doth not much busie it selfe about outward formes and externall conformitie but only minds the reforming of the heart and when the heart is right with God the outward forme cannot be amisse and therefore saith Christ touching the worship of the New Testament God is a Spirit and they that worship him must worship him in spirit and truth but speaks not one word of any outward forme So that God in the Gospel-reformation aimes at nothing but the heart p. 6. Swenckfeld ascribeth something more to the ministrie of the word God sayeth he deales externally with the flesh and outward man by the letter of the word or by preaching or by signes or seales But Del is so much for this spirit that he will have the gospel to mind only the reforming of the heart and to aime at nothing but the heart So these foule consequences must follow hence 1 The Gospel cares nothing for outward duties or outward worship all externalls must be left free and indifferent to bow to Idols or not to bow to murther or not to murther which is the false charge that the Councell of Trent puts on us the falsest calumnie the Devill can devise that in the Gospell except faith all other things are indifferent and neither commanded nor forbidden 2 Conseq The Apostles and Elders Act. 15. in forbidding fornication and uncleannesse minded no Gospell reformation such as Del pleaded for 3 Conseq Davids heart was right and Peters also in the maine when the one committed adultery and treacherous murther and the other denyed his Lord then shall murther and denyall of Christ before men be things indifferent for Gospell-reformation mindes onely the reforming of the heart and when the heart is right with God as was Davids whose heart was according to the heart of God long ere he fell in these sinnes 1 Sam. 13.14 and Peters heart Mat. 16.17 the outward forme cannot be amisse then outward practises of adultery and treacherous murther and denying of Christ with oathes were not amisse Old Anabaptists called Fratres liberi and Nicodemites come and learn at M. Del to keepe the heart right and violate all the ten Commandements your false worships your lying whoring couzening c. cannot be amisse your Gospel needs not busie it selfe with these formes For saith he What Christ speakes not one word of in the N. Testament worship Ioh. 4 that hath nothing to doe with Gospel-reformation I Assume But Christ speakes not one word of formes of right externall worship not adding Idoll worship bowing to Baal not one word of speaking or preaching as the Oracles of God as it is 1 Pet. 4.11 nor of consenting to the wholesome words even the words of our Lord Jesus Christ and to the doctrine that is according to Godlinesse 1 Tim. 6.3 nor speaketh Christ one word Io. 4. to hold fast the forme of sound words 2 Tim. 1.13 Nor to obey from the heart that forme of sound doctrine once delivered Rom. 6.17 yea many say Christ speaks in that place Ioh. 4. not one word of faith love feare hope of preaching hearing praying praysing or of any worship either externall or internall but onely of the manner and sincerity of worship then by Dels arguing there should be no externall worship under the Gospell yea more Reformation in worship is but the halfe of reformation Christ there speakes not one word of the other halfe of reformation of the duties of the second table of love mercy righteousnesse sobriety not killing not whoring not couzening and oppressing the widdow the Orphan as Antinomians doe then Gospel-reformation aiming onely at the heart cares nothing for any of these 4 The power wisedome and righteousnesse of men have no place in Gospel reformation because saith M. Del it is the hautinesse and loftinesse of men that must be layd in the dust in the day of reformation pag. 12 13. Now the power of preaching the Gospell and the Keyes of the Kingdome to shut and open to proclaime ministerially the remitting and reteining of sinnes are the onely meanes on mans part to reforme the Church the word preached by sinfull men is the cheife meanes now these are not pride and hautinesse because Christ giveth these to men Mat. 16 18 19. Ioh. 20 21. 2 Cor. 5.18 19. 2 Cor. 10.5 2 Cor. 4.7 Ephes. 4.11 12. 1 Cor. 12.28 But hee giveth not pride and hautinesse nor infuseth he these into any they are from that evill one Satan 5 It is true M. Del in words saith it is the word that onely reformes not the power of the world nor the sword But he knoweth in his conscience we plead not for the sword to reforme The sword was never sanctified of God to turne a soule to Christ but when an Elimas perverts â—oules and the Gospell we hold the sword should be drawen against him that he pervert no more But this word that workes Gospel-reformation is yet the internall and substantiall word of Swenckfeld of all the Eâ—thysiasts for he saith page 17.1 This word is not the Law but the Gospell so say all the Enthysiasts now if Enthysiasts meane that onely the Law is made by us the meanes of conversion excluding the Gospell their conscience beare them witnesse that that is a calumnie the Law it alone makes none perfect and converts not any nor speakes it one word of Christ But if they meane that the Law is wholly excluded from the worke of conversion at all as they teach Then 1 The Law ought not to be taught at all in the Church But Christ and his Apostles taught the law and the Gospell both But what use hath the teaching of that at all that hath no influence in the conversion of sinners 2 That by which is the knowledge of sinne and our sicknesse and is a paedagogne to lead us to Christ is not wholly excluded from being a meanes of our comming to the Physitian but such is the Law Rom. 3.20 Gal. 3.23 24. 3 That which lets us see our condemnation and that we have ground of selfe dispaire and stoppeth our mouthes as guilty before God that which lets us see our debts and that we are drowned and broken for this end that we may flee to Christ our rich surety that which closeth us under sinne that God may shew mercy that is a meanes of our conversion But such is the Law Rom. 3.19 Rom. 8.2 3. Rom. 11.32 Gal. 3 22. 2 Del and his Antinomians meane no other thing by the word but what Swenckefeld meanes to wit the internall and substantiall Word heare him then speake with the mouth and tongue of Swenckefeld ser pag. 18. So that the word whereby Christ reformes is not the word without us as the word of the law is but the word within us as it is written the word is nigh theâ— c. if thou live under the word many yeares if it come not to thy heart it will never change thee nor reforme thee 2 he adde pag. 19.
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
as may touch our lives and liberties which are two of the chiefest jewells that God hath given to mankinde in this world and also for that we have few friends or any other meanes then this to acquaint your highnesse with the truth and state of our cause whereof we thinke your Majesty is altogether ignorant but have very many enemies whom we do greatly suspect will not be slacke to prosecute their false and malitious purpose against us unto your highnesse even like as they have accustomed to doe in times past unto our late sovereigne Queene through which prevailing in their slanderous defacing of us and our cause divers of us for want of friends to make it rightly known unto her Majesty have sundry times been constrained to endure their injurious dealing toward us to our great vexation and hindrance Wherefore most gracious Sovereigne this is now our humble suit unto your highnesse that when your Kingly affaires of importance which your Majesty hath now in hand shall be well overpast for the prosperous performance whereof we wil as duty bindeth us daily pray unto Almighty God that then your highnesse will be pleased because we have alwayes taken the same Authors worke aforesaid to proceed out of the great grace and love of God and Christs extended toward all Kings Princes Rulers and people upon the universall earth as he in many of his workes doth witnesse no lesse to their salvation unity peace and concord in the same godly love to grant us that favour at your Majesties fit and convenient time to peruse the bookes your selfe with an unpartiall eye conferring them with the holy Scriptures wherein it seemeth by the books that are set forth under your hignesses name that you have had great travell and are therefore the better able to judge between truth and falsehood And we will whensoever it shall please your Highnesse to appoint the time and to command and licence us thereunto doe our best endeavours to procure so many of the bookes as we can out of Germany where they be printed to be delivered unto your Majesty or such godly learned and indifferent men as it shall please your Majesty to appoint And we will also under your Highnesse lawfull licence and commandement in that behalfe doe our like endeavour to procure some of the learned men in that Country if there be any yet remaining alive that were well acquainted with the Author and his workes in his life time and which likewise have exercised his workes ever since to come over and attend upon your Majesty at your appointed time convenient who can much more sufficiently instruct and resolve your Highnesse in any unusuall words phrase or matter that may happily seem darke and douâ—tfull to your Majesty that any of us in this your land are able to doe And so upon such your Highnesse advised consultation and censure thereupon finding the same workes hereticall or seditious and not agreeable to Gods holy word and testimonies of all the Scriptures to leave them to take them as your Majesties Lawes shall therein appoint us having no intent nor meaning to contend or resist there-against however it be but dutifully to obey thereunto according to the counsell of Scriptures and also of the said Authors workes And our further humble suit unto your Highnesse is that of your gracious favour and clemency you will grant and give order unto your Majesties officers in that behalfe that all of us your faithfull loving subjects which are now in prison in any part of this your Realme for the same cause may be released upon such baile or bond as we are able to give and that neither we nor any of that company behaving our selves orderly and obediently under your Highnesse Lawes may be any further persecuted or troubled therein untill such time as your Majesty and such godly learned and indifferent men of your Clergy as your Highnesse shall appoint thereto shall have advisedly consulted and determined of the matter whereby that we may not be utterly wasted by the great charge of imprisonment and persecution and by the hard dealing of our adversaries for we are a people but few in number and yet most of us very poore in worldly wealth O Sacred Prince we humbly pray that the Almighty will move your Princely heart with true judgement to diâ—cerne between the right and wrong of our cause according to that most certaine and Christian rule set down by our Saviour Christ unto his Disciples Matth. 7.12 Yee shall know the tree by his fruits and in our obedience peaceable and honest lives and conversation to protect us and in our disobedience and misdemeanour to punish us as resisters of Gods ordinance of the Kingly authority and most high office of justice committed to your Majesty to that purpose toward your subjects Rom. 13. And gracious Sovereigne we humbly beseech your Highnesse with Princely regard in equity and favour to ponder and grant the humble suit contained in this most lowly supplication of your loyall true-hearted faithfull subjects and to remember that your Majesty in your booke of Princely grave and fatherly advice to the happy Prince your royall son doth conclude Principis est parcere subjectis debellare superbos and then no doubt God will blesse your Highnesse with all your noble off-spring with peace long life and all honours and happinesse long to continue over us for which we will ever pray with incessant prayers to the Almighty Most gracious Prince here followeth the briefe rehearsall and confession of the Christian beleefe and Religion of the company that are named the Family of love which for the causes therein specified was by them set out in Print about the time when they were first persecuted and imprisoned in this Realme for the same profession by their aforesaid adversaries and by meanes of their false accusations and complaints unto the Magistrates against them the which we have thought necessary to present here unto your Majesty for that you may thereby the better understand of our innocent intent and profession whatsoever you shall heare reported to the contrary by our enemies or by any that be ignorant thereof Humbly beseeching your Highnesse to vouchsafe to read the same and with your unpartiall and godly wisdome to consider and judge of us and our cause in equity and favour accordingly till your Majesty shall have further true intelligence thereof Here followeth also the true copy of an Abjuration tendered to the Familists an 1580. octob 10. of Elizabeth by ten Lords of the Privy Councell Because there were divers Courteours and Nobles familists the Prelates that respected ever the persons of men would not publickly accuse them by name because they were eminent men as they are now and because also they were friends to Bishops and enemies to non-conformists then called Puritans The Abjuration WHosoever teacheth
but prayer hearing preaching Sacraments reveale them onely This is no Gospel-divinity 5. Nor was God in a way of reconciliation and peace with the Jewes under the Old Testament rather then pacified except Antinomians say God saw sinne in Jaakob under the old Testament Numb 23.21 He blotted not out their sinnes as a thicke cloud Esai 43.25 and cast not their iniquities in the depth of the Sea Mich. 7.19 20. Nor blessed them with pardon Psal. 32.1 2. but kept an after reckoning of wrath as a non-pardoning as an unpacifyed God toward them which belyeth the Holy Ghost in the Old Testament almost in every page 6. Nor is it true that Christ getteth us the love of God he purchaseth to us all the fruites of Gods free love such as Redemption pardon imputed righteousnesse effectuall calling justification repentance faith perseverance glory But we all maintaine against Papists that Christ given as Mediator Christ dying for us is the fruit of Gods free love and of our election to grace and glory but not the cause or a meane getting to us Gods love Learned Twist and protestant Divines to whom Saltmarsh though he undertakes to write of free grace is but a yesterday novice prove against Papists Dominicans Iesuits that Christ Mediator his bloud is not the Meritorious cause of the free and eternall love of God to man 1. Because nothing in time is or can be the cause of that which is eternall Christ is given in time and dyeth in time as our surety he is an eternall Mediator dying in Gods decree but that cannot make him the cause begetting Gods love to us 2. Gods free love and his grace is the cause why hee giveth his Sonne to dye for us Joh. 3.16 1 Joh. 4.9 then Christ dying cannot bee the cause of Gods love 3. The free love of God should not be free if it had a meritorious cause CHAP. LII That we are not freed from outward Ordinances nor is it Legall to be under them as Antinomians say ANtinomians pick a quarrell against the Law and would have us freed from it because it sanctifieth not and cannot give us grace to obey but by this wee are not under the Gospel because the Gospel of it selfe or any word of grace without the Spirit cannot worke faith or give grace or sanctifie But I know Antinomians thinke that the Spirit freeth us from all outward ordinances from any obligations that an outward command can lay on us whether of Law or Gospel For Saltmarsh teacheth us That the Spirit of Adoption worketh Legally not freely when wee doe things meerely as commanded from the power of an outward Commandement or precept in the word that brings forth but a Legall or at best but a mixt obedience and service of something a finer hypocrisie But if hee meane by a meere outward command the letter onely pressing obedience without the acting of the Spirit or any influence of the life of Christ this is a dead work and cannot come at all meerely from the power of an outward command for the very outward command of the Gospel holdeth forth to the understanding in the very Letter which is a signification of Gods good and holy will the authority of God the love of Christ as this Peter lovest thou mee feed my Lambs and none can out of the conscience of the majestie authority and love of Christ obey this command without the influence of the Spirit of grace so hee refuteth not us for we teach no such thing But Saltmarsh his meaning is that the meere outward Letter of the sweetest Gospel-command or promise such as He that beleeveth in the Sonne hath life and shall never come to judgement him that commeth I will in no sort cast away but will raise him up at the last day c. layeth no obligation of obedience on us at all but the Spirit acting and immediatly moving us effectually to obey layeth on all the obligation and all alongs M. Towne proveth wee are freed from the Law with all its authority offices and effects and are not under the Lawes rule to direct or teach yea nor is it to give us saith Saltmarsh So much as a heame of light nor to command bind or oblige us because the Law saith Towne hath not any sanctifying vertue and power to subdue sinne but we are under grace that is the grace of the Gospel which effectually subdueth sinne and sanctifieth And this is Townes Argument all alongs the Law of works is a meere passive thing and vrge the Law never so earnestly with all its motives and meanes yee can never make me keepe it ergo wee are freed from the Law and clearly then are wee under the commanding power of no outward ordinances because they cannot effectually sanctifie and subdue sinne not the preaching of the Gospel nor the Law nor praying nor hearing nor Sacraments wee are under nothing but grace and that onely actuall such as is the effectuall and irresistible blowing of the Holy Ghost for sure habituall grace in us cannot effectually worke for the subduing of sin So say Libertines of New England We are under no Gospel-exhortations to beleeve and none are to bee exhorted to beleeve but such whom we know to be the elect of God or to have his Spirit in them effectually The reason is outward exhortations oblige none but the Elect and not them all whereas Christ commanded to preach the Gospel to every creature to all Nations So say they We are not to pray against all sinne because the old man must be in us so long as wee live So said the Pelagians of old and A man may not bee exhorted to any duty because he hath no power to doe it All tend to this that to preach the Gospel to sinners and for Saltmarsh to write a booke of free grace is a Legall straine of teaching and not becomming the glory of the New Testament because grace goeth not ever along with teaching litterally 2. We are not under the Gospel or any Gospel-ordinances because of our selves we have no power to obey them this is to make us guilty of no sinne at all because to sinne is to act against an obligation of a Law and when grace acteth not on us we faile against no obligation at all because we can doe no otherwise 3. This is deepe Pelagianisme to say wee cannot sinne if we have not power to eschew sinne and obey God and to make our owne strength or the strength of another without us the measure and binding rule of our obedience CHAP. LIII Necessity of ordinances and of written and preached Scripture to the most perfect FRom this it commeth that Antinomians judge there is no need that a soule once in Christ goe out for new and fresh supply of actuall grace because it is acted by the Spirit inhabitating And Saltmarsh The more any motion or obedience is caused from things
