantonnesse Antinomians tell us it is but an abusing of grace to wantonnesse to sinne because grace doth abound and he that beleeveth cannot walke still and live according to the flesh if he still lives in his lusts his faith is no faith Answ. It s most true if Faith be taken for the affiance and recumbency of a broken sinner on Christ but the Antinomian faith is a perswasion of a fleshly Pharisie standing on his tiptoes proudly resisting Christ burning in his lusts and beleeving his boyling lusts are pardoned and remitted before ever they were committed and that they are no sinnes 2. Wee grant it is not grace but the abuse of grace that teacheth David Peter to act adultery and deny Christ but if it be the grace of Faith that is to beleeve contrary to sense that Adultery and deniall of Christ are not sinnes because sinnes pardoned are no sinnes then grace it selfe doth teach us to sinne 3. We must be justified by mortification if mortification he the faith or apprehension of our lusts crucified with Christ. 4. When the Holy Ghost biddeth us beleeve repent pray mourne rejoyce in God we have this Gospel-sense of these from Antinomians we doe all this compleatly when wee beleeve that Christ beleeved repented prayed mourned rejoyced in God for us and there is an end for sure the doing of all these came from a Spirit of Faith drawing life and strength out of Christs death and resurrection to doe all these as we draw strength from Christ to mortifie the lusts of the flesh 5. The word expoundeth mortification not to be in relative acts to beleeve Christ mortified
our or his owne lusts for us but in reall and personall acts of obedience to be deadned to to the world Gal. 6.14 To abstaine from fleshly lusts that warre against the soule from fornication uncleanesse inordinate affection evill concupiscence and such sinnes for which the wrath of God commeth on the Children of disobedience to wit on the Gentiles that never heard the Gospel now in reason wrath cannot come on the heathen who never heard of Christ because they beleeve not that he of whom they never heard hath crucified those sinnes for them on the crosse CHAP. XL. Antinomians the perfectists of our time say wee and our works are compleatly perfect ANtinomians ascribe not onely an imputative perfection in that Christs perfect righteousnesse is made ours but also an inherent perfection to the Saints But wee judge our state and persons through Christ to be perfect but our duties and begunne sanctification are not perfect but is so in growing as the Moone as a vessell not full to the brime and banks of the soule it receives quarts and gallons more It s true justification removeth the evill of works as touching all guilt or obligation to eternally revenging justice But as Christs grace addeth to our good works no dignity and perfection of meriting as Papists say so doth it not remove the inherent blot of sinne that cleaveth to our good works so as it should give to these works inherent perfection and remove their sinnefull defects for as sinne dwelleth in our persons after wee are justified though it bee not imputed so doth sinne cleave to our most gracious acts but is not accounted on our score because the surety hath answered our bill and removed the sinnefull imperction from them but hath not made them inherently perfect so as there should remaine nothing in the works of the justified that is contrary to the Law of God But the truth is Antinomians with no face of truth can say that Christ removeth the sinnefull imperfections that adhere to our good works done by the Grace of Christ when we are in the state of justification because if nothing wee doe in the state of justification be sinne since pardoned sinnes to Antinomians are no sinnes and have lost the nature and being of sinne being remitted and pardoned before they be committed these sinnes that cleave to our good works are no sinnes and so the good works must be perfect as the person is perfect 1. Because Antinomians go upon this ground that nothing inherent in the persons not the in-dwelling corruption of nature nor the adherent sins that cleave to our works nor any thing a justified man can doe is sinne or contrary to the Law but that person or works being pardoned both are as perfect as the person and works of Christ. A most blaspemous ground for what we want of perfect sanctification and wee want much in this life so farre are we sinnefully imperfect 2. Paul acknowledgeth his sinnefull imperfection I find a Law in my members rebelling against the Law of my minde not as if I were already perfect 3. In many things we offend all If any man offend not in word the same is a perfect man Hence the man that is perfect sinnes not but there is none in the earth that sinneth not and doth good 4. Wee crave pardon of sinnes as we seeke dayly our dayly bread It s contrary to Christian humility to say wee are perfectly cleane Object God can accept nothing that is unperfect and sinnefull because they are accursed Gal. 3.10 For God is veritie it selfe and will not suffer the losse of the least jot of the righteousnesse the Law requireth But all our best works are polluted with sinne Towne Answ. This proveth with the Papists that God cannot judge us righteous by faith because wee are sinners in our selves 2. God cannot accept sinnefull works as no sinnefull works at all he cannot accept of sinnes as no sinnes and of our good works as not polluted with sinne in themselves his judgement then should not be according to truth true but he can well accept our works though polluted with sinne as pardoned and washen not from their sinnefull imperfections inherent or adherent to them for then they should be intrinsecally perfect and God should judge amisse of them but as washen from their guilt and obligation to eternall wrath so he can well judge them perfect in Christ. 3. Legally cleane so as they shall never actually condemne us and 4. that of meere grace CHAP. XLI Antinomians say we are compleatly saved in this life as in heaven SO we thinke Antinomians faile wickedly with Libertines who say We are as actually saved and as perfectly as the glorified in heaven and not in hope onely or in reall beginning in regard of Christs sitting in heaven and therefore good workes can no more bee the way to heaven saith Towne then my walking in the Citie in which I am already can be my walking to the City But so while we are absent from the Lord in the body even in this life wee should be in heaven whereas the dissolution of our earthly tabernacle the raysing of us up at the last day are betweene us and the full redemption of our bodies And this is that which Libertines and Familists say that all the resurrection of the body and life eternall they know is our union with Christ in this life the Grammar of Hymeneus and Philetus who said the Resurrection was already past 3. We know but in part our love is not perfected in this life 1 Cor. 13.11 12 13. And we are not perfect men in Christ till we meet all in the unity of Faith Ephes. 4.13 3 The generall assembly of all the first borne is not yet convened we need a Temple and Ordinances and a Sunne and a Moone in the other life the Lambe shall be our Temple 4. The other life is such as in it wee can neither marry nor dye but are as the Angels Luk. 22.36 37. Phil. 3.20 21. 1 Cor. 15.40.41 5. Antinomians say this dreaming that we are as cleane of sinne as Christ and so Christed and Goded with Christ as the Libertine Pocquius said Calvin in Opus pag. 463. and Nicholas the Libertine cap. 34. 6. Paul saith Wee are saved by hope and wee hope not for what wee have already Our life is hid with Christ in God 1. He that beleeveth hath life not in the compleat and full fruition yet really in the certaintie of faith and hope 2. In the right claime purchased by Christ. 3. In the beginning first fruits and the degrees of grace tending to glory CHAP. XLII Our happinesse is in sanctification as well as in justification OUr happinesse is not meerely passive as Towne saith and in being justified as if that were all for though our blessednesse be in justification as the cause and fountaine in that sinne
spirit and that it is no sinne in a beleever not to see his grace Which is all one as not to know try and prove himselfe whether he be in Christ or no. And so wee may contravene a command of God and not sin and to sin against one of the offices of the Spirit which is to make us know the things that are freely given us of God is no sinâ— And in Calvins time Libertines say to know good or ill was the old Adam to know and want the feeling of grace of holinesse or of sinne was mortification and a dead conscience not to bee moved nor touched with sorrow or feeling of sinne nor to feare it in justified persons is faith and and true mortification so the New England Libertines CHAP. XLIV Antinomians say all doubtings is inconsistent with Faith THe Justified say the Antinomians are to doubt no more freedome and libertie purchased in Christ frees you from all bondage as if you were in heaven and gives assurance without all wavering feare or doubting Wee are not to feare our sinnes nor any thing else Which keepeth good harmony with New Englands Libertines who say that doubting in any sort is inconsistent with true assurance especially after the revelation of the Spirit which some call the broad Sealâ— and to doubt upon the commission of some haynous sinne whether God be my Father argueth the party doubting to bee under a covenant of works No question doubting in justified persons is a sinne Christ rebuketh it Why doubt yee 2. Christ requireth faith without doubting 3. Hee forbiddeth it 4. It s contrary to faith 5. And punished But it is in the truely justified Faith and fainting are almost woven thorow either in the same prayer in David Psal. 31.22 I said in my hast I am cut off from before thine eyes this is great fainting yet there is fire under ashes faith bordering with fainting neverthelesse thou hardst the voice of my supplication So is it with Jonah Ezechiah Iob. Dregges in the bottom when the wine is jumbled appeare in the Prophets complaint an ague of madnesse starts up beside reason and above faith even after Asaph and Jeremiah both had received the broad seale of the revealing Spirit when Faith sickens it dyeth not Will the Lord cast us off for ever and will he be favourable no more is his mercy cleane gone for ever doth his promise faile for evermore And wilt thou be altogether to me as a lyar and as waters that faile 2. This goeth on another false ground that being freed from the curse of the Law wee are freed from all fits of the old agues of the Spirit of bondage and that all trouble of conscience argue a Law-state of works but that old guest upon sense of sinne and apprehension of wrath can make a new plea betweene the soule and Christ and there will arise new stormes of love-jealousies and complaints against the beloved surmises of unbeliefe because sinne dwelleth in the justified 3. Davids bones were broken for sinne and for his sinnes the arrowes of God sticke in his flesh and his moisture is turned into the drought of summer 4. There can be no neerer way to despaire and shake the very foundations of a beleevers faith then comfort him so miserably as say if ever he doubt he is under the Law and under the curse since it argueth the strong man to be cast out when he throweth in fire-brands of doubtings in at the windowes to see if he can regaine his place CHAP. XLV Antinomians not Protestants Merit-mongers ANtinomians say that wee teach the same with Merit-mongers who say the reward is given ex pacto by covenant as due debt because of the fidelity of God and not that our works in strictnesse of justice deserve such a reward to which we answer 1. None of us say the crowne is given either for faith or for good works as if they should determine the Lord to give a reward or lay bands on him for the intrinsecall dignitie and meritorious vertue that Christs merit hath put on our works we utterly deny any such vertue either in our good works considered in their owne nature or as they borrow some perfume of Christs meriting vertue Paul Rom. 3. argueth that none are justified by works because saith hee all have sinned vers 9. both Jew and Gentile every mouth vers 19.20 stopped and all the world is become guilty if then our works were thus perfect that they were void of sinne they should have a power to justifie But Towne asser 77.78 Eaton Honey combâ— cap 16.459.460.461 say Christ giveth perfection to our works and maketh them free of inherent sin this is as much as Papists say Christs bloud conferreth a power of meriting on good works 2. They say we fulfill the Law in Christ when he makes our works perfect and sinnelesse then we also justifie our selves by our good works in Christ. But we know that Antinomians give more then a meriting power to good workes while they make them perfect as Christ and free from sinne as his actions are Why but then should they not justifie us before God if they be perfect and render us before God perfect as M. Towne saith and Eaton saith Justification is meritorious of all the favour and blessings of God Sanctification of it selfe merits nothing at all This is more horrid merit then ever a Papist taught For Justification if it merit all the favor and blessings of God then must it merit the favour of eternall election to glory of effectuall calling of Christs comming in the flesh of free Redemption of the sending of the Gospel of grace to this nation rather then to this whereas all these goe before justification and flow from a more ancient and eternall free grace then Justification even from eternall election and everlasting love 2. But Sanctification saith he of it selfe merits nothing nor doe Merit-mongers say their best works of themselves merit any thing but as dipt in Christs bloud from whose grace they borrow a meriting power and of justice besides a free promise and paction God oweth a crowne of glory to these works say Papists and this meriting power say they though it be borrowed from Christ yet our workes have from the grace of Christ the formall principle of them a meriting power beside before and without all free paction and promise of reward that God maketh to our works and here we part waies with all Merit-mongers and shall never we hope meet But that God hath made a promise of his free grace to reward our works and hath tyed himselfe to himself not to us is cleare For God is not unrighteous to forget your worke saith the Scripture and labour of love and it is a righteous thing with God to recompence tribulation to them that trouble
of God to our selves that is the free favour and love of God that is onely grace objectively in God not in us or yet grace inherent We professe before the Lord and his Angels that that is an other Gospel and though an Angel and Paul teach it let him be accursed 2. Let him answer us if any Protestant Divine or if hee himselfe beleeveth his owne penne doth any other but lye when it scribles that the Law-straine and Divinity of the Jewes vnder the Law did worke God down to such an old way as for fasting and praying and other acts of obedience they got some love from God which Christ himselfe had not gotten for them Fasting and praying was never since God had a Church on earth a hire a bribe to free grace nâ—ither Jew nor Gentile could by doing nay not Adam before his fall nor the Elect Angels could ever buy prize or morgage the free love of God 3. Wee conceive the love of God to bee the sole cause fountaine well-head and adaequate reason why the Lord chuseth some to glory rather then others why the Lord sent his Sonne Christ to die even because God extremely and freely loved the lost world and therefore fasting and praying was never the cause of Gods chusing and electing love either to Jew or Gentile either under the Old or New Testament except they say there was another way of election to glory in the Old Testament and another way in the New and that the love of God was at a dearer rate under the Old nor New it was then for hire and for works but wee had not in Esaiahs daies wine and milke without money and price the Market was dearer then it is at a lower rate now But I perceive Antinomians miserably mistaken in confounding the error of the Jewes and the state of the Jewish Church Paul Rom. 4. saith right down Abraham and David payed not a farthing more for justification and freely imputed righteousnesse then we doe and it was the error and sin of men not the state of the Church in its non-age under Tutors nor the dispensation of God that The Jews followed after the law of righteousnesse but obtained not the Law of righteousnsse Wherefore Because they sought it not by faith but as it were by the works of the Law for they stumbled at the stumbling stone Yea being ignorant then it was their pride and error not their state of non-age of Gods righteousnesse and going about to establish their owne righteousnesse have not submitted themselves to the righteousnesse of God It was never lawfull for the Jewes to dreame they could get or earne Gods free love and undeserved grace by fasting and praying and other acts of obedience no more then it was lawfull for them to stumble at and breake their necke upon Christ the stone laid on Sion it was never lawfull for them to goe about to establish their owne righteousnesse and not to submit to the righteousnesse of God this was their sinne But sure it was not their sinne to bee under Tutors and the Pedagogie of the Law for that was Gods holy and innocent dispensation as the Scripture saith And it was not any Legall justification by works But it was 1 in that they were kept 1. under shaddowes elements of the world Ceremonies representing forth Christ to come and 2 God kept them under a greater terror because of Law-transgressions and 3 a sparer measure and dyet of grace then wee have But 1. it was never lawfull for them or us to seeke justification by works and by fasting and prayer 2. The Lord cryed out against Merit and placing all godlinesse in their new Moones and in saying We have fasted and thou seest it not So there was no Legall straine in getting the love of God by fasting praying c. To the Jewes more then to us 3. It was never a Legall straine nor a way approved of God under the Old Testament that they should serve God for hire which the Devill acknowledgeth to be hypocrisie and that they should pray or rather howle like hungry dogs for corne and wine or follow Christ for loaves 4. Nor was the obeying of God for feare of the curses of the Law and plagues rather then out of love to God as a Father a way of the Old Testament-worship approved of God as Towne imagineth it being a sinne for their duty it was to feare him as a Father no lesse then ours to rejoyce in trembling to feare his goodnesse his mercy to esteeme God rather then his gifts their reward their portion their soules love so were they to love and worship him as a Husband to admire and praise him as God and for his essentiall perfection beauty lovelinesse and all mercenary love and service for feare of punishment not out of love and for hire and rewards was damnable then as now Now what was Gods active dispensation in severe punishing of them for an irreverent looke into the Arke and his hiring them with a good and fertile land and many temporall blessings to serve him was another thing and can never prove it was lawfull for them to serve God for hire and in a mercenary way and that it is a Legall and Old Testament way of serving God now under the New Testament to beleeve that godlinesse hath the promises of this life and of that which is to come and that now under the new Testament yea we may looke to the reward of life eternall as a motive to blow wind in our sayles in our journey to heaven though not as the formall object of our desires in serving God for we are onely and ever now and then to serve God for himselfe not for hire 2. If wee speake comparatively a created Crowne of incorruptible glory is to be laboured for rather then trifles and feathers of corruptible clay and that both to us and to these under the Old Testament 4. How Prayer revealeth the love of God I know not Saltmarsh by the next may expound it Christ saith his Father giver the Holy Ghost to those that pray and seek him and he avengeth the bloud of his Saints and he giveth whatever we aske the Father in his name We pray Lord increase our faith is this nothing but Lord reveale the Holy Ghost to us which wee had before And are these prayers that God should give us no new thing but reveale what we had before So then we desire God would reveale the glory of his justice on the enemies of the Church which he had wrought before and reveale the gift of illumination growth of Faith victory against temptations dayly bread destruction of Satans kingdome the propagating of the Gospel deliverance from warre the pestilence insight in the mystery of the Gospel the Spirit of revelation c. All which things we had before
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
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
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
Recantation of the Antinomian errour in an Epistle of D. Luther to Mr. D. Guthel containing the minde of Luther touching Antinomians as a Sect that had their rise from the Devill 69 70 71 72 73 74 Luther is for the Law 70 71 That none is perfect in this life and we are to sorrow for sin 73 74 Islebius recanted his Recantation and returned to spread Antinomianisme after Luthers death 80 81 The tenets of Islebius Antinomians in Luthers time 81 82 The Antinomian way of Paulus Crellius in Luthers time 182 183 184 How Antinomians stated the question of old 83 How the Law is a patient to beleevers 84 Of the Antinomianisme of Michael Neander 84 85 Divers distinctions touching the use of and freedome from the law tending to cleare Luthers mind 86 87 Three speciall uses of the law according to Luther Ibid. Luther refuteth Antinomians in terminis and is most contrary to them 86 87 89 How faith only justifieth as Luther saith 100 How faith and works are contrary 101 How according to Luthers minde the Law hath power over the flesh and not over the renewed conscience 102 103 How Good workes conforme to the law are not necessary 103 The law the same now and under the covenant of works Ibid The law is given properly to the new man not to the flesh 103 104 How the terrified conscience is freed from the law 105 106 How the law condemneth and terrifieth how not 106 107 How the law is given to the New man how not 108 109 Excellent replyes of a beleever to the accusing law 109 110 The tempted beleever freed from challenges of the law 110 111 How a tempted beleever is to comfort himselfe against law-temptations in the conscience 112 113 Luther is for conditions in the Covenant and for preparations before conversion 114 115 Sundry excellent answers to Satan and the law what a sinner is at the brink of dispaire 115 116 117 118 How we are patients in justification how not 118 119 How the law is weak 119 How good workes are naught 120 121 How the law is abolished how not 121 122 That the law is to be preached to all 119 120 Of the union betweene Christ and a beleever opposite to the phancied union of Familists and Antinomians who say that a beleever is Godded and Christed 123 124 125 Of our legall union our union by faith our union by marriage by nature and the intervening of interests and conditions with Christ and a sinner 125 126 127 Luther makes sin to dwell in the justified contrary to Antinomians 129 130 How it is in them and how removed pardoned sinne is essentially sin 131 132 133 134 How we are under the law and under grace in regard of the flesh and the Spirit 134 135 The divers respects of Law and Gospel 138 How the law is a dead Letter 139 Of the Letter and the Spirit 139 140 Luther detesteth allegories 139 How the beleever needeth not the Law in the Letter 142 143 None are perfect in this life as Luther saith contrary to Antinomians 143 144 We must then have patience 144 145 Sin in the beleever rageth to their feeling and yet is made lesse sin 145 146 Luther taught that the Jewes were Justified and actually pardoned by faith as we are contrary to Antinomians 146 147 148 Ch. IX Of Christian liberty and of true false sense 148 149 c. Luther in the point of Christian liberty is against the Antinomians 148 149 How the Law hath nothing to doe with the conscience according to Luther 149 150 151 152 Antinomians distinction that we sinne not against the Law but against Christ removed 151 Luther unduly chargeth these he calleth Sacramentarians with making the Spirit without the word their rule it being the doctrine of Antinomians in his time 153 154 How wee are to judge of our spirituall estate by sense how not 153 154 Luthers minde of freewill and contrary to Antinomians therein 155 156 How the will is a patient rather then an agent in good 157 158 Of the subjective and active power of freewill 158 159 Thirteen considerations of the Author touching freewill 160 161 162 163 An absolute independent power in the will to doe without the predeterminating grace of God neither peculiar to the Covenant of workes before the fall nor to the Covenant of grace after the fall 160 161 Chap. XIV Of the piece called Theologia Germanica and of the Bright starre 163 164 c. Libertines sprang from the Gnosticks Familists from Libertines Antinomians from both 163 164 165 Of John Waldesso who hath sundry principles of Familisme and Antinomianisme in his booke 164 165 God is the creature saith Theologia Germanica 165 To ascribe any thing to the creature is sinne the new man is Christ. 165 166 How creatures are under-causes of their owne working 166 The hell and heaven of Familists 167 The Familists acknowledge no Christ but a metaphoricall Christ. 167 168 So Theol. Germanica and the piece called the Bright-star The workes of H. Nicholas 168 Familists of England dissemble their grossest points Their Petition to King James 168 Vent their malice in the Petition against Puritans were tollerated by Prelates because they railed against non-conformists 169 The contents of the Petition of the Familists in England to King James 168 169 170 Chap. XV. Of the Familists and Antinomians in New England 171 Their rise ib. Their tenets 171 172 173 The Saints suffering are God manifested in the flesh as Saltmarsh and Familists say 172 173 174 Saltmarsh Chaplaine to the Generall Sir Tho. Fairfax goes along with the Familists of N. England ibid. Ordinances of preaching reading hearing Sacraments are not to be seperated from the Spirit nor the Spirit from them 175 Chap. XVI Of the first Authors of Antinomianisme and Familisme in N. England as Mistresse Hutchison M. Wheelwrit their preaching seditious railing and foule tenets 176 177 178 Mrs. Hutchison bold maintained she might preach to a Congregation and alledged the example of Priscilla 178 Her abominable tenets in which she denied the immortality of the soule the resurrection Christ heaven sanctification asserted revelations beside and without the word of God 178 179 A Generall Assembly at Cambridge in N. England confuted and condemned M. Hutchison M. Wheelwright and others 180 M. Hutchison bare thirty formed monsters 181 Was excommunicated banished to the Road-Iland killed by the Indians she and all her house 181 182. as is reported Mrs. Dyer a Familist the wife of William Dyer a prime Familist brought forth a terrible monster 181 182 Chap. XVII Of the late Familists banished out of N. England in Massachusets and now inhabitants of Shaw-omet otherwise called Providence 188 The blasphemous tenets of Sam. Gortyn a wicked Familist who preacheth openly in and about London 183 184 185 Gortyn and these Familists deny God incarnate and say every suffering Saint is Christ and there is not another Christ. 184 185 186 So doth M. Beacon
men 9. No men are to be rebuked for sinnes sin and all wickednesse is to be imputed to God so the Antinomians make the Holy-Ghost the cause and author of all the good we doe and say reason will all the faculties of the soule are destroyed in the conversion of a sinner who then acteth all sinnes and wickednesse in believers Familiâ—ts teach the same expressely see Bright starre and Theol. Germanica 10. Men are to convert all their sinnes to good and to repute them their gain and advantage 11. They said Christ incarnate was nothing but a godly man or a believer made of a body and of an opinion that he could not sin nor know good and ill and when Christ died he dyed in opinion Antinomians say Christ is God incarnate in every believer God saith Theol. Germ. is in man and works his will alonâ— and doth doe and leave undone any thing without any I to me mine and the like where these things are and exist there is true Christ and no where else 12. They said sinne was but a vaine opinion because God is the author of it saith M. Archer with Antinomians and God can doe no ill 13. Regeneration they say is to returne to the ignorance of good and ill as it was Adam's sinne to know good and ill and mortification is to lay aside all conscience and knowledge of sinne and as childâ—en to cast away sense and conscience and therefore when any mourned or were grieved in conscience or repented for sinne they said to such a man O Adam livest thou yet and keepest thou still the gust and taste of the apple that Adam eat after the same manner Antinomians now say repentance griefe sorrow for sense or conscience of sinne in a believer is legall carnall fleshly from unbeliefe and the old Adam and that its contrary to faith and Gospel-light to confesse sinnes and was a worke of the flesh in David 14. They said a regenerate man is perfect as an Angel and that he that is borne of God cannot sinne So say the Antinomians Towne assert pag. 77 78. R. Becon Catechis pag. 137 138. pag. 211 212. Saltmarsh free grace 140 154. Rise reign er 70. 15. They said Christian liberty extended to all things that in regard we are under no law nor rule of life all things are lawfull so Antinomians as all know teach the same 16. They said a regenerate man as regenerate sinned not but only the flesh or his asse so Towne also assert pag. 35 Saltm free grace 142. Eaton honey-combe c. 4. pag. 47. 17. That every man follow his calling that is his naturall inclination and the world that is custome and so put away his wife when he suteth not with her and marry another is lawfull so as men may live as their corrupt hearts as the lust of the eye and the lust of the flesh and the pride of life carrieth them which three are not from God 1 Joh. 2.16 as if sense and naturall inclination were Gods calling and not the Devils I prove at length that it is the Antinomian doctrine to say the sinnes of believers are not truly and really and in Gods account sinnes but onely to our lying sense reason false feeling and to the flesh 18. It 's say they the communion of Saints to have all things common goods wives c. Antinomians say for an unbeliever to take another mans wife is sinne because they are under the law but it 's no sinne to a believer freed from the law for God can see no more sinne in him then in Christ Jesus honey-combe ca. 3. c. 25 26 27. 19. They said the resurrection was passed and that we have compleatly and in possession life eternall in this life so say Antinomians expresly as I prove CHAP. III. Of Anabaptists N. Stork Th. Muncer Jo. Becold c. and their Tenets ANno 1522. Did arise in Saxonie Nicholas Stork who boasted of dreames and visions and rejected the Scripture as being a carnall and literall rule Antinomians call it carnall literall and legall From him and others arose Thomas Munâ—erus about Ann. 1524. who stiled himselfe in his letters Thomas Muncer the servant of God with the sword of Gideon against the ungodly This man being hungry for glory hunted for Luthers name to his new designes but not obtaining it said Luther lopped but rooted not out Antichrist that Luthers carnall and literall Gospel was worse then the Pope and therefore cryed downe bookes and the letter of Scripture and said the Spirit was leader and rule to believers As Mistris Hutchison of N. England being demanded a warrant for her private assemblies and teaching said she walked by the rule of the new creature which rule she said was the Spirit but could not give Scripture for it so the Antinomian Del in her very Grammer saith he knoweth no laws in Gods Kingdome the Church but three 1. Thâ— law of a new creature 2. the law of the Spirit of life that is in Christ. 3. The law of love not one word of the Scripture here it s but a dead Letter Antinomians Familists Nicholaiâ—ans Enthusiasts Sweckfeldians Libertines goe no higher that they may abase the Scriptures Luther wrote to the Senate of Mulhuysen a famous Towne in Thuringia to beware of the wolfe Muncer Henry Pfeiffer a Monk did blow up Muncerus he boasting of a vision from Heaven gathered troops to the field The Princes of Saxoni Hessâ—n and Brunswick the Count of Manfield and the Princes in Sweden Thuringia Alsaâ—ia Franconia Bavaria Auâ—tria and Stiria subdued and killed the Boures or Husbandmen and Rusticks who were sick of love for Muncers Liberty or rather licence due to them as the false Prophets said under the New Testament on a hill neer Frankbusen Muncer drew up and cryed The Sword of the Lord and of Gideon against New Testament taskmasters hee meant Princes and lawfull Magistrates yet was Muncer taken in the Town Frankbusen and Pfeiffer also near Isewick and Muncer having fained himself sick and despairing he and his Prophet were hanged An. 1525. By these and other the like bloody inspirations were above a hundred thousand killed In Helvetia Felix Montzy Balthaser Hubmeir and Conradus Grebelius of Zurick spreading by word and writ Anabaptisme of this kinde at Zurick An. 1525. were confounded in a publicke dispute by Huldicus Zwinglius Leo Juda and Casper Megander Hubmeir who professed and promised recantation in the Pulpit preached the contrary Satan leading his tongue as he said Held that Adams flesh not his spirit consented to sin and that he lost not true Liberty by his fall against him and the Anabaptists pretending the Spirit for their rule and rejecting the Scriptures as Antinomians doe The Senate of Zurick An. 1530. past an Act discharging them to Preach Ann. 1525. 1527. 1529. they were confuted An. 1528. Lodivicus Helser Joannes Trajer Joan. Seekler and other Anabaptists
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
made perfect and wholly of the essence of God the father said Thou art my son this day have J begotten thee nor is it impossible that God can make his owne sonne a God though unrenewed men understand not this Antinomians speake not so honourably of Christ for Rise Reig. er 11 every beleiver is God incarnate But Christ is here in words made the substantiall son oâ— God by Swenckfield 5 Christ in both natures is the onely begotten son of God and Lord of glorie and King of the Church in both natures 6 Christ now at the right hand of God having obtained fully al the power honor and kingdome and essence of God worketh as much for our salvation as man as he doth as God 7 Whole Christ undividâ—d according to both natures perfects the iustification and washing of a sinner by the spirit and whole Christ according to both natures undevided obtaineth the state of the second person in the Trinity as one and coequall God in power and honor with the Father Familists make God in his nature and essence to dwell and worke in all creatures especially in the regenerate But these are but fanciâ—s 1. Because after Christ was raised from the dead to the glory of the Father and so enâ—red into his glory there is evidence that his manhead was entered in no degrees of communion in the essence power and glory of God equally with God because there remaineth a body with flesh and bones that may be touched and handled Luk. 24.36.37 38 39 40. with the print of the nailes in his hands and sides Ioh. 20 27. now there is nothing of the nature essentiall honor and glory of God an infinite Spirit that fills heaven and earth yea or of any spirit in a body of bones flesh hands and feet and having in it such materiall and sensible qualities as the impression of wounds 2. Christ did eat with his disciples after his resurrection Ioh. 21.12 13 14 and so after he was entered in some degrees of glory and was seene of five hundred brethren at once 1 Cor. 15.6 Of Cleophas of the twelve Apostles of Paul also now what ever partaketh of the essence of a Spirit cannot eat nor be seene with bodily eyes and the disciples with their bodily eyes saw him ascend to heaven even till the clouds tooke him out of their sight Acts 1. 3 The eyes of all beleevers and reprobates even his enemies that peirced him in the generall Iudgement shll see him in which state Swenckefeldius dreames that the manhood is fully changed in the essence of God Rev. 1.7 now that the bodily eyes of men and of Reprobate men shall see the essence of God who is invisible 1 Tim. 1.17 is a dream for He dwels in light which no man can approach unto though we nothing doubt but the man Christ as man is elevated now in heaven to our uncomparable comfort to such eminency of glory above Men and Angels as the capacity of a created thing can receive 4. the Manhood of Christ is a creature having beginning and a cause of being in time Mat. 1. Luk. 2 in the fulnes of time Gal. 4. 4 was borne of a woman Now what is man borne of a woman that he should be equall in essence and nature with God who is like unto God Angels and created powers cannot answer the question God is essentially eternal and eternity differenceth him from all things beside himselfe Esay 9.6 chap. 43.10 Before me there was no God neither shall there be after me c. 40.28 Psal. 99.1 2. Psal. 102.26.27 1 Tim. 1.17 it 's then an everlasting contradiction that a creature in time can be a creator and a God before time or pertake of the essence of the eternall God for God must then create another God different in number from himself 5 our bodies shal be made conform to the glorious body of Christ. Phil. 3.21 if the Manhood of Christ and so his body which is a part thereof be changed into the essence of God we must be like the very invisible and eternall essence of an infinite Spirit and there is no glorifying of our bodyes then nor any resurrection nor any caughting up of our bodyes to the aire to be ever with the Lord but an utter extinction and an anhihilation of our bodyes and the body of Christ. Hence the flesh profiteth not then the manhood does not spiritually quicken give the Holy Ghost justifie as Swenckefield sayes but Christ God doth these 7 The cheife argument of Swenckefeld was because Christ as man obtained a name above all names was adored as man but if â—his stand sure then in the state of humiliation aswell as glorification the manhood was changed in the nature of God which yet Swenckefeldius denyes for in the state of humiliation what is proper to the Godhead is ascribed to the Manâ—hood per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God purchased a Church by his blood whereas God hath no blood they Crucified the Lord of glory and by this argument we may well inferre that the God-head in the state of humiliation was changed into the manhood and flesh which is blasphemous for so should God die as man dyed and there was a booke given out in the name of Swenckefeldius that denyes the manhood of Christ after his resurrection to be a creature and calleth all of the contrary minde Creaturistae hence 8 These wilde assertions of Swenckefeldius The Gospell is the Essence of God faith and ioy in the heart is the essence of God 9 He charged Luther with these The preached word is the substantiall word of God the flesh of Christ is not glorified a renewed man hath not free will God dwells not in beleivers Good workes profit not to salvation the preaching of the word and Sacraments are effectuall without God As Famil and Antinâ—m charge us with many of these because we cannot say that a beleiver is so Christed that he is very Christ himselfe and God incarnate and as free from sin as Christ. 10 The doctrine contained in the scriptures is not properly the word of God but improperly by a Metonimy where the signe is put for the thing signified Christ only is properly and essentially the word of God Swenck liber de sacris liberis pa. 27 28. Antinomians say the Scripture and the Law is but a dead letter not the word of God so Del. in his whole sermon rejects all that is externall in the Gospel-reformatinn makes nothing in it but the Spirit and the incommunicable act of Redeeming which is onely in Christ to worke our conversion to God Before I proceed Swenckefeldians and Antinomians erre for its said of the ten Commandements Exod. 20.1 And God spake all these words All the Prophets cry Thus saith the Lord. Luk. 1.70 He hath spoken by the mouth of all his holy prophets 2 Chro. 36.21 The word of the Lord by the mouth of Ieremiah Esa. 1.20 The mouth of the Lord hath
sanctification in the Gospell be fashioned without the external preaching of the Gospell an outward commandement if no why excludes he an outward commandement as contrary to the preaching of faith Swenckfeldius and Enthysiasts make an opposition betweene the word preached and the preaching of faith that is the Spirit we make a subordination no opposition 3 whether Saltmarsh or any Antinomian in conscience can say that wee so go on with Pelagians Old Anabaptists and Arminians as to say Sanctification is framed now or at any time by a law of outward commandements the Antinomian Del. who has printed in defence of Anabaptists Arminians and Antinomians teacheth so not we So Del joyneth with Swenckfeld Ser pag. 6 7 8. read the stile words and doctrine of Enthysiasts all along in the serm 11 Swenckfeld said that that is born of the flesh is flesh these that say justifying faith is from externall hearing they teach that the Spirit comes from the carnall letter the heaven is bornâ— of the earth 12 Blessednes comes not from externals nor was Thomas blessed because he saw and beleeved nor Simon Peter because flesh and blood but because the father revealed Christ to them 12 Swenckefeldius taught that the preachers of his time were not sent of God because no man was the better or converted by their preaching So Antinomians say all but themselves are but litteral and carnall teachers 13 Swenckefeldius said that he himselfe preached the Spirit inwardly teaching and that men must live by the rule of the Spirit else they could not be saved so speake Anti. of Gospell reformation of life so Del. ser p. 26 27. 14 Neither Baptisme nor the Supper of the Lord should be Administred till the true doctrine that he taught be preached and be revealed immediately from the substantiall and eternall word Christ without preaching or reading or hearing the word so Del. uniformity examined the worship of the New Testament is onely inward 15 In such dissentions of minds among Teachers the word should not be heard Antinomians say all may be heard sects and opinions are but names and things indifferent 16 The word hath a twofold sense one literall which profiteth nothing another the true and spirituall which only the spirituall do understand 17 We must try the word by the Spirit and not the Spirit by the word so say the Antinomians rise reigne er 61. All doctrines revelations and spirits are to be tryed by Christ the Word rather than by the word of Christ this is against Christs way who when it was a controversie whether he was the sonne of God or no was content that they should Iudge of him and decide the matter by Scripture Joh. 5.39 so 2 are all controversies ended Act. 17.11 Act. 9.11 Act 24.14 15. 1 Cor. 15.3 4. Mat. 22.29.30 31 32 33. Esay 8.20 which were a rule impossible if the scripture have two senses one literall that proves nothing and another spirituall and allegorick as Enthysiasts Antinomians say that none can understand but the spirituall now when Christ and Paul prove the resurrection of the dead and that Christ is the Messiah by the scripture and referres the denyers of these Iewes and Pharisees and Saduces to the scripture to be the Iudge he supposeth the scriptures hold forth a cleare literall sense which these men though not spirituall might understand 2 nor could Christ say yee both know me and whence I am Ioh. 7.27 28. if they could not see any thing of Christ by light of scripture 3 all the murthers whoredomes villanies practised by Muncer T. Becold David George Swenckfeld they fathered on the Spirit leading them without the Scripture or on such an allegorick sense as their uncleane spirit expounded the word so as men know not when they sin when they serve God 17 The preachers not being taught by the immediate teaching Spirit are such as the Lord speaketh of They ran and J sent them not 18 There is a middle reformation to come betweene papists and Lutherans 19 No doctrine of word Sacraments or any externall thing written in the writings of Moses the Prophets or apostles doe conduce to salvation God is to be sought in his naked Majesty in dreames inspirations and revelations of the Spirit 20 Repentance contrition the knowledge of sin is not to be taught out of the Law but by Christ onely How neere Antinomians side with this I leave to the reader 21 The Law is not unpossible but easie to be fullfilled by Grace Antinomians teach that both the persons and workes of beleivers are perfect free of sin then must they be perfectly agreable to the Law Honeyâ—combe c. 3. pag. 25. c 11 12.322 323 324. Towne ass grace pag 76 77. Salt free grace p 140. 22 Our renovation is the very Holy Ghost so Antinomians Rise Reign er 1 2.7 8. 23 Our Righteousnes and iustification is not in the imputed obedience and righteousnes of Christ but in a conformity with Christ in glory by the undwelling Spirit of Christ. 24 Faith and workes iustifie us 25 All beleivers are the naturall sons of God begotten of the essence and nature of God so Familists and Antino teach that we are Christed and Godded 26 There was no remission of sins no righteousnes no entrance â—nto heaven before Christ dyed So say Antinomians under the old Testament there was no inward nor heart reformation no covenant of grace no pacefying of Gods wrath for sin c. So Saltmarsh free grace pag. 166 167 168. Honey-combe chap. 11.334 335 336. Del. ser. pag. 2.3 4 5 6 7 8 9. c. CHAP. VI. How the Word converteth TOuching the necessity of the word of God preached for the conversion of sinners against Swenckefeldians Enthysiasts and Antinomians these conclusions we hold premising some considerations 1 The vocall or preached word is the instrument and Organ of the Holy Spirit in our conversion not the author nor efficient thereof 2 The word written or preached is a created thing not the formall object of our faith and affiance nor the objeâ—tum quod but the objectum quo or the interveening meanes or medium of our faith 3 The word as all instruments are must be elevated above its nature to more then a literal impression of Christ beleeved in 4 The writing speaking conveyance of Christ to the soule in the word preached may be humane and literall but the thing signified by the word Christ faith the Image of the second Adam is divine supernaturall and the way of conveyance of it to the soule in regard of the higher operation of the Spirit above the actings and motion of the letter is divine heavenly supernaturall 5 The action of the Holy Ghost in begetting faith may be said to be immediate two wayes 1 as if the word did onely prepare and literally informe the externall man but the Spirit commeth after and in another action distinct from the word infuseth faith this we cannot deny but then the Spirit of
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
and who is for ever Qâ—i venturus est in soecula And what we now say of our selves in this point the same also our Progenitors were forced to say according as the Psalmes and other Scriptures testify Yea our posterity will even experiment the same and must sing with us and the whole Church the 124 Psalme If God were not with us now may Israel say c. O! What a lamentable thing is it that we should have so many dreadfull examples before us of such men who were so highly conceited of themselves as if they had been the only pillars to support the Church and as if the Church had been founded upon them and yet see to what a shamefull end they were brought at last Yet these terrible judgements of God cannot abate our pride and daring nor make us lowly and humble What is befalne Muncer in our time to say nothing of Elder and former ages who was perswaded that the Church could not subsist without him but that hee might beare and rule her And of late the Anabaptists have warned us with a vengeance to remember how puissant and neerely advancing that specious Devill is and how perilous it is to have such gallant thoughts of our selves Let us be wise at last and learne when we enterprize any thing first to look according to the counsell of Isaiah into our hand whether it be God or an Idoll whether it be gold or clay But all this availes not for we still remain secure without feare or care We can put the devill farre from us and beleeve not that there is such a body of flesh in us as Saint Paul complaines Rom. 7. That he could not doe that which he would and that he was led captive For we forsooth are those Heroick Champions that need not feare our flesh and thoughts but we are all Spirit and have wholly captivated both flesh and devill so that whatsoever we think or is cast into our mindes that must be a certain truth and infallibly the Holy Ghost How can it be otherwise Therefore what other fine Catastrophe could be lookt for at last but that both horse and rider must break their necks But enough of those lamentations The Lord Christ be and remain our Lord Christ blessed for ever Amen I conceive without failing against charity I may say that Eislebius after the death of Luther returned to his vomit and recanted his recantation upon these reasons First because I think we may credit Osiander his testimony who saith in his old age he turned Epicure An vero ante mortem ad meliorem mentem redierit affirmare nequeo Audivi tamen eum etiam in provecta admodum aetate homini Epicuraeo quà m pio Theologo fuisse similiorem Lucas Osiander Epit. hist. Ecclesiast â—entur 16. l. 3. p. 802. Deâ—to Agric Eislebi Printed at Wittingburgh by Joseph Klug an 1539. that is Whether or no Eislebius before his death repented of his heresie I dare not affirm but I heard by report in his old age that he lived more like a voluptuous Epicure then a Godly Divine 2 The Divines of Eisleben in their large confession published an 1560 say that after Luthers death he againe defended his error in his publicke writings So Schlusserburg Catalo heretick l. 4. pag. 36 37. 3 he declined to publish in writing his owne recantation as Luther desired him but shifted the businesse and layd it upon Luther to do it though he was a learned man and able to doe it himselfe How ever Osiander is so farre from thinking that Luther favoured the Antinomian way that he saith he believes that there was not any that held the opinion of Antinomians and though Luther have hard phrases in his Comment on Galathians yet Osiander saith Cent 16. l. 2. c. 29. pag. 314. That a sinner broken in Spirit should not heare the Law condemning sinnes but should turne his eyes to Christ who healteh the broken in heart Luther was a man much exercised in conscience and writes much from his owne experience especially in his Commentary on the Epistle to the Galatians Therefore I purpose God willing further to vindicate Luther in all his writings from the Antinomian error when I have further from Schlusselburgius Sleidan and Osiander cleared the errors of Eislebius and his that the Reader may see that they are the very errors of present Antinomians and Familists 1 The Law is not worthy to be called the Word of God 2 When thou art in the midst of sin only beleeve and thou art in the midst of salvation 3 The Law of God belongeth to the Cours or Benches of Civil Iudges to men-ward not to the pulpit or conscience to God-ward 4 Men are not to be prepared for the Gospel or conversion by the preaching of the Law 5 Who ever have to doe with Moses goe straight to the Devill 6 In the Gospell nothing now should be spoken of violating of a Law But onely of the offending of the sonne of God 7 To heare the word and thinke of it in the heart is the proper consequence of the Gospel 8 Peter understood not Christian liberty 9 To make our Calling and Election sure by good workes is needlesse 10 If you think the Church should be so governed as men must be sober holy good chast now yee have erred from the Gospell 11 The Law teacheth not good workes nor is the Law to be preached that wee may doe good workes but only the Gospell 12 The Law and Moses cannot shew us the true God 13 Christians are not to be rebuked by the Law 14 Our faith and New-Testament-religion was unknowne to Moses 15 Good workes profit nothing to salvation Ill workes tend not to damnation 16 Christians with all their good workes belong to the Devill 20 The Holy Ghost converteth by himselfe not by the Law nor convinceth he the conscience of sin 21 A beleever is above all law and all obedience 22 The Legall Preachings of the Prophets belong nothing to us 23 We should not use these phrases A Christian conversation a christian obedience good workes of christians 24 The law good workes new obedience belong not to the Kingdome of Christ but to the world as Moses and the Popes supremacy belongs thereunto So Saltmarsh Christ is our new obedience and our mortification by imputation 25 We should so live as Iewes Anabaptists and others should see no good workes in us 26 The law onely without the Gospell reveales not sin in its greatnesse and deformity 27 The Gospell only argueth the contempt of a mediator 28 Paulus Crellius the Antinomian prop. 85 Negant nostra ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocabulum evangelij se generaliter in hac disputatione pro corpore doctrinae accipere tam legem quam evangelium It is true the Law in its rigour condemning and cursing and denying righteousnesse or justification to a sinner is no part of the Gospel as the Gospel is the pure doctrine of free
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
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
legis opera id est non esse justos nec facere bona opera The Law is not given to a just man who so liveth that hee hath no need in his terrified and quaking conscience of the Law as compelling and forcing with curses and as condemning of a Law which should admonish presse and compell him but without any compulsion of the Law of his owne accord hee doth what the Law requireth therefore the Law cannot accuse and impleade beleevers as guilty nor can it trouble their conscience it terrifieth and accuseth but Christ apprehended by faith chaseth it away with the terrours and threatnings thereof therefore the law to them is simply abrogated nor hath it authority to accuse them for they doe willingly what the law requireth We must then walk saith Luther in the Kings way that we may neither utterly reject the Law nor ascribe more to it then is due Before Christ the Law as it rigidly commands and condemnes is holy after Christ justifieth it is death Therefore when Christ commeth being apprehended by faith we should know or acknowledge in the renewed conscience nothing of the compelling and condemning Law nothing simply of the Law but in so farre as it hath dominion over the flesh which it oweth and presseth So the Law saith Luther of the ten Commandements without faith in Christ bringeth death not that the Law is evill but because it cannot justifie but hath the plaine contrary effect The proper office of the Law as the Law without a Mediator is to make us guilty to humble kill bring to hell take all from us but for this end as it is the hand of the Mediator that we may be justified and then it killeth not simply but killeth to salvation Therefore Luther the Law hath dominion indeed over the body and the old man let this man be under the Law let the Law prescribe what he ought to doe what he ought to suffer let it not pollute the chamber in which Christ only ought to rest and sleep that is let it not trouble the new man with its use and office Wee grant saith Luther there is no Law given to the just as they are just and live in the Spirit but as they are in the flesh and have in them a body of sin and are under the Law and doe the workes of the Law for that is not to be just nor to doe the workes But the Antinomians in Luthers time and in our dayes doe wickedly inferre then these and the like commandements Walke in my Laws put â—n the new man who is created according to God serve one another in love doe not belong to the new man but only to the flesh and to those that are under the law for what need is there said the old Antinomians to bid a man put on his coat when his coat is already on him therefore wee say this to a man that hath not put on his coat that is to a man under the Law and to the old man in the beleever not to the new man for it is true these precepts as they are meerly legall and to be obeyed without the grace of the Mediator and as they exact perfect Law obedience in a compulsive way under the paine of death eternall are not given to the new man nor to the beleever at all that is most true But that these commands Evangelically considered and as they urge obedience unperfect and by the grace of God are not given to the new man but to the old only is a most palpable untruth for Christ biddeth the beleever and the new man put on his coat though he have put it already on but imperfectly there is a sleeve or a shoulder of his new wedding coat not on yet it is not perfectly buttoned in this life though the coat of imputed righteousnesse be perfect and if sanctification be sincere yet it is not every way so sewed and pinned on us but the very new man hath need in regard that his faith is in the growing hand of that command Put yee on the Lord Jesus The just as just should have no need of a compelling Law if they were perfectly just both in person and works as Antinomians say they are And it is most false that the Law is givâ—n formally to the flesh as if sinfull flesh were commanded to beleeve and put on Christ or were capable of righteousnesse as before is cleared 4. Conclusion Luther saith the conscience of a beleever weake and tender terrified challenged accused hath nothing to doe with the Law Luth. Nunquam pâ—câ—at homo horribilius quam in eo articulo in quo incipit legeÌ„ sentire sâ—u intelligere Impossibile est Christum legem simul habitare in corde aut enim legem aut Christum cedere oportet Discamus igitur diligentissimè hanc artem distinguendi inter has duas justitias ut sciamus quatenus legi parere debeamus diximus autem suprà quod lex in Christiano non debet excedâ—re limites sâ—os seâ— tantum hâ—bere dominium in carnem Christiani Dicas legi consiste intra limites tuos exerce dominium in carnem conscientiam autem nâ— attingas mihi ubi nulla lex est Summaâ—â—rs sapientia Christianorum est nescire legem ignorare opera totam justitiam activam presertim cum conscientia luctatur cum judicio Dei sicut extra populum Dei summa sapientia est noscere inspicere urgere legem opera activam justitiam Luther Diabolo accusanti tues peccator ergo damnatus respondere possumus quia tu me peccatorem dicis ideo volâ— esse justus salvus imo damnaberis non confugio enim ad Christum qui sem tipsum tradidit pro peccatis meis Cum conscientia perterrefit lege nec ratio nem nec legem consulas sed sola gratiâ ac consolationis verbo nitarâ—â— ibi omnino sic te geras quasi nunquam de lege Dei quicquam audieras sedâ—scendas in tenebras ubi nec lex nec ratio lucet sed solum aenigma fidei quae certo statuit te salvari extrà ultrà legem est lex audienda sed suo loco tempore Luth. Christiano nihil prorsus negoâ—ii esse debet praesertim in tentatione cuÌ„ lege peccatâ— quatenus est Christiâ—nus est supra legem peccatum habet enim in corde praesenâ—em inclusum ut 〈◊〉 gemmam Christum dâ—mâ—num legis itaque cum lex cum accusat peccatum perterre facit intâ—â—tur Christum quo fide apprehenso habet â—â—cum victorem legis peccati â—ortiâ— diaboli qui illis omnibus imperat ne noâ—ere possint Luther Extenâ—â—tiones legis referendâ— sunt ad certamen conscientiae Nequâ— satis viliter odiose cum in hoc argumento versamur de ea loqui possumuâ— ideo conscientia in vero agone nihil
11. Luther This is a rule in all temptations we fancie another God and beleeve God not to bee God but a phancie a Ghost 12. This consequence thou art a sinner therefore God hateth thee is true in the Civill Law or Court but in Christs Tribunall its true thou art a sinner therefore beleeve 13. Luther When Sathan vexeth the conscience with the Law it s fit to say to Sathan what is that to thee yet I have not sinned against thee but against my God for I am not thy sinner what Law then hast thou in me I have not sinned to thee not to the law not to conscience to no man to no Angell but only to God Luthers meaning is that he hath not sinned to the Law or so against it that he should be therefore condemned because he is pardoned in Christ. Luther Nulla alia re potest sanari hoc vulnus conscientiae quam verbo divinae promissionis Luther Si es calamus contritus noli te amplius conterere aut Satana conterendum dare sed da te Christo qui est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amat conquassâ—tos contritus Spiritu Luther Desperatus non orat dum desperatio durat sed cum remittitur paroxysmus tum primum incipit clamor plurimus adjuvatur animus cum audit fratrem commodè tractantem verbum Dei cum ad hunc modum siducia in Deum animo anxio inculcatur tum surgit sciâ—tilla fidei gemitus cordis O si possem sequitur tandem sensus gaudii neque potest Deus hos gemitus negligere Luther Deus mammam gratiae etiam justificatis nonnunquâ—m subtrahit ut discamus Quid nostra ipsorum justitia soleat facere nempe quod solet opprimere desperatione Luther Cum Satan objicit ecce es peccatoâ— non sic credis non sic orâ—s sicut requirit verbum tu contra dic quid me vexas his visibilibus bene sentio ista nec opus est ut tu me doceas illud opus est ut verbum sequar transferam me ad invisibilia Luther Maxima pars fallitur quod non credunt has cogitationes esse tentationes Satanae Luth. Docemur in hoc certamine appreheÌ„dendaÌ„ promissionem in baptismo factam quae certa clara est sed hoc cum fit non statim cessat Sathan sed reclamat in corde tuo te non esse dignum istâ promissione est autem opus ardenti oratione ne extorqueatur nobiâ— promissio Dic scio promissam mihi propter filium Dei gratiam Haec promissio non mentietur etiamsi in exteriores tenebras abjiciar 14. Luther This wound of conscience cannot otherwise bee healed but by the word of God If thou be a broken reed doe not breake thy selfe any more or give thy selfe to Sathan to be broken but give thy selfe to Christ who is a man-lover and loveth the broken and bruised in Spirit 16. The despairing soule prayes not while the despaire continueth but when the feaver turneth to a cool the cry begins he is much helped when he heareth a brother rightly handling the word of promise when faith in God is thus inculcated in a sad heart then glimmereth up a sparcle of faith and a sigh of heart O if I could then followeth sense of joy God cannot despise these sighes 17. God withdraweth the paps and 〈◊〉 of Grace from the justified that we may learne to know what our owne righteousnes useth to doe even to presse us with despaire 18. when sathan objecteth behold thou art a sinner thou dost not so beleeve thou dost noâ— so love as the word requireth say thou againe why vexest thou me with those visible things I feel these well there is no need that thou teach me there is need I follow the word and turne to invisible things 19 Luther The greatest part of men are beguiled that they know not that the thoughts of their utter casting out from God is a tentation of Sathan 20. Luther In a conflict of despaire we must hold the promise made in baptisme if Sathan cease not but cry in thy heart thou art not worthy of that promise wee must ardently pray that the promise be not throwne out of our hand Say I know there is a promise of grace for the Son of Gods sake made to me this promise shall not lie though I were cast in utter darknesse I have stayed the longer on these because possibly every Reader cannot have Luthers works at hand 4. Conclusion Luther and our Divines say that we are patients in the businesse of justification which tendeth not to favour the Antinomian dreame that we are justified without faith and before we beleeve or that we are â—locks and dead passive creatures in the act of beleeving or in other supernaturall acts The Antinomians of old as now t Towne and others teach that the Law hath no activity over the new man by teaching ruling commanding requiring exacting or demanding obedience of him because the Christian man is Lord of the Law and the Sabbath and doth all without a Law teaching or commanding for the new man as new doth good workes by nature as the fire casteth heat then not by law or teaching or command But Luther will have justification to be passive and the Law in justification a patient in a farre other sense 1. Because the broken debtor is free in Court for nothing he doth himselfe but because the rich surety did all and paid his debt 2. Because the Law and the fulfilling thereof in the person of the justified is utterly unpossible and he is justified freely in Christs rich grace without Law or workes and the Law makes him no helpe for justification at all but is a meere patient 3. Because Christ that justifieth the ungodly and is the head of the justified oweth nothing at all to the Law and needed not to be teached what to doe by the Law and did and over-did and out-suffered more abundantly by grace then the compelling cursing and threatning Law can teach or command had wee suffered for the breach of one Law and done all the rest of the Law most perfectly and exactly yet could we never have given such glory to God nor such exact payment and satisfaction to the Law both by doing and suffering as Christ did we should have payed to the Lord and his Law but copper and brasse Christ payed our Law-debts in fine and pretious gold And what our new obedience wants in quantity for we cannot by Grace keep the Law exactly nor thereby be justified it hath in quality being wrought by Grace and perfumed with the glorious merits of Christ in these respects saith Luther The whole nature of justifying us in regard of us is passive Actively the Law is a weake and poore â—lement the letter of neither Law nor Gospell can give strength to obey and its weake passively because