strict conversation and a care by doing to please God any personall walking with God is but a legall bargaining with God to out-buy Christ and evacuate free grace and a mixing of Law and Gospel and confounding of the two Covenants and of heaven and hell and presently upon this the party is as free of doubting till his dying day as if he were in heaven still in a merry pinne as if he were above the starres before the throne under no Law above all duties reades heares prayes none but when some immediate rapts of a living active God comes on him a dead passive block in Christ the Scripture either Law or Gospel is but a dead Letter hee is neither tyed nor awed with Law or Gospel Precept or Command nor preaching nor seales but is acted by a free Spirit an immediate light and speech of a Spirit above and beyond all outward word or Letter of old or new Testament except when the Spirit shall speake or apply them to the heart and then these Commandements tye the outer man and the flesh and then they bind not for any authority of the Law-giver but for the onely Gospel love of Christ as if Christ had put his Father out of office whereas Gospel-love commands obedience upon and for both the authority of the Lawgiver and the love of Christ and when this convert falleth in Adultery murther swearing lying robbing 1. It is not he but the flesh and sense and the outward man that doth these 2. They were remitted and made no sinnes and hee as cleane as Christ from them before they bee committed 3. The Law hath no more to doe with him then the persuer saith Saltmarsh hath to doe with the murtherer who hath fled to the citie of refuge But Saltmarsh's Legall convert he meaneth all not converted the Antinomian way is not our convert as he dreameth 1. Because we look not at conversion meerly as a change in affection and conversation without Christ Faith and saving grace 2. Antinomians make all the change in conversion to be meerely imputative to beleeve that Christ was converted and repents for us and to regard no inward change 3. It is false that Saltmarsh saith That pressing of meere commands from the word may worke a Legall change of affection and conversation For if by meere commands from the Word he meane 1. commands without the Spirit that is such as are written and preached Gospel or Law that of themselves want all grace and joyning of the Spirit Then sure Cicero and Seneca their meere words without God cannot change a Zeno a Xenephon from debauched slagitious men into white civeâ—l Moralists without some Spirit if he meane that the Gospel-letter as a Letter can doe more then the Law-letter without the Spirit he is much deceived for words as words whether of Law or Gospel without God can work no change But Saltmarsh if I mistake not hath a third meaning that meere commands from the authority of God the Law-giver can worke but a Legall and counterfeit conversion this is most false We have a grave controversie with Papists touching the formall object of Divine Faith Whether it bee the testimony of the Church as Papists say or the authority of God speaking in his Word as we teach Now we hold that the testimony of the Church is but the testimony of men and can produce but an humane faith not a Divine but the testimonie of God himselfe speaking in the Scriptures can onely beget a supernaturall and divine faith when the Holy Ghost followeth the Word and rendereth it lively If then we beleeve divine truths and Scripturall commands because so saith the Lord in his Word either Law or Gospel this is a divine and supernaturall faith so to beleeve upon Gods meere commands as Law-giver not because naturall reason so dictateth nor because the Church or man so saith nor because the times favour the Gospel as the seed is received with a sort of beliefe that falleth on stony ground is divine Faith and is not contrary but sweetly complyeth with faith grounded upon the love of Christ and wrought by the grace of God in the Gospel Antinomians dreame that these two are contrary when they are not so 4. It s most false that the Law is in the heart before hand by nature so as wee beleeve it naturally for the authority of the Law-giver for so naturall faith of the Law should fight with naturall unbeliefe and deepe security to laugh and sleepe sound under the curse of God Wee naturally know much of the Law but we have not a Legall faith to beleeve because so saith the Law-giver by nature 5. It s false also that Nature can propound to it selfe life eternall as its end as Saltmarsh saith Balaam could not desire it farre lesse intend it hee onely wished the end of the just 2. The end must bee the last end subordinate to Gods glory Antinomians are Pelagians and poore friends to free grace as I noted before for when salvation is the end all meanes are gone about when the end is intended that may conduce to that end all meanes that may crosse the obtaining thereof eschewed Now naturall Legall converts cannot goe about all for salvation and in reference to it its cleare when gold is a mans end as in the covetous pleasure the end in the voluptuous honour the end in the ambitious if all acts about the meanes or that may thwart the attaining of the end bow not to this end it s not so in Legall converts 3. When the end is attained but in hope and assurance the minde is satisfied and quieted Legall converts are not so satisfied 4. Legall converts order salvation to and for themselves and the happinesse of it not the holinesse to please themselves not to honour God because heaven is a Honey-combe that very Nature beleeving an eternity desires to sucke 5. Severe and strict walking in our sense is walking in all duties by the light and conduct of saving grace and the faith of the elect of God which wee contend for against most Antinomians who are but loose livers and cannot fall on a Legall convert CHAP. LXVIII How the Spirit worketh freely in the Antinomian way SAltmarsh boldly goeth on to hold forth When the Spirit of adoption works not freely but servilly and legally Object 1. When men put something of satisfaction on any performance as if God were prevailed with by any thing of their owne Answ. Satisfaction to revenging justice or of merit or of perfect obedience to the Law in our performances we disclaim or that we prevaile with God by any thing of our owne as if our performances were causes of turning God were any thing without the grace of Christ and his merits but for prevailing with God to obtaine a blessing by prayer and teares we say it with the Scripture Hos. 12.3 Jaakob by his strength had power with God yea hee had power over
the heart spoken of Jer. 31.33 is the very new heart and the Spirit or the heart of flesh Ezech. 36.26 27. the circumcised heart Deut. 30.6 the new creature the Lord Jesus formed in the heart by Faith Gal. 4.19 Ephes. 3.17 it is not any meanes or cause or author of the new heart but it is the new heart it selfe formed by the Holy Ghost as the Author and Father of the second birth by the Word written conveyed by preaching to the soule Now except Del would say Christ onely worketh inward reformation by inward reformation onely for this inward word is inward reformation he cannot make sense of this inward word excluding the Law and outward Word both of Law and Gospel as he doth For nothing can bee more false then that the Word whereby Christ reformes is not the Word without us as the Word of the Law is but the Word within us For I find great ignorance if not worse in Familists and Antinomians in this Saltmarsh saith The Spirit worketh Legally and not freely when men doe things as meerely commanded from the power of an outward Commandement or precept in the Word he meaneth in the written Scripture For saith hee that bringeth forth but a Legall or at best but a mixt obedience and service and a finer hypocrisie and when they doe because of some vow or covenant when they take any outward thing to move them rather then apply Christ for strength life and Spirit For it is the outward Word onely in its kind that is the sole and onely objective cause as wee see colours onely because they are colours and the Light of the day-light-Sun onely because it is light and nothing else can be the object of the sense of seeing but light and colours and we onely heare sounds meerely because they are sounds and smell things odoriferous and smellable because they cast a smell and onely taste meats meerely and formally because they are sweet sowre bitter sharpe or some way good or ill to the taste Now life or the faculty of seeing hearing smelling tasting are in no sort the object of seeing hearing smelling tasting Just so when wee doe meerely for the Word in the Prophets and Psalmes without us and but of conscience and meerely as commanded from the power of an outward Commandement or Precept I adde or a Gospel-promise written in the Word then we obey God in a free filiall Gospel-way out of meere conscience to an outward Command as the onely objective ground warrant and rule of our obedience what ever Papists on the one extremity say for an unwritten Word of God and Enthysiasts on the other hand for a Word within or a Spirit acting and obliging as their onely rule excluding the Law and Gospel because they are Letters and written and Scripture and a Word without as the onely objective ground and warrant of Divine Faith was in the Prophets time Thus saith the Lord. And in Christ and the Apostles time According as it is written in the Prophets in the Scriptures So Christ Luk. 24.26 Ought not Christ to have suffered these things and to enter into his glory Vers. 27. And beginning at Moses and all the Prophets hee expounded unto them all the Scriptures the things concerning himselfe Vers. 45. Then opened he their understanding that they might understand the Scriptures and said unto them thus it is written and thus it behoved Christ to suffer and rise from the dead the third day and remission of sinnes should be preached in his name among the Nations Then Christ would have beleeving and repentance Preached and commanded for no warrant and objective ground but because the Word without the Commandement or Precept in the Word commandeth it and this Satan cannot call finener hypocrisie So Revel 2.11 Hee that hath an eare to heare an inward and renewed a circumcised eare and heart Let him heare what the Spirit saith to the Churches this Spirit speaking to the Churches is not an inward word or a regenerating Spirit in the heart of beleevers in these seven Churches Antinomians pervert the Word of God so But it is the Holy Ghost speaking in the Word without the written preached and externall Epistles that the Spirit sent to these seven Churches and so the onely meane of Abrahams obedience to sacrifice his onely sonne Isaak and the onely warrant for his faith was the Commandement of God and a Word without Goe now take thy sonne thy onely sonne Isaak and offer him to me Many other things naturall reason a seeming contrary word that he should be the sonne of Promise seeme to command the contrary but Abrahams faith appeared in this that he closed his eyes at all Commandements and carnall inhibitions of nature on the contrary and meerely for an externall command of God as the sole and onely objective warrant and formall object of his faith and of his obedience without because God so commanded he obeyed and so are wee to obey and beleeve upon no objective cause warrant or ground but the written or preached Precept or promise of the Gospel or Covenant of grace that is a word without us and the onely meane of faith and inward reformation and this Word is written as the Law is in the Scriptures and layeth an authoritative binding power on our conscience to obey God for his onely Word as the Law doth But it is not the onely Word that is the efficient and effectually working cause of our obedience if the Spirit of grace doe not concurre with both the written and preached Law and written and preached Gospel and covenant of grace wee cannot obey Antinomians make obedience for the outward written command as the onely objective cause and warrant of our faith and obedience through the effectuall working of the Spirit two contrary obediences imagining that the former is Literall Legall and finer hypocrisie and the latter the onely true obedience A grosse mistake 1. Because none can sincerely obey meerly from the power of an outward command or precept in the Word but the man whose eares the Lord circumciseth Deut. 30.6 Revel 2.11 and whose understanding Christ openeth to understand the Word without Luk. 24.45 and therefore the Word without is the onely meanes of inward reformation 2. The Letter of the Covenant of grace holdeth forth the inward grace signified and cannot bee contrary to the inward Word in the heart for the Holy Ghost as the principall efficient causeth us to obey for conscience of the command written and preached in the Gospel which is belâ—eve in the Lord Jesus or the written promise he that beleeveth shall be pardoned and saved And to say they are contrary is as good sense as to say light and colours because they are without us they are therefore contrary to life and the visive faculty of seeing within us or that sounds or sweet smelling flowers without because they are without must be contrary to the naturall faculty and sense of hearing and smelling
followed k Saltmarsh Free grace 170 p 2. c. 37. Though we be regenerate and spirituall 〈◊〉 need we scâ—iptural teaching and the written Scriptures are not given to the flesh onely and the unrenewed part as Antinomians fancie l 1 Tim. 4.14 15. m 2 Tim. 3.14 15 16 17. n 1 Tim. 4.16 o â— Tim. 3 â—7 p Col. 3. â—6 q Rom. 1.6 r Rom. 15.4 s 1 Pet. 1. t 2 Pet. 1.3 u Vers. â— x Luk. 10 39.40.41.42 43. y Ier. 31.34 z 1 Ioh. 2 17. a Thâ—oâ—og Germanica cap. 28. p. 72. b Rise raigne er 4.5 c Town â—sser grace pag. 35. d Saltmarsh Free grace pag. 148.149 Every thing singular and rare in the covenant of grace a Saltmarsh Free grace pag. 15â— 153 Saltmarsh findeth fault with the holy Ghost because he termeth the Gospel a Covenaâ—t b Saltmarsh Freâ— grace 〈◊〉 153.154 a Saltmarsh Free grace 127. There are no conditions in us moving God to be our God but the covenant takes its rise and spring from free grace in God No antecedent condition on mans part in the covenant of works as Antinomians dreame 2. Mistake how the covenant of grace is eternall b Sâ—ltmarsh Free grace pâ—g 123. Crispe Ser. on the Cove c Ephes. 2.1.2 d Tit. 3.3 See 1 Tim. 1 13. 1 Cor. 6 9 10 11. e Honey combe cap. 5.87.95 Saltmarsh Free grace 57 79. Denne Ser. Of the Man of sinne pag. 9.10 11.12 â— Towne asser grace pa. 39.40 f Saltmaâ—sh Free grace 125 126.3 Mistake How the covenant is made with Christ in the Antinomian way of Libertinâ—sme g Saltmarsh Free grace pag. 84. The Antinomians Conversion Saltmarsh Free grace pag. 177.178 b Saltmarsh How meer commands from the Word cannot worke a chaâ—ge How the Law is in the heart by nature c Saltmarsh Free grace 178. Naturall men cannot propose a supernatuend to themselves Pag. 179. How our performances prevaile not or prevaile with God b Iam. 5.16.17 c Mat. 17.21 d Rom. 8.23.24.25 e Saltmarsh Free grace 179. Who looke on Christ in the by f Rise reigne g 1 Thes. 5.17 18. h 1 Cor. 1â— 5â— i 1 Tim. 6. â—7 k Luk. 16.9 Antiominans hold it legal service to be obliged in holy performances to any written rule of the Word but only to the Spirit l Saltmarsh Free grace 180. m Phil. ver 18 n Rom. 1 3â— o 2 Tim. 3.3 p 1 Thes 4 6. q Simplicities deâ—ence against Siâ—ver headed 〈◊〉 p. 22. r Pag. â—3 s Act. 1â— 9 s Act. 1â— 9 t Act. 15. â—1 u Rom. 4.1.2 3 4 5 6 7 8. x Saltmarsh 189. How sin and sanctifâ—catio is a measure of forgivenes and how not and the Antinomian 〈◊〉 thereof What Peace is y Rise raigne er 68. The doctrine of saving faith utterly corrupted by the Antinomians a Ier 2 3â— Antinomians teach presumption in stead of faith b Ier. 31.8 Hosea 8.9 c Ier. 2.23 24. d Ioh. 9.41 e Ioh. 9 2.39.10 Math. 13 14.1â— f Ioh. 5 44. g Saltmarsh Free grace 192. Faith only and no other duty commanded in the Gospel by the Antinomian way Antinomians dissemble in that they say not downe right that the beleever cannot sin and the beleevers lying and whoring is not lying and whoring h Rise raigne unsavo speech er â— i Saltmarsh Free grace p. 185. Antinomians faith is to beleeve the universall Election and Redemption all and every one k Saltmarsh fr. gr 1â—2 Saltmarshâ—s reasons for immediate beleeving without all preparations removed Saltmarsh fr. gr 186. Who invited immediatly to come Esa. 55.1 Saltmarsh 186. Object 6. How Christ calleth not the righteous but sinners to repentance Christ calleth not sinners as sinners nor all sinners to repentance We teach not that men are converted because they are in their apprehension sinners Pag. 187. Onely free grace preparations neither before time nor in time are the cause or condition or reason for which sinners are converted or ordained for conversion Saltmarsh Free grace pa. 192. Doing because Christ hath redeemed and saved not contrary but sweetly subordinate to doing that wee may be possessed in the purchased Redemption a Gâ—lat 6. b Col. 3. â—â— c Ioh. 21.17 d 1 Pet. 5.4 e 2 Ioh. 8. How the way to heaven is sweet and easie yet not so short as â—ntinomians say f Math 7.21 Maâ—h 12 50. g Phil. 3 12 13. h 1 Cor. 9.23 24 25 26. i Lâ—k 13.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k 2 Tim. 4 7. Rev. 2.7.17.26 Rev. 2 12.21 Rev. â— 9 n Hebr. 12 4â— o Mâ—t. 16.24 25. Iâ—m 1.12 p 1 Cor 15.58 q Gal. 6.6.8 Math. 13. ver 4. â—6 Acts 14.22 s Râ—â— 2.9 Act. 20. â—9 t Math. 24â— 2.43 Mâ—â— 1â— 29 u 1 Ioh. 5.3 Saltmarsh 194. x Iam 2.20 y Iam 2 13 14 15. c. 1 Ioh. 3.17 1 Ioh. 2.9 10 11. Rom. 12.1 2 3 4. 1 Thess. 4. â— 2 3 4. Col 3 1 2 3 4 5 c. Ephes 5.1 2 c. Saltmarsh Free grace 19 4. a Eaton Hâ—ney combâ— câ— 8. pag. 163. Towne assert of grace 131. Saltmâ—rsh Free grace pag. â— 6. b Rise raigne er 1.2 c Rise raigne er 7.8.15.18 d Rise raign er 22. e Rise raigne er 2. e Râ—se raigne er 2. f er 11. g Rise raigne e. 36. h Rise raigne unsavory speech er 4. i Ioh. â— 6 k Râ— 6.7 18 l 2 â—or 3.17 m Psal. 119. vers 45 n Rom. 5.2 1 Pet. 1 8. o Pâ—â—l 3.4 Psal. â— 1 Rom. 7. â—2 p Psalm 119 q Psal. 16.7 â— r â—sa 119.30 s Towne asser grace pag. 129. t Saltmâ—rsh Free grace 140. u Honey combe cap. 3. pag. 25. x Towne asser grace pa 39.40 Honey combe cap. 5. pag 87. Denne Ser. Of the Man of sinne pag. 9.10 11. Saltmarsh Free grace p. 74.75.142 a Honey combe ca. 13.394.395.396.397 Our active glorifying of God in acts of sanctification accepted in the sight of God b Revel 2.9 c Luk. 1.74.75 d Col. 3.13 e 2 Cor 4.2 f Psal. 130.3 Psal. 143.2 a Honey combe ca. 1. p. 339.340 341. Sanctification makes Saints as well as justification b Honey combe ca. 1â— 340 Saltmarsh borrowing Eatons words hath the same free grace pa. 62.63 Dennes ser. of the Man of sinne pag. 9.11 c Honey combe 339. d Câ—nt 4.9 e Cant 7. â— 2 â— 3 4 â— f Phil 4.8 g Heb. 13.16 h Psal. 51.10 i Iam. â— 16 1 Ioh 1.9 k Math. 6.11 l Psal. 119.1 m Psal. 12.1 n Psal. 106.3 o Iâ—h 13 77. p Rev. 22.14 q Mat. 14.23 â—4 a Paral I Libertines Familists Antinomians agree in that all deny there should be sense of sinne in belâ—evers Câ—lvin in iâ—struct adv Libâ—rt ca. 8 450 451.452 Si Deâ— sumus veterem hominem in nobis crucifgâ—â—oportere veterem Adamâ—m inteâ—ire Calvin Ibid. 451. Quia hoc Adami peccatum suit commedere de fructu scientiae boni ac mali fic ex liberâ—inorum sententia veterem Aâ—amum mortificare
and other six faithfull and heroicke witnesses of Christ and Ministers of the Gospel into banishment to death this worthy servant of Christ preached everyday in France in his Exile converted many soules the King of France gave the same command concerning him when the Town he preached in was sacked and taken as the man of God foretold them publickly it should be razed that the King of Babylon gave touching Jeremiah doe him no harme see well to him his person wife children and servants from the godly witnesses of his life I have heard say of every twenty foure houres he gave eight to prayer except when the publicke necessities of his calling did call him to preach visit exhort in season and out of season he spent many nights in prayer to God interceding for the sufferers for Christ in Scotland England France when he was in prison and condemned hee and his brethren as traitors he hath these words as a full answer to the Prelaticall raylings against the meeting of a Generall Assembly at Aberdene and all the Erastian party and to M. H. Burtons present words his objecting of a poor premunire by the Laws of England against Christ Jesus his free Kingdome Who am I that he should have called me and made mee a Minister of the glad tydings of the Gospel of salvation these sixteen yeares already and now last of all to be a sufferer for his cause and Kingdome To witnesse that good confession that Jesus Christ is the King of Saints and that his Kirke is a most free Kingdome yea as free as any Kingdome under heaven not only to convocate hold and keep her meetings Conventions and Assemblies but also to judge of all her affaires in all her meetings and conventions amongst her members and subjects These two points first that Christ is the head of his Kirke secondly that shee is free in her government from all other jurisdiction except Christs These two points are the speciall cause of our imprisonment being now condemned as traitors for the maintenance thereof we being waiting with joyfulnesse to give the last testimony of our blood in confirmation thereof if it would please our God to be so favourable as to honour us with that dignity yea I doe affirme that these two points above written and all other things that belong to Christs Crowne Scepter and Kingdome are not subject nor cannot be to any other Authority but to his owne altogether so that I would be most glad to be offered up upon the sacrifice of so glorious a truth The guilt of our blood shall not only lye upon the Prince but also upon our owne brethren Bishops Counsellers and Commissioners It is they even they that have stirred up our Prince King James of great Britaine against us we must therefore lay the blame and burden of our blood upon them especially however the rest above written be also partakers with them of their sinnes And as the rest of our brethren who either by silence approve or by crying peace peace strengthen the arme of the wicked that they cannot returne in the meane time make the hearts of the righteous sad they shall all in like manner bee guilty of our blood and of high Treason against the King of Kings the Lord Jesus Christ his Crown and Kingdome Now I but propone to the reall conscience of M. Burton that speaketh in his dialogue 1. If there bee not more of Christ in this one letter if hee will read it all then in all the virulent peeces hee hath written against his