intimam et ineffabilem transmutationem peccati nostri in illius justitiam Fides nobis Christum affert hoc est unam carnâ—m os ex ossibus nostris omnia communia cum illo facit Luth. Homo eum fiducia possit gloriari in Christo dicere Meum est quod Christus vixit egit dixit passus est mortuus est non secus quam si ego illa vixissem egissem dixissem passus essem mortuus essem sicut sponsus habet omnia quae sunt sponsae sponsa habet omnia quae sunt sponsi omnia enim sunt communia utriusque sunt enim una caro Ita Christus ecclesia sunt unus spiritus Conclusion 6. Antinomians contend as I prove at length from their writings that there is no sin in the beleever more then in Christ that Justification is a taking away of sin root and branch in its essence and nature so that pardoned sin is no sin and hath lost the nature of sin the justified man is but a sinner seemingly not in Gods but in the worlds account So blasphemously they speak But Luther and all Protestant Divines say they are licencious teachers and gratifie the flesh and belie the Holy Ghost that so teach Luther who ever is justified he is still a sinner yet he is as it were fully and perfectly reputed righteous the Lord pardoning and shewing mercy Saltmarsh contradicting Luther saith the Scripture calleth us being justified ungodly and sinners and children of wrath not that wee are so but seeme so or not in Gods account but the worlds so Deâ— Crisp Town Eaton Luther We are just and declared to be the Sonnes of God but sin originally remaineth in us rebelling against us we are not free from all pollutions It s better that Peter and Paul falling in unbelief be accursed then that one iota of the Evangell passe away All the Saints have sin and are sinners and also none of them doe sin they are righteous according to that which grace hath wholled and sinners in that in which they are to be wholled By Gods mercy the Saints when they are hardned fall in manifest sin and with so great care God is forced to save them that contrary to mercy he leades them to mercy and by sin freeth them from sin Luther Peccator est adhuc quisquis justificatur tamen velut plene et perfecte justus reputatur ignoscente et miserente Deo Luth. Sumus quidem justi declarati filii regni sed peccatum originis manet adhuc rebellans in nobis Non sumus puri ab omnibus vitiis inquinamentis Melius est Petrum Paulum in infidelitatem lapsos imo Anathema haberi quam unum iota Evangelii perire Luth. Omnes sancti habent peccatum suntque peccatores nullus peccat iusti sunt juxta illud quod gratia in iis sanavit peccatores juxta quod adhuc sanandi sunt Luth. Proinde fit miserante Deo ut si sint Sancti crassioris duritiae cadant aliquando in manâ—estarium opus peccati tantaque curâ illos Deus cogitur servare ut contra misericordiam suam eos ad misericordiam perducat per peccatum a peccato liberet It is a proverb saith Luther they must have strong bones who can bear many faire dayes of prosperity Oportet esse ossa robusta qui serant dies bonos So say I not sinning and not being acquainted with our own weaknesse in falling in sin hath broken many bones and the falls of David and Peter hath cured their bones Relativè non formaliter aâ—t substantialiter est peccatum sublatum lex abolita mors destructa By way of relation not formally nor essentially is sin taken away the Law abolished death destroyed Heare this Antinomians who teach that sin pardoned loseth the nature and being of sin so that God can see no sin in a beleever Originis peccatum transit reatu manet actu Luth. Deus peccata delet quoad remissionem culpae ipsam vim peccati non quoad rem seu materiam peccati Haec viâ— peccati per miseriâ—ordiam gratuitam tollitur tamen maneÌ„t verae hujus veneni reliquiae ergo utrumque verum est Quod nullus Christianus habâ—t peccatum quod omnis Christianus habet peccatum-hinc duplex pâ—ccatum apud Christianos peccatum remissum peccatum reliquum quod extirpandum abluendum est Christianus non est formaliter justus non justus secundum substantiam aut qualitatem sed est justus secundum praedicamentum ad aliquid nempe respectu divina gratiae tantum remissionis gratuitae quae contingiâ— agnoscentibus peccatum credentibus Sin originall passeth away after baptisme in the guilt it remaineth actually God taketh away our sins as touching the remission of the fault and the power of sin not according to the thing it self and the matter of sin this power of sin through free mercy is removed and yet the true reliques of this poyson remaineth then both is true none in Christ hath sinne every one in Christ hath sinne there is a twofold sinne in Christians a sinne pardoned and a sinne remaining a sin to be rooted out a sin to be washen out Luther A Christian is not formally just he is not just according to the substance or quality but according to relation to wit in regard of grace only and of remission of sinnes which befalleth freely to such as confesse their sins and beleeve This is our very doctrine point blanke contrary to Antinomians Crisp saith Sin is taken away as money removed out of a place it was once in it is no more in its being and nature there then if it had never been there The beleever is as just and as clean from sinne as Christ God cannot see sinne in a beleever because pardoned sinne as lost the nature of sinne and both his person and his workes are perfect and sinlesse before God The devill cannot teach more fleshly doctrine for we are only by justification just by a relative righteousnesse as the prodigall bankerupt is just legally and free from debt for which is his surety hath satisfied But the bankerupt personally inherently subjectively and in himselfe is an unjust waster a theef and a robber and hath in him still a sinfull disposition to take one new debt except both inherent and assisting grace hinder him there is not this injustice in the surety far lesse can any such thing be dreamed to be in Christ nor is pardoned sinne taken away in its nature and being as mony removed out of a place it s only in its law obligation and rigid power of condemning removed as if it never had been and we with Luther say that sinne remaineth formally and essentially sin in the compleat being and nature of sin both in our person and
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
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
come we by faith in Christ come suffering glorified Luther saith tom 1. p. 529. Non facta sed fidem patrum imitemur let us follow not the deeds but the faith of the Fathers Luther burnt offerings were not for justification but a sacrificed Oxe was a witnesse of grace and to speak so a working voyce of thankfulnesse or an handy or manuall gratitude by which the hand powred out thankfulnesse by reall words They beleeved in Christ to come we know he is come and gone to the father to prepare dwelling places for us Luther Abraham saw Christs day in faith and the spirit onely Luther the same Christ the same faith from Abâ—l to the end of the world and did reigne in divers ages of the world Antinomians as Den Crisp Saltmarsh Del deny any heart-Reformation true conversion to God actuall remission of sins and of all sins or free justification by free grace in a Gospel-way to the Jews under Moses as we are justified and saved under the Messiah and make the promises and covenant of grace with Papists and Sâ—â—inians to differ in substance and nature from our Gospel-promises and free covenant as if their law tutory Gal. 4. had varied the way of Justification and salvation to them and to us CHAP. XII Of Christian Liberty and of sense true and false 10 Conclusion Antinomians have not Luther for them in the Doctrine of Christian Liberty Luther Vnusquisque Christianus sciat sâ— per Christum constitutum esse in conscientia dominum legis peccati mortis contra scâ—at quoque hanc servitutem externam corpori suo impositam ut per charitatem serviat pâ—oprio Qui autem aliter intelligunt libertatem c. Luther Omnia sunt libera nobis per fidâ—m omnia serva per charitatem ut simul stet servitus libertatis et libertas servitutis Libertas Evangelii non tollit res corpora debitâ— nominum sed conscientias liberat a vinculis spiritualibus Luther Christianus in conscientia debet esse medicus in externis moribus debet esse asinus Per fidem Christi non sumus liberi ab operibus sed ab opinionibus operum id est a stultâ praesumptione justitiae per opera quesitae Let every Christian know that by Christ he is made in his conscience as he beleeveth in Christ the Lord of law sin death so that these have no power over him On the contrary let him know that this externall servitude is laid on the outward man that by love he is to serve his neighbour Those who otherwise understand Christian liberty as Antinomians who think they owe no obedience to the Law they enjoy the gaine of the Gospel to their owne destruction and are worse Idolators under the name of Christians then they were in Popery All things are free to us by Faith yet all things are under obligation of Law in regard of charity that so the servitude of liberty and the liberty of servitude might stand together The liberty of the Gospel takes not away things bodies nor duties of men but freeth the consciences from spirituall bands of wicked opinions Thâ— Christian in his conscience should be a physitian but without in externall conversation an Asse to beare the burthen of Brethren Luther meaneth in things indifferent that are without the case of scandall as hee exponeth himself Tom. 1 472.528 and clearly To. 1. In Christum credentibus omnia munda indifferentia licita sunt quaecunque vel praecipiuntur vel prohibentur externis ceremoniis c. and Tom. 2.154 155 156 158. Through faith in Christ wee are not free from works but from opinions of works that is from a foolish presumption of righteousnesse to come by works Now by opinion of good works Luther meaneth conscience and the resting of the conscience on good works as our righteousnesse hence so often saith Luther the Law hath nothing to doe with the conscience the Law hath no power over the conscience the Law ought not to reigne over the conscience And so 2. he placeth our Christian liberty not only in freedom from the Judiciall Law Tom. 4 on 1 Pet. 2. Rom. 13. and from the Ceremonies of the Law of Moses Tom. 4. fol. 145. But also from the condemnation of the Morall Law As is clear Luther That Christian liberty which Christ hath purchased is not so easily beleeved as spoken if it could be apprehended by a sure and firme faith no fury nor terror of the world of law sin death and the devill could be so great which would not be swallowed up as a little spark of fire by the great sea Libertas illa quam nobis Christus peperit non tam cito creditur quam nominatur Si certa ac firmâ fide apprehendi posset nullus furor aut terror mundi legis peccati mortis et diaboli tam maguâ— esse posset qui non 〈◊〉 seu scintilla a mari ab ea absorberetur Then Luther evidently thinketh our Christian Liberty is not from duties commanded in the Law but from the terrors accusation and condemning power of the Law after wee have sinned against the Law Luther Verba illa libertas ab ira Dei lege peccato morte c. Dictu facilia sunt sed Magnitu dinem hujus libertatis sentire fructum ejus in certamine in agone conscientiae applicare hoc plus quaÌ„ dici potest difficile est Luther In carne nulla debet esse libertas Debemus enim subjecti esse parentibus Magistratibus in summâ omnium servi esse sed in Spiritu conscientiâ Liberrimi ab omni servitute ibi nulli credimus nulli confidimus nullum timemus nisi solum Christum qui regnat inter medias afflictiones cum gaudio laetitia inter media peccata cum virtute fortitudine These words Liberty from the wrath of God law sin death c. are soon said but to finde the greatnesse of this liberty and the fruite thereof in a conflict and agony of conscience and apply it practically is more hard then can be spoken So he expresly clearely this Liberty in the flesh that is in sinning there ought to be no liberty for we ought to be subject to Parents Magistrates and finally the servants of all but in the spirit and conscience we are most free from all servitude for there we beleeve none trust in none feare none but onely Christ who reignes in the midst of afflictions with joy and gladnesse in the midst of sins with strength and courage It s clear by the flesh Luther cannot mean as Antinomians and Papists with Libertines doe the sensitive part which they call the Asse contradistinguished from the minde will and conscience as if the renewed man in whole sinned not with will affection reason conscience for the reason that Luther giveth is contrary to that for saith
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
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
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
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
Life to come which yet the Apostle Heb. 6.1 2. maketh fundamentals of salvation though the Chapter tells us in the Title of the last discovery and highest concerning the whole mystery of God to men But in that Chapter 1. He denieth the Trinity and maketh the three persons as Mr. Beacon doth in his Catechisme also p. 47 48 49 50 51. but manifestations of God Thus God being infinitly one yet in a three-fold manifestation saith he to us of Father Son and Spirit c. a person is not a manifestation but hath need to be manifested to us and denying the personall union of the second person with the Man Christ he makes it but God present with men and Angels in the manifestation of grace and salvation and with Devills and wicked men in the manifestation of Law and Justice So God is no more united to our nature in the man Christ then he is united to Angels and Devills and to elect men and the wicked and the reprobate and Christ is no more God-man in one person then he is God-Angel or God-Devill I tremble to speake it in one person and Christ is just God-man the Sonne of Mary born of a woman and of the seed of David as he is God-Peter God-Paul God Cain God-Judas Iscariot for saith he p. 199. God makes out himself in an image in this creation or nature therefore he takes to himself one part of it into union to himselfe according to one way of manifestation called in the Scripture light love grace salvation Father Bridegroome glory and that part which injoyes God in this manifestation is called the Angels the Saints the elect the Sonne the Tabernacle of God the new Jerusalem the Temple the Spouse he taketh to himselfe the other part of the creation and there he is present but not in this way of grace and light but of another manifestation called Law justice wrath everlasting burning and these are called devills wicked men flesh which live in God and subsist in him as creatures in their being Now the Scripture cals this the great mystery of godlinesse God manifested in the flesh Saltmarsh maketh this as great a mystery God manifested in the Devill to cast him into hell And as the new Jerusalem the Spouse is Christ or God in the flesh of the Saints and Angels by grace and salvation and Christ liveth in Paul and Paul is by grace Godded and Christed and the Angel Gabriel Godded and Christed so Christ lives in Cain Judas Beelzebub by justice and condemnation and the union of God is neither personall in the son of Mary nor in Sathan but only in the effects of grace and salvation in all the elect and by Law and justice in all the damned Angels and men and here is the mystery God is all that part of the creation that commeth under the name of reasonable creatures men and Angels and all the Angels and men created of God were crucified with Christ and all are the Lord of glory by union so that as Libertines made God the soule forme and life of all things men and devills and said that God wrought all good all ill in the creatures and no creature was to be praised for doing well nor to be blamed or punished for ill doing because God is the Author of righteousnesse and sinne so the Familists say that Christ is the form and soul of men elect and reprobate of Angels elect reprobate and that God works in them is united to them and they are meer passive organs in all good or ill So I beleeve Saltm and the Familists do subvert the whole faith and hold nothing with us but doubt of all But I returne to that I said there is a twofold infallibility now though beleevers have not that infallibility proper to Prophets and Apostles in prophesying and writing Scripture yet must we not runne to the other extremity and say as these that fight for Liberty of conscience that there is not since the Prophets and Apostles fell asleep any infallible perswasion and certainty of faith but all our knowledge is conjecturall and a meere fluctuation and fleeting opinion and a faith for a yeare a month or an houre which wee may lay aside the next month and that anointing even the Spirit of God infuseth in us opinions of God contrary among themselves and false and true which is the present judgement of our minde which we are to stand to and to suffer for or to deny as we see the times goe For 1. The Scripture tells us of a sure perswasion of things beleeved Luke 1.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Luke holdeth forth to Theophilus a certainty of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest know the certainty of these things whereof thou hast been instructed So the word imports a certainty Act. 5.23 Act. 21.34 Act. 22.30 Act. 25.26 Act. 2.36 Let all the house of Israel know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assuredly A full and certaine perswasion excludeth all doubting and deception or mistake and this the Saints have and may have Col. 2.2 That their hearts might bee comforted unto all riches of the full assurance of understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess. 1.5 The Gospel came not to you in word only but in much assurance Rom. 4.21 being fully perswaded This was the perswasion of a faith and such a faith as by which wee are justified without workes Rom. 14.5 Let every one be fully perswaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his owne minde 2 Tim. 4.17 That by me the preaching might bee fully knowne Nor is that perswasion of Pauls Apostolicke or by revelation extraordinarily but common to all Christians Rom. 8.38 For I am perswaded that neither death nor life nor Angels c. shall be able to seperate us from the love of God which is in Christ Jesus our Lord 2 Tim. 1.12 I know in whom I have beleeved and I am perswaded that hee is able to keepe that which I have committed to him against that day This certaine perswasion must bee certaine and infallible both to themselves and grounded upon the promise and truth of God who cannot lye Tit. 1.2 Yea and our Divines with good warrant say the Catholicke in visible Church is thus farre infallible that in 1 fundamentalls 2 necessary for salvation they cannot 3 finally and totally erre and fall from the faith But all our Divines and your owne confession of the Assembly at Westminster saith ch 31. Art 4. All Councells generall or particular since the Apostles times may erre and many have erred To which I answer No Councells nay nor the whole invisible Church is infallible in the sense that the Apostles are infallible both in beleeving and teaching by immediate inspiration and so their word is not a rule of faith 2. A Generall Councell conveened in Councell may erre in particular Synodicall acts that is for a time and in some points as the Synod meaneth but it followeth
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 Lord by the word Spiriteth and of new Natureth us over againe into new spirituall children like our brother the fairest among the Sonnes of men holy heavenly spirituall meeke lowly like Christ though because of in-dwelling sin in all all the new Creatures come farre short of the first coppy And when we are thus changed and made spirituall the Gospel is acted on us so are we spiritualized into Christ and made one with him by faith and planted into the similitude of Christ Rom. 6. now the letters and characters or sounds of the written and preached Gospel are transient things but the Gospel and new Covenant in the glorious promises spirituall priviledges contained therin stand stil as the everlasting rule according to which we are daily more and more conformed till we become one spirit with the Lord. And because the continuation of the lif hid up with God in Christ is a protracted thread of continuall dependence by renued acts of faith of patience and comforts through the Scriptures of growing in faith the word must give a daily new objective life to our faâ—th and the renued acts thereof for faith is our victory 1 Joh. 5. and we overcome by the word Rev. 12.11 if Antinomians can give us a time when we shall be secured from the fiery-darts of Sathan on this side of heaven we yeeld that the sheild of the word is to be layed aside but that we know not see Ephe. 6.15 16 17. 1 John 2.14 1 Pet. 5 8 9. Were we indeed made perfect intire without spot or wrinckle of indwelling sin in this life and such as wee can sin no more as Antinomians vainly boast of themselves as Towne Eaton Salmtarsh Den and Crispe will hereafter teach us I could yeeld there were some more colour or hew of reason to say that we are being justified invested in a state of all and pure spirit beyond the orbe and sphere of all necessitie of Ordinances and Scripture because pure spirits need no characters or letters of Scripture seals or other ordinances no more then learned Doctors need the Horn-book to use the vaine comparison of John Waldesso But we must go in over the threshold of heaven holding the booke of the Old and New Testament in our hand growing in knowledge till we be perfected with him who dwells in light inaccessable and so there is not any thing signified and holden forth to us in the scripture nor promised or prophecied in the Covenant of grace Deut. 39. Ezech. 11. Jer. 31. Ezech. 36. Heb. 8. but the coppy extract or the double thereof is written ingraven and created in the souls of the elect in which sense the assumption of this syllogisme Whosoever beleeveth shall be saved But I John Marie beleeve ergo Is in Scripture and the same spirit of faith and the beleeving spoken of by Esaiah Ieremiah Ezechiel c. The same circumcised and new heart that they prophecied of is in Iohn Mary and so the Spirit worketh the same new heart and the worke or act of beleeving in length breadth figure limbes parts to speake so that the Scriptures of the Old and New Testament promise as a Painter draweth the portrait head face eyes cheeks mouth whol body in colours al by looking on a liveing man now how the man Iohn or Mary in a reflect knowledge can prove the same to his owne comfortable assurance and peace is another thing But here is no new discovery of God or of the Spirit which Saltmarsh calleth for Sparkles of glory pa. 194 195. for he complaineth that there hath beene no reformation further in this Assembly at Westminster nor any higher attainment in these things points of doctrine as to justification sanctfication faith c. the ministery word Sacraments which they call meanes of salvation then the Bishops made and the Synods in England formerly We grant all we know no new cut nor other new way of justification then the way David and Paul were justified Rom. 4.1 2 3 4 5 6. Psa. 32.1 and we glory that wee adde nothing to Articles of faith contained in the Scripture we only explicate them and vindicate these Articles from the false glosses of Popish Bishops and the same that Saltm objecteth to us might any object against the Canonicall Epistles of Iohn the Apostle and say This fellow tells us only of some outward things and outward Ordinances of Christ precepts of love to the brethren of doing righteousnesse and all these but written with paper and inke too we see no higher attainments then these that the Prophets Christ and Paul and Iames and Peter told us he tells us nothing of any purer or more glorious discoveries of God or the Spirit or Iesus Christ or our union with the Spirit or glory as to spirituall things and Christ risen but as to Christ in the flesh or under the Law of which these Ordinances were a signe we grant ' wee can reveale nothing but old truths and we cannot give to Saltmarsh any other new cut or fragment of truth but what the Scriptures held forth 2. Wee can but hold forth outward things that is truths of ancient faith spoken by sinfull men and printed in paper and these of Christ both dead risen and ascended to heaven and wee confesse we can but baptise with water and can but build plant water and are but underworkmen and instruments of words formes sounds printed books and the Prophets and Apostles received these and no other thing from the Lord but our Master can doe more he can and doth by our weake labours and the foolishnesse of preaching give the holy Spirit If Saltmarsh can give purer or more glorious discoveries of God of his Spirit Christ Jesus c. let him take H Nicholas and Da. George to helpe him let us heare them produce your reasons c. for we ever urge this these new discoveries of God or the Spirit are either revealed in the word or not revealed if in the word then are they but outward Ordinances such as former Synods have discovered and so according to Saltmarsh to be rejected if they be not revealed in the word they must be additions to the word and so unlawfull Rev. 22.18 Deut. 12.32 Prov. 30.6 2. The Spirit that comes with new positive doctrines without the word must prove it selfe to bee from God by signes and miracles as Christ and his Apostles did 3. Isaiah Malachy prophesied of John Baptist though hee did no miracles Let us see the like warrant for these new discoveries 4. This Spirit must be tryed by the word as Christ was willing to make the Scripture judge whether he was the Messiah or no Joh. 5.39 Paul out of Moses and the Prophets proved that Maries sonne must be the only Saviour so did the rest of the Apostles 5. Wee are commanded to judge them cursed impostors and not to receive them in our house or bid them God speed who bring any new discoveries of God
or the Spirit which is not the doctrine that Paul and Iohn received from the Lord Gal. 1.8 2 Ioh. v. 10. 1 Cor. 11.23 But Familists will have the Scriptures to beare witnesse to us of and to reveale the Father and the Son but for the holy Spirit he must be revealed without the testimony of Prophets and Apostles though Christ our dying friend hath left us his will in his last testament confirmed by the death of the Testator and forbids us to expect any farther revelation Heb. 1.1.9.16.17.27.28 Rev. 22.12.18.19 Is it not safer to beleeve the Prophets and Apostles upon whose word and doctrine we are builded as living stones and a habitation to God Eph. 2.20 21 22. then to relye upon the word of such seducers as H. Nicholas Del Saltmarsh and the like who come in their owne name and bring neither word nor workes to witnesse their doctrine not so much as Simon Magus and the Antichrist who bring wonders and living miracles to evidence that they are sent from God Familists have no escape but to say that their new discoveries are revealed to them by the Spirit to be contained in the spirituall and allegoricke sense of the Scripture Now undeniably the Scripture hath a literall sense and here it hath a mysticall and spirituall sense and so many senses as the Papists teach So Bellermine de verb. dei l 3. c. 3. Thomas p. 1. art 10. So Cajetanus ibid. Alpâ—onsus a Castro l. 1. adver her Lyra in 2. Reg. 7 Bucanus in Theolog. Scolastic part 2. c. 3. q. 5. 11. The same Gospell-truths in the manner of preaching and delivering of them may be spiritually by some and literally and dryly published by others and nothing is thereby either added or taken away from the substance of truth But duties commanded in the Law are then pressed upon the consciences of the hearers in a legal way when they are forced upon the consciences of the people upon legal motives Law-obligations threatnings of curses sad judgements but they are then spiritually preached when they are pressed upon the hearers in a terrible Law-way but for that end discovered to them that they may be chased into Jesus as to the Gospel-sanctuary and City of refuge to such as runne themselves out of breath to be in the bosome of our Saviour 2. They would be pressed so spiritually as there may bee still a pointing at a pardoning ransome and a healing and curing spirit so that all obedience must be new from new principles of the Mediators grace and upon Gospell motives only not from Hagar and the covenant tending to bondage Nor 3. upon the same necessity and account they were to be performed by vertue of a Covenant of workes What I before said toucheth the question whether the formall and last object of our faith be the word of God or the anointing strength saving grace and eye-salve of the Spirit as some Schoolmen Granado and others affirme the latter but the word is the formall object of faith the saving grace or anointing the efficient by which we are anointed inabled and quickned to beleeve the word now the eye-salve or anointing is not that which we see and beleeve that which we see is the saving Gospel-truths we beleeve Saltmarsh with Familists denying the Scripture to bee the word of God will have the inward supernaturall grace and anointing to be the only obliging rule of faith otherwise saith he it s in vaine to write bookes one against another for we then but set letter to letter argument to argument reason to reason but all in vaine without the Spirit as if Christ in proving the resurrection against Saduces Paul in proving justification by faith without works against such as turn the grace of God into wantonnes had not set letter to letter argument to argument and all in vaine for they remained still blinde yet Christ and Paul convinced and silenced these obstinate wranglers by the word of God without powring the Spirit on them without whose power they remained unconverted and hardened against the truth the formall object is that into which our faith is resolved when we give a reason of our faith as thus for what cause or formall motive doe you see with the eye of faith and believe that Maries son is the Messiah only Saviour ye do answer because so saith the Lord in the Old and N. Testament and that is the true object but yee doe not give an account of your faith when yee answer I beleeve it because I have eyes within inlightned because that is not to answer what is the true object of your faith if any aske you upon what morall grounds goe you to Rome yea give no reason if yee answer I goe to Rome because I have a will and a locomotive power in the nerves and muscicles of my body to move for now you answer by the efficient cause when the question is made of the formall objective cause If any aske why doe you see colours in day-light yee doe not answer because I have eyes and a seeing faculty but to the former you say I goe to Rome for such businesse to the lâ—tter I see colours in day-light because they are seeable and colours cloathed with light before my eyes so 1 Ioh. 5.10 He that beleeveth on the Sonne of God hath the witnessâ— within him that is the beleever hath objectively the the truth stamped in his heart but the anointing by which he was inabled to receive the testimony and truth is not for that the object or the thing beleeved or received but the saving helpe by which wee are strengthened to beleeve and receive the testimony the inward speaking of God to the heart as Augustine saith lib. 11. confess c. 3. sine strepitu syllabarum without noise of words is the saving apprehending of Christ and Gospell-truths but it is not the thing or object savingly apprehended the day-starre in the heart is not the Gospell-truth that wee see and receive but the light of Christ inabling and the Spirit strengthning the soule to beleeve and receive these Gospell-truths for without the day-starre and Spirit no man can see these truths 12. Upon the principles of Antinomians and Familists these and the like Gospell-promises I will give you a new heart and a new spirit Behold I make all things new a bruised reed shall hee not breake Come to me all yee that are weary and heavy laden and I will ease you Him that commeth I will in no wise cast away but will raise him up at the last day Yee that have no mony come buy and eat c. are as literall and legall being written and preached and as carnall for they value them to be but outward ordinances as this Cursed be every one that abides not in all that is written in the Law of God to do it or as the very Law and Covenant of workes which promiseth not any new heart but presseth the Law in its
that the dead which are fallen asleep in the Lord rise up in this day of his judgement and appeare unto us in godly glory which shall henceforth live in us everlastingly with Christ and reign upon the earth is a detestabl hereticke But H.N. teacheth so Evangel c 37. sect 9. Whosoever teacheth that to bee borne of the Virgin Mary out of the seed of David after the flesh is to bee exponed of the pure doctrine out of the seed of love is a detestable hereticke But H.N. teacheth so Document sent c. 3. sect 5. Whosoever teacheth that Jesus Christ is come againe unto us according to his promise to the end that they all which love God and his righteousnesse and Christ and perfect being might presently enter into the true rest which God hath prepared from the beginning for his elect and inherit the everlasting life is a detestable hereticke But H.N. Evan. c. 1. sect 1. teacheth so c. Having examined these reasons with the books of H.N. we doe finde that in truth he holdeth these heresies and we think in our hearts and of our own knowledge affirm that H.N. is in these heresies a detestable heretick promising faithfully befor God and your honours never hereafter to have any dealing with his bookes and doctrin nor to go about to bring any to the love liking or reading of them and that we now speak is the true meaning of our heart as we look for mercy at his hands which searcheth the heart It shall never be well with England till the like abjuration of the doctrine of H.N. of Wil. Del Joh. Saltmarsh of Town Eaton Den Crispe and the scandalous Antinomians be tendered to most of the Army of Sir Thomas Fairfax and all the Sectaries in England but the Arme of the Lord must still bee stretched out against the land in fury and indignation till it be destroyed and till he throughly avenge the quarrell of the Covenant with so high a hand and so presumptuously broken by the Kingdome of England A MODEST SVRVEY of the secrets of Antinomianisme with a briefe refutation of them from the word of truth CHAP. I. Antinomians unjustly aceuse us IT cannot be judged either a wounding of the weake who side with Familists for a bastard love with Antinomians for a dead and rotten faith with Libertines the enemies of holy walking with God to answer those that aske a reason of our hope especially when we are nick-named Legalists Antifidians Pharisees Antichristian teachers enemies to free Grace because we stand for a rule of righteousnesse in the Law repentance from dead workes strict and close walking with God against all which that is to me a wall of brasse As deceivers and yet true as unknowne and yet well knowne Yet I give a briefe account of those saving and innocent Doctrines of the hoast of Protestant Divines if possibly truth may pierce through their eye-lids who winke because they will not see Of old the Albigenses were called Hereticks but saith an indifferent man genus haereseos nunquam nominant So now neither the heresie nor the Protestant Divine can be named that teach that the Law and Gospel are mixt in the matter of justifitation or that teares of repentance wash us from our sinnes that the covenant of grace is a covenant of works that we are to seeke righteousnesse in our selves CHAP. II. Antinomians are Pelagians WEe are farre from Pelagian grace that an unconverted man can leave sinne because sinne hath an earnest desire of soule-saving comfort cannot speak nor doe but in feare of sinne that an hypocrite under the Law can in good earnest and down-rightnesse of heart yeeld himselfe wholly to the law of God as a wife to her husband to bee instructed and ordered in all things inwardly and outwardly after the minde of God in the Law So Saltmarsh telleth us of a Legally-Gospel-way of conversion in which Christ in truth is received Much like to that of Familists of New England that a Legalist for truth may attaine the same righteousnesse that Adam had in innocency before the fall and a living faith that hath living fruits may grow from the living law We judge that an unconvert is so farre from a conformity to the Law that his conscience is burnt with a hot iron and he never saw his keepers face hee being under the law a captive in thick darkenesse and therefore all his faire vertues are white sinnes 2. Hee is an ill tree that cannot bring forth good fruit 3. True mortification is wrought by the Gospel-spirit 4. The law cannot give life 5. An hypocrites faith who is under the Law is dead CHAP. III. We hold no morall preparations with Pelagians Papists and Arminians going before conversion WEe teach not that which Saltmarsh falsely chargeth us that Vowes and undertakings never ascending to Christ fit us for conversion nor doe we too much burne or bear the wine of Gospel-grace with the Law-fire of workes and conditions For 1. we deny against Antinomians and Arminians any such Gospel-promise he that doth this and this and is so and so fitted with such conditions quallifications as money and hire in hand shall be converted as a reward of his worke The question touching preparations is not whether an humbled soule because humbled hath a good warrant to beleeve and receive Christ. We conceive the bottome of no mans faith is within himselfe but the common ground and Royall charter warranting all to beleeve is the free and money lesse offer of a precious Saviour who ever will have Christ and pay not a penny of condition or law worke for him take him freely But the question is of Christs order of bringing us to beleeve and close with Christ and the question is whether a damned Pharesee on his high horse of merits and law-righteousnesse an undaunted Heifer a Simon Magus a despitefull Atheist Elymas a Witch never broken nor convinced by the law must in that distance to Christ and the Gospel be charged to beleeve an everlasting love of election toward himselfe and without more adoe be led into the Kings chamber of wine to the slowings of soule-redeeming bloud or must he first bee humbled convinced of sinne burdened with everlasting burning due to him and so led to Christ. Antinomians say Sinners as sinners belong to Christ and have Christ offered to them as sinners and none can beleeve too hastily in Christ but sure they can beleeve or presume too misorderly and arrogate Christ to themselves as you teach them while they know no sinne-sicknesse for Christ. For 1. some too hastily will bee Christs Disciples before they make their reckoning what it will cost them 2. The Lords order is to cast downe and then convert first he draweth away some of the ill bloud and rancke humours and pricketh the heart and then bringeth the sicke to the Physitian the trembing Publicane
without the Spirit is a dead letter as well as the Law and if so then to sinne against any meane of conversion must be against the law of God and so this law which commandeth to heare and obey all that God commandeth us must obleige us perpetually 6. Christ saith expresly that he came not to loose any from obedience 〈◊〉 though unperfect to the least jot of the law The 〈◊〉 covenant of works for so the Scripture calleth it is now so farre forth abrogated as that we are freed from the necessity of justification by the Law and the curse of it and thus far goe the Antinomian Arguments and no further Antinomians free us from the Law as its a beame of Christ in substance and matter so as wee are not to seeke the light of one beame now when the Sunne of righteousnesse is risen himselfe though Master Towne be not so strict Hence is it that they offend so much that any glimmering of light should come to us from the letter of Commandements either of Law or Gospel that to search Christ in the Scriptures is not safe and all covenants in the written and preached Word take men off Christ. CHAP. VII How the Law and the Gospel require the same obedience BUt seeing the Law cannot contradict the Gospel and speaketh nothing of a Surety and Mediator and so is negatively diverse from the Gospel yet positively it is not contrary nor denyeth that there ought to be a Mediator for so should there be two contrary wils in God and so it had bin injustice and against a just law that God should send his Sonne to die for sinners It is the same very obedience commanded in the Law as a strict covenant of works to be done by strength from our own nature and for the authority of the Law-giver and the love of God and now enjoyned in a mild covenant of grace from the strength of the grace of Christ and now not onely acteth on us by Legall motives the love of God the authority of the Law-giver which the Gospel excludeth not but upon the love of a free Redeemer and Ransome-payer as it may bee the same debt which a man payeth of his owne proper goods and of the money borrowed from a rich friend 1. Perfect obedience which the Law requireth and imperfect obedience which the Gospel accepteth for it requireth perfection as well as the Law doth are but graduall diffeâ—ences as the same summe of gold though clipped if accepted by the the creditor as full payment the rest which is wanting being pardoned may in grace and value bee as good as the full payment It is the Law that commandeth the love of God under paine of eternall death for the least faile and by way of a covenant of works Now the tenure of a covenant of works is an accident of the Law 2. A new obligation of obedience varieth not the nature of it as it is the same morall obedience that God commanded to the heathen and the Jews but that it was written and preached to Jewes addeth more guiltnesse when they disobey and these same duties that Moses commanded of righteousnesse holynesse and sobriety Exod. 20. doth the grace of the Gospel injoyne Tit. 3.11 and the Apostles command as acts of sanctification and though Moses should not command them by the motives of the grace of Redemption which yet is false except when he presseth the Law as a covenant of works yet Gospel-motives vary not the nature of duties as a Master may command the same duties to his sonne and his servant upon different grounds 3. The Gospel abateth nothing of the height of perfection in commanding what ever the law commandeth in the same perfection for t is as holy pure and spirituall in commanding we be perfect as our heavenly Father and holy as he is holy as the Law is In acceptation of grace the Gospel accepteth lesse then the law but commandeth no lesse therefore the Gospel granteth pardons but no dispensations the Law though it deny not pardons nor forbid them positively yet it granteth neither CHAP. VIII Of the promissorie part of the Law the differences between the two covenants mistaken by Antinomians are opened FOr the promissory part of the Law It promiseth life and reward to no obedience but to perfect and absolute obedience if there be the least defect in the least jot the garland and crowne promised is forfeited so as there is no regâ—ining of it for ever by that bargaine But the Gospel promiseth to the least sincere obedience were it but a cup of cold water to a Disciple a reward of glory Therefore the difference standeth not as Antinomians dreame betweene the covenants chiefely in doing and not doing as if the Gospel or covenant of grace did not also command doing in relation to life eternall yea and with a promise as well as the Law doth but in a farre other way for Godlinesse hath the promises of the life that now is and that which is to come and to the followers of Christ and though they halt in their walking and such as forsake all for Christs name is promised sitting on thrones and a hundreth fold in this life and in the life to come life eternall But the difference is 1. That no obedience is accepted in the Gospel without a Mediator not so in the Law 2. That the Law is given in its strictest bargaine to a holy perfect nature the Gospel to a lamed wounded and dead sinner 3. The Law giveth by way of debt not excluding boasting in some measure not that Adam could merit an infinite crowne by a peece finite-work or could doe beyond obligation more then we but because for holy works by strict covenant without the Mediators grace without pardon the worker might claime his wages humbly yet glorying hee had woon them by natures good deeds and by works and for works not of grace When Paul saith Rom. 4.2 If Abraham hath whereof to glory it s not before God He meaneth not that justification by the works of the Law giveth ground of boasting or glorying in our selves For 1. a conditionall proposition can conclude nothing positively 2. He speaketh of glorying as chap. 3.27 comparatively law-Law-justification is more like glorying then grace for Angels cannot boast Rom. 11.36 â—7 the Gospel giveth of free grace But 4. the â—aw could not accept another mans imputed righteousnesse that is supernaturall and to beleeve this required grace and strength of a higher straine then Adam had it demandeth but â— mans owne personall and perfect righteousnesse and curseth the sinner for the least wrinesse or crookednesse in the first bud or spring of the inclinations or motions 5. The Gospel leaâ—â—th place to repentance which the Law doth not and openeth a doore of hope to a lost sinner and the speciall condition is Faith that a ransome payed by Christ shall buy me a title and
right to heaven of which the Law saith nothing 6. The Law gives a reward as a due debt though not merit the Goâ—pel giveth a reward against merit CHAP. IX Of the threatnings of the Law and Gospel TOuching the third part as the Law is in strict tearmes divided from the Gospel 1. The Law-threatnings are on the person for the actions and for the least faile in thought word or deed but the Gospel-threatnings are rather on the â—tate then the actions or if they be on the actions it is for the condition and state therefore the learned Pareus saith that the Gospel as the Gospel hath no threatnings at all For indeed the state of the kingdome of the beleever fenceth him from the curse he is free from condemnation because he is under another King then the man that is under the Law As the man in Scotland is free from Murther which he committed in Spaine not because his act of Murther deserveth not hee should die but because he is a member of the state of Scotland and no penal law of Spaine can reach him in that Sate Pareus thus farre saith true that it is the Law properly that curseth and that the Gospel as the Gospel curseth not but is properly glad tydings For 1. He that beleeveth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is already condemned that is before his unbeliefe sentence is passed on him by the Law and the Gospel doth but ratifie the sentence For if we suppose there had never been a Gospel nor a Mediatour the sinner should have been a cast-away and sentenced man but now because he beleeveth not he shall not see life but the wrath of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abideth on him then it was on him before if hee should beleeve in the Sonne of God the sentence of the Law should be taken off the Prince offereth a pardon of grace to a man that hath 〈◊〉 hâ—s Sonne so he will accept of it he refuseth to accept of a Pardon and therefore dyeth rather for his bloud-shâ—d then for his not accepting pardon it would seeme among men too lâ—w a cause of death to put him to death for refusall of a pardon at 〈◊〉 the sentence was given out for killing the Kings Sonne onely he dyeth more deservedly that both he killed the Son and despised his Princes grace or rather his doome is aggravatâ—d and the chaines of Capernaum are made heavieâ— because they comparatively justifie Sodome and so the Gospel-vengeance is an addition to the Law-vengeance as he that dyeth of an extreame distemper of body and by a gracious Physitian may be cured but refuseth the medicine the distemper is the Physicall cause of his death his contempt of the art of the Physitian is the morall cause and a reason why he dyeth without the compassion of his friends and with greater torment of mind to himselfe Yea Faith is not properly the cause that hath any effective influence on so noble effects as are free pardon and free salvation farre lesse is it any meritorious cause Christ hath no joint causes with him in this excellent worke of saving a sinner unbeliefe is a morall cause non removens prohibens 2. The Gospel is an exception of grace against the Law for the Law saith He that sinnes shall dye the Gospel addeth except he beleeve or he shall certainly dye except he beleeve in him who justifieth the ungodly so that the Gospel saith Amen to the Lawes threatning and taketh them not off nor contradicteth them in their owne nature 3. What ever threatnings are executed against an unbeleever they are the Law-threatnings it s a Law-death that the unbeleever dyeth for all that eternally perish doe perish under the law and the covenant of works never man is lost under Christ if therefore the Gospel say Whoremonâ—ers Adulterers Murtherers Drunkards shall not inherite the kingdome of God this threatning doth necessarily presuppose a Law-state if they which doe such things remaine under the Law otherwise the Gospels intent is not that they perish but that they beleeve and be saved CHAP. X. Of Gospel feare 〈…〉 with Gospel-freedome to feare hell so wee 〈…〉 and punishment more then sinne for sinne is a 〈…〉 then punishment For 1. we are commanded to 〈◊〉 him who can cast both soule and body into hell 2. It s not a Law-spirit of bondage that some tremble at the word of 〈◊〉 nor for Josiahs hâ—â—rt to melt at the reading of the â—aw 3. Not to be affraid of judgement is a part of a heart rockie and hardened Though Felix his trembling at judgement did prove him to bee under the Law because hee feared onely â—udgement and judgement as a greater evill then sinne Nor is it mercinary to love the reward so it be not more in our intention then a holy communion with God For 1. Moses by Faith had an eye to the recompence of reward Paul set the garland before him as his end 2 Wee are commanded so to runne that we may obtaine to lay up a sure foundation that we may lay hold on life eternal Onely wee are not to make happinesse and our created blessednesse so much out formall end in running our race as holynesse and our objective happinesse which is God himselfe If Antinomians would difference betweene love of a hire and hireling love then should not Towne condemne the just nor can the Fathers under the Law be said to have served the Lord with an upright heart if they served him for hire which Satan judged hypocrisie in Job cap. 1. vers 9.10 See Psalm 73.25 Job 13.15 CHAP. XI Law-feare and Gospel-faith consistent NOr doth Master Towne and Antinomians inferre by good arguing because beleevers may bee stricken off sinnes upon the consideraton of Law-threatnings that their sinnes deserve not wrath as well as the sinnes of others as â— Job saith What then shall I doe when God riseth up and â— Destruction from God was a terror to me But it followeth not that therefore to obey God sub paenà for feare of the condemning Law is not free Gospel-obedience For it s most false seeing this obedience for feare of the desert of sinne was in Paul though he was perswaded that eternall wrath should never be inflicted on him as is cleare by his words Knowing therefore the terror of the Lord wee perswade mâ—n And we know if our earthly house be dissolved we have an house not made with hands but eternall in heaven 2. Law-threatning when Faith assureth the conscience of freedome from the wrath to come and love-perswading are most consistent For most cleare it is that Christ and his Apostles doe command and strictly charge in the Gospel So Antinomians erre who teach that the Gospel perswadeth rather then commandeth and reasons and argues us to duties rather then bindes and enforces and that holinesse and sanctification now is not such as is faâ—hioned by the Law of outward command but by
is a reall change of our state in justification YEa clearely before God there is an excellent change in the state of the Saints from ungodlinesse to justification so as they were not from eternitie nor before they beleeved justified and godly 1. because the Lord saith In time past the Gentiles were no people and obtained no mercie and now are a people and have obtained mercy Jerusalem was once polluluted in her owne bloud and the Lord looked on her so and he washed her and adorned her 2. The Apostle was once to God a blasphemer a persecutor and God saw him so else neither was the Apostle so nor could he speake truth in saying so but he obtanied mercy So in other Scriptures a most reall change is holden forth and that in Gods eye CHAP. XXI We mixe not workes and grace in the matter of Justification WEe utterly deny that Antinomians can make good their charge that we mixe works and the Law in matter of justification with faith and the free grace of God 1. Works done by grace smell of the mired fountaine they spring from they are polluted with sinne now Paul Rom. 3. saith All Jewes and Gentiles have sinned none doth good Psal. 14. Psal. 53. Void of sinne therefore by the Law can no flesh be justified and so the righteousnesse by which we stand before God must be free of sinne and free of a breach deserving a curse which must fall on us if we continue not in all the Law in the most gracious works we can doe yea if not in all that the Law requires to the least jot or tittle we are not justified now with such a Gospel-inherent righteousnesse as no man hath 2. Christ must be a Saviour by halfes and quarters if we divide the righteousnesse of our Saviour betweene faith or works between Christ and our merits Free grace is a jealous thing and admitteth of neither compartner corrivall or fellow with Christ. Paul will have his owne righteousnesse in the plea but dung 3. It quite brangleth the peace of God that issueth from justification that it is a peace that free will createth to my selfe from my owne works and not a peace dipt in satisfactory bloud 4. It taketh much glory from Christ that we weare a garment foreternitie of our spinning better the wedding garment bee begged and all its threeds be of free grace and that full glory be given to the Lambe 5. Law and Gospel Grace and Law-payment must be confounded 6. Christ must die in vaine CHAP. XXII Antinomians deny sinne to be in the justified ANtinomians will have no sinne remaining at all in a justified person and nothing contrary to Gods holy Law And Crispe saith It s close removed as if it had never been All which is true of the Law-guilt and actuall obligation to eternall wrath but of the Essence being or blot of in-dwelling-sinne in us it s most false 1. Pardoned sinne that Christ payed for is so sinne that if wee who are pardoned John and the rest of beleevers who have an Advocate with the Father Jesus Christ the righteous say wee have no sinne wee deceive our selves and the truth is not in us 2. Who even of the justified can say I have made my heart cleane I am pure inherently from my sinne there is not a just man on earth that doth good and sinneth not There is none that doth good not David who is justified by faith no not one 3. The flesh in the regenerate sinnes and lusts against the Spirit and the holy Law of God and the body of sinne though subdued having lost the Kingly dominion as a Tyrant though not the nature and being as Augustine saith of sinne as an underling dwelleth in all the justified but is not imputed 4. What we want of the perfection that God requireth to be in our sanctification and mortification which are but in growing while we are in this life must be sinfull imperfection 5. For we dayly aske of our Father which is in heaven forgivenesse of sinnes which we could not doe except sinne remained in us nor doe wee with Papists say that Christ but covereth but washeth not away our sinnes in his bloud for the guilt obleiging to satisfactory punishment is fully washen away not covered onely CHAP. XXIII Antinomians say to faith there is no sinne WEe judge that unsound which Towne saith To Faith there is no sinne nor any uncleane heart for then should Christ dwelling in the heart by faith and sinning be inconsistent which is known to be contrary to Scripture to the experience weaknesses complaints of the Saints groaning under a body of sinne as captives in bolts and yron fetters 2. And must argue that who ever beleeve are as perfect as Angels in heaven 3. That a justified person beleeveth not onely pardon but the perfection of Angels and that he sinneth not and must be perfectly sanctified if he beleeve a lye to wit that he sinneth not but is perfectly holy and this fancie they build on Luthers words perverted who saith I beleeve that there is a holy Church which is indeed nothing else but I beleeve there is no sinne no malediction no death in the Church Whereas Luther speaketh not of sinne in its in-dwelling blot but of sinne as in point of Law it doth actually curse condemne and inflict the second death in which sense in point of free iustification there is no sinne in the invisible Church of the justified and effectually called Saints Saltmarsh Free grace pag. 154. Thus the Scripture calleth us ungodly and sinners and children of wrath not that we are so but seeme so or not so in Gods account but in the worlds CHAP. XXIV The raigne of Faith not absolute as Antinomians say ANtinomians will have the raigne of faith so absolute that in faiths kingdome of grace there is no sinne which were more then a golden heaven on earth for so 1. Faith were perfectly strong and in the highest pitch of fulnesse of perfection in all the justified 2. If withall the whole morall acts of a justified person should flow from no other spring but this strong faith ever acting us to good But wee cannot yeeld to either Libertines or Antinomians that Faith is so absolute a Prince as that all sin rout and branch not only in its fullest dominion but also in its being and simply indwelling must be banished out of Faiths dominions so as once beleeving we could no more as sinnefull men but must act as beleevers for ever but wee thinke under faiths raigne sinne dwelleth as an underling as of old the Gibeonites dwelt under conquering Joshuah and victorious Israel as hewers of wood and drawers of water Yet these Cananites were said to be spued out of that good land 1. Jure bellâ— by the Law of conquest and of victorious inheritors as sometime they were 2. They make