brethren who when he suffered did intercede for him and lye in the ashes and behaved themselves as one at his mothers grave 2. Whether or not he and his brethren who did plead against the Assembly of Divines in favours of an Erastian party doe not stirre up both Prince and Parliament in both Kingdomes in this very cause to bring on a Nationall guilt on the land to inslave the free Kingdome of Christ to the powers of the world and whether in this doe they not build the sepulchres of the Prophets and bring upon their owne heads the blood of the slaine witnesses of Christ 3. Whether a distinction will helpe them at the barre of Gods justice that they sided in hatred of the Presbyteriall government and of their brethren of Scotland with Erastians in opposing truths of Christ in these and the major proposition against the light of their owne conscience in laying the headship of the Church of Christ on the shoulder of King and Parliament and then keep in their minde a mentall reserve of the Presbyteriall Church only Now they knew that the question betweene Erastians and us was whether there be a power of government distinct from the power of the Civill Magistrate in the Church of Christ but they strike in with Erastus against Christ to reach a blow to the Presbyterians but since that time God hath brought downe the sects lower and lower in the hearts of the godly in this Kingdome and I hope shall lay their honour in the dust In the same manner M. Burton saith the giving of this power to the Generall Assembly above the Parliament incurres a premunire against the Laws of England so saith the Erastian But M. Burton knowes that is not the question and that his congregationall way makes no bones of a farre higher premunire For 1. The Parliament hath nothing to doe at all in Church matters more to judge of them or to punish hereticks then if they had no soules For M. Burton saith p. 14. Confor Deform if it be true that Christ hath left such a power to any state then to a Popish state But I deny your consequence Christ hath given to no state a power to inact wicked Laws or to ratifie wicked Popish constitutions ergo hee hath not given to a Christian state a power cumulative to bring their glory to the N. Jerusalem and to be Christian nurse-fathers to see the bride of Christ sucke healthsome milke it follows just as this doth God hath not given Kings any power to butcher and destroy the sheep of Christ ergo he hath not given to Kings power to rule and governe a Christian people in equity and justice 2. Our Brethren put a stranger premunire on us For would they speake out the mysteries and bottome of Independencie they acknowledge not this Parliament in any other sense then they would doe a Parliaments of Pagans or heathen for there be no Christian Magistrates at all to them but such as are members of their Congregationall Church that is such as they conceive to be regenerated and had they a world at their owne will then not the twentieth man of this present Parliament nor Judge nor Justice of peace could be chosen Magistrates if the congregations of England were all of the Independent stamp But you may say I slander them they pray for the Parliament as a Parliament and obey Justices of peace and
as infallible as the Scripture which I expresly deny and lay the rationem credendi all the weight burden and warrant of the obligation of conscience that the decrees or constitutions of an Assembly can lay on not on the fallible and weake authority of the Church or men but on the matter of the decrees because or in so farre as it is the necessary matter of the word or agreeable to the word of God Now may not the Reader consider this logicke The Gospell that M. Burton preacheth obligeth all his flocke absent or presenct for their presence maketh it not to bee Gospell and that not because of the authority of M. Burton who is but a sinfull man but because the Gospell he preacheth is necessary truth and agreeable to the Scriptures ergo whatsoever M. Burton preacheth is no lesse infallible then the decisions of the Apostles The Antecedent is most true and more I doe not say but the consequence is most blasphemous and false yet are all the lawfull Pastors in Britaine to preach the sound word of God after the example of the Prophets the Apostles ergo whatever all the faithfull Pastors in Britaine preach is as infallible as the decisions of the Apostles the Antecedent I can owne as a truth of God but the consequence is M. Burtons 2. He addes to my words and saith M. Rutherfurd tells us whatsoever is by these Commissioners determined and concluded is matter necessary and agreeable to the word of God This I say not I never thought whatsoever they say is matter necessary find these words under my hand and I will crave M. Burton and all the Church of England pardon But I know Generall Assemblies can reele and erre Every man is a lyar I never say whatsoever is concluded by them is necessary I say what is determined by them is de jure that is ought to be agreeable to Gods word for I shew that Generall Assemblies have their warrant from Act. 15. and my meaning and words are clear These are M. Burtons words not mine What is determined by them binds not as or because it s from men but as agreeable to the word of God M. Burton expones my is as hee pleaseth best and hath need to crave God pardon for that hee rashly and ignorantly I say no more fathers untruths on his innocent brother who writeth and speaketh honourably and respectively of him for let logicke of conscience be judge if this be a good consequence What a Generall Assembly determines bindeth no farther but as it is necessary and as it is agreeable to the word ergo Whatsoever a Generall Assembly determines is necessary and is agreeable to the word of God it followeth in no sort at all yea the â—uâ—t contrary followeth ergo if it be not necessary and in so farre as it is not agreeable to the word it obligeth-neither these that are present nor absent and is not infallible at all 4. I may say without any just ground of offending either M. Burton or any of his way that write against Synods that had they rightly understood the state of the question between Pâ—otestants and Papists they would not have so inconsiderately clashed with the word of God and all the Reformed Churches in Christendome for we deny 1. All absolute unlimited and infallible authority to Synods Papists presse that Councells cannot erre and in so doing they make them Lords and Masters of the conscience of the people of God and Independents and others charging this upon us cannot before the barre of the alone King and head of the Church beare out their charge and the like unlimited and boundlesse power of Civill and politick ratifying and passing in penall lawes what the Church or Synods determine we deny to any Magistrate on earth M. Burton 9 10 11 12. will not and cannot make good his bitter virulent and unchristian challenge he layes on his innocent brethren who may and I hope doe in humility and confidence claime a Saintship and interest in the Lord Jesus as well as he That they with Diotrephes exalt mans power above all that is called God are Antichrists Apostates from the truth doe carry on the mystery of iniquity this he also must answer for as a slander laid on all our Reformers Calvin Luther Beza yea on Reynold Whittaker Perkins c. all the Protestant Churches all the hoast of Protestant Divines But 2. All the power and authority of Synods we conceive to be ministeriall not Lordly limited regulated by the onely word of God in the scripture and in matters circumstantiall of order and decency as time place persons observe I say not in mysticall Religions Ceremonies called but unjustly indifferent or the like by the law of nature rules of pietie charity and Christian prudency for the edification of our brethren and the glory of God and a lawfull Synod wee judge hath power ministeriall from Christ to passe constitutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decrees Acts 16.4 Lawes I doe not call them because Christ is the onely Law-giver King and head of his Church his Officers are onely servants and Heralds to hold forth his Lawes and these constitutions condemning Arminianisme Socinianisme Familisme Antinomianisme c. as sometimes Mr. Burton being but one single Pastor by word and writ condemned them and that in the name and authority of Christ as hee then said and commanding in the Lord that they consent to the forme of sound doctrine rebuking all that subvert soules and trouble the Churches Acts 15.23 24. are to be obeyed and the conscience submitted to them not absolutely not for the sole will and meere authority of the Heralds as if they were infallible not with blind obedience not without reclamation or appeale if they be either contrary or beside the scriptures but conditionally in so farre as they are agreeable to the Word of God even as the single Independant Congregation is to be heard in things lawfull under paine of excommunication as our brethren say from Matth. 18. and yet Matth. 18. sets not up Antichrist and caries not on the Mystery of iniquity And wee teach that the Magistrate as the Minister of God after due examination according to the word is obleiged to adde his civill sanction to these constitutions and to guard the Ministers with his Sword and to punish Arminians Socinians Familists c. as Mr. Burton cryed against them of old and appealed to the supreame Magistrate the Kings Majesty against them though wee judge the Magistrates sword in all this keepes such a distance from the conscience that this is so farre from being a State Government of the Church that these constitutions have no power at all over the conscience from the sword and are alike binding and were Acts 15. Though the Magistrate were not on earth and though hee should oppose them as hee did then And we thinke Arminians Socinians and Familists who deny all power of Synods lesse or more except onely Sir if
it please you this is Gods mind if not Sir you are where you was â—e a Sceptick to Christ's second comming and change your faith every New Moone wee have nothing to say but fare ye well are the Antichrists in this not we Nor dare wee conceale our feare of the â—ad â—udgements of God and his highest displeasure for the breach of the Covenant of God in this Land And that First since so many victoriâ—s and great deliverances bring forth no other fruit but persecution of the Godly and faithfull Ministers of Christ and more virulent hating of and railing against the Church and Kingdome of Scotland these that are most zealous for Reformation and most conscientious and sincere for the Covenant and settling of Religion Above and beyond all that Prelates or those of their way ever attempted Yea and the crushing and ruining of these that have wrought a greater salvation for the Kingdome than all the sectaries in England when such are persecuted impeached imprisoned cast out of the Parliament and Kingdome for no cause if the bottome of the businesse were examined but for their adhering to the Presbyteriall Government Covenant of God their brethren of Scotland opposing as the Covenant of God obleigeth them the Heresies and Blasphemies abounding in this Land when vile and naughty men because they side with sectaries such as blaspheme God deny the deity of the holy Ghost not onely goe free but Familists Antinomians Libertines who joyne in these blasphemies Arminians Socinians the old Courteours and darlings of the late Prelats and popish affected Seekers Anabaptists Seperatists and Independents of another stampe then these of New England Covenant breakers and the like are not onely connived at against the Covenant but sit in Parliament are advanced to highest places in the State and Army and such Familists as Mr. Del and Saltmarsh are alowed and authorized to be ordinary preachers to the Army But know I beseech you that the Lord will discerne betweene him that feareth an oath and feareth not an oath 2 God must reckon with the Land because the Ambassadors of Jesus Christ are dispised hated and persecuted 3. The City that have borne the weight and burden of the charge of the War is badly requited to say no more 4. When cursed Pamphlets uncharitable railings against the Covenant Reformation Reformed Religion the godliest in the Parliament the Church and Kingdome of Scotland the Assembly of Divines the razing of the foundation stones and principles of the Gospel passe Presse and Pulpit uncontroled whereas even Papists as Calvin said against Libertines have not dared in terminis to remove such march-stones of Christ Jesus as doe disterminate Christian Religion from Judaisme Paganisme Turcisme may not the Lord say to England and to the Parliament that which he said to the people of old Jerem. 2.9 Therefore I will yet plead with you saith the Lord and with your childrens children will I plead 10. For passe over the Isles of Chittim and see and send to Kedar and consider diligently and see if there be such a thing 11. Hath a Nation changed their Gods which are yet no Gods But my people have changed their glory for that which doth not profit 12. Bee astonished O yee heavens at this and be horribly afraid be ye very desolate And Esa. 29.21 They make a man an offender for a word and lay a snare for him that reproveth in the gate and turne aside the just for a thing of nought 5. And what can wee answer to all the Sister-Churches in Christendome who have heard of so many Declarations Letters Ordinances Remonstrances promises before God the world and the elect Angells that we came to this Reverend Assembly as willing to joyne with the professed desires and invitation of the honourable Houses of Parliament to remove not only government by Archbishops but likewise to settle such a government as is most agreeable to the word of God most apt to procure and preserve the peace of the Church at home and a happy union with the Church of Scotland and other Reformed Churches abroad in doctrine worship government and one forme of Catechisme and to establish the same by Law To oppose heresies errors schismes injoyne the Nationall Covenant by Ordinance of Parliament to bee taken by all when now indulgence and more is yeelded to all heresies blasphemies and sects and an army pleading for Liberty of conscience to all Religions Popery not excepted is owned and authorised by the Houses whereas other humble and modest petitioners for a government according to the word of God against the Erastian and unwarrantable government set up but in quarters and peeces of which the Lord may say Offer it now to your Governour will he be pleased with it and accept your persons have beene checked and dismissed without an answer till his day yea and censured as guilty of breach of priviledge of Parliament as it faired with the Reverend Assembly of Divines for a submissive and humble supplication for the Royall Prerogative of Jesus Christ in his own free Courts and Assemblies 6. Shall not the Reformed Churches abroad who have hitherto prayed for the sad calamities of the Church of England when they heare as they must heare in languages knowne to them that the Parliaments of both Kingdomes have made their humble addresse to the Kings Majesty and the Ambassadors of Christ and the godly have laine at the footstoole of the throne of Grace soliciting the Lord in whose hands is the heart of the King that he would graciously incline his spirit to take the National Covenant for the extirpation of Popery Prelacy superstition heresie schisme prophanenesse and whatsoever shall be found contrary to sound doctrine Wonder and bee astonished when it is reported that the Parliament of England joyned in the same Covenant with us have not only not pressed the same on the Subjects which they desire of their Prince but suffer satyres raylings reproaches to be cast upon the Covenant of God in Presse and Pulpit highly promote those that are greatest enemies thereof and countenance an Army who labour with all their power to render the heart of the Prince averse to the Covenant and the sincere promoters thereof and doe require the open toleration not the extirpation of all heresies blasphemies yea of the Kingdome and throne of Antichrist against which we Covenanted and to take off all Laws for pressing the Covenant that so it may be buried in England though many of the Army and Independents Antinomians Socinians and others did solemnly with their hands lifted up to the most High ingage themselves to the Lord never to suffer themselves directly or indirectly to bee divided and withdrawne from that blessed union and conjunction So that what the Kingdome and Church of Scotland and the most faithfull adherers to the Covenant labour to build in publicke with this underhand dealing is destroyed and casten downe I doe not say this of all I am confident there
276 277 Saltmarsh defineth Heresie in relation to the Spirits teaching not to the written Word 279 And Schisme to be in relation to the invisible not to the visible Church 280 Chap. XXXIII Familists minde touching prayer 281 282 Chap. XXXIIII A tast of the wild allegorick interpretations of Scriptures that Saltmarsh fathers on the spirit 282 283 284 c. All in Covenant with God are preachers of the Gospel to Saltmarsh 282 Saltmarsh and H. Nicholas makes Christ's comming againe and judging of the world to have beene these 1640. yeares 284 Saltmarsh would prove by Scripture there should be no baptizing by water 284 285 Christ crucified is nothing to Saltmarsh but the Saints Godded and Christed and suffering with faith patience 285 Ordinances are onely for the unconverted before 〈◊〉 to supply the absence of the spirit 285 286 The story of Adam but a figure to Saltmarsh 286 The Doctrine of John Baptist is gone saith Saltmarsh 286. Saltmarsh with Socinians will have the love of our enemies not commanded in the old Testament 287 Saltmarsh dreames of a Church on earth that shall want Ordinances 287 288 The place Gal. 4.1 Of the Heire under Tutors vindicated from Saltmarsh's glosse 289 The Corinthians called carnall unduely 1 Cor. 3.1 2. by Saltmarsh the place vindicated 290 Christ's disciples not under a stinted liturgy 291 The place 1 Cor. 10. they did all eate c. speakes nothing of the Idolatry of meanes and Ordinances as Saltmarsh phancies 292 The Disciples of Christ not under a carnall ministration but had the revelation of the spirit as well as we 293 2 Thess. 2. touching the Antichrist vindicated 293 294 The place John 17. Father glorifie me c. foully abused vindicated 294 295 Exod. 33. None can see mee and live vindicated from Saltmarsh his glosse 295 296 The place Zach. 13. of killing false Prophets under the Gospell vindicated 296 297 Chap. XXXV Of the anoynting of the Spirit and the Letter 297 298 c. Of the knowledge of such as are under actuall vision in a Trance 297 298 Prophets not ever under actuall visions in actuall prophecying to men as when in a dreame or trance they see the visions of God 298 299 Prophets see not really the things themselves but the speces or images in the opened decree of God 300 301 The spirit opposed to bodily and externall 300 Externall Ordinances in sensu composito and diviso how they suit with the Spirit 301 302 Three wayes of union betweene the word and the spirit 302 303 The reall influence of spirituall operations on the body 303 304 We adore not Characters 304 The spirit because the spirit and seperated from the word nâ—t our obliging rule but the law and the testimony 304 305 We are to wait on God in the use of outward meanes though the spirit worke not ever upon our hearts 305 306 Divers wayes of the spirits concurring with the word 306 307 The places Jer. 31. They shall no more teach his brother and 1 Joh. 2.27 The anointing teacheth you all things cleared and vindicated 307 308 309 We make not the word to have two senses one externall and preparatory another internall and spirituall 309 310 311 The one literall sense the true and native sense of the word 311 312 Divers other considerations of the word and Spirit The Spirit opposed to humane eloquence 312 313 To cold dead and dry speaking 313 314 To that which smells most of our wit 314 To wild logicke 314 315 The characters of a spirituall condition 315 316 The Spirit determines the actions according to the specification and to the exercise 315 316 317 The Spirit how he goes along with the Law 315 316 The obliging Law and the free Spirit consist together 316 The morall compulsion of the Law is exhausted by the freenesse of a Gospel-spirit 318 Threatnings legall had influence on the will of the first Adam not of the second or of confirmed Angels 318 319 The place 2 Pet. 1. Untill the day-starre arise c. vindicated 319 320 How the Spirit is the day-starre 320 How true that is the more of the letter the lesse of the Spirit 321 322 How wee are changed into the same spiritualnesse contained in the Gospel 322 323 324 Familists have no new discoveries 325 326 How duties are spiritually taught in the Gospel 326 327 The Word the formall object of our faith the Spirit the effâ—cient 327 328 The Gospel to Antinomians a meere killing letter 328 329 The word spirituall beyond figures and letters in every consideration 329 330 The spirit determineth the actions of the spirituall man 330 The order of acting in supernaturall actions often from the Spirit 331 332 The assumption of a syllogisme of conscience proven by the Spirit 332 333 How farre the Saints are to leave Rome for new light 334 3â—5 Preaching of duties not contrary to the spirit 335 336 What the Law of the spirit of life is 336 Characters of a spirituall condition 336 337 The written Word to Familists is but a type and a shadow 337 338 Ordinances to continue to the end 338 339 Climbing from ministrations naturall or civill to higher ministrations an unwritten phancy of Familists 340 341 The garment wherewith the Sonne of God was clothed is opeâ—eâ— to consist in six points by Saltmarsh and to bee divers ministrations 339 340 How mortification is a signe of a spirituall condition 341 342 A Petition of the Familists of England to King James anno 1604. 343 344 345 c. Their virulency and malice to Puritans 343 344 Their extolling of H. Nicholas 346 347 They will have us saved by workes of righteousnesse that wee doe 347 Prelates never troubled Familists because they were enemies to Puritans and conforme to the Prelates wayes 341 They clambe to the Apostolicke Church and reject the Apostolick Scriptures 348 Divers of the Court of Queene Elizabeth and King James were Familists 349 Familists are for universall grace 349 They labour to pervert King James to Familisme 350 They condemne all as Antichristian that are not of their way ibid. They professe uncouth phrases that Protestants cannot understand as Libertines did ibid. They professe they will take and imbrace reject or refuse their Religions which is the only true way to salvation as the King and his Laws shall enjoyne 350 351 An abjuration tendred to Familists in England aâ— 1580. the 10th of Queene Elizabeths reigne by the Lords of the secret councell declaring H. Nicholas to be an Heretick 353 354. II. Part Contents of the second Part called a Survey of Antinomianisme CChap I. Antinomians unjustly accuse us p. 1 2 Chap. II. Antinomians are Pelagians Chap. III. Protestants hold no preparations with Pelagians Papists and Arminians going before conversion 2 3 4 Sinners are not healed of Christ as sinners but as such sinners who are freely chosen and loved of God 4 Chap. IIII. How we teach a desire of grace to be grace ibid. Chap. V. How we