the state of justification a state of sinnelesse and absolute perfection and of compleat sanctification to which nothing can be added which is not possible in this life and then we should yeeld a scepter of highest royalty to faith 3. If the Law of Faith did free us from the Law as a rule of righteousnesse good works were not our convoy and friends to accompany us to heaven CHAP. XXV The Antinomians ground that God seeth no sinne in the justified refuted WEe judge it abominable to say that God can seen no Adultery no lying no blasphemy no cousening in beleevers though they doe fall in such enormities It is true he seeth no sins in beleevers as a just Judge to condemne them therefore but will Antinomians who deny that the Jewes under the Old testament and first covenant had a compleat and full pardon of all their sinnes say the Jaakob of God with whom God was in covenant in Balaams time and therefore that false Prophet could not be able to use enchauntment against them were capable of such a compleat remission as that God could see no iniquity in them God then must see some iniquity in Jaakob and no iniquity in Jaakob But sure God must as God that knoweth all things and as a Father see all the sinnes that justified persons commit But Antinomians deny that the sinnes of beleevers committed after they are justified are sinnes at all and so God cannot see them to be sins which are not sinnes but so we cannot see sinne in our selves except by the sight of unbeliefe which is a false sight And that is their meaning which I prove Because saith Eaton of that which is not there is no temporall punishment correction or paine forgiven sinne is not or hath no being before God Joh. 1.29 Therefore of forgiven sinne there is no punishment I assume But Davids Adultery Peters deniall all the sinnes that the justified yea of all the elect are say Antinomians pardoned and remitted before they be committed and taken away on the Crosse by Christs bloud then the sinnes committed by justified persons are no sinnes 2. To faith there is no sin saith Towne 3. There is no sinne under the raigne of faith 4. Nothing remaineth in a justified person that is sinne But that God seeth sinne in the justified though not as a Judge to condemne them for sinne is cleare 1. Hee seeth the thoughts a-farre off and knoweth all things and so must know evill and sinnefull thoughts 2. He forbiddeth Davids Adultery in the 7. Command and Peters deniall of his Lord in the 3. Command even after they are justified persons except David because justified have a dispensation to sinne under the Gospel contrary to the Word 3. The Lord rebuketh sinnes in the justified in David in Peter Get thee behind me Sathan 4. The Lord punisheth sinnes in the justified 5. He is displeased with them doe yee provoke the Lord to jealousie But the thing that David had done displeased the Lord. Sure not so as to condemne David eternally then there must be in God another displeasure for sinne by which he must see it as sinne then his everlasting displeasure 6. The Lord recordeth the sinnes of justified persons in his Word as of Moses David Peter John 7. He hateth them 8. Giveth his Saints grace to see and bewaile them 9. Directeth them as sinnes to his owne glory which hee could not doe if he saw them not as sinnes committed by his elect to manifest the glory and riches of his free grace CHAP. XXVI Confession required in the beleever TO confesse sinne in the justified cannot be a worke of unbeliefe I have sinned saith David 2. And forgivenesse is promised to the sinnes confessed by beleevers nor can it bee said that the justified may confesse their sinnes committed before their effectuall calling as Paul doth or that the Church may confesse their sinnes according to the unjustified and unregenerated number that are mixed with the visible Church because these truely as they make one visible body with the justified have sinned To which I answer 1. By the Antinomian grounds Pauls sinnes which he confesseth 1 Tim. 1.13 14 15. were pardoned before they were committed and so taken away as if they were no sinnes before they can be named blasphemy or persecution and so Paul must lye in calling himselfe the chiefe of sinners for hee could never truly say to God he was a sinner pardoned sinnes to Antinomians are no sinnes 2. Antinomians must say there were not one elect nor regenerated of that part of the Church of which Moses speaketh and Esaiah Daniel Jeremiah when the Church saith Thou hast set our sinnes in the light of thy countenance and our trangressions are multiplied before thee and our sinnes testifie against us which Antinomians can never prove and is a meere conjecture and manifestly false for that company confesseth Psalm 90. Who had God their God from everlasting to everlasting Vers. 2. and that saith Esai 64.8 But now ô Lord thou art our Father and who acknowledgeth God to be their hope and Saviour Jer. 14.8 Nor is it confession that we have sinned as Crispe saith to acknowledge that Christ hath satisfied for our sinnes 1. Because confession is an acknowledging what wee have done against the law of God that is to acknowledge not what we have done against the Law or what we are but what Christ hath suffered according to the Law and will of God 2. Confession is an act of sorrow expressed in words But that is an act of Faith flowing from joy and assurance that Christ hath dyed for our sinnes CHAP. XXVII The Law is yet to be preached to beleevers THe Law is yet to be preached as tying us to personall obedience whatever Antinomians say on the contrary in the covenant of works personall and perfect obedience was craved Antinomians judge that by the Gospel Christ hath done all for us which is most true in the kinde of a meritorious and deserving cause satisfying justice but they doe loose us from all personall duties or doing our selves or in our own persons so as we should be obliged to doe except we would sinne We thinke the same Law-obligation but running in a Gospel-channel of Free-grace should act us now as if we were under a covenant of works but not as if the one were Law-debt and the other wages that we sweat for and commeth by Law-debt Antinomians make all duties a matter of courtesie Yet would we wish 1. Preachers to extoll Christ and study Christ as their dayly Text and heighten free-grace 2. Preach Christ the garland crowne and floure of all duties 3. Presse duties as taking their rise from Gospel-grace and running as in a channell of free grace and into Christs bosome 4. Let people often know doing is no merit 5. That selfe-righteousnesse is
but a change of the endeavours to please God whereas before selfe was our God and an endeavour to turne from dead works 2. True repentance is sorrow according to God and hath acts different from Faith 3. To repent is out of godly sorrow to endeavour new obedience and amendment of life Faith is an apprehension of Divine truth to which wee give credit or an heart-dependance and recumbence on God through Christ 4. Wee are justified by faith never by repentance Wee thinke not that teares wash away sinnes Protestants speake not so 2. Nor that they make peace with God by teares they make way to sense of peace or awake us to runne to a promise the formall bottome of our peace in regard that the Lord promiseth to revive the contrite Spirit to accept broken bones to comfort mourners in Zion and wee thinke neither repentance nor good works proper and formall conditions of the covenant of grace but rather conditions of the covenanted CHAP. XXXVII How good works are necessary FOr good works 1. We call not these good works that are extorted by the terrours of the Law as a captive keepeth the high way because his Keeper leadeth him in an iron chaine Nor 2. these which flow from the sole authority of God as Lawgiver Or 3. which issue from meere morall principles without saving grace but these we call good works in an Evangelicall sense that not onely are done from the authority of the Law-giver but also from a mediatory and Evangelike obligation from the sweet attractions and drawing coards of the secrets of Christs love And 2. from Evangelike faith that purifieth the heart 3. From Physicall principles and supernaturall habits of grace good works are this way necessary 1. That as grace and glory differ not in nature but gradually as the morning dawning of twy-light and the noone-day-light so the good works done by the grace of Christ and that perfect love of God and our brethren in heaven are of the same nature different in degrees and the one degrees and waies to the other especially when from Gods free promise of the blessings of this life and that which is to come the Lord hath made a passe betweene the one and the other and the Lord hath tyed himselfe to himselfe not to us to carry on grace out of meere grace Every branch that bringeth forth fruit in me saith Christ my Father purgeth that it may bring forth more fruit unto every one that hath shall be given and he shall have abundance He that soweth to the spirit shall of the Spirit reape life everlasting There is a harvest promised to this sowing as to a speciall furtherance of our reckoning in the day of Christ hee that soweth bountefully shall reape bountefully yea sent once and againe unto my necessitie not because I desire a gift but I desire fruit that may abound to your account if ye through the spirit doe mortifie the deeds of the flesh yee shall live But being made free from sinne and become servants to God yee have your fruit unto holinesse and the end everlasting life Blessed are they that doe his commandements that they may have right to the tree of life and may enter in thorow the gates into the city And lest we should think the commands are all but one only precept of beleeving hee addeth for without are Doggs and Sorcerers and Whoremongers and Murtherers c. He that hath my commandements and keepeth them he it is that loveth me and he that loveth me shall be loved of my Father and I will love him and manifest my selfe to him All these evidence to us that holy walking is a way to heaven as sowing is to harvest and that Christ maketh a promise of life eternall to him that doth his Commandements onely the question is in what tearmes the promise is made to the doer of Gods will as a doer or as a beleever whose faith is fruitfull and with childe of Evangelike doing But wee may say the formall promise of the covenant of grace is made to beleeving as the Law-promise is made to doing Legally and perfectly out of our own without grace and that the Gospel as it is larger then the covenant of grace and as it containeth the whole doctrine of grace taught by the Prophets and Apostles is a promise of life eternall made to Evangelike and unperfect doing through the strength of grace And that because 1. God commandeth good works through the whole New Testament 2. They are so necessary as without them our faith is a dead and vaine faith and cannot justifie us 3. They are the end for which Christ redeemed us that we should live to him bee redeemed from our vaine conversation from the present evill world that we should bee a purified peculiar people to him zealous of good works and in this title also they are commanded 4. They are conditions without which wee cannot bee saved For John Baptist taught this with the Gospel Every tree that bringeth not forth good fruit shall be hewen downe and cast into the fire What shall we doe to be saved receiveth this answer Repent and be baptized every one of you Except yee repent yee shall all likewise perish 5. They are commanded as acts of the new creature and partly as contrary to sinnefull fiery and mighty temptations of Satan and the flesh as mortification to fleshly lust faith to unbeliefe Partly as expressions of thankfulnesse for the free redemption in Christ and commanded in the Law in the great Commandement of the loving of God with all our heart just as this Law of loving God did oblige Abraham to offer his Sonne Isaak for God and Judah to be thankefull to God for redeeming them out of the Babylonish Captivity though the Law neither commanded any father to offer his Sonne nor the people to returne from Captivity yet the eternall Law of love commandeth both these and us to doe what ever God-Redeemer commands us as well as what ever God the Law-giver injoyneth onely we cannot say Good works doe merit salvation or purchase right to life eternall Christs bloud is onely so a ransome of life 2. Nor have they any proper condignity to such a high reward being so imperfect 3. Nor can they have any effective influence or proper causality thereunto nor are they causes or conditions of justification but that which Crispe saith is not of God But withall saith he I must tell you that all this sanctification of life is not a jot of the way of a justified person to heaven it is true they are not the meritorious the efficient cause or way nor the formall covenant-condition but a way they are as sowing is to harvest running to the garland wrestling to the victory CHAP. XXXVIII The Gospel is conditionall ANtinomians deny all conditions of the covenant
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
marrow of Antinomianisme that there is no sinne condemned in the Gospel but unbeliefe so there is no command of holy walking and sanctification in the Gospel but onely Faith therefore Saltmarsh saith All these Scriptures that set forth to us sanctification and mortification Christ is made to us sanctification I live not but Christ liveth in me But yee are sanctified but yee are justified we are his workmanship created unto good works I can doe all things through Christ that strengthneth me c. All these Scriptures set forth Christ the sanctification and the fulnesse of his the All in All. Christ hath beleeved perfectly hee hath repented perfectly hee hath sorrowed for sinne perfectly hee hath obeyed perfectly hee hath mortified sinne perfectly and all is ours and wee are Christs and Christ is Gods And so wee are to beleeve our repentance true in Christ who hath repented for us our Mortifying sinne true in him through whom we are more then corquerours our new obedience true in him who hath obeyed for us who is the ende of the Law to every one that beleeveth our change of the whole man true in him who is righeousnesse and true holynesse and thus without faith it is unpossible to please God And this is the divinity of Denne That mortification and vivification are but the living by or through faith and beleeving in him that justifieth the sinner And that learned Divine M r Tho. Gataker saith of one Heyden a follower of Eaton That in a Sermon on 1 Joh. 3.7 He that doth righteousnesse is righteous he expounded that place of our doing righteousnesse in Christ who hath done righteousnesse for us so hee expounded the doing of our heavenly Fathers will the putting on of the New man which is created in righteousnesse and holynesse abounding in the worke of the Lord to be the beleeving of Christs imputed righteousnesse to bee ours So doe Saltmarsh and his fellowes teach us to expound all the Gospel-precepts and exhortations to holynesse to walke in Christ to be aboundant in the worke of the Lord to walke in love to love one another to honour our father and our mother to obey Magistrats and Masters to deale justly with servants to abstaine from fleshly lusts to mortifie our members not to defraud one another not to lye c. to be nothing but beleeve Christ hath done all these for us So as the grace of God and the Gospel layeth on us no tye or obligation in our persons to deny our selves to live holyly justly and soberly in this present world to love one another by vertue of a Commandement for that is Legall saith Saltmarsh and Jewish so as Christ Jesus is made the same very way our imputed sanctification as he is our imputed righteousnesse and so personall holynesse should no more be added by any obligation of command to Christ our sanctification then to Christ our righteousnesse CHAP. L. How we are freed from the Law in regard of Sanctification as of Justification NOr doe wee deny as Antinomians would charge us But we are from under the Law in regard of Sanctification as well as of Justification thus farre that the Apostle saith As many as are Christs are led by the Spirit of Christ and so not under the Law and if yee be led of the Spirit yee are not under the Law But this onely beareth so much that our voluntary free sweet and loving obedience commeth not from the feare of cursings Rom. 8.15 or the Spirit of bondage but yet from the binding and obliging authority of the Law-giver nor is this obliging rule and government of the Law contrary to the sweet cords of Gospel-love by which the Spirit kindly draweth and gently leadeth the Saints in the way of Sanctification these two are made friends in Christ and jarre not as contraries which is the cardinall and first principle of grosse mistaking in the Antinomian while hee grosely conceiveth there is no awe of love in the Law which commandeth all gracious acts of feare though not from Law-principles for the Law is terrible and causeth Moses feare and quake but it is because it acteth and breatheth out curses on Moses as a sinner and a broken man to chase him in to his surety and the sweet sanctuary of a terrified conscience but the Law demandeth the same awe and feare of love of sinne as sinne and as done against a Father in a covenant of grace It is true when the man is once under sin he cannot pay the debt of lovely awe out of his owne unbroken and sinnelesse nature Yet the Law still craveth as the Law and it craveth the same debt if the broken man pay it out of money borrowed from his suretie that is from the sanctifying Spirit of Christ the Law is the same craver the summe is the same debt now payed in gold though clipped and wanting many graines because of the sinnefulnesse of flesh out of the Kings treasure the fulnesse of Christ and his Spirit of grace the sinner is the same debter that is obliged to the same creditor and Lawgiver onely the bond and the tenor of it is changed grace is in the bond and it is payed now not as Law-debt this doe and live by Law-right and a covenant of works which pre-supposeth neither a bankrupt nor a breach in the debter nor an offence to the creditor nor a surety or Mediator to bee baile for the broken man but it s payed with the same obligation and Law-power and commanding authority but also now from a new principall the summe is better money and in one respect is choiser it is the coyne of a new King and stamped with a new Image of Gospel-grace in another respect it is worse because tainted with sinne Whereas obedience under the covenant of works was to be perfect and sinnelesse or not at all CHAP. LI. Antinomians ignorant of Jewish Law-service and of Gospel-obedience ANtinomians speake evill of that they know not Saltmarsh saith All Gospel-ordinances are onely wayes and meanes for God to reveale his love and grace by the Spirit of adoption not any wayes or meanes of ours for getting some love from God which Christ himselfe hath not gotten for us So there is not now saith he Gospel-teaching and obeying but men now runne in a Legall straine and would worke God downe into his old and former way of revealing himselfe as under the Law when he seemed to be onely in the way to reconciliation and peace rather then pacified and thus in prayer and fasting and other acts of obedience they deale with God as under the Old Testament not considering the glorious love revealed in Christ crucified We cannot but complaine to God of these men who slander our Doctrine and cease not to pervert the right wayes of God For if Saltmarsh meane that we thinke by fasting praying and acts of Evangelick Sanctification to buy the love
without the more forced and unnaturall is all such obedience and the lesse from a spirituall power within The beleever is saith Towne washed from all sinne made perfectly just and holy the friend and Sonne of God the Spouse of Christ the heire of all things the conquerour of all his enemies advanced to sit and remaine in the glory of heaven with Christ for ever and ever he is out of the power kingdome and limits of the Law he is one Spirit with Christ hence is peace securitie consolation joy contentment and happines of a Christian. Hee is a compleat man if wee beleeve Antinomians 1. The word preached though it dwell within him yet that it bee applyed by a Preacher from without is necessary and that Peter writ Stirre up and put in remembrance the Saints that Paul be comforted by Titus and that Christ from without blow on and act the soule to will and to doe and that Paul beseech Christ thrise and have a new answer my grace is sufficient for thee is most needfull 2. There shall be no ground of new emergent complaints to God And 3. of praises to Christ for particular victories over our lusts and the world 4. Nor any ground of spirituall submission and patience while the Lord be pleased to deliver And 5. of trusting in God and exercising faith in him who delivereth us from so great a paâ—ticular death as came on Paul in Asia and from heavinesse through manifold temptations if need be for the triall of our faith Now if all were within us and the obedience more violent and Legall lesse free and connaturall because we must goe to helps without faith needed not goe without doores or without it selfe to Christ and the in-dwelling Spirit should be one for all meanes and ordinances and new showres and bedewings and fresh drops from Christ the honey-combe of heaven should be uselesse our stock within should doe all nor should we know what it is to walke or stand on our owne clay-legs It s true if externalls and the Crosse or the Letter of Law or Gospel onely move us to obedience and there be no internall principle of grace within us then the obedience is but finer hypocrisie and lesse free and more violent and as it were forced But Antinomians imagine a beleever to bee so perfect because pardoned that the Spirit within him doth all and needeth neither Ministers nor ordinances because helps without are Legall not Gospel-like CHAP. LIV. What peace we may fetch from gracious performances THe Spirit acteth Legally say Antinomians when men measure forgivenesse by their sinne and sanctification and can beleeve no more then they have peace for and that peace dependeth on some of their owne performances in so doing saith Towne Legalists had rather gather peace and securitie from repentance and reformation of life then from justification which is onely effectuall to make and cause true peace But our minde is this Asser. 1. We are not to measure forgivenesse so by sinne and sanctification as the measure of pounds and talent-weights of pardon should arise from the like weight of pounds and talents of sinne and sanctification because great sinfulnesse and drames and halfe ounces of sanctification and love to Christ may argue to the beleever the pardon of tenne thousand talents Christ argued the woman loveth much ergo many sins are forgiven her we read not that this was the womans owne Logicke 2. We draw peace and pardon not from so many yards or ells of obedience as merchants measure cloth the Spirits consequence is not from the quantity but from the quallity of sanctification sparkles of gold may prove there is a gold mine in that ground and that in abundance nor draw we the consequence from sinnes simply but from sinnes hated subdued resisted Asser. 2. Peace with God or the peace of faith is not every way the same with peace with our selves and of our owne spirituall sense and apprehension Peace fundamentall and with God is solidly grounded on pardon Being justified by faith we have peace with God it s often so with the Saints that they have faith for pardon and yet no feeling for peace Asser. 3. We may have peace with God when wee have not peace with our selves as the covenant stands sure between God and us when we have great disquietnesse of minde either through some hainous transgression or present unbeliefe and it is not fit wee should have peace with our selves under some great sinne it is but carnall security if Peter after the deniall of Christ be quiet in Spirit and have deepe peace the disquietnesse of unbeliefe apprehending eternall wrath is sinfull but in regard of anxiety of godly sorrow its kindly there be stormes in winter when there are causes of them and faire Sommer-like weather is not so good for the season in Winter because not so kindly and sutable to a right frame of nature Asser. 4. Peace with our selves may arise from the works of saving grace but neither assurance nor peace can flow from naked acts of love and sanctification not quallified and goldned with Christ and his grace as Towne falsely slandereth us because such bastard works as are but white and comely sinnes and being in men out of Christ can but produce sandy and rotten peace but such acts of holynesse as essentially flow from heightned principles of soule-saving grace and are floured and crowned with Christs merits may bee grounds of solid peace though not causes and though some of our drosse still accompany our best performances yet may we difference in them Christs gold from our oare his wine from our dregs this peace is a heart not smiting but smiling and saying Our rejoycing is this the testimony of our conscience c. and where there is joy there is peace both are fruits growing in the same soile so speaketh the Church with my soule I have desired thee in the night whence followeth Lord thou wilt ordaine peace for us Why For thou hast wrought all our workes in us But wee had not rather draw our peace from walking with nor from beleeving in God thorow Christ nor did wee ever meane that faith farre lesse holy walking should bee the cause of that fundamentall peace of peace betweene God and the sinner as Towne supposeth works are not fellow-mediators with Christ works had no bloud to interpose as Christ the peace-maker had for he is our peace works faith nor any thing in us were not actors nor commissioners in the treaty of pacification and the truth is the peace we have in our conscience and apprehension even from faith is the result the bloome that groweth on the stalke the floure or rose of Jesse rather then peace and it hath the right hew and resplendencie of peace because there is so much of Christ in either our faith or holy performances the rosie pleasant and
beautifull morning skie is not the Sunne but the result and daughter of the Sunne and the faire skie together and faith that acteth much upon the promises as upon the report of credentiall letters doth and must apprehend more pardon then peace can beare witnesse to sinne hath a bloudy tongue and cryeth fury and vengeance aloud faith must lye on the attonement of the bloud of Jesus which our sense cannot reach Faith is a starre of a greater magnitude and higher elâ—vation then our poore low-creeping feeling So wee thinke we had more of Christ and the acting of the Spirit at our first conversion then long after because when our spirituall apprehension is young and tender the acts of apprehension are more wanton and fiery but when experience and growth of grace commeth the motions of sense are more stayed and solid and as spiritie and active and more but to greene sense little seemeth much But that which Antinomians ayme at is to blow away all peace that commeth from personall sanctification because they are enemies to personall mortification and make this to be our peace of repenting and mortifying sinne abstaining from fleshly luâ—â—s that Christ repented mortified sinne and lusts on the Crosse for us and we beleeve this and there is an end Hence they condemne aâ—l experience of the acting of God in and on the soule to comfort the soule or helpe faith in times of desertion For Saltmarsh who in his cures of all our Legall and carnall agues is silent of experience and thinketh outward ordinances and the promises written for our learning and comfort because outward and written and vocall to be old Testament and Legall waies though Peter call them sincere milke exceeding great and precious promises and Paul Thinke they were written for our learning that we through patience and comfort of the Scriptures might have hope and Christ speaking of his Commandements which were written and spoken by him and so outward saith that they were a badge visible to all the world that they were his Disciples If yee keep my Commandements yee shall abide in my love even as I have kept my Fathers Commandements and abide in his love And to Job the words of the Lords mouth were more then his necessary food And Christ giveth his judgement in a spirituall not a Legall song of outward ordinances Thy lips O my Spouse drop as the honey combe honey and milke are under thy tongue To David they were sweeter then the honey or honey combe sweet to his tast yea above gold or fine gold as all riches better then thousands of gold and silver his heritage for ever To Saltmarsh the Word is a dead outward legall thing and all this to them must be spoken of the inward and spirituall word written in the heart as Libertines taught So Bulling advers Anabapti It is true it is for that soule-acting and Spirit-converting power so but in the meane time upon this ground old Anabaptists rejected the Word and the Ministery and tooke thâ—m to 〈◊〉 Law written in the inward parts and the annoinâ—ing that 〈◊〉 all things abusing Jer. 31. â—3 and 1 Joh. 2.27 So doâ— Antinomians upon this ground reject all experiences contrary to the Scripture experience worketh hope then it should cheere us in sad houres thus the Church comforteth her selfe I considered the dayes of old and called to remembrance my songs in the night So David looketh back to this longing to see saith he thy power and thy glory so as I have seene thee in the Sanctuary 2. Peter puts it on the Saints If so be ye have tasted that the Lord is gracious 3. It s a sinnefull neglect to look to no experience But none saith where is God my maker who giveth songs in the night saith Elihu 4. Antinomians are angry at experiences 1. Because they teach there is no difference betweene the graces of hypocrits and beleevers in the kinds and so no experiences betweene the one and the other can render any difference 2. Experience is an outward ordinance of gathering from such and such a dispensation of God such a tryed conclusion Now Saltmarsh thinketh all outward ordinances as outward Legall things and so it would appeare Christ in the New Testament-worship which is spirituall and in nothing Legall hath appointed neither preaching nor praying nor hearing nor Sacraments nor Christian Assemblies nor conferences nor admonishing exhorting one another nor writing for all these are outward things and I grant if Christ joyne not his influence of grace neither is Pauls planting nor Appollos his watering any thing Yet Apostles and Teachers are not Legall ordinances 3. Antinomians offend at all inherent grace and created quallifications in us as evidences or helps to testifie wee are in Christ for they are all deceiving differences saith Crispe and may be in hypocrits and say I they can be no otherwise in hypocrites then deluding signes then the voice and testimonie of the Spirit for there is a thing like a voice in the Temporaries and also a thing like faith which is no faith Now experiences remaine as inherent and habituall observations of the Spirits actings in the Soule CHAP. LV. How farre inherent qualifications and actions of grace can prove we are in the state of grace ANtinomians make a hideous out-cry against signes and marks of our justification because indeed they are enemies to sanctification For establishing soules saith Saltmarsh upon any works of their owne as away meane or ground of assurance as that upon such a measure of repentance or obedience they may beleeve by I dare not deale in any such way of our owne righteousnesse because I find no infallible marke in any thing of our owne sanctification save in a lower way of perswasion or motive I find none in the Old or New Testament but have cause to suspect their owne righteousnesse as David Peter Paul So the Libertines of New England Though a man can prove a gracious worke in himselfe and Christ to bee the author of it yet this is but a sandâ—e foundation And it is a fundamentall and soule-damning error to make sanctification an evidence of justification And it were to light a candle to the Sunne Yea it darkeneth justification the darker my sanctification is the brighter is my justification And I may know I am Christs not because I doe crucifie the lusts of the flesh but because I doe not crucifie them but beleeue in Christ that crucified them for me So D. Crispe Cornewell Towne teach that love to the brethren sincerity c. are marks by which others may know us rather then we our selves So Saltmarsh followeth Crispe We never said that a naturall mans devotion or his bastard prayers or wild-fire of blind zeale can argue the translation of the man from death to life as Saltmarsh
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