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
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
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
regeneration is not said to worke with the word but a more common operation of God there is which begetteth literall knowledge or some higher illumination 2 the Spirit worketh with the word so as in one and the same act the Spirit opens the heart to heare and receave what is carryed along in the letter of the word and so the Spirit worketh mediately not immediately 6 How in the infusion of the new heart and of the habit of the grace of God in which we are meere patients and put forth no cooperation with God more then the dead doth to quicken it selfe Ephes. 2.1 2. and the withered ground to receave the raine I see not Esai 44.3 4. in regard that though the word goe before and the word may be preached in the meane time yet the act of infusion of the new heart is no morall action of God but as it were physicall and it is a reall action receaved by us by no subordinate literall action or morall apprehension of the minde or act of the will and therefore in this formall act of infusion what the word doth but by way of disposition or preparing I must professe my ignorance though it be most true that faith commeth by hearing and in the very mean time Act. 10.44 whilst Peter yet spake these words the Holy Ghost fel on them which heard the word Then if conversion be taken in congregato vel concreto in the humbling selfe disparing of a sinner and all preparatory acts going before the infused life of Christ and in the first operations flowing from this infused life the word is an instrument of conversion but I cannot see how it is any active or morall instrument in the soules lying under the Lords act of infusion of the life of Christ except yee call it a passive instrument because it perswades not the soule to receeve the new life nor is the soule being a meere patient an apprehending knowing choosing or consenting faculty under this action of omnipotency while the Lord powres in a new heart It is true the word is thus farre the instrument that the Spirit worketh in us the same habit of new life and the same Spirit of grace and supplication that is promised in the word Esa. 44.3 4. Zach. 12.10 Ezeck 36.26 27. and the same Spirit that the Scripture saith Christ by his merits purchased Ioh. 1.16 17 18. Ioh. 12.32 Revel 1.5 Heb. 10.19 20 21 22. 1 Conclusion The word preached is that meane that instrumentally concurreth with the Spirit for begetting of faith Rom. 10.14.17 faith commeth by hearing and hearing by the word of God and that he speaketh of the externall and not of the substantiall increated and internall word is cleare ver 14 15 16. he speaketh of such a word as a sent preacher carrieth 2. such glad tydings as messengers on the mountaines bring which is not the Spirit of faith to all that the messengers are sent to 3 It is such a word as he calleth ver 16. a report Now this is not an inward substantiall report or word because all that heareth the father to them the Spirit makes an inward report they come to Christ and beleeve the report Ioh. 6.45 But few or none beleeve this report ver 16. Who hath beleeved our report 1 Cor. 1.23 25. But we preach Christ crucified to the Iewes a stumbling blocke to the Greekes foolishnesse But unto them that are called both of Iewes and Greekes Christ the power of God and the wisdome of God then the word externally preached is instrumentally the power of Goâ— and that he speaketh of externall preaching not of the substantiall word or Spirit himselfe is cleare 1 Because the Spirit internally preached is received as the power of God Esay 59 19 20. And a God teaching Spirit but this word of it selfe is not such a Spirit 1 Because the Apostles preach it Men such as the Apostles were doe speake or preach of Christ and of the Spirit but they cannot preach or effectually inpreach to speake so Christ and the Spirit to the hearers for then should they give the Holy Spirit to al those they preach to which both is against scripture and experience Act. 12. Act. 14. Act. 17. and is blasphemous for God onely giveth the Holy Ghost 2 Because the internall and substantiall word preached to the eares internally is effectuall conversion but this preached Christ must be externally preached onely to some to Iewes and Greekes who stumble at Christ and beleeve not 1 Pet. 2. And the same is proved by 2 Cor. 2.15 Wee are unto God preaching the Gospell v. 14 a sweet savour of Christ in them that are saved and in them that perish to the one wee are the savour of death unto death to the other the savour of life unto life Now the internall substantiall word is to none a savour of death 1 Thes. 2.13 For this cause also thanke we God without ceasing because when yee received the word of God which yee heard of us yee received it noâ— as the word of men but as it is in truth the word of God which effectually worketh also in you that beleeve That is 1 The externall word which yee heard of us 2 It is the instrument of the Spirit Yee received it not as the word of men but as it is indeed the word of God 3 It s not the internall word for it was not received of all that heard it for ver 14 15 16. the Iewes that heard it received it not 2 Conclusion The word preached of it selfe is not a dead letter as Swenckfeldians say with Antinomians Paul calleth the Law a dead Letter Because it teacheth what we should doe but promiseth not the Spirit of Grace to obey as the Gospell doth And punit delinquentes punisheth eternally delinâ—uâ—â—ts saith Chrysost 2 Cor. 3. hom 7. and Oecumenius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophylact saith the same Augustine saith the Law makes us know not eschew sinne and the Gospell is not a dead letter of it selfe even as the Letter of it is voyd of the Spirit except by accident in the same sense that it is the savour of death unto death and a rocke of offence to those that stumble at the word But is not may some say the law also by accident and through our sinfull condition a condemning letter aswell as the Gospell and so both because they are externall and literall must be a dead letter I answer not so because the Gospell in the letter and literall sense ofâ—ereth a way or meanes of reconciliation to thoâ—e that beleeve but the Law as the Law in no sense can either offer or give life but in regard that all have sinned the proper use of the Law to all under the Law is to give out a sentence of condemnation in the very externall and literall sense of it If the Law lead as a Paedagogne any to Christ that is now by a
higher Spirit then that which speaketh in the letter of the Law it 's true it s the same infinite Spirit The Lord that speaketh in all Scripture but in the Law he saith nothing but either perfectly doe all or die eternally But in the Law as handed by the Prophets Christ and the Apostles the Lord condemneth and convinceth that we may flee to the suretie of a better Covenant Heb. 7.22 Now in this sense Law and Gospell called the word of God is not a dead letter in it selfe for Psa. 19.7 The Law of the Lord converteth the soule c. Rom. 1.16 The Gospell is the power of God to salvation to every one that beleeveth both to worke faith Rom. 10.17 and to give salvation Rom. 15.4 For whatsoever things were written aforetime were written for our learning that we through patience and comforâ— of the Scriptures might have hope this must be the written scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1.21 For after in the wisedome of God the world by wisdome naturall knew not God It pleased God by the foolishnesse of preaching to save them that beleeve then is the word preached a mean to save the beleevers Act. 13.26 To you is this word of salvation sent Yet the Jews to whom it was sent Blasphemed and judged themselves unworthy of eternall life ver 46 Act. 20.32 I commend you to the word of his grace which is able to build you up 2 Cor. 10.4 For the weapons of our warefare are not carnall but mighty through God to the pulling downe of strong holds casting downe imaginations and every bâ—ight that exalteth it selfe against the knowledge of God That which is the strong weapons by which men fight word and discipline and is mighty through God is not a dead letter though these weapons be mighty through God so is the word a hammer and a sire and the people wood and the sword of the Spirit and sharper then a two edged sword to discerne the thoughts and intentions of the heart Ier. 5.14 Eph. 6.17 Heb. 4.12 Re. 1.16 Ps 45.3 The Rod of Christs lips by which he smites the earth Esa. 11.4 The Sceptor of his Kingdome all which evince that the word externally preached hath power in it selfe to destroy and being accompanied by the Spirit hath power to coÌ„vert and so is an instrument of the Spirit both wayes 3 Conclusion The Lord hath made and sanctified a ministery and ministers to be fathers of the second birth and instruments to save themselves and others 1 Cor. 4.17 1 Tim. 4.16 2 Cor. 3.2 Yee are our Epistle written in our hearts read of all men 4 Forasmuch as yee are manifestly declared to be the Epistle of Christ ministered by us written not with inke but with the Spirit of the living God not in tables of stone but in the fleshy tables of the heart 1 Thes. 2.19 For what is our hope or ioy or crowne of rejoycing are not even yee in the presence of our Lord Iesus Christ at his comming 20. For yee are our glory and crowne Swenckfield denyeth that he destroyeth Scripture or the ministery or preaching but saith he Epist. An. 1529 In a Christian there be two things 1 The new and internall man 2 The old or externall man called the flesh God dealeth with the Christian man internally by the word of Spirit and life he meaneth the substantiall word in whcih he reveales himselfe through Christ by the various riches of heavenly blessings but externally he dealeth with the flesh of man by the word of the letter and by preaching and by signes and seales So Saltm as if brought up at his feet saith free grace pag. 150. And this Gospell fits man who is made up both of flesh and Spirit and so hath need of a law without and in the letter aswell as in the heart and Spirit The law is spirituall but we are carnall Rom. 7 nor can such a state of flesh and Spirit be ordered by a law onely without for the word of the law and Spirit meerely is for a spirituall condition or state of glorie as Angels who onely liue by a law spirituall and word of revelation then both agree in this that the law is given to the outward man the flesh the body and the law of the Spirit of life to the inner man the soule and Spirit hence these foule consequences 1 The law belongs not to a beleever but to civill courts as Islâ—bius said 2 The word of God can lay no tye no band on the inner man to know God beleeve in Christ love God intend his glory long for heaven and Christs second appearance for the law is given to the flesh and the outward man nor can the letter of the Gospell bind him to any Gospell or heart obedience absurd 3 There can be no sinnes in spirit or soule or inner man because no law and so no obedience most absurd 4. All Ministry scripture is not to rayse an inward spirituall conformity between the Soule and the Gospel nor to make us lowly and meek in spirit as Christ is but to put on us an outside of externall conformitie between the flesh or outward man and the law how then is the law spirituall I should rather think that the spirituall law and commandements of the Gospel were given first and principally and most kindly to our spirits and thoughts and intentions and rather secondarily to the body and outward man so farre as the acts of the outward man fall under the dominion and command of the will and faculties of the inwardman 5. The spirit without the word is the law and only rule that regulateth man in all his inward and most spirituall actions and not the scripture and so the more spirituall the more lawlesse loose and carnall And Mr. Del goeth farther on with Swenckfeld for he will have the accomplishing of Gospel reformation that is the justification of a sinner and his conversion to Christ to be done by the spirit only without all power of man and so it is not visible nor ecclesiastick ser. pag. 4. It stands not in making lawes to consciences add Mr. Del contrary to the word of God act 15.22 23 28 c. by the sacred power or clergie by the messengers of Christ and of the Churches for externall conformity only and meerly externall its false wee aime at more in outward dueties worship and government and to have these confirmed by civill sanction To have Artaxerxes and Kings to ratifie and command under penalties the building of the house of God and to have Kings and Queenes nursefathers and mothers to the Church is lawfull and should be our aime and prayer to God 1 Tim. 2.1.2 3. and that the Kings of the earth bring their glory and honour to the New Jerusalem Revel 21.24 wee heartily desire though the Lord can build Jerusalem without the sword of sectaries and the arme of the Magistrate And Del sayth this Gospel reformation
that in the Gospell the word and the Spirit are alwayes joyned and therefore saith Christ the words that I speake are spirit and life that is they come from the spirit and carry spirit with them Then 1 the Gospell pâ—eached externally to Del and to Antinomians is not that word by which Christ converts soules faith is not from outward hearing as an instrument of our conversion the contrary of which we have proved It s from the inward word in the heart now the word in the heart is very faith it selfe the argument of both Swenckefel and Del is nothing for it is this the word outwardly preached except it come to the heart can never convert the soule because it is but a meere sound saith Swenckefeld it s but a very letter say Antinomians therefore the externall word is no instrument of our conversion but onely the internall word I utterly deny the consequence lay a pen well inked to paper a thousand times it shall never write except the hand of the writer draw the characters ergo the pen is no instrument of writing it followes not So bread except by the blessing of God it be turned into blood and flesh can never nourish ergo the bread that the Baker bakes is no instrument by which we are nourished It s an unjust consequence and distroyes all ordinances naturall and Spirituall It onely followes ergo the word without us is no efficacious cause of conversion and no principall cause and can do nothing except the Spirit inact and animate and concurre with the word which we with both hands yeeld and beleeve as a Gospel-truth The word is but a sound a letter I answer it is not a common sound such as the odes of Horatiâ—s and Epistles of Seneca render but it is in it selfe a sound filled with Majesty power heaven so as every word seemes to be with-child of grace and life yea and separate the word from the Spirit and in the stile conveyance method there is so much divinity majesty holinesse life gravity as the child bewrayes heaven in its forehead and lookes like the Father and Author God and therefore it s more then a sound to a deafe soule actu secundo it hath but a sound and whereas Antinomians say it s but a dead letter they speake of the paper inke and printed characters of the word but vvee take it not so but as the vvords do connotate and involve the things signified the precious promises and as the Lord saith Hose 8. The great things of my law and so they are not dead letters but the instrument chariot meanes of conveyance of Christ and the Spirit to the heart and though vvithout the Spirit the vvord vvorkes not as no instrument no toole nor hammer no axe can build a house except the Mason and Carpenter act and move them shall it follow they are not for that instruments at all 2 Del and Antinomians with Swenckefeld will have the Gospel preached to none but to those that have the internall word and Spirit in their hearts then when Christ and the Apostles Mat. 13. Act. 28. Act. 13. preach Christ and the Gospel in the letter as some other thing then the Law it is not the word of God nor the Gospell why it wants the Spirit to goe along with it and can never change nor reforme saith Del pag. 18. and begetteth but a literall and feighned faith saith Swenckefeld and the word and the Spirit are alwayes joyned saith Del pag. 19. now this is not the written read nor externally preached Gospel nor the Scripture so they must but coâ—sen us for they meane the internall word not verbum vocale And the preaching of faith that Saltmarsh speaketh of free grace pag. 146 is not the Scripture nor preached word which I demonstrate Del speaketh of such a word as hath the Spirit alwayes ioyned with it pag. 19. But the scripture and the externall vocall word hath not alwayes the Spirit joyned with it for when it is preached to Reprobates and to malicious obdured soules that stumble at Christ and the word being thereunto appointed 1 Pet. 2.7 Mat. 13 14 15. Ioh. 12.37 38 39. Ioh. 9.39 It hath not the Spirit joyned with it 2 They speake of such a word as hath the Spirit actually converting and which is therein differenced from the Law that is but a dead letter and cannot minister the Spirit so Del ser. pag. 18 19. So Saltmarsh free grace pag. 146 147 so Swenckfeld ibid. therefore all that Antinomians and Swenckfeldians say that they take not away Word ministery ordinances preaching are meere delusions for by the word of God that begets faith they meane the internall word not scripture nor the written and preached word and so they say nothing to take off this error justly layd upon them to wit that under the Gospell there is no need of Scripture Preaching Sacraments hearing nor doing of any duties to men nor abstinence from murthering killing whoring stealing c. all exterâ—alls are indifferent 3 You see how false it is that the Gospell is not to be preached to any but to those that are converted because it cannot be received by faith by any but by such contrary to Christs expresse commands to his Apostles Mat. 28.19 20. Goe teach all nations so Paul preached to the obstinate Jewes Act. 13 to the scoffing Athenians Act. 17. Is it not therefore the Gospel that they preachâ— 4 It is an undue arguing of Swenckefeldians and Antinomians The word is a literall carnall sensible thing ergo God workes not faith which is a spirituall grace thereby for it followes onely God workes not faith by the vocall word alone except he put to the pul of omnipotency of grace 2 The assumption is false the preached word though in its sound it be carnall literall bodily yet in its power Majesty and the thing signified which is the birth in the wombe of the word it is spirituall lively heavenly 5 Nor doth it follow that Iustification begins at man if the vocall word be the instrument thereof except they say that hearing and preaching did necessarily and effectually produce justification and conversion they are no parts no members no efficacious causes of conversion or Iustification 6 Iustifying faith and salvation both are in their nature things spirituall and yet have their originall from the word preached as an instrument yea from the foolishnesse of preaching 1 Cor. 1.21 Nor is the word altogether bodily because it incurres in the sense of hearing but taking the word preached as it includes the great things of God not as it is letters and sounds it is not carnall but spirituall 2 Cor. 10.5 Sharper then a two edged sword to save or kill on either edges Heb. 4.12 yea even when it is rejected the savour of death unto death 2 Cor. 2.16 17. And the Everlasting Gospell Rev. 14.6 7 Nor can it follow that justifying faith is a work of man
or that because â—raile men that are but earthen pitchers come out bearing this heavenly treasure that we beleeve in the word as in God as if the principall author were the instrument or the Master and Lord the servant For it is the Word of God that is the instrument of conversion not the word God for the substantiall word God is author and the onely finisher of our faith nor doe we any otherwise trust hope in or beleeve the word then as a meane or instrument sanctified of God for so blessed an end God is the onely formall object of our faith and fiduciall recumbency but God cloatheth himselfe in a way of conâ—iscention with his owne word and ordinances for our capacity neither doth it follow because a sinfull man preacheth the word that man layeth the first stone of the new creation and that faith and conversion hath its first rise and spring from man or from the free will of the preacher as Swenckâ—eldians imagine because faith as faith hath no beginning no part of it from the naked act of preaching or from the letter or bare sound of words no more then Lazarus had his soule fetched into his body by the created and vocall sound of those words uttered by Christ-man Lazarus come forth because faith commeth from the word preached tali modo so and so as the winde and breathing of the Holy Ghost goeth along with the vocall and literall aire of words preached by a sinfull man for the soule of Lazarus entered his body by Christs words animated and quickned with the power of the God-head who indeed raised the dead man onely this difference I conceive there is that words and sound of words uttered by Christ were not so much as an active instrument of the raising of dead Lazarus nor was the blowing of Rames horns any active instrument of the falling of the walls of Iericho but at the naked presence of both the dead man was quickened and the walls fell But I should conceive the word preached being in that which it signifieth a divine signe and indeed the word of God as the scripture every where calls it and a reall message from heaven may and I nothing doubt doth contribute an organicall instrumentall active influence to the begetting of faith but ever as it is elevated as it were above it selfe and above the nature and sphere of a meere vocall and audible sound and powered by the Spirit Now I should thinke it but curiosity to inquire how the Spirit and word are united in the working of faith for let those that aske shew the union betweene bread eaten and the nutritive power that turneth bread and transsubstantiateth it into blood and flesh and worketh the last worke which Physitians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or assimulation the very substantiall turning of bread into a peece of the childs hand foot shoulder to cause the parts and members increase and grow to the stature and reall bignesse of a perfect man I shall not thinke that the Spirit entereth into the bodily sound of words and commeth along inclosed in it to the hearers soule and makes him beleeve I rather thinke with learned Pemble that the Spirit quickneth rather the dead man that heareth the word then the dead letter of the word for the Holy Ghoâ—â— never so farre reproached the word of God as to call it a dead letter in the sense of Swenckefeldians Familists and Antinomians whose minde is that word and seales and all ordinances are but the Alphabet to unconverted men as Io. Valdesso saith and so say they of Images and Crucifixes that are as bookes to teach the ignorant and rude but when men are once Iustified called regenerated they have no more need of word and ordinances of oblieging Lawes to lead them awe them teach direct or obliege or command them then a learned man hath need to goe backe to the Catechise and learne the abc and spel and read againe Therefore the word doth but prepare and dispose the outward man say they and when men are perfect as they are being once Iustified and as sinlesse and cleane as Christ honycombe c. 3. pag. 25. Saltmarsh free grace pag. 140 and their sinnes are but seeming and imaginary not really and truly sinnes Saltmarsh free grace 32.142.154 Towne asser grace 39 40. honycombe Chap. 5.47 Den man of sinne pag. 9 10 11. after they need nothing that Man or Angell can doe to them they need no lawes saith Del ser. 26. but these three 1 The law of a new creature 2 The law of the spirit of life that is in Christ 3 The law of Loue not any of these are the written scripture or the preaching of the word Saltmarsh free grace page 240 theâ— beleever is as free from hell law and bondage on earth as if he were in heaven nor wants he any thing to make him so but to make him beleeve that he is so sure in heaven he needeth not preaching written scriptures sacraments praying for forgivenesse repentance faith nor to complaine as Paul doth Rom. 7 of the indwelling of the body of sinne The bright starre c. 11 p. 108 109. tells us that all meanes ordinance light understanding willing thinking are annihilated and nothinged and that the beleever c. 12 beholds God without meanes in this life and so we have no more to doe with the word or to grow in grace and knowledge CHAP. VII Of Revelations and Inspirations AS Swenckefeld and his so Familists and Antinomians now as also the Nicolaitans of which hereafter were all for immediate inspirations revelations without scripture or indeavours or studying or bookes or reading It was observed in New England when Familists grew that especially in the Towne of Boston and in other parts of New England Familists devised such a difference betweene the covenant of workes and of grace especially after a sermon preached by M. Wheelewreight a prime Familist that he that will not renounce saith the author of the story of the rise reigne c. pag. 24 25 his sanctification and wait for an immediate revelation of the Spirit cannot be admitted be he never so Godly and is looked on as an enemy to Christ and he that is already in the Church and will not acknowledge this new light is undervalued Now as touching revelations and inspirations of the Spirit I conceave with all submission to the Learned and Godly 1 There is a twofold revelation one of the letter of the word and Gospell this is nothing but the Lords active uttering of his will and Gospell which was hid before as Ephes. 3.9 10 Ezech. 20.11 12. Hosea 8.12 Rev. 1.19 This is a revelation proper and immunicable to any for God onely did devise the Gospell when neither Men nor Angell could dreame of a way of redemption for lost man and reveeled to Adam that the seed of the woman Jesus Christ should breake the head of the Serpent and dissolve the workes of Satan
Solomons song were but one particular beleever which is a demonstration that the particular actings of the spirit of grace cannot be written in the scriptures yet are they not to be thought unlawfull revelations and destitute of the word no more then we can say all the particular actings of Devills of all wicked men since the creation of whoring swearing Idol-worship lying stealing oppressing mis-beleeving c are not contrary to the expresse law of the Holy Ghost speaking in the word because these sinnefull actes are not particularly all specified and written in scripture with the names of the actors There is a 3 revelation of some particular men who have forefold things to come even since the ceasing of the Canon of the word as Iohn Husse Wickeliefe Luther have foretold things to come and they certainely fell out and in our nation of Scotland M. George Wishaâ—t foretold that Cardinall Beaton should not come out alive at the Gates of the Castle of St. Andrewes but that he should dye a shamefull death and he was hanged over the window that he did look out at when he saw the man of God burnt M. Knox prophecied of the hanging of the Lord of Grange M. Ioh Davidson uttered prophecies knowne to many of the kingdome diverse Holy and mortified preachers in England have done the like no Familists or Antinomians no David George nor H. Nicholas no man ever of that Gang Randel or Wheelwright or Den or any other that ever I heard of being once ingaged in the Familisticall way ever did utter any but the fourth sort of lying and false inspirations Mrs Hutchison said she should be delivered from the Court of Boston miraculously as Daniel from the Lyons which proved false Becold prophecied of the deliverance of the Towne of Munster which was delivered to their enemies and he and his Prophet were tortured and hanged David George prophecied of the raising of himselfe from the dead which was never fulfilled now the differences between the third and fourth revelations I place in these 1 These worthy reformers did tye no man to beleeve their prophecies as scriptures we are to give faith to the predictions of Prophets and Apostles foretelling facts to come as to the very word of God they never gave themselves out as organs immediately inspired by the Holy Ghost as the Prophets doe and as Paul did Rom. 11. prophecying of the calling of the Iewes and Ioh. Revel 1.10 and through the whole booke yea they never denounced Iudgement against those that beleeve not their predictions of these particular events and facts as they are such particular events facts as the Prophets and Apostles did But Mrs. Hutchison said Rise Reigne pag. 61 art 27. That her particular revelations about future events were as infallible as any scripture and that shee is bound as much to beleeve them as the Scripture for the same Holy Ghost is author of both Mr. Câ—â—mwell and Familists of old England say she and heâ—s were the more spirituall and only Saints in New England and the rest were but Antichristian persecutors It s knowne they held revelations without and beside the word of God Rise reigne er 4â— and said the whole letter of the Scripture holdes forth a covenant of workes er 9. And so the whole letter of the Scripture Law or Gospell is abolished to beleevers and doth no more oblige them then the covenant of workes can curse those that are under grace For T Collier marrow of Christianity pag. 25.26 sayth many spiritually enlightned of late are brought to Gospell-inioyments some other way which is spirituall then by verball preaching but Familists take the word preached for the printed inkie letter or the aire dead sound of the Gospell we take it for letter and sound of preaching as it includes the thing signified to wit Christ and all his promises in which sense the sounding of the Gospel heard worketh many yeares after it is preached and the word long agoe preached may be awaked up by a sad affiction an inspiration from God and produce the worke of conversion and still it is the word of truth in the scripture that produceth faith as it is the same seed that lyeth many monthes under the clod and groweth and bringeth forth fruit after And we know Antinomians reject the scriptures and build all upon inward revelations as their binding and obleiging rule Del ser. pag. 26 Saltmarsh free grace pag. 146. 2 The events revealed to Godly and sound witnesses of Christ are not contrary to the word But Becold Iohn Mathie and Ioh. Schykerus who kild his brother for no fault and other Enthysiasts of that murthering Spirit Sathan who killed innocent men expresly against the sixt command Thou shalt not Kill and taught the Boures of Germany to rise and kill all lawfull Magistrates because they were no Magistrates upon the pretence of the Impulsions and Inspirations of the Holy Ghost were acted by inspirations against thâ— word of God All that the Godly reformers foretold of the tragicall ends of the proclaimed enemies of the Gospell they were not actors themselves in murthering these enemies of God nor would M Wishart command or approve that Norman and Ioh. Leslyes should kill the Câ—rdinall Beaton as they did 2 They had a generall rule going along that Evill shall hunt the wicked man onely a secret harmelesse but an extraordinary strong impulsion of a Scripture-spirit leading them carried them to apply a generall rule of divine justice in their predictions to particular Godlesse men they themselves onely being foretellers not copartners of the act 3 They were men sound in the faith opposite to Popery Prelacy Sociâ—ianisme Papisme Lawlesse Enthysiasme Antinomianisme Aâ—minianisme Arrianisme and what else is contrary to sound doctrine all these being wanting in such as hold this fourth sort of revelations we cannot judge them but Satanicall having these characters 1 They are not pure and harmelesse but thrust men on upon bloody and wicked practises forbidden by God though â—od bad Abraham kil his only son for him to try his obedience yet God countermanded him and would not have him act accordingly these Spirits actually kill the innocent upon a pretended Spirits impulsion 2 They have no rule of the word to countenance them and if they lead men from the Law the Testimony it s because there is no light in them Esa. 8.20 3 These revelations lodge in men of rotten and corrupt minds destitute of the truth and they are opposite and destructive to sanctification 4. They argue the scriptures to be imperfect and to be a lamed and manâ—ked directory of faith and manners contrary to Scripture Psa. 19 7 8 9. 2 Tim. 3.15 16. Luk. 16.30.31 Ioh. 20.30 31. Act. 26.22 Psal. 119.105 c. 4 Then the Scripture shal not decide all controverted truthes nor be that by which we shall finde the truth and the rule of trying of the Spirits whether they be of God or no contrary to Io. c. 39.
up by God according to his promises in the most holy service of God under the obedience of his love The Familists of New England and Antinomians professe all of them are Christed with Christ. The Apostles doe not so extoll themselves Towne Assert of Justifica p. 39. So soareâ—h Keep the Law saith he and works here below on the earth and as Enoch converse in Spirit and walk with God in the alone righteousnesse of Christ apprehended by faith As if a holy conversation and a spirituall walking with God in faith and duties were low base and for men of the earth onely The speciallâ— errors and Heresies holden by H. Nichol. are such as are for the most part either abominably blasphemous or much like to the errors of Anabaptists David-Georgians Swenskfeldians from whence they sprang as have been and shall be God willing cleared to be the same with Libertines and Antinomian errors 1 H. Nâ—cholas challengeth to himselfe that which is proper to Christ Esa 61. Lu 4. that the Spirit of the Lord is on him to preach glad tydings to the poore The Antino Beacon saith that none can be true preachers but they run unsent that run without the Spirit of sanctification 2 H.N. saith c. 1 Evan. not one man Adam sinned and we in him but man from the beginning to this day was disobedient Hence Adam was no one man 2 Wee have no more sinne from the first Adam then by following the sinnes of all men 3 The story of Adam of the tree and fruit is but an allegory Antinomians turne all in allegories Randal serm a sower went out to sow here is a warrant from parables to expone scriptures by allegories all things of nature are sacraments of Gospell mysteries as doe this in rememberance of me 3 H.N. saith c. 1 All that walked not in the forme of Abel according to the manner and ordinance of Seth were not of the right stocke of Seth. Then righteousnesse commeth by personall imitation of Seth not by the imputed righteousnesse of Christ. 4 Christ to H. N. is head of Abrahams faith not Abrahams flesh which destroyes his humanity for H. N. applyeth these words the power of the most high shall come on thee and overshadow thee by an allegory to all beleevers which had their discent out of the faith of Abraham partakers of the Godly nature and being and according to the will of God are wholly minded with God so Antinomians as Christ was once made flesh so is he now first made flesh in us ere we be carryed to perfection Del. ser. 17 18 19 20. tells us of two meanes of Gospel-reformation 1 The word dwelling in the flesh reformes the flesh and it dwells in us through faith this word is not the word without us then it is not the scripture word but the word within us Jt sheweth us Christ and changeth us into his image The 2 meanes is the Spirit which God promised long before to powre upon all flesh and so to reforme all flesh the Spirit reformes 1 By taking away all evill out of the flesh as pride â—nvy and all errors and false doctrines for the Spirit burnes up all errors as â—ay and stubble I feare Del give us no more for God manifested in the flesh but this not one word of the Scripture or preached Gospell is once mentioned heare foâ— feare Enthysiasts offend 2 The Spirit reformes by changing the flesh into its owne likenesse as fire changeth every thing into its selfe so doth the Spirit in the flesh make the flesh spirituall heavenly holy meeke good loving c. Here I desire M. Del to separate from H. N and give a reason of his faith to those that offend at his doctrine 1 How is the Spirit powred on all flesh and so is all flesh reformed p. 19. l. 20. Is he for universall salvation of all the Scripture speaketh not a word of the heart reformation of all This Devill is going abroad in our times Del speaketh like this wandering Spirit 2 How is the inward word which he carefully distinguisheth from the outward word p. 18. l. 3 4. differenced from the Spirit p. 19. for the inward word is the word made effectuall by the working of the Spirit and he saith the word not the letter without the Spirit which is but the dead law saith he and Spirit are alwayes joyned that is the inward word that is faith wrought by the Spirit as I take it is ever joyned with the Spirit who doubts but the Spirit is ever with the Spirit 3 The Spirit takes all evill out of the flesh what is that out of the man out of the soule and body this is a rare expression 4 How dwells the word in our flesh pag. 18. l. 1. God the substantiall word the sonne of God dwells in our flesh that is personally in the nature of man Ioh. 1.14 why does Del speake with hereticks and not explaine himselfe 5 How does the inward word change us into the image of Christ p. 18. he hath not told us of the Spirit all this while p. 19. which only changeth us into the image of Christ. 6. How doth the Spirit change the flesh into its owne likenesse by flâ—sh yee meane not corruption so the scripture Rom. 7. Rom. 8. Gal. 5.17 and in many places takes the word flesh Now the Spirit maketh not corruption and sinne spirituall heavenly holy meeke good loving c. then by flesh yee meane the fabrick of the nature of man soule and body Why speaketh not Del with protestant divines and calleth it the mortification of the old man and the vivification of the new but he speakes with H. N. and puts us to request him for the truths sake to expone what a God manifested in the flesh and what a word dwelling in the flesh he acknowledgeth for H.N. grammer rules his pen and tongue not the Holy Ghosts 5 To H. N. Every Godly man partaker of the being of God and Spirit of love is God incarnate and Christ and Christ is not any one man the son of Mary but the condition of all men beleeving and loving and Christ is no where else saith Theo. Ger. p. 22. but he is the same man 6 Gods being is love it selfe The damned apostate should acknowledge his being to be some other thing then love onely as Moses doth Exod. 34.6 The Lord strong gracious slow to anger c. 7 There is no diety belonging to God but love of which mortall men doe pertake in this life so H. N The Lord hath Godded me with God in his Godly being with the Spirit of his love 8 By our obedience of love we become sonnes 9 Love is faith working and doing is faith Whereas faith worketh love and obedience as the cause of love saith the scripture Iam. 2. Heb. 11. 10 Obedience of love and misliking of sinne bringeth us unto the being of Christ cleare