man at the same time in the same sense 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Aristotle taught us be both lame and whole in the legges blinde and seeing deafe and hearing dead and living it may be Antinomians who will have the beleevers Adultery no Adulterie have a way of Logicke of their owne to goe with Libertines who said knowing sinne to be sinne holynesse to be holynesse was a worke of the flesh and of old Adam who through eating the forbidden fruit knoweth good and evill But so you will say If God justifie the ungodly beleeving which is an act of sanctification must goe before justification then are wee sanctified and can doe that which is pleasing to God before we be justified and be in Christ then must we please God as beleevers ere we be in Christ and so exercise acts of the life of grace before we be in the Vine tree and before we be branches ingraffed in Christ for sure to beleeve is an act of the life of Christ in us Answ. If beliefe or faith be an instrument and so a cause in its kind or a condition call it as you will without which Paul in the Epistle to the Romanes and Galathians and Hebrewes c. saith we cannot be justified I see not any inconveniencie of this order 1. The sinner dead in sinne a sonne of wrath 2. A walker after the course of the prince Sathan who ruleth in the children of disobedience 3. The Gospel of free grace is Preached to the dead to the Elect heires of wrath but freely for Christs sake and with an intent on the Lords part of the same circumferance and spheare with the decree of the election to glory though they know not 4. The Law and curses of it preached to them with the Gospel lest they despaire to humble them 5. The sinner Legally humbled slaine in the dead throw Rom. 7.11 with a halâ—e-hope of mercy prepared for Christ though the preparation have no 1. promise of conversion 2. No ground nature or shaddow of merit 3. No necessary connexion with conversion save onely that God may intend the same preparation in an elect for conversion which he intendeth for no conversion in a reprobate 6. The stony heart of meere grace removed in the same moment a new heart put in him Ezech. 36.26 27. Zach. 12.10 Deut. 30.6 Jer. 31.33 or the habit of sanctification infused 7. In the same moment the soule beleeveth in him that justifieth the ungodly 8. In the same moment God for Christs sake of meere grace justifieth the beleeving sinner And every one of these necessarily presupposeth the former Nor can Antinomians free themselves or any with them of the pretended inconveniencie they would put on us to wit that we must beleeve before wee be actually joyned to Christ in justification for they will have us justified and so please God and actually injoy the fruit of election which is justification Rom. 8.29 before we beleeve that is before we feele and to our owne sense know that we are justified Now this feeling and knowledge is an intellectuall act of the life of God and the habit of an infused new heart of regeneration as well as our justifying Faith and so we yet exercise an act of the life of Christ which must bee an act of saving grace actus secundus or a life-operation flowing from the infused habit of sanctification before we be justified in the sense that Scripture speaketh of justification which saith all alongs Wee are justified by faith God justifieth the man that beleeves in him that justifieth the ungodly Now sure the Lord giveth to us faith to beleeve justification before he justifie in the sense that Paul speaketh of justification For the Lord giveth the Spirit of sanctification of grace of adoption of faith c. for all these are vitall and supernaturall acts of the same Spirit to these that have not the Spirit at first to the uncircumcised in heart Deut. 30.6 to the wildernesse and dry ground Esai 44. vers 3. to these who pollute his name among the heathen and have stony and rockie hearts Ezech. 36.21 26. to these that are a dying polluted in their owne bloud Ezech. 16.6 8. to those that are dead in sinnes and trespasses Ephes. 2.1 2 3 4 5. and this the Lord doth for Jesus Christs sake freely Gal. 4.4 5. then before we be actually in Christ by justification and branches in him by order of nature first wee so farre find favour in the Lords eyes or please him or rather he is of free grace pleased with us that he giveth his holy Spirit to us and upon the same ground may we being yet not justified and so in that sense not in Christ by order of nature first beleeve before we be justified nor is it justification that formally united us in this actuall union as branches to the Vine tree but union is a fruit of life as is the joyning of soule and body together and so a fruit of the infused life of God or of the habit of sanctification and thus it followeth not that we beleeve before we be united to Christ as branches to the Vine tree but onely that we beleeve by order of nature before we be justified which the Scripture saith But to returne we are not obliged to M. Saltmarsh who argueth against justification by faith slandering Protestants most ignorantly and the doctrine of Paul as if to bee justified by faith were to bee justified by a faith of our owne framing without the grace of Christ or by faith as a merit and hire that hireth and purchaseth Christ to be ours It is a curious and an unedifying question to search out as Cornewell doth Whether faith be active or passive in receiving Christs imputed righteousnesse though if hee speake of actuall beleeving to call it passive is an unproper speach i. we hold that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere to beleeve is not imputed as our righteousnesse which is Socinianisme 2. That for the dignity worth and merit of Faith Christs righteousnes is not imputed to us and therefore neither wee nor Scripture before us saith we are justified for Faith but by Faith 3. That Faith receiving Christ is the free grace of God given to us in the state of sinne They say The begger putteth forth an act or actions both of petitioning for almes and reaching out his hand to receive it and so it is not every way so of free grace as Christs imputed righteousnesse is to us But should we suppose the tongue and speach the arme and the act of stretching it forth to receive the almes the sense of poverty the opinion of the goodnesse of him from whom he seeks almes doth bow the consent and will to seek almes and receive it were bestowed on the begger of the same free grace and compassion of the giver of the almes by which he giveth the almes yee would say almes and stretching out of the hand were both
any preparation to beleeve and relie on Christ for Salvation This we judge to bee presumption and in regard of Gods order simply impossible that they that say they see can see remaining such but rather bee blind and their sinne remaine that the wearie and laden and those that are judicially blinded and hardened remaining such and as such should be invited without any preparatorie sense of their damnable condition and of their neede of a Saviour and that both are invited equally of Christ to relie immediately on him for Salvation and are as such forthwith to cast themselves upon Christ is unsound For 1. Christ decreeth and holdeth forth the very contrary order and method of beleeving not the merit thereof 2. When he saith How can ye beleeve that seeke honour one of another He clearly intimateth that there must bee some preparatory abating of that swelling lust or then they cannot as such beleeve in Christ. 2. To beleeve now say they is the onely worke of the Gospel and Saltmarsh proveth it to be the onely worke this is the worke the onely worke hee must meane if he prove his conclusion That yee beleeve on him whom hee hath sent Joh. 6.29 This is the commandement that is the onely worke commanded in the Gospel That yee beleeve in his Sonne Jesus Christ 1 Joh. 3.23 Then nothing falleth under a Gospel-commandement but beleeving now I would hold Antinomians at this that nothing is a commandement or a commanded dutie but that which if we contravene it maketh us guilty of sin before God and in his Court if he would actually enter in judgement with us so then the Gospel as the Gospel commandeth not brotherly love meeknesse patience temperance and forbideth not rebellion to Rulers murther the hating of our brother adulterie robbing stealing lying idolatrie swearing so as these should be acts of obedience or of sinfull disobedience to God but as acts arbitrary and of meer courtesie and simply free to beleevers and to be done or omited onely as the immediate rapture of the Spirit without any commandement obliging to obedience rewardable or to sinne punishable by Law doth act and draw them for the Law forbideth none of these to a beleever who is under no Law if I mistake I crave pardon for I cannot make sense of their commandements but in this sense one thing I complaine of Antinomians by any sect They seeme to mee confused and obscure and to dissemble because they have not yet set downe in right downe ingenuitie that which I perswade my self is their minde that the beleever cannot sin his adulterie and his murther is no adulterie no murther except they difference between these two The beleever is free of all sinne as Christ himselfe and the beleever doth and can truly sinne lie murther deceive c. And between these sin is wholy removed out of the beleever no sinne dwelleth in him and the beleever daily sinneth nor are they plaine whether the Gospel command chastitie and forbid adultery and command the loving of our brother and forbid murthering and hating of our brother as acts arbitrary and meerly free or whether no Law command or forbid such things to beleevers nor any Gospel at all so as to contravene them were sin Yea nor so is beleeving the onely worke commanded in the Gospel for by their way faith is not commanded as a cause or merit of righteousnesse and life which we also thinke nor as a condition or necessarie duty at all more then other duties For the Elects sinnes were all removed either from eternity or their first conception or Christs suffering on the crosse Antinomians fall out among themselves touching this poynt so their unbeliefe and finall impenitency cannot be sinnes Nor can Christ as God or Law-giver command beleeving for the notion of Law or Law-giving under penalty of sinne and curses is contrarie to Christs Gospel-love so Christ must renounce his office of Law-giving and his authoritie as God to command faith and forbid unbeliefe and must onely as Mediator put on love and counsell and advise us to beleeve as one friend doth another so as wee have no command obliging us except wee would sin to beleeve for a command of love being contra-devided from a command of Law to Antinomians obligeth neither to sinne nor to wrath if it be disobeyed 3. If beleeving voyd of all working and such an empty faith be the onely commanded worke in the Gospel it is like John the Apostle so often commanding love to the brethren and forbiding hateing of our brother doth not act an Evangelist or Apostle but speaketh as a Moses and a Law-giver and that amongst the Lords Apostles who wrot canonick Scripture in the New Testament some were more legall preachers and leaned more to a covenant of works as Peter the Familists of New England should take in John and James for Saltmarsh saith they speake more for marks and signes then Paul who stood most for free grace yet is Paul as much to command some other works then Faith as Peter James or John 4. For the object of saving faith Antinomians looke beside the Gospel for Saltmarsh proving that Christ is offered to sinners as sinners saith none can be such a sinner to whom Christ and his blood may not be tendred and offered his words may beare truth that Christ and his blood may be offered to all within the visible Church elect and reprobate and so say we but consider his reasons 1. From the order of Gods decree saith he He loved us and gave Christ for us when we were sinners Rom. 5.8 God commendeth his love c. Joh. 3.16 God so loved the world And this offer saith he is an offer of that love with which God loved us from everlasting So then here is the Antinomian faith that all and every one immediately without sense of sin or any sicknesse for Christ be they Elect or Reprobate beleeve and be perswaded that God decreed to give his Son for them in particular loved them with the speciall love of Election from everlasting and hath satisfied and was crucified for their sinnes Sure this is not the object of Gospel faith but is a transparent untruth and a lie there was never any such decree nor such a love in God nor is it revealed in the Gospel that God decreed to give his Son to all and for all Elect and Reprobate and that God loved all so even the world of Elect and Reprobate as Christ speaketh John 3.16 and yet to all Elect and Reprobate is Christ offered Nor can Antinomians or Arminians say that the tender and offer of Christ and his blood to all and every one Elect and Reprobate within the visible Church is an opening and bringing forth of Gods eternall love of election to glory of all and every one Elect and Reprobate Salmarsh should not speake of poynts of Divinity of which he is as ignorant as a child
God in hell Nay but if one rise from the dead they will heare and beleeve 2. Antinomians mistake our minde in this lying excuse to wit that we fancie that the prepared for Christ are pardoned and justified men this wee never teach they are guilty sinners and these are in their sinnes unworthy who are best qualified and fitted for Christ. Wee make not cleannesse a preparation for washing nor a sinnelesse innocent and guiltlesse condition a fitnesse preparatory to justification 3. Antinomians take not away by their way a stronger shift Lord if Christ had dyed for me by name and thou hadst drawne me as effectually to Christ as thou drewst Paul and Peter I should have received Christ but thou drewst me in a way that thou drewst Judas when I was guiltie and my heart rockie We make preparations Christs work as conversion is but a farre more common worke of an inferiour nature which may be in many sinners who are never converted Object 7. All that ever received Christ Corinthyans Ephesians Colossians received him in a sinnefull condition when they were unwashen darkenesse dead in sinnes enemies in their minds by wicked works Answ. Nothing followeth against us preparations removeth not a sinnefull condition nor deadnesse in sinne nor minde-enmity by evill works Christs bloud and saving grace onely removeth both the guilt and the staine of sinne but hence it followeth in no sort that we are not sinne-sick and selfe-condemned and lost before Christ remove our darkenesse and quicken the dead Object 8. God offereth Christ in time as God gave him God before all time gave him to us because we were sinners and now he is but offered as he was given Answ. God offereth Christ in time as hee gave him before time it is true in regard of the freedome of grace no cause condition qualification reason moved God to ordaine and decree either the sicke for the Physitian Christ or the Physitian for the sicke before time and neither preparations is the cause nor necessary condition or ground why he giveth Christ to us in time But it is not true in regard of the order of giving Christ bofore time or in time for in time God giveth Christ to these that heare the Gospel onely but I hope he decreed not to give Christ and salvation to men upon this condition and upon no other that they shall heare the Gospel because hee ordained men for glory of free grace and upon the same free grace ordained them to heare and beleeve and repent yet neither faith nor repentance were preparatory conditions to the decree of grace 1. God neither before time nor in time giveth Christ because we are sinners or because wee are thus and thus humbled and prepared but because he will bee gratious to whom he will be gratious sinne is onely the occasion and the matter and preparations are the meere order of his proceeding first he humbleth by the Law and then giveth Christ in the Gospel but not because the sinner is humbled nor for his humiliation nor because he hath made any Gospel-promise whoever is thus and thus fitted and prepared by the Spirit of the Law and terrors and broken and selfe-condemned with the burden and sense of sinne shall be converted we know no such Gospel-promise CHAP. LXX Faith not the onely worke of the Gospel as Antinomians say LEt us also try Saltmarsh his reasons to prove his short way to heaven and that its the onely Gospel-worke to beleeve Salvation saith he is not a businesse of our working and doing it was done by Christ with the Father All our worke is no worke of salvation but in salvation Wee here receive all not by doing any thing that we may receive more but doing because we receive so much because we doe not that wee may be saved And yet we are to doe as much as if we were to be saved by what we doe because we should doe as much for what is done already for us and to our hands as if wee were to receive it for what we did our selves Answ. 1. Here is no Argument Christ hath done all by way of merit and purchase of a perfect redemption therefore wee are not to worke out our salvation in feare and trembling it followeth not 2. It is most false That we are to doe nothing in the Gospel that we may receive more or that we may be saved but because we are saved for these are not contrary but sweetly subordinate We doe because we are saved and because wee are Redeemed by merit and Gospel-right by hope and begun possession therefore we are not to sow to the Spirit that we may reape life everlasting it followeth not Wee both worke because we have a crop and that we may receive a crop Servants are to serve their Masters not with eye-service both because they have a Master in heaven who hath saved them and also in hope to receive the reward of inheritance Elders are to feed the flocke because they are redeemed and love their Redeemer and because when the chiefe Shepheard shall appeare they shall receive a crowne of glory that fadeth not away and because we are redeemed we are to looke to our selves that wee lose not these things that we have wrought for but that wee may receive a full reward so our worke is both a worke of salvation and a worke in salvation 3. There is nothing falser then that Antinomians are to worke as much as if they were to be saved by their working for their working is arbitrary not obligatory by any commandement nor doe they sinne in not working Let them in their conscience say if they sinne or can sinne 1. being once justified for sin is as cleane removed in its nature and being from the beleever as from Christ say the Antinomians 2. If they sin in doing nothing after they are justified if the immediate acting of the Spirit of love stirre them not to it and therefore it is false that they should doe as much for what is done as if they were to receive life for doing because they should not non debent they are not obliged to doe when they doe not nor are under any guilt for not doing By this way for to Antinomians there is no obliging Law but God immediatly by his Spirit acting them to good is all their Law Object 2. This short worke beleeve and be saved Paul telleth you Say not in thine heart who shall ascend to heaven that is to bring Christ from above c. The word is nigh thee even in thy mouth c. Answ. We would not willingly make the way to heaven longer then Christ hath made it Paul speaketh Rom. 10.6 7 8. of a Law-way that is long wearisome unpassible as who would strive to climbe up to heaven or to goe downe to the grave to fetch Christ from either heaven or hell The Gospel-way sure is a sweet easie passible way
Beleeve and be saved Yet must we not fancie that the way is shorter then Christ hath made it and that it is not a puzling worke to flesh and bloud Saltmarsh with his Antinomians maketh it but one step at the very next doore I rather beleeve Christ who saith it is a way of many miles strait narrow and thorny The meritorious way to us is easie beleeve by the grace of Christ but the way of a Christian conversation whether Antinomians will or no lyeth through duties doing the will of God it s not words Lord Lord but working sweating running wrestling fighting bleeding suffering abounding in the worke Sowing Selling all the sweetest delights many tribulations night-watching which yet all are honyed and sugared with the love of Christ so as his yoake is easie and his Commandements not grievous yet not so easie as that the onely naked bare act of beleeving should be the only Gospel-worke and yee might lye in an yvory bed and sleepe and be carried into an Antinomian fancied Paradice being under no Law no obligation of doing no danger of sinning and incurring the rodde of men and the fatherly and sad displeasure of God for sinnes no broken bones no terrors no sense of our sorrow for sinne no progresse in personall repentance and mortification no care of watchfull walking to perfect holinesse in the feare of God no abstaining from worldly lusts no strictnesse of blamelesnesse of conversation for feare of sin onely beleeve that as Christ hath suffered for all sinne and so you are as cleane as Christ from all sinne originall and actuall and Christ hath done all these for you and beleeve hee hath repented for you mortified lusts for you walked strictly and holily for you this is an easie worke and no puzling businesse and there is an end Object 2. Saltmarsh It s the Gospel-way of dispensation to assure and passe over salvation in Christ to any that will beleeve Answ. True But wilt thou know ô vaine man that faith without works is dead and faith is effectuall by love See the Scriptures laying other Commandements on us under the Gospel then beleeving onely and threatning disobeyers Object 3. Saltm There needs no more on our sides to worke or warrant salvation to us but to bee perswaded that Jesus Christ dyed for us because Christ hath suffered and God is satisfied Now suffering and satisfaction is that great worke of salvation Answ. Here is the worke of salvation abridged to a narrower compasse to onely suffering at least Saltmarsh was wont to take in the actions of Christ and to will us to beleeve that Christ beleeved repented and mortified sinne for us and that is all our beliefe repentance mortification Object 4.5 They onely are justified who beleeve Rom. 1.17 Acts 13.39 We are justified by grace not of workes Rom. 3.24 Answ. And who denies that but Papists and Antinomians Antinomians say from eternity and from the wombe wee are justified and from Christs time of dying on the Crosse and sure the date of our beleeving is not from eternitie or from the wombe or from 160. yeares agone when Christ dyed then they onely cannot bee justified who beleeve for so thousands who beleeve not are justified 2. Wee are justified by faith without works True Ergo Wee are carried to heaven being once justified under no comand of God to doe good works or to eschew evill and so as wee cannot sinne it followeth not CHAP. LXXI The Justified obey not God by necessitie of nature as the fire burneth as Antinomians fancie ANtinomians say the justified cannot sin they obey God necessarily as it is the nature and quality of fire to burn the grounds of the New-England Libertines are 1. The Holy Ghost comming in the place of naturall faculties of understanding will and affections doth all the works of these naturall faculties and Christ and grace working all the supernaturall works of beleeving repenting and that immediatly the free will must have lesse liberty in loving God and beleeving then the Sunne hath to give light and the fire to cast forth heat for fire and Sun are thought to be agents in their naturall actions but free will is a meere patient in these 2. None are to be exhorted to beleeve say they but such whom wee know to be elect or to have the Spirit in them effectually and there is neither inherent righteousnesse nor grace inherent in the Saints but Christ immediatly and onely worketh all their works in them so all the faculties of the soule lye as dead passive creatures and powers void of freedome and action and Christ immediatly as the humane nature and the faculties thereof doth act and worke in the Saints as Christ is made flesh and incarnate in the Saints and doth in them beleeve repent rejoice love and beleevers have neither freedome nor action at all more then blocks in their actions Hence say they all the beleevers activitie is to act sinne So saith the Libertine If Christ will let mee sinne let him looke to it upon his honour be it But 1. there remaineth true liberty in the regenerate man his free will is not destroyed If the Sonne make you free then are yee free indeed But God be thanked that ye were the servants of sinne but yee have obeyed from the heart that forme of doctrine which was delivered you being then made free from in yee became the servants of righteousnesse Now the Lord is a Spirit and where the Spirit of the Lord is there is liberty I will walke at liberty for I seeke thy precepts Hence rejoycing in God delight in his Law rejoycing in his word choosing of God above all other lovers and his testimonies argue a sanctified elective power of free will in the soule 2. The justified can sinne otherwise they should no more be capable of exhortations to walke in Christ and grow in grace and of dehortations from sinne then the fire and the Sunne can be requested or exhorted to cast out heate and light 3. This foolish opinion is bottomed on this conceit That a beleever as a beleever walketh by faith perpetually is admitted saith Towne to live and abide for ever by sense and sight in the kingdome of glory And wants nothing of heaven saith Saltmarsh but to beleeve hee is in heaven is as cleane from sinne saith Eaton as Christ himselfe Nothing sinneth in the regenerate but sense the flesh the members of the body of sinne or the Asse nor is it more sinne that they doe before God then the burning of the fire or the illumination that commeth from the Sunne for they are no more under any commanding or restraining Law of God then the fire or the Sunne 4. The immediate rapt and pull of the Holy Ghost removeth all freedome reason
which Her lips drop as a honey combe butter and milke are under her tongue and the smell of her garments like the smell of Lybanon her feet beautifull with shooes her two breasts like two Young Roes that are twins c. Sanctification must render the Spouse a societie of Saints even in the eyes of God and not only meerely and declaratively to men-ward as the Yvie-bush is a signe of wine Let Antinomians say Are not the Saints partakers of the Divine nature in the sight of God as well as declaratively in the sight of men 2. If the charity of the Philippians bee an odour of a sweet smell a sacrifice acceptable well-pleasing to God And If to doe good and to communicate be such sacrifices where with God is well pleased though their charity and good works doe not justifie them yet these good works must smell sweetlie to God and bee well-pleasing in his sight and by them God must repute them sanctified though the sanctification be unperfect and not in its measure every way conformable to the spirituall and perfect Law and they are not then meerely declaratively and to men-ward onely Saints by their works of Sanctification 3. The contrary works in the Saints the shutting up their bowels against their indigent brethren their byting and devouring their acts of Adultery and Murther and lying are ill smelling and displeasing in the eyes of God not onely declaratively before men but really and in truth in the sight of God in regard that the Lord 1. is displeased with these sins 2. Forbiddeth them in his Law 3. Rebuketh them 4. Punisheth them 5. Setteth the conscience on against the beleever that doth them that they are grieved for them and mourne 6. Hideth his countenance from them commands us to confesse and crave pardon for them then the Lord must take notice of the contrary acts and command commend and reward them be well-pleased with them and they must be more then naked declarations and signes of Saintship to men-ward The Lord himselfe pronounceth the Saints blessed not onely for Christs imputed righteousnesse which is indeed the first cause fountaine and ground thereof but also for our works of Sanctification as Blessed are the undefiled in their way that feare the Lord and delight in his Commandements that keepe judgement and that doe righteousnesse at all times that doe what Christ commands that doe his Commandements Then God must judge them more then declarations to men-ward because this is the blessing of eternall life in Christ Jesus CHAP. LXXIIII The harmonious compliance of old Libertines Familists and Antinomians WEe doe so much the more hate the Antinomian way as Antichristian and fleshly for there bee other Antichrists then the Pope of Rome and many False Christs risen now in that in the doctrine of sinne sorrow for sinne repentance sanctification c. they doe so comply with the old Libertines in Calvins time and with David Georgius and Henrie Nicolas and the late Familists Parall I. Libertines in Calvins time said The state of innocencie was to know nothing good or ill more then children and Adams first sinne is to know good and ill and regeneration is to be stript naked of the knowledge and sense of either sinne or righteousnesse and therefore the Libertines said to any man troubled in conscience with sinne O Adam dost thou yet know somewhat Is not the old Adam yet crucified If they saw any stricken with the feare of the judgement of God Hast thou yet say they a tast of the old Aple beware that that morsell doe not strangle thee If any man was touched in conscience with remorse of sinne and did sorrow or repent for his transgressions they said sinne raigned in that man hee was sinnes captive Just so the Familists of New England In conversion say they the faculties of the soule and workings thereof are destroyed and in stead of them the holy Ghost comes in And a man must take no notice of sinne nor of his repentance for sinne And frequencie or length of holy duties or trouble of conscience for neglect thereof are all signes of one under a covenant of works that is of one in whom old Adam liveth and raigneth And I know I am Christs not because I crucifie the lusts but because I doe not crucifie them And our late Antinomians say To bee touched with any sense of sinne and for David to confesse his sinne or bee grieved for it was saith M. Towne from want and weakenesse of faith that is from the old man I cannot saith he looke on my selfe my actions sinnefull and my conscience and see my sinnes remaine but I looke to the records of heaven and Gods justice and since the bloud-shed I can find nothing there against me but sinnes as a debt discharged are become a nullitie before the Lord and therefore my peace and happinesse consisteth in the forsaking and not considering my selfe and in my living and abiding in Christ who is in heaven This not considering himselfe and his sinnes is neither to know sorrow mourne for feare or bee humbled for sinne Prâ—testant Divines say when the Lord forgiveth a sinner yet the sinner will never forgive himselfe but know consider feare mourne and be humbled for his sinnes Antinomians say all these are works of the flesh and of unbeliefe and of the Old Adam just as the Libertines said so to feele sinne dwelling in them as Paul did Rom. 7. saith Eaton is an act of the flesh contrary to faith and if saith Saltmarsh A beleever live onely by sense reason and experience of himselfe and as hee lives to men he meaneth dayly sinning by reason of an indwelling corruption he liveth both under the power and feeling of of sinne and under the Law But if hee live by faith he liveth out of the power of all condemnation and unrighteousnesse Then to Antinomians feeling of sin in us and sense reason and experience knowing and discerning sinne in us and our fearing sinne sorrowing or being humbled for it or any acts of repentance are contrary to living by faith and so the works of the old Adam knowing ill and a taste of the soure apple What then is regeneration and the killing of the body of sin and of old Adam It is the abolishing of all conscience knowledge discerning feeling feare sorrow dejection of men for feare of sinne Hence Master Archer D. Crispe and Saltmarsh make Sermons against feare of or trouble for sinne as works of unbeliefe as contrary to the power of God faithfulnesse providence death of Christ free grace a weakening of faith a damping of all religious service And for their not knowing of any good wee doe or acts of Sanctification which is the other branch of the Libertines regeneration Familists say To fetch comfort from experience of grace in our selves is no
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
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