against the freedome of the grace of God Tit. 3.3 2 Tim. 1.9 Ephes. 2.1 2 3 4 5. 11 All that beleeve not as H. N. are unbaptized no christians more then heathens So Del and the Antinomians esteeme all not of their way legall Pharesies 12 Christ not God nor man but the state of perfection in beleevers or anoynting or the Sabbath yea sect 8 9 10. Oh how grosely saith he have then certaine wise of the world over-reached themselves which have wiâ—hout diversity forsaken the law of the Elders Testament Moses his law of Ceremonies and of the priests office after the order of Aaron and set backe the same as a thing unneedfull But have all for the most part cryed Christ Christ and we are Christians and attributed to themselves much freedome ere ever the time of the appearing of Christ or the anoynting of the Holy Ghost was come to passe which doctrine M. Hutchison approves and the Antinomian M. Cornewell in his preface to the conference of M. Iohn Cotton approves her way and all her followers pag. 7 8. now she was Rise reigne ruine pag. 37 38. much perplexed to know the meaning of that 1 Ioh 4.3 Every Spirit that confesseth not Iesus Christ is come in the flesh is the Spirit of Antichrist for neither Papist nor Protestants deny that Christ is come in the flesh and are the Turks then the only Antichrist At length the Lord revealed immediately to that Iezabel from heaven that all opposite to her way of Familisme and Antinomianisme who did not preach the N Covenant their way were Antichrists for these said she who deny the covenant or Testament deny the death of the Testator hence while Antinomians of England resolve me I thinke she and hers beleeve God incarnate is not the man Christ like us in all things in the dayes of his flesh except sinne but the anoynting of the Holy Ghost by which Antinomians preach free grace and the new Covenant their way so by H. N. Christ is that condition of state by which men leave the written word and betake themselves to revelations 13 The old Testament Ceremonies are in force after Christs incarnation resurrection and ascention even till the Holy Spirit and anoynting come to make every beleever Christ and this anoynting is all the God manifested in the flesh and the Christ that H. N. knoweth 14 H. Nich. In his Epistle to the daughters of Warwicke sect 4 saith The beeing of Christ in love is received through the power of the Holy Ghost not by any ceremoniall Christ which one man speaketh to another and sect 5.7.10 He condemneth all scripture as literall fleshly Elementish ceremoniall all preaching of the word seales sacraments ordinances as literall and indifferent and all regeneration that way as unlawfull and extolleth a spirituall regeneration of the Family of Love done by the Spirit without the preaching of man so doth the Antinomian Deâ— pag. 6 7 8 c. in his sermon extoll inward reformation but withall cryes downe all externall reformation that is done by lawes synods the power of men yea or of Angells as carnall antichristian hypocriticall and false 15 All Ordinances hearing preaching Scripture scripture-learning Baptisme the Lords Supper all confession of Christ before men all externalls in religion are things of no worth indifferent free triviall layd on us by no law of God so H. Nich. sect 5.7.10 Epist. to the daughters so the Anabaptists as Bullinger saith so Antinomians so Swenckefeld as Schlusserburg saith Cato heret l. 10. p. 30. and another reformation beside this of the heart I know not saith M. Del. But the Apostle Iames calls for the clensing of the hands aswell as the purging of the heart and Gospel-reformation saith Del onely mindes the reformation of the heart then nothing is minded by the Gospell of walking worthy of the Lord in our conversation among men So Beacon the Antinomian in his Catechisme in the Epistle to my Lady Say and Seal Oh that they were once wise to forbeare this clashing and dashing themselves in peeces for matters externall trivial and circumstantiall in religion These be most like the words of Galliâ— Act. 18.15 But if it be a question of words and names and of your law looke yee to it for I will be no iudge of such matters 16. and he drove them from the Iudgement seat So saith he Catech. pag. 188 189. Q. Are you bound to this doctrine and practise of baptizing by a law A By the law of love Q May you use it or not use it A I have liberty so to doe 1 Cor. 10.29 Q How A If I use it I am not the more accepted 1 Cor. 8.8 and if I use it not I am not the lesse accepted Q Is it then in that respect of the same nature with circumcision A Yes and all other outward things Gal. 6.15 Q May we suspend the use of some outward things A Yes Gal. 2.14 Q When A When religion is placed in them Gal. 2.14 Q Doth not religion consist in them A No. Q In what then A In righteousnesse peace and joy in the Holy Spirit Q They are not then heavenly things themselves A They are Iewes that know not Christ that so thinke Q What then is the baptisme of water A A Shadow 1 Pet. 2.21 Q Why doe men strive about it A It shewes our unacquaintance with the substance Phil. 2.7 Mic. 6.6 7. Q Of what is it a shadow A A shaddow of Christ Col. 2 17. Q Is there a teaching by shadowes in the New Testament A Yes 1 Pet 3 21 c. In all this good Reader obserue this absurd doctrine from this Antinomian way of Mr. Beacon for â—he raiseth the old heresie of a sectary whom Calvin in a treatise called Confutatio Hollandi refuteth who said it was lawfull to bow to Idâ—â—ls because Christ violated the Sabboth and because Christ hath perfectly fulfilled the Law and restored us to spirituall liberty he hath freed us from all externall observance of the law either ceremonies or any other thing if we love God and our neighbour we are now in Christ made spirituall and are to seeke the things that are above and that Christ calles us from all externalls ceremonies even of the Lords Institution baptisme the Lords Supper hearing reading and he spake in the Grammer of M. Beacon nos de umbra a asini et de inani atque infantili naenja certare cultum dâ—i nihil amplius esse atque ejus neque legem neque normam habendam So is Del against all externalls and outward reformation and for the heart reformation only And Calvin in his treatise called excusatio ad Psedonic an Apologie to the false disciples of Nicodemus refutes them who thought they might goe to Masse worship an Idol so they keepe their heart to God and this they did to get into rich benefices to be Bishops Pryâ—rs and the like being taken with the wares of the whore of Rome
for Calvin beside the example of Paul Act. 17. whose Spirit was stirred at the Idolatrous Alter at Athens brings the Testimony of 1 Melancthon who saith Nec tantum interior cultus necâ—ssarius est sedetiam externa significatio seu confessio seu professio Mat. 10 qui negavâ—râ—t me coram hominibus negabo eum coram patre coelesti so Mar. Bucerus Peter Martyr and Calvin condemne the same externall observance of popish superstition Calvin excusatio ad Pseu Nicode pag. 521 522. It followeth then that from Beacons way I preaching of the Gospell false opinions of Papists controversies betweene Protestants and Socinians Antinomians Arrians Familists Enthysiasts Brownists Jndependants c. must be but matters externall triviall and circumstantiall in religion 2 the profession of truth since it is an externall outward thing a testimony of Christs truth before men and of Christ before the world then is triviall and so indifferent and free which yet is commanded by Christ and hedged with the greatest reward and threatning in the word Mat. 10.32 3 Yea for outward things and all externalls reading hearing scripture preaching seales praying baptisme the Lords Supper There is no law but the law of love not a law of the soveraigne authority of God the commander contrary to Mat. 28.19 20. and so men sinne not in neglecting a command of God in not observing all things whatsoever Christ hath commanded Mat. 28.20 whereas we conceive the Lord commands not only in the Gospell by the law of love but by his soveraigne authority as God in covenant with us that we doe all whether inward or outward things that he commands 4 So all externalls under the New Testament of being baptised or not baptised hearing or not hearing a sent ministery confessing or not confessing Christ before men are as free and indifferent though expresly commanded of God so as we sinne if we dispise prophecy 1 Thes. 5. and reject the counsell of God as did the Pharisies and Lawyers in not being baptised Luk. 7.29 30. whereas the publicans in obeying these commandements Iustified God They are I say as free triviall and indifferent to Antinomians as eating or not eating meats meerely indifferent in the case 1 Cor. 10. 1 Cor. 8. so if it were not a scandal we may refuse baptisme the Lords Supper the scriptures hearing the word confessing Christ before men teaching and admonishing our brother yea all duties of keeping our body cleane of speaking the truth of not lying not killing for all these are commanded beleevers by no law but by the law of love for say the Antinomians we are under no morall Law else 5 Yea so also we may suspend the use of all outward things by Beacons Antinomian argument we need not heare pray prayse receive Sacraments teach the ignorant comfort the the feeble minded releeve the poore visit the sick c. Why al these are both outward things and are abused most men place all religion in them as in Pauls time Gal. 2. they placed religion in circumcision the Iews placed all holines in them Es. â— Mi. 6. 6 Why then was Christ circumcised for in his time many said they were Abrahams circumcised sonnes and that was enough to save them which was to place all religion in circumcision but though we may suspend the use of things indifferent when religion is placed in them yet may we not neglect commanded externall ordinances because they thinke they are good christians if they be baptised and goe to Church nor doth Paul Gal. 2. thinke circumcision to be nothing but a thing indifferent for that the false Apostles and be witched Galatians thought their Iustification stood in circumcision but Paul saith Gal. 5. Not onely circumcision was not indifferent but damnable and whosoever was circumcised had fallen from Christ. 6 Conseq To Beacon they are all Iewes who judge baptisme the Lords Supper the scriptures read and preached heavenly things It s true they are externall and without the Spirit they availe not but there is a Majesty and divinity in the Scriptures and in the power of God in the foolishnesse of preaching and baptisme also and they are in themselves spirituall ordinances of God and though baptisme be a shadow yet striving about the doctrine of baptisme is in Moses and Paul no token of their unacquaiâ—tednesse with Christ the substance of all ordinances as M. Beacon imagineth 7 This is to turne all orthodox and sound opinions touching Christ free grace redemption worship scriptures over into Septicisme doubtsome bickerings and to leave us doubting and knowing nothing with certainty and full assurance of faith but to halt betweene two in all opinions touching God Christ the Spirit Trinity incarnation free grace scriptures law Gospel resurrection heaven hell as these opinions are professed before men and Angels and this will turne to professed Atheisme to doubt and professe we doubt of all things 5 And to be ever learning and never to come to the knowledge of the truth 8 If they be Iewes who thinke not all things externall all observances and our outward conversation with men which is most externall most indifferent and free then the letter of the written and preached old and N. Testament must be free and indifferent and it must be Iudaisme to read heare or study the scriptures for they are outward things in which carnall men ever have and ever will place all religion 9 We are to contend earnestly for the faith and for every truth of God Jud. 3. Touching baptisme and all the ordinances of God and to consent to wholsome words against all perverse disputing of men of corrupt minds and destitute of the truth 1 Tim. 6.3 4 5. 2 Tim. 2.14 15 16. nor 10. Can any Antinomian say that Paul was unacquainted with Christ the substance of ceremonies and circumsion when with such Godly animosity he withstood Peter to the face Gal. 2.11 12 13. and so sharpely rebuked the Galatians c. 3. c. 4. for lesser truths then we now contend for But in this Antinomians bewray of what Spirit they are when they professe all religions Popish Protestant Socinian Arrian Arminian Antitrinitarian Antinomian Familisticall to be free and indifferent and if we have love and faith in the heart we are perfect Christians though we live in wickednes disobedience and rebellion against God 16 Our second birth is our saviour Christ and dominion over sin the very son of God said H. Nicholas 17 H. N. His Christ is neither man nor the consubstantiall son of God but a holy disposition or Godlinesse whereas the Lord Jesus himselfe appeales to the senses the eyes and fingers of his disciples even after his resurrection when he was most spirituall and now in some measure entered into glory that he was a speaking man and had flesh and bones and the print of the â—ailes in his hands and sides yea the scripture saith he was the sonne of Adam Abraham Isaack Jacob David Mary 3 hee was like us
For therefore also it is printed that every one who will or can read may peruse it least it should be conceived that it was penned only for your sake Since I am not able to disappoint Satan by any other meanes who still labours by writings to traduce or misconstrue both my person and opinions And truly I wonder exceedingly how it came to be imputed to me that I should reject the Law or ten Commandements there being extant so many of my owne expositions and those of severall sorts upon the Commandements which also are daily expounded and used in our Churches to say nothing of the Confession and Apology and other bookes of ours Adde hereunto the custome we have to sing the Commandements in two different tunes besides the painting printing carving and rehearsing them by children both morning noone and evening So that I know no other way then what we have used but that we doe not alas as we ought really expresse and delineate them in our lives and conversations And I my selfe as old as I am use to recite them dayly as a Child Word for Word so that if any should have mistaken what I had written he might seeing and feeling as it were how vehemently I use to urge these Catechisticall exercises in reason have beene perswaded to call upon me and demand these or the like questions What Good Doctor Luther dâ—'st thou presse so eagerly the ten Commandements and yet teachest withall that they must be rejected Thus they ought to have dealt with me and not secretly vndermine me behinde my backe and then to wait for my death that so they might afterwards make of me what themselves pleased Well I forgive them if they leave these courses Verily I have taught and still teach that sinners must be moved to Repentance by the preaching pondering of the sufferings of Christ that they may see how great the wrath of God is against sinne and that it cannot bee otherwise expiated but by the death of the sonne of God Which is not mine but St Bernards doctrine But why doe I mention St Bernard It is the doctrine of the whole Christian world and which all the Prophets and Apostles have delivered But how doth it hence follow that therefore the law must be taken away I finde no such inference in my Logick and I would gladly see or heare that Logician that would demonstrate the truth of this conclusion When Isaias saith chap. 35 I have smitten him for the sinnes of my people I pray tell me here Christs sufferings are preached that he was smitten for our sinnes Is the Law hereby rejected what is the meaning of these words For the sinnes of my people Is not this the sense of them Because my people have sinned against my law and not kept the same Or can it be imaginable that there should be any sinne where there is noe law Whoesoever abrogates the law must of necessity abrogate sinne allsoe If hee must suffer sinne to bee hee must much more suffer the being of the law For the Apostle saith Rom 5 Where noe law is there is noe sinne If there bee noe sinne then Christ is nothing For why died hee if there were no law nor sinne for which hee ought to die Hence you may see that the Devill intends by this Ghostly Gambold to take away not so much the law as Christ the fulfiller of the law For hee knowes too well that Christ may quickly lightly bee forgotten but the law being engraven in the bottome of the heart it is impossible to raze it out as you may observe in the complaints which are uttered by the blessed Saints of God in the Psalmes that are not able to undergoe the wrath of God which can be nothing else but the lively preaching of the law in their consciences And the Devil also is not ignorant of this that it is impossible the law should be taken out of the hearts of men as the Apostle prooves in his second chap to the Rom. v. 14 15. For when the Gentils which have not the law In the German Copie which received not the law by Moses do by nature the things contained in the Law they having not the Law are a Law to themselves which shew the work of the Law written in their hearts c. His maine plot therefore is to make people secure and to teach them to slight both law sin that when they are once suddainely overtaken either by death or in an evill conscience they might without any remedy sink into hell as having binâ— accustomed to all manner of sensuality and taught nothing else in Christ but a sweet security soe that when terrors of conscience seize on them they take it for a certaine signe that Christ who can be nothing but sweetnesse it selfe had reprobated and forsaken them This the Divell seekes and would faine compasse But it appears to mee that these fanatick spirits are of opinion that all those which attend the preaching of the word must needs be such Christians as are altogether without sinne wheras indeed they are such whose hearts are altogether sorrowfull and pensive such as feare God and feel their sins and therefore they ought to have comfort administred unto them For to such the love of Christ can never be made sweet enough but they still need more and more of it as I have found in experience in a great many to say nothing of my self But these teachers are themselves farre short of such Christians because they are so jocund and secure Much lesse their Auditors who likewise are as fearlesse and foole-hardy There is a godly Virgin an excellent singer who speaks thus in a certain Hymne He hath filled the hungry with good things but the rich he hath sent empty away Hee hath put down the Mighty from their seats and â—xalted them of low degree And his mercy is on them that fear him from generation to generation God cannot but be angry if there be any truth in the Magnificat with such spirits who are secure and dread nothing and such of necessity must those hold Bayards be which take away both law and sin Let mee therefore beseech you Good Mr Doctor to continue as hetherto you have in the pure doctrine and to preach that sinners can and must be drawne to Repentance not only by the sweetnesse of grace that Christ suffered and died for us but alsoe by the terrors of the Law For when they pretend that wee must follow but one kinde of Method in teaching the Doctrine of Repentance to wit that Christ suffered for us lest all Christendome should deviate from the true and onely way this is little to the purpose For it is our duty to improve all manner of means such as are divine Menaces Promises Punishments Blessings and what ever helps we can to bring men to Repentance I mean by all the Presidents in the word to bring them to the
acknowledgement of sin and of the Law Thus doe all the Prophets Apostles and Saint Paul Rom. 2. Knowest thou not that the goodnesse of God leads thee to Repentance But admit I had taught or said that the Law should not bee preached in the Church although the contrary be evident in all my writings and in the constant practise of my Catechising from the beginning why should men so stiffely adhere to me and not rather oppose mee who having ever taught otherwise were now revolted from my self even as I dealt with the Popes Doctrine For I will and may boast of it in truth that there is no Papist now adayes so conscientious and in such good earnest as once I was For those that now professe Popery doe it not for any feare of God as I a poore wretch was given over to doe but they seek somthing else as the world may see and themselves know I was faine to learn by experience what Saint Peter writes Crescite in cognitione Domini Nor doe I finde that any Doctor Councell or Fathers though I should distill their books and extract the quintessence out of them have on a sudden and in their first entrance perfected their Crescite Or that the word Crescite should be as much as perfectum esse For instance Saint Peter himself did learn his Crescite from Saint Paul Gal. 2. and Saint Paul from Christ himself who told him by way of incouragement Sufficit tibi gratia mea c. Good God! will not men endure it when the holy Church acknowledgeth her sins beleeves the remission of sins askes in the Lords Prayer the forgivenesse of sins But how come we to know what sin is if there be no Law nor conscience And where shall we learn what Christ is and what he hath done for us if we could not know what the Law is which he hath fulfilled or what sin is for which he hath satisfied And though we should not stand in need of the law for our part but could pull it out of our hearts which yet is impossible notwithstanding there is a necessity of preaching it in respect of Christ which also is done and must be done that the world may know what he hath either done or suffered for us For who could know what and wherefore Christ hath suffered for us if no body could tell what sin was or the law I conclude therefore that the Law will wee nill we must be preached if we mean to preach Christ though we should not use the word Law For doe what you can the conscience will be terrified by the Law when it is told that Christ was to fulfill the Law for us at so deare a rate Why therefore should any goe about to abolish it when it cannot be abolished Yea when by the abolition of it it is the more firmely established and deeper rooted For the Law terrifies farre more dreadfully when I am told that Christ the Son of God must necessarily satisfie the same for me then if without Christ and such great torments of the Son of God it had been preached to me with bare threatnings For in the Son of God I really see the wrath of God which the Law declareâ— but verbally and with farre lesse operation and efficacy Alasse that my own friends should thus molest me I have enough to doe with Papists I might say almost with Job and Jeremiah O that I never had been born Yea I might almost say O that I had never appeared in Books I did not care but would be content if all of them were already perisht And that the works of such haughty spirits might be sold in all Book-sellers shops which is that indeed they would have that so they might be satiated with their goodly vain-glory Againe I must not count my selfe better then our Lord Jesus Christ the Master of the house who complaines once and againe In vain I have laboured and spent my strength in vain But it is so the devill is lord in the world and I could never be brought to beleeve that the devill was the Master and God of this world till I found by a pretty deale of experience that Princeps Mundi Deus hujus soeculi was also one of the Articles of Faith Howbeit the children of men still remain in their unbeliefe and I my self but weakly beleeve it For every one is in love with his own way and all perswade themselves that the devill sure lives beyond Sea and that they carry God in their pocket But for the godly which desire salvation wee must live preach write doe and suffer all things Otherwise if you regard the devill and false brethren it were better to preach and to write nothing at all but presently to dye and to be buryed For doe what you can they will be still perverting and traducing all things and raise meere Scandals and mischiefes according as the devill doth ride or lead them There is no remedy but we must and will fight and suffer We must not thinke to faire better then the blessed Prophets and Apostles which were used as we are They have invented to themselves a new Method which is that the doctrine of Grace should be preached in the first place afterwards the revelation of wrath that by no means forsooth the word Law might be heard or spoken of This is a curious Crotchet wherein they might please themselves imagining that they can turne and winde the whole Scripture as they list that so they may be Lux mundi But S. Paul must and shal be that light Rom. 1. These men see not how the Apostle teacheth that which is directly opposite to their tenents denouncing first the wrath of God from Heaven and making all the world to be sinners and guilty before God When he hath made them so then he teacheth further how they may obtaine Grace and be justified and this the 3 first Chapters mightily and clearely evince But is it not a singular blindnes folly of theirs to conceit that the manifestation of wrath must be something else beside the law which cannot possibly bee For the manifestation of wrath is nothing else but the Law where it is acknowledged and felt according to that of the Apostle Lex iram operatur And have they not now bravely hit it when in abrogating the Law they teach it againe by teaching the Revelation of wrath But thus they preposterously put the Cart before the Horse teaching the Law after the Gospell and wrath after grace But what foule errors the Devill drives at by those jugling Gypsies I discerne in part well enough but cannot now stand to discusse them And because I hope they will proceed no further it shall not need It hath been a speciall peice of pride and presumption in those men that they would bring something to light that is new and singular that the people might say Heâ—r's a brave fellow indeed Here 's another Paul Have they
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
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
prorsus cogitare nosse debet nisi unicum Christum acsummis viribus adnitatur ut tum legem quam longissime è conflâ—ctu abjiciat Extra locum justificationis debemus cum Paulo reverenter sentire de lege eam summis laudibus evehere appellare sanctam bonam justam spiritualem divinam â—ebemus extra conscientiam facere ex ea Deum in conscientia verò est verè Diabolus A man a beleever terrified in conscience and under the despairing apprehensions of wrath doth never sin more horribly then in that article of time when he beginneth to feele and understand the Law in its condemning power It s unpossible that Christ and the Law can dwell together in one soule for either must the Law or Christ yeeld the one to the other Luther Let us learne to distinguish these two righteousnesses that we may know how far we are to obey the Law for we said that the Law ought not to exceed its limits but only have dominion over the flesh of a Christian to shew that he is a sinner Saltmarsh saith free gr 145. he is but a seeming sinner say thou to the law stay within thy limits and exercise dominion over the flesh but come not neare my conscience to condemne me otherwise to obliege as a rule of obedience it doth where there is no Law It s the great skill and wisdome of Christians to be ignorant of the Law and workes and of all active righteousnesse especially when the conscience wrestleth with the justice of God as without the Church of God it is the great wisdome of God to know consider and presse the law works and active righteousnes To the Divell accusing thou art a sinner and therefore damned we may answer because thou callest me a sinner therefore I shall be just and saved yea thou shall de damned no for I flye to Christ who gave himselfe for my sinnes When the concience is terrified with the Law and wrestleth with the justice of God consult neither with naturall reason nor with the Law but lean only to free grace and the word of consolation and theâ—e thou mayest behave thy self as if thou hadst never heard any thing of the Law of God there thou mayest enter in darknesse where there shineth neither law nor reason but only the mirror of faith which may save thee without and beyond the Law the Law is also to be heard in the own time and place Luther A Christian hath nothing at all to doe especially under a temptation with the Law and sin in so far as he is a Christian he is above the Law and sin for he hath Christ the Lord of the Law inclosed in his heart as a ring hath a pearle indented in it therefore when the Law accuseth him and sin terrifieth him he beholdeth Christ who when he is apprehended by faith he hath with him the conquerour of the law sin death and hell who commandeth these that they hurt him not Extenuations of the Law are referred to the conflict of conscience Nor can we vilely and hatefully enough speake of the Law in this argument therefore the conscience in a true conflict ought to thinke of or know nothing but only Christ and with all its might endeavour to remove the Law as far as can be from the conflict Setting aside the case of justification we ought with Paul to thinke reverently of the Law and extoll it with great praises as holy good just spirituall divine and when the Law is out of the conscience we are to make a God of it but in the conscience it s the Devill Now Antinomians not only in the case of Justification debase the Law but they cry it downe as a rule of life they have nothing to doe with Moses and his Law or strict walking And where as Antinomians tell us the sinnes of beleevers are but sinnes to our sense and feeling or before men or sinnes in our conversation not really not before God not in our conscience not to faith they never learned this from Luther who expoundeth sense and faith a far other way For so Luther speaketh in a conflict of conscience we know by experience sense of sin wrath hell death hath dominion then we must say to the tempted Brother thou wouldst have a sensitive righteousnesse that is thou desirest to hâ—ve such a sense of righteousnesse as thou hast of sinne that shall not be but thy righteousnesse must goe beyond the sense of sinne and beleeve thou art righteous before God that that is thy righteousnesse is not visible or sensible but there is hope it shall bee revealed in its owne time Luther In certamiâ—e conscientiae experientiâ— doctiscimus fortitor dominatur sensus peccati irae dei mortis inferni-Ibi tum dicendum est tentato Tu frater vis habere iustititam sensitivam id est cupis ita sentire iustitiam ut peccatum sentis hoc non fiet Sed tua iustitia debet transcendere sensum peccati sperare te coram Deo justum esse hoc est â—ustitia tua non est visibilis non sensibilis sed speratur suo tempore revelanda Luther never denyed the sinnes of beleevers to be reall sins and that there was â—o more originall sinne dwelling in a beleever then in Christ as our grosse libertines doe But he forbiddeth the tempted to measure their owne condition as forlorne and hopelesse from sense because they feel sinne wrath hell death terrours of conscience but contrary to the sense of all this the weake soule must beleeve an invisible and spirituall righteousnesse and seek no sensitive righteousnesse as most men doe in conflicts of conscience Luther hath divers comfortable grounds of beleeving when the Law in its condemning power breakes in upon the conscience In cruce aliud peccatum invenio contra meum peccatum quod me accusat devorat peccatum scilicet aliud in carne Christi qui tollit peccatum mundi omnipotens est damnat devorat peccatum meum l Fateor me peccâsse sed peccatum meum quod peccavi damnatum est in Christo qui est peccatum damnans est autem peccatum illud damnans fortius damnato 2 Luther Sicut tutissimum est canem latrantem contemnere praeterire ita una vincendi ratio est contemnere rationes Satanae neque cum iis disputare diutius Textatus à Satana cum nullum evadendi modum sent is simpliciter claude oculos nihil responde commenda causam Deo Luther Sathan nihil minus ferre potest quam sui contemptum Hi sunt amplexus ejus quibus amplectitur sponsam prae impatientia amoris Luth. Non enim feram te O lex Tyrannum durum crudelem exactorem in conscientia mea regnare siquidem ea sedes est templum Christi filii Dei Qui possum esse sanctus cum habeam
against the flesh in some more in some lesse The time of grace is when the heart is erected and saith why art thou cast downe O my soule c. Hee that knowes this art well is deservedly a Divine I and those like me know scarse the first elements thereof The more godly any is the more he feeles this battle When I was a Monk I thought my heaven gone so often as I felt the concupiscence of the flesh I assay'd much I confessed every day but in vaine while I understood Paul saying The flesh lusteth against the Spirit then I was not so afflicted I thought then as now Martin even thou though godly shalt not want sin and this battle despaire not but fight then thou art not under the Law Staupicius said I have vowed a thousand times to be godlier but I keep not I le vow no more c. Luther That which is truely sin against the Law the Law cannot accuse as sin in the godly Luther Sin that is pardoned is broken through confidence of mercy that it condemne not or accuse not yet because of the flesh it springs up and warres in the flesh Beware to think little or much of the reliques of sin for so the purger the holy Spirit is lightly esteemed The reliques of sin remaine in us which need daily pardon All the beleevers sinnes are pardoned and covered but not yet purged so much pride hatred lust c. yea inward blots unbeleefe impatience murmuring remaine in us The reliques of sin remain in our flesh even when wee are justified least we should be idle that wee may have exercises of godlinesse Sin as Augustine speaks remaineth in us actually and in guilt it passeth away that is the thing it self that is truely sin is both pardoned and tollerated by God and the remnant of it remaines in the flesh and is not close dead except that by Christ the Serpents head is bruised yet his tongue moveth and his taile threatens a stroake What you will say ought not the ten Commandements to bee kept or if they be kept is not that our righteousnesse I answer wee will performe and keepe the ten Commandements but with a large that is with a truly Evangelick dispensation and distinction because we receive only the first fruits of the Spirit and the sighs of the Spirit remaine in our heart also our flesh with the lusts and concupiscence that is the whole tree the whole body of sin in its nature and being say Antinomians what they will with the fruits thereof remains this is the cause why the Law can never be perfectly kept Luther does most excellently deliver the differences of Law and Gospell of which Antinomians are altogether ignorant Luther calleth the Law a letter a dead a condemning letter not as Antinomians say because in the Gospel as Del saith The word and the Spirit are alwayes conjoyned and therefore Christ saith the words that I speake are spirit and life that is they come from the Spirit and carry Spirit with them which the Law doth not but Luther meaneth that the Law as the Law and Covenant of workes hath nothing at all of the Spirit but as a pedagogue to Christ it hath the Spirit conveying it in the hearts of the elect and the Gospel as the Gospel promiseth and hath conjoyned with it the Spirit not alwayes not when preached to Capernaim as Del citeth ignorantly the text Joh. 6. not when preached to Pharisees but when preached to the elect and not alwayes not when their hearts are hardned Mark 6.52 Mark 8.16 17. but when God is pleased to open their hearts and effectually to concurre with the word of the Gospel For Luther saith what ever revealeth sinne wrath and death does the office of the Law whether in the Old or New Testament according to Luther the Gospel may act the Laws part on a hardned hearer and so it hath not the Spirit alwayes accompanying it and the Law when it is made a Pedagogue to lead us to Christ carryeth the Spirit with it but Antinomians mean no other thing but that the Gospel is the very holy Spirit himself A most absurd Doctrine the Gospel is the word of grace the Holy Spirit is God making the word of grace effectuall Luther The Evangell is a word both of power and grace while it beats on the ears within powres in the Spirit But if it powre not in the Spirit a hearing man differeth not from a deafe man Then the Gospel is sometimes without the Spirit as well as the Law Except the doctrine of faith by which the heart is purified and justified be revealed all teaching of all commands is literall and the tradition of Fathers The Law teacheth what is your debt and what you want Christ giveth what you should doe and what you should have Augustine saith the Law of works saith doe what I command the law of faith saith to God grant Lord what thou commandest and again what the Law of works commandeth by threatning that the Law of faith obtaines by beleeving the people of the Law is hauty the people of Faith sighes for pardon Every law especially Gods Law is a word of wrath the power of sin the law of death the Gospel is the word of grace life salvation the word of righteousnesse and peace It is a wonder and unknown to the world to teach Christians to be ignorant of the Law and to live so before God as if there were no Law For except thou be ignorant of the law and conclude in thy heart there is no law no wrath but onely grace and mercy in Christ Jesus thou cannot be saved for by the law is the knowledge of sin by the contrary so the law and works must be pressed on the unbeleeving world as if there were no Gospel promise no grace Luther The Gospel is a preaching of Christ that he pardons sin gives grace justifies and saves sinners Whereas there are Commandements in the Gospel they are not Gospel but expositions of the law and consequences of the Gospel Evangelium verbum virtutis gratiae simul est dum aures pulsat intus Spiritum infundit Quod si Spiritum non infundit nihil differt audiens â surdo Luther Nisi doctrina â—idet quâ cor purificatur justificatur reveletur omnis omnium praeceptorum eruditio Literalis paterna traditio Lex docet quid debeas quo careas Christus dat quod facias habeas Augustinus dicit lex factorum dicit homini fac quod jubeo Lex autem fidei dicit Deo da quod jubes iterum quod lex factorum minando imperat hoc lex fidei credendo impetrat Luther Lex quae cunque presertim divina est verbum irae virtus peccati lex mortis Evangelium verò est verbum gratiae vitae salutis verbum
justitiae salutis Res mira mundo inaudita Docere Christianos ut discant ignorare legem utque sic vivant coram Deo quasi penitus nulla lex sit nisi enim ignoraveris legem in corde tuo statueris nullam esse legem iram Dei tantum graciam misericordiam propter Christum non potes salvus fieri E contra in mundo sic urgeri lex opera debent quasi prorsus nulla sit promissio gratia Evangelium est predicatio De Christo quòd remittat peccatum donet gratiam justificet salvet peccatores Quod autem praecepta in Evangelio reperiuntur ista non sunt Evangelium sed expositiones apendices Evangelii Luther meaneth that as the Gospel is distinguished from the Law and containeth the Doctrine of justification by free grace without works so the precepts of good works are not Gospel-precepts but otherwise taking the Gospel in its latitude it confirmeth and establisheth the law and commandeth the same works of sanctification which the Law commandeth 7. Conclusion And whereas Luther calleth the Law a dead letter as the Gospel is a saving word he hath not the same meaning with Antinomians to exclude all outward commands to cry downe the Scriptures and the written Law and Gospel and turne the Gospel in the Spirit and to remove all outward ordinances word Sacraments praying and make faith all our worke and the Spirit of life that is in Christ all our Law as Del and Saltmarsh and other Antinomians doe and as Theologia Germanica doth and other Familists teach for Luther aimeth highly to extoll Scripture as you may read in Luther tom 1.166 to 1.252.531 to 2.22.237.310 to 2. in Genes c. 17. fol. 85. and to 2. in Gen. c. 19.143 I hate my own bookes often I wish they may perish for feare they take the readers and draw them from reading of the Scripture to 3. in Genes f. 45. c. 24. It s a common proverbe Princes letters should be thrice read so farre more Gods letters Vel millies legendae should be a thousand times read and whereas Antinomians and Familists are all for allegories Luther is not so The literall sense of the Scriptures is the whole substance of Christian faith and divinity which only carrieth a man out in tentation Allegories are empty speculations and the froath of Scripture An allegory is a faire whore that cannot but be loved for the present by idle men that are not tempted Only the historicall sense doth rightly and solidly instruct fight defend conquer edifie Luther Literalis sensus scripturae sâ—lus tota est fidei Theologiae Christianae substantia qui in tentatione solus subsistit Luther Allegoriae sunt inanes speculationes tanquam spuma sacrae Scripturae Est allegoria tanquam formosa meritrix quae ita blanditur hominibus ut non possit non amari praesertim ab hominibus otiosis qui sunt sine tentatione Luther Historicus sensus rectè solidè erudit pugnat defendit vincit aedificat And Luther acknowledgeth a literall sense of the Law Luther Spiritualis intelligentia legis est ea quâ scitur lex requirere Spiritum nos carnales convincere literalis ea quâ putatur imò erratur legem posse impleri operibus viribus nostris citra Spiritum gratiae The Spirituall understanding of the Law is that by which the law is known to require the Spirit and to convince us that are carnall and that is the literall meaning of the Law by which men think yea erroneously imagine the law may be fulfilled by works our strength without the Spirit of grace Then to Luther the literall knowledge of the Law or the old letter of the Law is the false sense of the Law that we can be justified by works and Luther never condemneth Law or Gospel because written and in outward commandements as Antinomians doe And againe the law without the Spirit as also the Gospel is literall and legall to Luther Lex litera est sive scribatur sive dicatur sive intelligatur donec ametur The law is a letter either writen spoken or understood till it be loved this is not a work of the teaching Law but of justifying faith converting soules It is true Luther holdeth that all commandements of law and Gospel are then sweet and Christs yoke easie when the Spirit concurreth to make them sweet but neither doth this cry down the Scriptures nor make the Spirit the only obleiging rule as Del Town Saltmarsh Crisp doe Luther Ita dulcescunt praecepta Dei quando non in libris tantum sed in vulneribus dulcissimi salvatoris legenda intelligimus Luther Duplex est lex una Spiritus fidei quâ vivitur Deo victis peccatis impletâque lege altera lex literae operum quâ vivitur peccato nunquam impletâ lege per legem enim suscitatur odium legis sed per fideÌ„ infunditur dilectio legis Luth. tom 4.88 Tu urges servum hoc est scripturam eam non totam sed locos de operibus Ego urgeo dominum Christum qui est Rex Scripturae qui est factus mihi meritum pretium justitiae salutis Then the law without Christ is the letter of bondage and fear Lex literae lex spiritus differunt sicut signum signatum sicut verbum res Ideo obtentâ re jam signo non est opus Itaque neque justo lex est posita habito enim solo signo docemur rem ipsam quaerere Luther So the Commandements of God become sweet when we understand them to be read not onely in books then as written they are sweet but also in the wounds of the most sweet Saviour Luther There is a twofold law one of the Spirit and faith by which we live well to God sin being subdued and the law fulfilled The other the law of the Letter and of works by which we live to sin the law never being fulfilled but with a fained fulfilling For by the law the meere letter of the law without faith or grace is stirred up a hatred of the Law but by faith is infused a love of the law The Law of the letter and the law of the Spirit differ as the signe and the thing signified as the word and the thing the when the thing is obtained there is no need of the signe So there is no law to the just man but having only the signe we are taught to seek the thing it self This expression of Luther with another in the same Tome to wit The justified man ought nâ—t to live holily but hee doth live holily gave occasion to Antinomians to dream but it s but a dream that Luther is theirs as if Luther had been of their minde that the justified is under no commanding power of the law and