neither reading of Scripture nor hearing the Word Preached nor vocall praying in the Spirit of adoption for sure though these must come from the heart yet essentially they are externall worship and something in the outward man beside that which is onely in the heart and something of formes they must have for they are externall visible and audible acts of worship The same was taught by a Silesian Casparus Schunenckfeldius in Luthers time as saith Conradus Schlusdelburgius Catologo Hereticorum lib. 10. pag. 30. Per externum verbum Dei ministerium praedicationem homines non converti non esse homines obligatos ad audiendam praedicationem verbi externam praedicationem non pertingere ad eos tantum herere in externis sensibus testificari duntaxat de Christo fidem aliam non esse praedicationem verbi nisi historicam neque esse fidem accidens aut qualitatem sed esse essentiam Dei Scripturam non esse verbum Dei verbum Dei non esse aliud quam substantiale nempe Christum Luther Tom. 2. in Gen. cap. 19 fol. 133. Answereth externall Ordinances invented by God profit to salvation not these that are invented by men 4. When the heart saith Del is reformed all is reformed and when the heart is right with God the outward form cannot be amisse It is cleare that Del and Antinomians mean there is no externall worship commanded in the New Testament neither hearing reading praying confessing of Christ before men so as we sinne in omitting these or that the Letter of any Command obligeth us to obedience as the Letter of the Law from the authority of the Lawgiver obliged Adam before he fell and the Jewes in the Old Testament For Del saith If the heart be reformed all will be reformed that is If the Spirit be in the heart and act us to reade heare pray confesse Christ before men receive the Seales wee are then obliged to acts of externall worship and not otherwise so that no Command written in Old or New Testament no authority of God speaking in the written word or speaking in the Ambassadors of Christ either preaching the Gospel or commanding by the Holy Ghost in Synods Acts 15.28 doe lay any obliging Commands on us to any externall worship outward Reformation or confession of Christ for the Spirit speaking in the writings of the Prophets and Apostles is but litterall outward externall to beleevers except the Spirit be in their heart acting and immediatly stirring and working there is no obliging power laid on us to externall worship or outward reformation by the Familists and Antinomians way For we know their Doctrine The Holy Ghost comes in place of the naturall faculties of the soule and acteth us immediately to all internall acts of loving and beleeving and to all externall acts of outward worship or reformation and wee are not bound to pray in our Family but when the Spirit moves and stirres us thereunto and Christ works in the Regenerate as in these that are dead and therefore all commands and exhortations are in vaine seeing we have no activitie to obey but the Spirit and Christ onely doth all in us in as much as no written word is an obliging rule to us but the immediate actings of the Spirit onely leadeth us in all wee doe M. Del Pag. 26. denies there should be any Lawes in Christs kingdome but Gods Lawes hee knowes wee are against mens Lawes within the Church and service of God to wit that of a new nature the Law of the Spirit of life that is in Christ the Law of love All these are Lawes within men there is not one word of the Scripture here or of the Gospel preached or of Church-censure Excommunication or rebukes either from the Word preached or the authority of Church all these are without and are not the inward Law of a new nature or of the Spirit or of love 5. If when the heart is reformed all bee reformed the outward man must be under no command or Law of reformation but by a result of curtesie the free Spirit and no written Law must lead the outward man but hee who said purifie your hearts gave a Commandement for the outward man clense your hands and Paul forbids the Saints who are sealed to the day of Redemption of corrupt communication of bitternesse wrath anger clamour evill-speaking and that all fornication uncleannesse covetousnesse should not be once named amongst them as becommeth the Saints yea and filthinesse and foolish talking and jesting which are not convenient because sinnes of the outward man doe also exclud men out of the kingdom of heaven aswell as want of heart-reformation and consider this is an Argument of the Familists for faith and love in the heart onely without all works of Sanctification or walking in Christ and of the Nichodemits who denyed any necessitie of confessing of Christ before before men and of the Anabaptists and their head Muncer as Bullinger tells us that they in his time said The first reformers were not sent of God nor preached the true word of God and that the Letter of the Scripture was not the Word of God but the inward word that commeth immediatly out of the mouth of God should be taught inwardly not by the Scripture and Sermons and that whoredome was the bed undefiled they held all these externals indifferent at least such things as defiled not the conscience They said Dreames and Visions under the New Testament was Gods revealed will and boasted of revelations beside the Scripture and that the Scripture was a dead Letter And so said that prophane Popish Priest the monstrous Libertine Anton. Pocquius Who called the Word of God the Spirit because Christ said The words that I speake are Spirit and life So saith Del. pag. 19. citing the same Text. Pocquius said also That Christ was Spirit that we and our life must bee spirit and that the Scripture taken in its naturall sense doth kill and is but a dead Letter and therefore wee must leave the Scripture and come to the quickning Spirit Bullinger also tells us of a sort of Anabaptists called Libertini or Liberi Anabaptistae free or Libertine Anabaptists who taught That Baptizing of Infants Magistracie Oathes were things free and indifferent which wee may use or not use at our Libertie they judged the Scripture and Preaching of the Word was not necessary because wee are all taught of God beleevers have the Spirit and need not externall Signes or Sacraments it is free to us to confesse or not to confesse Christ if danger be imminent it s enough to keepe the truth in the heart for God delights not in our death and torment After the same manner the best argument that Del hath from the nature of inward reformation will conclude If Gospel reformation because it is the internall destroying of the body of sin and is spirituall changeth the
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
Rise raigne er 20. pag. 4. er 32. pag. 6. er 42. p. 8. er 64. pag. 12. er 70. pag. 53. 6. A beleever must have the actuall influence of the Spirit to know these things that are freely given him of God A Moralist needeth no supernaturall light to know that he hath a masse of Morall vertues Temperance Fortitude Justice and his owne Spirit teacheth him that he is a temperate valerous just man 6. A beleever cannot act according to his supernaturall habits except actuall grace stirre him a Moralist needeth but naturall reason the stirring of his owne Spirit with a common influence of God to cause him act according to his Morall habits 7. The Moralists habits of vertue are of no better house then his owne conqueise the new heart and the habits of grace are of a higher and nobler bloud being from heaven and infused by the Spirit of grace Ezech. 36.26 Deut. 30. vers 6. Zach. 12.10 Saltmarsh doth little lesse then blaspheme when hee saith the supernaturall knowledge of the Spirits impression by signes which is wrought by the Holy Ghost 1 Cor. 2.12 1 Joh. 2.3 1 Joh. 3.18.19 Rom. 8.15.16 Is as low as the feelings of flesh and bloud for flesh and bloud cannot assure us that we are translated from death to life because we love the brethren this knowledge is given us by that Spirit which the World knowes not 1 Cor. 2.12 CHAP. LXXXVIII That we are both righteous in the sight of God being justified and yet sinners in our selves is proved against Antinomians ANtinomians hold That we cannot be both righteous in the sight of God and also sinners in our selves It is thus farre true we cannot both be righteous by Christs imputed righteousnesse and freed from the guilt of sinne and not righteous by imputation and not freed that should involue a contradiction 2. It is thus farre true we cannot be both righteous by imputation before God and in our selves sinners by sinne bearing a dominion over us as a Tyrant doth over a slave because whoever are justified they are also sanctified and sanctification abateth the dominion full vigour and lordship of sinne but doth not remove it root and branch so as it doth not dwell in the Saints so long as they dwell in the body 1. David Psalm 51. vers 7. saith Purge mee with Hysope and I shall be cleane wash me and I shall bee whiter then the snow Then he was cleane in the sight of God being pardoned And Rom. 4.6 Psalm 32.1 David describeth the righteousnesse of the man unto whom God imputeth righteousnesse without works 1. Saying Blessed are they whose iniquities are forgiven and whose sinnes are covered And so was Abraham justified and Rom. 4.23.24 Now it was not written for his sake alone but for us Then David and Abrahams sinnes were covered and they freed from the guilt of all sinne in the sight of God yet Paul Rom. 3. proveth that David and the most righteous on earth sinned because there is none that doth good there are none righteous they are all gone out of the way c. all the world was guilty before God verse 19. then they were sinners if David was a Jew and one that went out of the way as the Law of God maketh no exception Antinomians cannot say that before David was justified and converted and while hee was yet in the state of nature he sinned but being once converted and justified he was no more a sinner then Christ but as righteous as Christ as saith Crispe as cleane from sinne saith Eaton as Christ himselfe I confesse this is to helpe the Papists not a little for Paul speaketh of all that are justified by Faith and not by Works now David converted was justified by faith and not by works done either before conversion by the strength of nature or after conversion by the power of saâ—ing grace therefore David must sinne and goe out of the way after conversion when he was free from all guilt of sinne and so justified and righteous before God and yet a sinner though he sinned not as under the full dominion of sinne 2. The Lord pardoned and covered the sinnes of his people in Christ in the Old Testament tooke away their iniquity and purged their sinne blotted out their transgressions and remembred not their sinnes and that as a thicke cloud God described himselfe to Moses not Prophecying what he was to be under the New Testament but what hee was at that time actually as he was then as now the Lord the Lord mercifull and gracious long suffering and aboundant in goodnesse and truth even a God keeping mercie to thousands of the Jewes forgiveing iniquitie trangression and sinne then multitudes were then justified and righteous in the sight of God and freed from the guilt of sinne and yet even then there was not one man on earth justified or not justified who inherently and in himselfe was righteous did good and sinned not or that could say he had made cleane his heart or was pure from sinne or that could stand before God if hee should marke narrowly his iniquities nor was there any flesh could bee justified in his sight Not a righteous Job a none-such on earth and so justified before God yet in himselfe is so sinfull as his owne garments should defile him though hee should wash himselfe with Snow-water Job 9.30 31. 3. Paul a man not under the Law justified and sanctified regenerated and triumphing in Christ as freed from sinne before God as touching the guilt and condemnation thereof yet remaineth a sinner in himselfe carnall sold under sinne sinne dwelleth in him no good dwelleth in his flesh there is rebellion in him against the Law of his minde captivity to sinne wretchednesse under the body of sinne 4. So the Corinthians were justified washen sanctified and yet these of them who were judged and punished that they should not perish with the world did grievously sinne in not descerning the Lords body if there were no sinne in these who were justified and espoused to Christ more then in Christ how could Paul feare that as the Serpent beguiled Evah so their minds should be corrupted from the simplicity that is in Christ Jesus If there was not sinne dwelling in them how thought they Paul a foole slighted him and extolled the Messengers of Satan the false Apostles 5. The Apostle John and his fellowes and the Saints to whom he writeth Had fellowship with the Father and the Sonne were purged from all their sinnes had an Advocate who interceeded for them in heaven were Fathers young men babes in Christ and so righteous in the sight of God yet sinners For if we say saith John we have no sinne we deceive our selves and make him a lyar 6. This Novatian and Familisticall opinion that we cannot be both righteous before God and sinners
in our selves but that the justified must be as free of all indwelling sinne as Christ Jesus or as the glorified in heaven and so absolutely perfect in our person and our works maketh all sanctification no sanctification before God and that inherent holynesse rendreth us not a whit lovely and acceptable to God more then if wee were wallowing in our lusts and serving the Devill contrary to the Scripture that saith That our sanctification is the will of God that our service is holy living and acceptable that God is well-pleased with our sacrifices of almes in Christ Jesus And that a holy and sincere profession and walking doth take the love and ravish the heart of Christ yea by this way we sinne onely in dishonouring Christ and in not walking in him contrary to the end of Redemption which calleth us to sanctification not in the sight of God but meerely declaratively for Eaton tells us that if any more be ascribed to Sanctification but a meere declaration to the eyes of men that we are healed we goe on with Papists and Bellarmine to make sanctification the onely formall cause why we are justified But the man is farre out Bellarmine and Papists say that God so farre accepteth works of inherent holynesse that without Christs imputed righteousnesse we are justified for these works we acknowledge that God for Christ loveth and accepteth works of sanctification and obligeth us to them by a command to doe them except we would sinne in omitting them but that God loveth and accepteth them as the cause of our righteousnesse in part or in whole in the matter of our justification wee utterly deny Antinomians would have all acts of sanctification meerely arbitrary and of courtesie and to come from no obligation of a command or Law and so that these acts being omitted are no sinne before God and being omitted they are but arbitrary no declarations we are not healed or discourtesies to Christ no sinnes against a Law and being performed God loveth them no more then he doth Adulteries or Murthers acted by justified persons Master Eaton ignorantly objecteth That God by justification shall place us in two contrary states of salvation and damnation to bee the members of Christ and of the Devill that God shall come short of his end of Redemption if wee be sinners in our selves then cannot the bloud of Christ clense us from all sin divers other things that are Characters of weakenesse and poore Divinity he objecteth as all his gang doth Answ. Sinners are taken two wayes in Scripture 1. For wicked men servants of sinne sinne having a dominion and Lordship over the party as in many Scriptures is cleare So we say not that we are both righteous before God and sinners in our selves we should then be both sanctified and not sanctified members both of Christ and of Sathan as hee objecteth But we take sinners in this for these that are sinnefull and have sinne dwelling in them and for such as If they say they have no sinne they are lyars and so the Scripture also taketh sinners Now Antinomians deny the justified to sin at all or to have any sinne dwelling in them because Christ hath washed away all sinne But ignorant men they should know that justification is a forinsecall and judiciall freeing us from all sinne that is from the Law-guilt and condemnation of all sinne and so all our sinnes are removed as a cloud are taken away as if they were cast into the bottome of the Sea but justification is not a Physicall washing away and expulsion of all indwelling and inhabitation of sinne and an introduction of the contrary habit as when heat commeth in the same subiect in the place of coldnesse light in the place of darkenesse whitenesse in the subject in which blacknesse did reside as Antinomians with Papists fondly conceit this is sanctification which is imperfect and graduall in this life not justification and so it followeth not that one and the same person because sinne dwelleth in him after justification but subdued and having lost his dominion is now both under the dominion of Sathan and also a member of Christ. 2. Christ obtaineth his end in Redemption which is to free the sinner from sinnes condemnation in justification fully and in sanctification by degrees not fully while we be perfected in glory Christ can well dwell in the heart by faith where sinne dwelleth as an underling but not where it dwelleth as a King and Tyrant in its full dominion which dominion is not removed formally by justification though the state of justification and the full dominion of sinne cannot stand together in the same person but properly and formally by sanctification It s true God seeth sinne pardoned and the sinner freed from the guilt but he seeth it dwelling in us not to our condemnation for the Lord imputeth it not and therefore it followeth not that the Lord both seeth us righteous in Christ and not righteous in Christ but onely hee seeth us righteous in Christ by imputation of grace and freed from condemnation and sinnefull in our selves by the inherencie and in-dwelling of sinne pardoned and subdued which is the doctrine of Prophets and Apostles delivered in the Scripture CHAP. LXXXIX Antinomians are ignorant of Faith to dreame that its Faith to beleeve against sense that our sinnes are no sinnes IT is the true nature and essence of Faith say Antinomians To beleeve cleane contrary to that which we see and beleeve in our selves if God hath spoken the contrary as if God were not able to abolish that sinne which wee dayly feele dwelling in us out of his owne sight above our reason sense and feeling The Mystery is this as for the Adulteries Oppressions treacherous Covenant-breach Lying that justified Antinomians commit Faith is to beleeve they are no sinnes before God against no Law but meere nullities in the Lords Law-court as Towne saith though Lying and deceiving reason beleeveth them to be sins for its true faith To beleeve the contrary of what sense and reason apprehendeth because God so saith and giveth his Sonnes bloud to cleanse us from all sin and sweareth the same But this is a dead false lying faith of Antinomians 1. Because the light of faith discovereth the sinnes of a justified person to bee hainous provocations of the majestie of God so David I acknowledge my transgression and my sinne is ever before me And the Church For our transgressions are with us and as for our iniquities we know them And Paul in the New Testament I know that in me that is in my flesh dwelleth no good And I find then a Law that when I would doe good evill is present with me And I see another Law in my members rebelling against the Law of my minde and bringing me into captivity to the Law of sinne which is in my members these three words 〈◊〉
〈◊〉 〈◊〉 〈◊〉 〈◊〉 I know I find I see rebellion and sinne in me were words that came from the light of Faith not from lying sense And Faith and a sight of God can discover more corruption to Esaiah Job to Paul to the woman that washed Christs feet with teares then reason can reveale to them 2. Faith doth not stupifie the conscience to blot out all sense of sinne out of it its true the Libertine Pocquius spake in the stile of Eaton◠now we are quickned in the second Adam Christ through seeing sinne in our selves no more because it is dead But the second Adam commeth in the soule with a candle to make us see and know and feele by the light of Faith sinne which was hidden before 3. The Antinomian dead faith is against confession of sin because we must know and beleeve we have sinne if we confesse it this was Gods challenge to a heardned people Yet thou sayest because I am innocent surely his anger shall turne from me Behold I will plead with thee because thou saist I have not sinned This is that which the Lord commandeth onely acknowledge thine iniquity Antinomians say lying sense and corrupt reason knoweth iniquity but Faith is as blind as a Mole and seeth no sinne in the beleever 4 This faith of Antinomians is repugnant to the godly shame confusion and selfe-indignation that the justified man in Scripture beareth against himselfe for sinne The want whereof is the Whores forehead that cannot blush and therefore must Faith see and know sinnes that are the cause of shame 5. This lying faith is to beleeve that Adultery and Lying to come as well as the past sinnes are pardoned and abolished and so that they are no sinnes before ever they bee committed what feare then what holy care what challenges of conscience can be required to an Antinomian lying faith to eschew and feare these sinnes ere they be committed For its the act of lying sense say Antinomians to apprehend them as sinnes then sure they cannot lawfully be apprehended as ills to bee feared and eschewed if it bee a lying apprehension to thinke that that is a snare to my feet which is no snare at all but a boggle to affright a childe it must be a lying apprehension to conceive that a fancied snare to be an evill to bee shunned and declined If the Whore be no Whore the Antinomian needs not eschew the going neere her house for feare the house fall on him as Salomon intimateth Prov. chap. 5. And surely the justified Antinomian may goe on in Adulteries and blouds before he act them and feed his lusts without feare for if he conceive these to be sinnes it is his lying sense and deceiving reason for faith is to beleeve the just contrary that they are no sinnes and so not to bee eschewed as sinnes because an antedated pardon doth no lesse abolish their being and nature before they bee committed in which case they are remitted and so nullities and shaddowes before God then a pardon doth utterly abolish their being when they are committed in the Antinomian way CHAP. XC Antinomians free all converted or non-converted from obligation of obedience or practise of Christian duties ANtinomians cry out against Preaching of duties as a Legall way and destructive to Gospel-preaching of Christ and Faith 1. Because there bee no acts of Sanctification commanded in the Gospel so as the beleever sinneth either in omitting these duties or in doing contrary to them I appeale to all their writings for any such Commands either of Law or Gospel 2. They cry out against Preaching of duties as Legall preaching without any limitation wee cry out as much as they against this Preaching in an unjust way 1. If duties be preached without Christ and not issuing from the grace of Christ. 2. If they bee more Preached then Gospel-grace and free Redemption in Christ. 3. If duties as conditions of the Covenant of Works as parts conditions or causes of our justification are fellow-saviours with Christ be pressed 3. It will be found they free the unconverted from all doing or eschewing of sinne because they can doe nothing out of faith and out of saving principles of grace So Saltmarsh adviseth the troubled in spirit onely to beleeve immediatly everlasting love without any foregoing humiliation desire of the Physitian sense of sinne or setting on any duties Much like the Familists of New England who say that the Spirit acts most in the Saints when they indeavour least as if our doings desire sense of sinne going before conversion did so much the more hinder conversion 2 Nor can our impotency to doe good without the grace of God loose us from an obligation of doing our dutie seeing the omitting of these duties in the substance of their acts is a greater sinne then the doing of them for so the unconverted should not sinne in not giving to the poore because they cannot give it for God nor in abstaining from murther because they cannot abstain out of sonly feare or in not praying because they cannot pray in faith whereas Peter Act. 8. commandeth Simon Magus to pray though being in the gall of bitternesse hee could not pray in faith 3. The converted so should be under no obligation to pray heare beleeve but when the Spirit wrought actually in them to will and to doe for without such an actuall influence they can doe nothing CHAP. XCI How and for whom Christ intercedeth in Heaven ANtinomians hold that Christ advocateth at the right hand of God for the unbeleeving and unconverted elect as well as for beleevers onely Christ intercedeth not say they for the manifestation of the purchased Redemption to the elect not converted It s true the purchased Redemption and bloud-shed of Christ is for the elect as well not converted as converted But Antinomians goe on another ground that sinners are justified and pardoned before they be converted and beleeve But the Scripture knoweth not any intercession of Christ but for applycation of the purchased Redemption 1. Because Christ liveth againe that hee may bestow the blessings of his Testament actually upon his friends Christ confirmeth his owne Testament which no other dead friend doth and the goods of his Testament are peace Joh. 14.27 The sprinkling of the Conscience from dead works to serve the living God Heb. 9.14 15 16 17 18 19 20. As Moses sprinkled the booke and the people the Tabernacle the vessels 19.20 So that Christ as our high priest is entred into heaven as a sprinkler Now he is no sprinkler to the unconverted 2. The thing he prayeth for as intercessor is the not failing of the faith of the Saints and he liveth to save the commers to God through him that is the beleevers and is touched with our infirmities and that we should hold fast our profession and by him as intercessor We have boldnesse
of Love H.N. Epistle to the two daughters of Warwicke What H. Nicholas called hâ—mâ—elf H. Nicholas his wicked doctrine (a) H. Nicholas evangel c. 15. b Beacon catâ—â—chis 155 156. c Rise reign er 53 54. d H.N. eâ— â— c. 5. e Rise reig er 11. M. Del and H. Nicholas the familist sympathizâ— in the same Grammer and itâ— to be feared in the same doctrine touching God manifested in the flesh M. Del inclines to deny Christ God incarnate It were good he would cleare himselfe of Familisme and of this point in particular What Christ God manifested in the flesh is to Familists f H. N. â— â—xh cap. 7. g H. Nich. 1 exh c. 17. sect 26. Sect. 9 Sect. 9. Sect. 10. h H. N. Evan. c. 13. Se. 2. H. Nicholas with Antinomians M. Del. M. Beacon reject all ordinances and repute all externall worship and confessing of Christ before men all controversies in religion indifferent this wicâ—ed opinion is reâ—uted by 8 arguments Christ is truely and really perfect man not a holy dispoâ—â—tion as H. N. blasphemously saith Scriptures are not to be exponed allegorically but where the Holy Ghost so exponeth them (a) Luc Osian â—er epiâ—o hist. eccles Centur. 16. l. 2. c. 29. (b) Schlusselburgiâ—â— S. Theol. Doctâ—r Gymnasio Tralesundâ—nsiâ—iâ— pomerama in suo â—atologo â—aerâ—ticorum lib 4. p. 35 36. (c) Osiander ibi (d) Sleidanus 〈◊〉 l. 7. (e) Gualterius in tabula Chronographica sâ—cul â—6 c. 36. D. M. Luth. vehement against Antinomians who abolish the Law setteth downe the Recantation of John Islebius in the name of Islebius (a) This was no custome in the Apoâ—â—oâ—â—cke Church but by superstition keeped for the times being the dawning of Reformation Contrary to thâ—s Towne the Antinomian saith assert â—ree grace p. 3. we are â—reâ—d from the Morall Law or Decalogue with all its authority domiâ—ion offices and effects so Saltm free grace p. 140. (b) But our Antinomians say we can no more sin being once Justified then Christ himself Eaâ—on honey comb c. 3. p. 25. Saltmar fr. g. 140.146.41 honey com c 4.5 Satan removing the law which is deeply ingraven in the heart would drive men to all kind of sensuality Justifâ—ed persons have sin dwelling in them yet is it the cuâ—rent doctâ—ine 〈◊〉 the Antinomiâ—â—s of our time to teach that a beleever is not to sorrow for sin nor to fear either ill of sin or punishment but to live for ever in a merry pin yeâ— he waâ—ts nothing that the glorified in heaven have saith Saltmarsh frâ—e gra p. 140. but beleeve he is in heaven and is in heaven The preaching of the Law necessary both before and after conversion 〈◊〉 Town asser grace p. 76.77 pleadeth for perfection both of persons and works of beleevers all Antinomians doe the same as I prove Antinomians will not yeeld it lawfull to a beleever to pray for remission of sins Towne saith David in the flesh and out of weaknes prayed for it Psal. 51. asser p. 103. The Law preached witâ— Christs sufferings for the preaching therof terrifieth more Germany a stoole for Catts Antiâ—omians are against all Law humiliation that goeth before conversion contrary to Luthers method in this passage Conceit of singulariâ—y an occasiâ—n of Antinomianisme 1 Luthers suffering from Sects 2 A warning to the following generations to look for sectaries such as Antinomians Familists Anabaptists and yet to beleeve that the power of Christ shall preserve his owne Church Lucas Osiander ubi enim Lutherus docet ut saepe com supeâ— epis ad Galatas paeniâ—entem peccatorem non debere audire Mosâ—m per legem peccata accusantem sed in Christum salvatorem oculos conjiciendos qui sanet co â—rita corda inde Eislebius et alij colligerunt legem non esse docendam The tenents of Eislebius and other Antinomians in Luthers time (d) Schlusselbu cat hereticorum l. 3. p. 45 46 47. (e) Town asser p. 35. (f) Saltmarsh free grace· 154. (g) Honey combe c. 3. pag. 35. (h) Saltm fr. gr p. 140. i. Sermon the man of sin discovered rather vailed p. 10.11 The old Antinomians are not so grose as Saltmarsh and our new Antinomians Sclusselbur p. 46 47 48 49. The state of the question touching the Law as the old Antinomians framed it Antinomians say that the Law is a meer patient to a beleever and doth neither command direct nor give him any glance of light to doe Gods will the spirit is his onely light k Saltmarsh fr. gr p. 146 147. l Town asser gr p. 10. what if it be affirmed that even in true sanctification the law of workes is a meere passive thing as the Kings high way which a christian freely walketh iâ— you can never have face to deny it Psal. 119. â— 2. (i) Saltmarsh free grace 140. pag. 142. (k) Towne asser grace pag. 34. (l) Schlusseâ— catalogo haeriticorum l. 3. pag. 47 48 49. Novus homo â—ustus regeneratus renatus perfectus in Christo Iesu et completus in ipso Sanctus justus innocens unum cum Christo caro de carne et os ex ossibus eius illud ipsum denique ex gratia side et imputatione quod Christus est natura in quo Christus vivit loquitur facit et operatur omnâ—a nam omnia opera eius sunt opera Christi â—uius ipse est mera passiva maâ—er a. (m) Towne ass grace pag 41 42 43. (n) Mâ—t. 10.18 19 20. Ioh. 16.1 2. Luk. 21.15 â—6 17 18 19 20. Ioh. 21.18 19 20. 1 Pet. 3.14 15 16 17. (o) Schluss cat haer l. 3. p. 82. (p) Honyâ—co c. 4 43 44 45 46 47 48 c c. 3.23 24 25. (p) Honyâ—co c. 4 43 44 45 46 47 48 c c. 3.23 24 25. (q) Tow. ass gra p. 95 96 97 c. (r) Salt free grace 144 145 146. c. Mart. Luther more agâ—inst Antinomiaâ—s then any man Divers usefull distinctions touching the law and the beleevers freedome from it tending to cleare the minde of Luther and Protestants Three speciall uses of the law according to M. Luther (a) Luther to 2 in Gen. c. 18. fol 18. b Luther writeth against the Antinomianâ— by name Luther â—o 2. in Gen c. 18 f. 119. Luthâ—r â—â—fuâ—eth the Antâ—nomians under the name of Antinomians is enemies to the law of God c Luther to 2. in Gen. c. 18. fo 119. d 19. fo 118. e Luther to 2. in Gen. c. 19. f. 132 f Luther tom 2 in Gen c 2. fol 132. g Luther tom 1. pa 555. Luther extolleth good works against all Antinomians h Luther tom 3. fol. 109. I Luth. ttm. 3 fâ—l 165 l Luth tom 1 fol 449. m Luth tom 1 fol 522. n Luther to 2 in Gen. c. 15. fol. 57. (o) Luther to 2 in Gen. Luther teachâ—eth that only faith justifieth and yet faith is not alone with out good workes Luther tom 2 fol. 517. How faith and workes are contrary to Luther (a) Luther to 2 in Gen.
c. 18. fol 18. b Luther writeth against the Antinomianâ— by name Luther â—o 2. in Gen c. 18 f. 119. Luthâ—r â—â—fuâ—eth the Antâ—nomians under the name of Antinomians is enemies to the law of God c Luther to 2. in Gen. c. 18. fo 119. d 19. fo 118. e Luther to 2. in Gen. c. 19. f. 132 f Luther tom 2 in Gen c 2. fol 132. g Luther tom 1. pa 555. Luther extolleth good works against all Antinomians h Luther tom 3. fol. 109. I Luth. ttm. 3 fâ—l 165 l Luth tom 1 fol 449. m Luth tom 1 fol 522. n Luther to 2 in Gen. c. 15. fol. 57. (o) Luther to 2 in Gen. Luther teachâ—eth that only faith justifieth and yet faith is not alone with out good workes Luther tom 2 fol. 517. How faith and workes are contrary to Luther q Luther to 4 fol. 6. r Luth. tom 4 f 114. r Luth tom 4. fol 114. How according to Luther his mind the law hath power ouer the flesh and not over the renewed conscience q Luther to 4 fol. 6. r Luth. tom 4 f 114. r Luth tom 4. fol 114. How according to Luther his mind the law hath power ouer the flesh and not over the renewed conscience s Towne ass p. 35.73 t Salt free grace 154.152 w Den. ser. man of sin p. 9.10 x Schluss cat heret l. 3. p. 53.54 55. y Cal. adv lib. c. 18 452 a Luther tom 2 in Ge. c. 18. fol. 119. b c. 19 f. 132. c Luther contra Anti. disp 3. propos 27. dis 4 pro. 33. d Luther tom 2. fal 5â—9 d Luther tom 2. fal 5â—9 How good workes conforme to the Law are not necessary The new man is under the same law as a rule of life which was in the covenant of workes and though we be changed the law is the same The Law is given to the new man 〈…〉 of lifâ— and not properâ—y to the flesh but as a sinne condemning law (e) Luther to 4.178 Eaton (f) Hony-com c. 3. pag. 25. (g) Saltm free gracâ— pag. 140. (h) Hony-com ch 5 73 74. Crispe vol. 2. ser. 4.136 137 138 152 153 154 157. (i) Hony-com c. 71 72. (k) Hony-com c. 7.134 (l) Saltm free grace 145. (e) Luther to 4.178 Eaton (f) Hony-com c. 3. pag. 25. (g) Saltm free gracâ— pag. 140. Crispe vol. 2. ser. 4.136 137 138 152 153 154 157. (i) Hony-com c. 71 72. (h) Hony-com ch 5 73 74. (k) Hony-com c. 7.134 (l) Saltm free grace 145. How Luther according to Scripture saith the new man and terrified conscience in the beleever is simply freed from the law and the Law is abrogated to him and hath only power over his flesh m Luther tom 4. fo 178. n Luther tom 4. p. 112. o Luther tom 4.119 How the law condemneth terrifieth and how not p Luther tom 4. fo 47. q Luther to â— p. 112. r Luther to 1 128. How the renewed man iâ— freed from the Law s Luther tom 1. fo 546. n Luther tom 4. p. 112. o Luther tom 4.119 How the law condemneth terrifieth and how not p Luther tom 4. fo 47. q Luther to â— p. 112. r Luther to 1 128. How the renewed man iâ— freed from the Law s Luther tom 1. to 546. t Schlusselburgiuâ—â—at hereticâ— l. 3. p. 53. w Towne ass grace p. 35. p. 3. How the Law is given to the new man and how not Luther tom 1. f. 541. Luther tom 2. l. 253. a Luther tom â— f. 5â— The guiltâ— conscience 〈◊〉 beleever noâ— under the 〈◊〉 b Luâ—her tom 4 f 5. Excellent replyes of a beleever to the accusing Law c Luther tom 4. fo 15. d Luther to 4 fo 40. e Luther to 4. f. 46. A tempted beleâ—ver freed from the chalinges of the condemning Law Luth tom 4.117 g Luth tom 4. f. 11â— h Luther tom â— f. 118. Luther tom 1. f. 541. Luther tom 2. â— 253. a Luther tom â— f. 5â— The guiltâ— conscience 〈◊〉 beleever noâ— under the 〈◊〉 b Luâ—her tom 4 f 5. Excellent replyes of a beleever to the accusing Law c Luther tom 4. fo 15. d Luther to 4 fo 40. e Luther to 4. f. 46. A tempted beleâ—ver freed from the chalinges of the condemning Law Luth tom 4.117 g Luth tom 4. f. 11â— h Luther tom â— f. 118. i Luthâ—r tom â— f 154.55 A tempted sâ—nner is 〈◊〉 from a sensitive 〈…〉 impâ—ted rigâ—teousnesse i Luthâ—r tom â— f 154.55 A tempted sâ—nner is 〈◊〉 from a sensitive 〈…〉 impâ—ted rigâ—teousnesse k Luther tom 4.54 Christ on the crosse is to bee eâ—ed to comfort the weake beleever against his own sin m Luther tom 3 f. 376. The wayes of overcomming Law temptations n Luther tom 3 f. 396. o Luther tom 3 376. p Luther tom 3. fo 489. q Luther tom 4 f. 6. r Luther tom 4 f. 76. s Luther tom 4. f. 14. k Luther tom 4.54 Christ on the crosse is to bee eâ—ed to comfort the weake beleever against his own sin m Luther tom 3 f. 376. The wayes of overcomming Law temptations n Luther tom 3 f. 396. o Luther tom 3 376. p Luther tom 3. fo 489. q Luther tom 4 f. 6. r Luther tom 4. f. 76. s Luther tom 4. f. 14. Luther is for conditions in the Covenant of grace and for preparations before conversion Antinomians deny both t Luther tom 4 f. 112. x Luther to 4 10â— z Luther tom 4 f. 156. a Luth. 9. tom 4. f. 289. b Luther to 4. f. 289. Temtations and how they are resisted in the conscience c Luther tom 4 f. 147. d Luther tom 4 f. 387. e Luther to 4.391 t Luther tom 4 f. 112. x Luther to 4 10â— z Luther tom 4 f. 156. a Luth. 9. tom 4. f. 289. b Luther to 4. f. 289. Temtations and how they are resisted in the conscience c Luther tom 4 f. 147. d Luther tom 4 f. 387. e Luther to 4.391 f Luther to 4 f. 400. g Luther tom 4. fo 413. h Luther tom 4 â— â—92 i Luther tom 4 f. 502. k Luther tom 4 758. in Ps. 2. l Luther ex ad Cus. Aquilam an 1528. f. 393 m Luther to 2. in Gen. c. 21. f. 188. f Luther to 4 f. 400. g Luther tom 4. fo 413. h Luther tom 4 â—â—92 i Luther tom 4 f. 502. k Luther tom 4 758. in Ps. 2. l Luther ex ad Cus. Aquilam an 1528. f. 393 m Luther to 2. in Gen. c. 21. f. 188. How we are patients in justification how not n Schlusselburgius iâ— Caâ—â—logo heretico l. 3. p 49. Towne ass 3.9 10. o Luther tom 4 f. 399. p Luther to 4.130.131 q Luther â—â— â— 95. r Luther tom â— f. 52. o Luther tom 4 f. 399. p Luther to 4.130.131 q Luther â—â— â— 95. r Luther tom â— f. 52. s Luther tom 4. f. 451. How the law is abolished and how not s Luther tom 4. f.
Rise raigne er 50. d Vnsavory speaches er 7. e Rise raigne er 77. f Rise er 70. g Er. 57. h Rise er 43. Libertines say frequencie and delight in holy duties take us off Christ. i Saltmarsh Free gracâ— 84. How we may abâ—se our evidences from walking by looking to much on our owne sanctified acts and â—o little on Christ. a Town asser grace pag. 26. b Gal. 5.1 2 3 4 5. c Gal 5.1 Act. 15.10 d Col. 2.18.19 â—0 Maâ— 15 9. 1 Cor. 7.23 Yee are bought with a price be not the servants of men e Gal. 3 10 11 12 13. f Rom. 1.2 3 4. g Ioh. 8.36 h Rom. 6 1â—.13 14 i 2 Cor. 3.17 k Ioh. 3.34 35 36. l Rom. 7.5 6 7. m Rom. 7 6. Rom. 8.3 n Rom. 7.11.13 o 2 Cor. 3.7 8 9. p Rom. 8.2 3 4. Gal. 5.18 Rom. 8.15 1 Ioh. 4.17.18 q Gal. 3.1.2 3 4 5 6 7 8 9 10 11 12 13. Luk. 1.74 Rom 8.37 38.39 s Towne asser pa. 8.26 t Math. 11.29 u Luk. 1.74.45 Tit. 2 11.1â— x Gal. 5.13.14 y Ioh 8 24 25 26. Ro. 6. â—6 17. z Psa. 119.45 a Râ—v 1. â— b Rom 12.1 c Epâ—es 6. â— d 1 Pet. 2.12 e Col. 2.6 f 1 Thes. 4. â— 3 g 1 Pet. 1.16 h Towne Asser 143. i Pag. 3. â—4 9 k Town asser pag. 31. l Towne asser pag. 30.31 How we are freed from the Law how noâ— Gattâ—kâ—r Prefat to Gods eye on Israel Martâ—n 〈◊〉 n Saltmarsh Free gracâ— pag. 154. Towâ—e asser 71.72 The place Math. 5.19 I came not to destroy the Law c. opened p Tâ—wne asser 137. q Levit. 19.3 Deut. 4.10 Deut. 5 29. 1 Chrâ— 16.30 2. Câ—ro 6.31 Neâ— 1.11 Psal. 31 1â— Pâ—al 7. â— Psâ—â— 76 1â— Esaâ— 59 19. Ieâ— 10.7 r â—rov 8. â—4 s Eccles. 9.2 Antinomians are ignorant of the Law and of our freedome from it as if the Law should command slavish feare and merâ—â—nary service t Eaton Honey combe pâ— 41 108. â—â—d cap. 3. pâ—g 25. Câ—isp vol. â— â—er u Honey combe pag. 40.108 x pag. 108. y Honey comb cap. â— pag. 77 78 79. z Towne asse 137. It cannot bee 〈◊〉 said that my spirit doth thaâ— vâ—luntarily which the command of the Law bindeth forceth unto pag. 11 12.13.14 a Psal. 73. v. 34.35 36 37.38 b Exod. 6.22 23.24 25 26 27 28. c Iob 1 9. Iob 21.15 Mal 3.14 d Rom. 7.14 e Rom. 7 14. f 1 Pet. 2.10 1 Pet. 2.16 g 1 Pet. 2.14.15 Christ freeth us not from obedience to Superiours as Antinomians insinuate if they would be plaine h Eaton Honey combe cap 3. pag. 25. i Honey combe cap. 7. pag. 138. k Honey combe cap. 4.72 l Râ—n 13.3.4 1 Pet. 2.14 l 2 Chron. 19 6. Magistrates cannot draw the sword of God against 〈◊〉 murthers adulterâ—es are oppressions of beleevers because by the Antinomian way they are not reall but imaginary sins m 1 Iob. 3.15 1 Iob. 2.8 9 10. n Towne assert 39 40. o Saltmarsh Free grace pag. 57. p Deâ—ne Ser. Of the Man of sinne pag. 9.10 11.12 q Eaton Honey combâ— â—ap â— pag. 87. 95. a Towne asser 39.10 b Saltmarsh Free grace pag. 74 â—42 cap. 32. pâ—câ— 2 c Col 3.11 d Col. 3.20 e Towne asser 41.42 f 1 Thess. 5 6 7. â— Gâ—l 5.15 Coloss. 2.6 1 Peâ— 4.2 2 Cor. 1.12 Non ego pecco sed Aâ—inus meus caro mea l Towne asser pag 35. m Eaton Hâ—ney combe caâ— 3. pag. 77. n Honey combe cap. 3 25. n Honey combe cap. 3 25. o Town asser f grace pag. 129.130 p Honey combe cap. 3. pag 2â— q Towne assert pag 40. r Towne asser grace pa. 40. a 1 Ioh. 1.8 b Ephes. 1.7 c Lev. 7. â—8 The souâ—e that eateth shall beare his iniquitiâ— Lev 20 19. Lâ—vit 5.1 17. Levit. 10.17 Levit. 21.16 Ezec. 18.19 20. Ezech 4 4. â—srael shall beare their iniquitie Esaâ— 53. â—1 Christ shall beare their iniquities that is he shall bee punished for their iniquâ—ties Levit 20 20. they shall bâ—â—re their 〈◊〉 they shall dye 〈◊〉 beareth the iniquity of the holy things of the people d 1 Sâ—m 12.13 Sinne is dayly râ—mitted 〈◊〉 tâ—mporalâ— punishment is removed e 1 Cor. 6.11 Taking away or remitting of sinne in some seâ—se a farre other thing then justification a Saltmarsh Free grace pag. 188.189 b Ioh. 11.12 c Ephes. 3.17 d Hab. 2.4 Rom 1.17 Saltmarsh Free grace 1.8 Saltmarshes reasâ—â—s to prove we are not 〈◊〉 by 〈◊〉 answered Saltmarsh Free grace 189. Saltmarsh ibid. 190. Saltmarsh ibid. 190. h Esai 35.6 i Math. 11.5 The order of conversion and â—f the Lords justifying the sinner How the infused habit of sanctification and the habit of faith and the act of beleeving by order of nature goe before justification k Cornwell 5â— It s not mâ—ch up or downe whether Faith be active or passive in justification a Saltmarsh Free grace cap. 34 pag. 144.145 Saltmarsh his Antinomian Method and order of bringing a sinner to Christ. b Câ—ispe vol. 3. ser. 8. pag 260 261.262 c Pag. 263. The abuse of preparations before conversion to merit or no preparation is presumption both condemned the former in Pelagians of the later in Antiominans The Antinomians condemn both the opinion the practise it self of humiliation and all preparations before that we belâ—eve and approve Pharisaicall pride in men before beleeving as selfe-righteousnesse we onely condemne the vaine opinion but opprove the duety it selfe a Saltmarsh Free grace pag. 146 147 We need Law-light to teach us our duty whether Antinomians wiâ—l or no. Saltmarsh sides with Familists b See the Bright Star Rise raigne er 21 And Theologia Germanica a Saltmarsh 143. Towne assert grace 53.54 How can good works be required as necessary conditions toward the attaining of justification salvation and blessednâ—sse since these are possessed before we can doe any good works Towne asser 144 I see little difference between merit and the reward you stand for Law-obedience did not winne God to be our God in the first covenant nor Evangelâ—ek beleeving or acting to be our God in covenant of grace The authority of God as a Law gâ—ver and of God as â— Father nâ—t contrary as Antinomians imagine Towne â—ssert pag 30. Saltmarsh ibid 148. The Gospel commandeth not any thiâ—g by the Antinomian way d Town· asser of grace pag. 140. e Saltmarsh free grace pag. 44. f Honey combe cap. 3 25. That the Gospel both commands and perswades agree friendly together but are not contâ—ary as Antiâ—omians sâ—pâ—ose g Towne asser pa. 40. Libertâ—nes call obedience to God a misâ—rie a yoake and a bondage Wherein Law rigour and Gospel-sweetnesse doe consist h Conference of M Iohn Cotton p. 17. Saltmarsh 155 156. i Saltmarsh Free grace 85. Antinomians reject all inferences and arguing in matters of faith as humane and Legall The Gospel containes precepts as well as patternes to be
Law of God but hee commandeth not as a condemning Judge the curse is removed from the Law Gal. 3.10 Not the Law it selfe nor the authority majestie nor spirituall holynesse of the Law or Lawgiver and so God both commandeth in the Gospel as a God and Law-giver even as our God a consuming fire to such as are not under grace and as a Father to his owne in Christ. Diff. 3. The Law saith hee commandeth by promises and threatnings blessings and cursings the Gospel rather perswadeth then commandeth and rather by promises and exhorts rather then bids and reasons us to duty rather then inforceth and rather drawes us then drives us and setting forth promises and priviledges and prerogatives done on Gods part and Christs part for us rather argues us to doing and working and loving reflections againe and Christ is chiefly proposed to us for holinesse obedience mortification newnesse of life So the Gospell commands rather by paterne then precept and by imitation then command Hebr. 12.12 13. Answ. 1. The Law did also perswade by promiseâ— Doe this and live and argueth out of highest love with all the heart to obey the Gospel I confesse addeth a transcendent and incomparable motive which is the soule-conquering love of God to give his bloud and precious life a ransome for his enemies But I pray why doth not Saltmarsh speake accurately in setting downe the differences between the Law and Gospel For they are the very hinges of the controversie betweene Antinomians and us he speaketh doubtfully neither denying nor affirming but the Gospel commandeth onely he saith it rather perswades and argues then commands If hee meane it commandeth not the same way that the Law doth that is that we give personall perfect obedience of our own purse and stocke without the grace of a Mediator under pain of everlasting burning then he should not have said it rather perswades nor commands which is as much as it commands but swaies more to the perswading hand but thus it commands not at all any in Christ it speaks its commands and issueth forth royall mandats as a King to his owne Subjects that is to these onely that are under the Law not to these under Gospel-grace But if Antinomians state the difference between Law and Gospel aright to speake against us the truth is the Gospel commands not by their way of obedience to the tenne Commands to a beleever so as the beleever doth sinne against any Command or Law of God call it as you will or violate any authority of the Law-giver if he disobey 1. Because the Law-giver in the Gospel gives up all his authority as Law-giver to command beleevers as well as he resigneth his Law-giving Authority to curse and condemne beleevers for the same way that God by no Law can condemne and curse beleevers becausâ— Christ was condemned and made a curse for them so neither can the Lord command by the authoritie of a Law-giver any duty in the ten Commandements to a beleever as a beleever For saith Towne with the Antinomians What Christ performed for us that wee are freed from by him but Christ not onely was made a curse for us but also performed compleatly all active obedience that the Law commanded us Therefore wee are freed from all active obedience to the Law So 1. as an arbitrary command is not properly a command but rather a will-counsell and free advise that one friend giveth to another so that the friend refusing the counsell sinneth against no Law just so is it here Antinomians may say Beleevers sinning against Gospel-hortations for commands of God they are not sinne against the love and deepest and broadest grace of God which is a higher offence then to sinne against a Law of God and so it s not arbitrary to them to obey I answer 1. Sinne is no sin if it be not now under the New Testament a transgression of the Morall Law but wee are no more under the Law say Saltmarsh Crisp Towne and Denne then an Englishman can fail against the Lawes of Spaine and where there is no Law to the same purpose saith Saltmarsh there is no transgression nor trouble of minde for sinne 2. If offending against the love of Christ be a greater sinne then offending against the Law then it is a sinne but this is false for sure if it were a sinne in them God who seeth all should see it to be a sinne in them now this God cannot doe for there is no more sinne in a beleever say they then in Christ then the Gospel-exhortations must bee arbitrary Commandements that is no Commandements of God 3. If God in the Gospel give up and denude himselfe of authority of commanding then came Christ to dissolve the Law contrary to his owne Word Math. 5.18 19 20. For nothing is more essentiall to the Law then its commanding authority even to command us to doe and teach others to doe all even to the least of the Commandements 4. The Gospel saith he perswades rather then commands But say we it both commands as the Law doth and with a more strong obligation of the constraining love of Christ beside the authority of the Lawgiver and also perswadeth so here be no differences at all for Christ hath not redeemed us from the curse of the Law to free us from active obedience by his grace to the Law that we should be Sonnes of Beliall from under all yoake but that with a stronger tye we should live in holinesse and righteousnesse to him who dyed for us O then saith Towne I am sure if we bee faster tyed to the obedience of the Law then before we have no helpe by Christ but rather hee hath made our case more miserable why doe you unloose the coards and abate so much of the rigour of the Law Answ. Miserable bee they with Herod and Pilate who call it a miserable case that Christs silken coards of love and tyes of free Gospel-bands oyled and sweetned with the love of Christ renders us no helpe but makes our yoake and Law-chaines heavier It is happinesse not misery and sweetest liberty to serve God But to Antinomians Puritanicall walking and strickt adhering to the Law of God as a rule of righteousnesse sweetned and perfumed with Gospel-grace to performe any personall obedience they lay all on imputative mortification abused not rightly expounded to God is bondage 2. The rigour of the Law is not in commanding holinesse the Law then should be unjust but in that it now obligeth us to obedience under a curse when we are utterly unable to obey but Christ abateth the rigour of the Law in that 1. He removeth the curse which Towne seemeth to esteeme a poore courtesie Christ hath done us 2. Giveth grace to obey 3. Pardoneth in Christs bloud the sinnefull defects of obedience 4. Justifieth us not by Law that doore to heaven is shut never to be opened to sinners but by faith which is his
own gift laying hold on the righteousnesse of Christ freely and of onely pure grace imputed to us 5. Cornewell and other Antinomians make arguing obedidience and perswading comforts by inferences and consequences works of man not able to produce assurance and Saltmarsh thinketh discoursing and reasoning not enough to produce assurance of faith and he thinks it a Legall bondage to support the soule from marks and such things as cannot give evidence but by inferences yet all the superstructures of faith in Gospel-obedience as binding upon perswading arguing reasoning All other assurances saith Saltmarsh beside the assurance of the light of faith such as are from marks and love to the brethren that come by way of reasoning and arguing are rotten conclusions from the Word and such things as true legall teachers have invented not understanding the mystery of the kingdome of Christ then all Scripture and Gospel-arguing are vaine janglings by this 6. Nor doth the Gospel command by patterne rather then precept as if the examples of the cloud of Witnesses who running their race with patience inherit the promise of free salvation Hebr. 12.1 2 3. should destroy commands or as if patternes without Law or any otherwise but in so farre as they are warrantted by the Law of God did tye and oblige us to obedience and imitation for if patternes as patternes did tye us then should we be obliged to follow the Fathers and Christ in their extraordinary works and miracles which neither Law nor Gospel commands us to doe 7. But the truth is outward commandements written or preached by Antinomians are given to us in the Gospel onely by accident and because we are carnall and sinnefull but were we as spirituall as we should be wee should need no Law but that which is spirituall and written in the heart no more then Angels need a written and outward Law Now that Antinomians meane this is cleere by Saltmarsh his Divinity Commands saith hee are for obedience as well as tydings of forgivenesse this kind of Gospel fits both God and man and God the Father may be seen in commanding holinesse and the Spirit in forming the holynesse commanded and the Sonne in redeeming us to holynesse even to the will both of the Father and the Spirit And this Gospel fits man who is made up both of flesh and Spirit and so hath need of a Law wâ—thout and in the Letter as well as in the heart and Spirit the Law is spirituall but we are carnall Rom. 7. Nor can a state oâ— flesh and Spirit bee ordered onely by a Law within for the word and Law of the Spirit meerely is for a spirituall condition or estate of glory as Angels who live by a Law spirituall and state of revelation Answ. 1. Here be strange conceits of old libertinisme Gospel commands are as well saith he for obedience as tydings of forgivenesse But why for obedience Any disobedience to them is no sinne in a beleever as is proved then they are not to a beleever for obedience 2. I know not how man because hee is flesh hath need of a Law without and the letter of an outward command then because he is spirit or as he is spirituall he hath need of no Law nor letter of an externall command Timothy then hath no need as he is a renewed man to give himselfe to meditation and reading and doctrine nor to continue in the things that he had knowne from the Scriptures which are given by divine inspiration to save his owne soule and others and to make him perfect to every good worke Nor have the Saints at Colosse need that the word of Christ dwell richly in them Nor the called of Iesus Christ at Rome as they are called and sanctified any need of learning from the Scriptures that they through patience and comfort of the Scriptures might have hope Onely the flesh and the old man possibly hath need of the Scriptures and the letter of the command then it was not Davids inward man that esteemed the testimonies of God and his promises sweeter then the honey and the honey combe and as his heritage and more then thousands of silver and gold Nor did Peter or the Saints as regenerated to a lively hope 1 Pet. 1.3 and as they obtained the like precious faith relish the promises as great and precious but onely their flesh found sweetnesse in Gods word And Mary not as renewed but according to the flesh and corruption sate at Christs feete and heard his word and choosed the better part that could not bee taken from her And this sorts well with the old Anabaptists who said that the unregenerate onely needed outward ordinances as the Word preached by men and hearing reading Sacraments but for the regenerate there is no need that any teach his neighbour because we are all taught of God and the annoynting teach-them all And the Sonnes of God are not subject to the Law that is they are not to bee taught what they should doe or leave undone seeing the Spirit of God which is their instructor will teach them sufficiently neither is any thing to bee commanded or injoyned them as to doe good or eschew evill or the like The same Spirit I say doth command or injoyn them likewise to retaine the best and quit the contrary and obey them accordingly And so speake the Libertines of N. England These that bee in Christ are not under the Law or commands of the Word as the rule of life 3. If man because he is flesh hath need of a Law without and in the Letter by flesh is either understood a body and sensitive soule but then the meaning must be that the Law of Word and Gospel is given to the outward man to regulate him in his animal and vitall actions as eating sleeping walking seeing hearing and other senses as if no Law were imposed on the Spirit heart understanding conscience and will a carnall dreame that many put upon the Pharisies or by the flesh must be understood the unrenewed and sinnefull corruption This must be the sense of Saltmarsh for hee citeth Rom. 7.14 The Law is spirituall that is just and holy as vers 12. Wherefore the Law is holy and the commandement is holy and just and good but I am carnall that is sinfull flesh unholy and sold under sinne Now thus Law and Gospel commands threatnings Gospel-promises sweet invitations of free grace that loaden sinners would come to Christ and bee refreshed eased saved are all given to man because he is sinnefull and no outward Commandement would be laid on man if he had not sinned which is a conjecture and fancie Divines say the Tree of life and of knowledge of good and ill were Sacraments to innocent Adam the Sabbath was ordained for Adams worshipping of God an outward Law was laid on him If thou eate thou shalt die when as yet Adam was not
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