that being once justified and having obtained the Spirit they are not obliged by any obligation of a command involving sin in case of disobedience to either read heare or meditate in the Scriptures but are so freed from the signe having obtained the thing that they are not under the letter of law or Gospel written or preached or under any outward command or Ordinance or Law or Sacrament or sin or obligation at all but are led by a free arbitrary Spirit separated from all letter of the word A vain dream For Luther holdeth the letter of the Law to be an erroneous false and wicked seeking of righteousnesse by the works of the Law and a living to sin and from the oldnesse of the letter in this sense we are freed by the Spirit of faith and Luther explaineth himselfe when hee saith Obtentare jam signo non opus having obtained the Spirit we need not the letter He meaneth nothing lesse then when we have received the Spirit we need not the written Scriptures or the Commandement or any outward Ordinances nor any commanding Sure Sathan devised that sense it came never in Luther never in Pauls minde but he meaneth having obtained the thing that is the Spirit we need not the signe that is the letter of the Law only without the Spirit now the letter of the Law only commandeth perfect and exactly absolute obedience under the paine of eternall damnation But Luther explaineth himselfe in the very next words Ideo obtenta re Spiritu jam signo non opus Itaque neque justo lex ost posita What is that Luther to 4. fol. 178. Lex justo non est posita sic enim justus vivit ut nullâ lege opus habeat c. He so liveth that hee hath not need of the Law to teach and command without Christ that he must performe absolutely pâ—rfect obedience to the Law otherwise he is eternally condemned this is the letter of the Law for the just man is in Christ. Ideo Lex saith Luther there non potest accusare reos agere credentes in Christum the Law cannot accuse and condemne beleevers in Christ in the same sense saith Luther to 1.451 Justus non debet bene vivere the justified man ought not to live holily according to the letter of the absolute commanding Law enjoyning obedience under paine of eternall condemnation for faith looseth him from this debet and from this Law debt yet vivit bene hee liveth holily and he ought to live holily in an Evangelick sense and that this is Luthers minde is cleare the just man is loosed from that Law that the unjust and beleever is under as Luther saith in the same place Injustus debet bene vivere Now the beleever being under the Law he is a full debter to pay active and passive obedience to the brim he owes in a manner as much as Christ paid to the Law 2. Luther saith in the same place Hoc totum urget c. God presseth all this that we seeke not a letter-righteousnesse that is righteousnesse by the workes of the Law for the Law in its letter requireth absolute obedience under the paine of death But Christs intention sense is not that the â—etter of the Law Cursed be he that obeyeth not in all that is written in the Law to doe it shall stand against the beleever but that the spirituall sense shall stand that the beleever shall bee cursed in his head Christ suffering for him and that he shall fulfill the Law not in the letter that is perfectly and compleatly for so the old letter is now out of date and passeth away to the beleever but in the Spirit that is an Evangelick obedience to the Law 8. Conclusion Antinomians hold that a justified man is perfect and free from sin both in person and works as if he were in heaven and that the naturall civill and religious works of beleevers are made perfect in the sight of God Then must they perfectly keep the Law and Christ must make our good works exactly conforme to the Law what can hinder us then to be justified by works Randal the Antinomian and Familist said These are ever learning and never come to the knowledge of the truth who say That perfection is not attainable in this life So Bullinger l. 1. c. 8. tells of the fourth sort of Anabaptists in his time that said they could not sinne and the Church was without spot and wrinckle they left out in the Lords prayer Forgive us our sinnes and said we are justified by workes and could keep the Law perfectly Sure Luther denyes the beleevers to be perfect in this life Say not I am perfect I cannot fall but be humble and fear thou that stands to day mayst fall to morrow Luther So is the life of a Christian that he who hath begun may seem to have nothing therefore Paul saith I beleeve not that I have apprehended Phil. 3. because nothing is more pernitious to a faithfull man then that presumption as if he had apprehended it and there were no need to seeke so many make defection and whether through security and negligence So Bernard to stand in the way of God is to goe backe then to him that is be-back then to him that is begun to be a Christian this remaineth to esteem himself not a Christian but to seek to be a Christian. A Christian is not at his end but in his way that he may glory with Paul I am not but I desire to be and as many of us as are perfect let us remaine in this rule then he that is a Christian is no Christian that is he that beleeveth he is made a Christian when he is to be made a Christian we endevour toward heaven we are not in heaven so he is already in heaven who indevours toward heaven because God counts him to be in heaven woe to him that is wholly renewed that is who beleeveth he is renewed Then woe to Towne Saltmâ—rsh for these that are as free from sin as Christ must be perfect Luther The minde of man when it is in temptation and danger with difficulty rests on this consolation for thus it doth perpetually complaine What shall be done when shall it be done where shall it be done I answer then wait on wait on if it be longer deferred and the mind ask againe when shall it be say thou I have no other advice but that thou indure and wait on longer one two three years he that commeth will come and will not â—arry Luther Ne dicas ego perfectus sum non possum labi sed humiliare et time ne hodie stans cras cadas Luther Sic est vita Christiana ut qui caeperit sibi videatur nihil habere sed tendit pergit ut apprehendat unde Paulus non arbitror me apprehendisse Phil. 3. quia re vera nihil pernitiosius est homini fideli
come we by faith in Christ come suffering glorified Luther saith tom 1. p. 529. Non facta sed fidem patrum imitemur let us follow not the deeds but the faith of the Fathers Luther burnt offerings were not for justification but a sacrificed Oxe was a witnesse of grace and to speak so a working voyce of thankfulnesse or an handy or manuall gratitude by which the hand powred out thankfulnesse by reall words They beleeved in Christ to come we know he is come and gone to the father to prepare dwelling places for us Luther Abraham saw Christs day in faith and the spirit onely Luther the same Christ the same faith from Abâ—l to the end of the world and did reigne in divers ages of the world Antinomians as Den Crisp Saltmarsh Del deny any heart-Reformation true conversion to God actuall remission of sins and of all sins or free justification by free grace in a Gospel-way to the Jews under Moses as we are justified and saved under the Messiah and make the promises and covenant of grace with Papists and Sâ—â—inians to differ in substance and nature from our Gospel-promises and free covenant as if their law tutory Gal. 4. had varied the way of Justification and salvation to them and to us CHAP. XII Of Christian Liberty and of sense true and false 10 Conclusion Antinomians have not Luther for them in the Doctrine of Christian Liberty Luther Vnusquisque Christianus sciat sâ— per Christum constitutum esse in conscientia dominum legis peccati mortis contra scâ—at quoque hanc servitutem externam corpori suo impositam ut per charitatem serviat pâ—oprio Qui autem aliter intelligunt libertatem c. Luther Omnia sunt libera nobis per fidâ—m omnia serva per charitatem ut simul stet servitus libertatis et libertas servitutis Libertas Evangelii non tollit res corpora debitâ— nominum sed conscientias liberat a vinculis spiritualibus Luther Christianus in conscientia debet esse medicus in externis moribus debet esse asinus Per fidem Christi non sumus liberi ab operibus sed ab opinionibus operum id est a stultâ praesumptione justitiae per opera quesitae Let every Christian know that by Christ he is made in his conscience as he beleeveth in Christ the Lord of law sin death so that these have no power over him On the contrary let him know that this externall servitude is laid on the outward man that by love he is to serve his neighbour Those who otherwise understand Christian liberty as Antinomians who think they owe no obedience to the Law they enjoy the gaine of the Gospel to their owne destruction and are worse Idolators under the name of Christians then they were in Popery All things are free to us by Faith yet all things are under obligation of Law in regard of charity that so the servitude of liberty and the liberty of servitude might stand together The liberty of the Gospel takes not away things bodies nor duties of men but freeth the consciences from spirituall bands of wicked opinions Thâ— Christian in his conscience should be a physitian but without in externall conversation an Asse to beare the burthen of Brethren Luther meaneth in things indifferent that are without the case of scandall as hee exponeth himself Tom. 1 472.528 and clearly To. 1. In Christum credentibus omnia munda indifferentia licita sunt quaecunque vel praecipiuntur vel prohibentur externis ceremoniis c. and Tom. 2.154 155 156 158. Through faith in Christ wee are not free from works but from opinions of works that is from a foolish presumption of righteousnesse to come by works Now by opinion of good works Luther meaneth conscience and the resting of the conscience on good works as our righteousnesse hence so often saith Luther the Law hath nothing to doe with the conscience the Law hath no power over the conscience the Law ought not to reigne over the conscience And so 2. he placeth our Christian liberty not only in freedom from the Judiciall Law Tom. 4 on 1 Pet. 2. Rom. 13. and from the Ceremonies of the Law of Moses Tom. 4. fol. 145. But also from the condemnation of the Morall Law As is clear Luther That Christian liberty which Christ hath purchased is not so easily beleeved as spoken if it could be apprehended by a sure and firme faith no fury nor terror of the world of law sin death and the devill could be so great which would not be swallowed up as a little spark of fire by the great sea Libertas illa quam nobis Christus peperit non tam cito creditur quam nominatur Si certa ac firmâ fide apprehendi posset nullus furor aut terror mundi legis peccati mortis et diaboli tam maguâ— esse posset qui non 〈◊〉 seu scintilla a mari ab ea absorberetur Then Luther evidently thinketh our Christian Liberty is not from duties commanded in the Law but from the terrors accusation and condemning power of the Law after wee have sinned against the Law Luther Verba illa libertas ab ira Dei lege peccato morte c. Dictu facilia sunt sed Magnitu dinem hujus libertatis sentire fructum ejus in certamine in agone conscientiae applicare hoc plus quaÌ„ dici potest difficile est Luther In carne nulla debet esse libertas Debemus enim subjecti esse parentibus Magistratibus in summâ omnium servi esse sed in Spiritu conscientiâ Liberrimi ab omni servitute ibi nulli credimus nulli confidimus nullum timemus nisi solum Christum qui regnat inter medias afflictiones cum gaudio laetitia inter media peccata cum virtute fortitudine These words Liberty from the wrath of God law sin death c. are soon said but to finde the greatnesse of this liberty and the fruite thereof in a conflict and agony of conscience and apply it practically is more hard then can be spoken So he expresly clearely this Liberty in the flesh that is in sinning there ought to be no liberty for we ought to be subject to Parents Magistrates and finally the servants of all but in the spirit and conscience we are most free from all servitude for there we beleeve none trust in none feare none but onely Christ who reignes in the midst of afflictions with joy and gladnesse in the midst of sins with strength and courage It s clear by the flesh Luther cannot mean as Antinomians and Papists with Libertines doe the sensitive part which they call the Asse contradistinguished from the minde will and conscience as if the renewed man in whole sinned not with will affection reason conscience for the reason that Luther giveth is contrary to that for saith
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
Popery or what else is or shall be by law established without once promise of obedience in the Lord and according to the rule of holy Scripture They well knew that Puritans were hatefull to King James and all such as were non-conform to Prelacy and Ceremonies in either Kingdoms and therefore to ingrâ—tiate themselves into the Kings favour they raile in their fleshly manner against all the godly in England for which cause the Prelates did overlook them partly because they made work of controversies for the times and diverted many from eye-ing and considering the corruptions of Prelates partly because Prelates and they were common enemies to those that were truely godly and unjustly called Puritans and what shall we think of those that went for Puritans in England not many years agoe who now turn Familiâ—ts as many now adaies doe 2. They defy all to object any thing against them except disobedient Puritans who maliced them these 25 years and what marvell for Hen. Nichol. saith prophet of the Spirit c. 13. § 8. He can no more erre in what he saith than could the Prophets of God or Apostles of Christ He saith § 9. Almost all of his way were an uncleane whorish covetous and fleshly company 3 They acknowledge their obedience to Ceremonies sacraments and the Kings supremacie Yâ—t amongst them are neither Kings nor Masters H. Nicho. Spirit c. 34. Sect. 8. But are equall in all degrees among themselves as they say 4 Thâ—y say onely right gracious Soveraigne wee have read certaine bookes brought forth by a German Authour under the Characters of H. N. out of â—hich service or writings we be taught all dutifull obeâ—ience towards God and a Magistrate and to live a godly and honest life and to love God above all things and our Neighbour as our selves agreing therein with all the Holy Scriptures as wee understand them But nothing of the blessed Trinity is here nothing of the Gospel of Christ God man of the justification of the ungodly by faith and the rest of our Articles of faith but only of a mere legall way to heaven as if they were in the state of innocencie So they extoll fleshly Henry Nicholas and his doctrine that disclaimes all the protestant faith 2. They will not have the scriptures a rule of faith but as they understand them 5 They complaine that H. Nicho. is shamefully slandred and his disciples traduced persecuted and imprisoned 6 That nothing could ever bee proved against them But that was because they hold it lawfull to deny Christ and their religion before men what then could bee proved against them 7. They intreat the King to read H.N. his books and commit to learned men the examining of them and promise they will bring over some disciples out of Germanie who knew H Nicho. while hee lived to resolve the K. of hard phrases in his writings 8 That they maintaine no errors willfully 9 They desire inlargement upon baile out of prison Yet the Puritans maintaine errour willfully But the truth was the Prelats because the Familistâ— bowed to their Baal of conformity and hated Puritans and counted any religion indifferent fostered them and would neither refute them nor suffer any others to refute them which is the cause of all the fects this day in England they lay under warme prelacie spake nothing against their domination and now in this time of liberty they come out to the sunne and day-light CHAP. XV. Of the Familists and Antinomians of New England ABout the yeare 1630. The Christians of England who could not beare the Antichristian yoake of prelacy nor submit to the Popish Ceremonies and new inventions of infamous Laud the late persecuting Antichrist of Canterburie who for his Tyranny to soules and treason against the state dyed by the hand of the Hang-man on the Tower-hill of London were forced to remove from England and to plant themselves among the wild Americans with no intention as godly ministers informed me to pitch on a Church-government either that of Independencie or of the stricter Separation or any other different from the reformed Churches but only to injoy the ordinances of Christ in purity and power and to be freed of Prelatical Monarchy a plant never planted in the Lords Viniard by our heavenly Father they were not well established in New England when Antinomians sprang up among them for the Church cannot be long without enemies These were Libertines Familists Antinomians and Enthusiasts who had brought these wicked opinions out of Old England with them where they grew under prelacie I heard at London that godly preachers were in danger of being persecuted by Laud for striving to reclaime some Antinomians They held these wicked tenets especially that follow as may be gathered out of the storie of the Rise Reign and Ruine of the Antinomians and libertines that infected the Churches of New England penned as I am informed by M. Winthrope Governour a faithfull witnes and approved by M.T. Weld in his preface to the book 1 In the conversion of a sinner the faculties and workings of the soule on things pertaining to God are destroyed and instead of them the holy Ghost comes in and taketh place just as the faculties of the humane Nature of Christ doth 2 Love in the Saints is the very holy Ghost 3. As Christ was God manifested in the flesh so is he incarnate and made flesh in every Saint So saith Saltmarsh sparkles of glory opposing the Protestants p. 255. Others say Familists in opposition to Protestants as he cleareth p. 254. Christ in us is when we are made the anoynted of God which is the Christ or the whole intire Christ as one spâ—rituall new man 1 Cor. 12.12 and that the Image of Christ â—n us is Christ manifested in our flesh as to sufferings and death whereby the flesh is crucified in the power of God and of the Spirit and the outward man or the flesh is dying now Christ in the flesh 1 Cor. 12 12. is the mysticall body of Christ his Church and this is to Saltmarsh and Familists God manifested in the flesh 4. The New Creature or new man Love or the armour of God Ephes. 6. is not meant of grace but of Christ himself 5. The whole letter of the Scripture holdeth forth a Covenant of works By which beleevers under grace are not to hear or read the Scriptures nor to search them so Saltmarsh Sparkles of glory p. 247 268 269. 6. The Faith that justifieth hath not any actualâ— beeing out of Christ it is Christ beleeving in us 7 The due search and knowledge of holy Scripture is not a safe way of searching and finding Christ So also Saltmarsh Sparkles of glory p. 244 245. 8 The Law and preaching of it is of no use to drive men to Christ Saltâ— Spark of glory p. 235.236 237 238. 9. All Covenants to God expressed in words are legall Saltmar Spark p. 244. 10 A Christian is not bound to the Law as a rule
sutable to H. Nicholas his Spirit and to the Enthysiasmes of Swenckefield and to John Waldesso a piece that M. Beacon highly extols p. 138. Catechi who saith Consideration 3. p. 8. That beleevers make use of some rules of Scripture to preserve the health of their soules as they doe for the health of their body rather to conforme themselves outwardly with the sons of Adam then because they feel themselves to stand in need of such observations forasmuch us they being governed by God alone observe the will of God and wholly depend on it And the same Popish Author Cons. 32. p. 107 108. maketh crucifixes Images and the holy Scriptures Alphabets of Christian Piety for beginners M. Beacon who commends this superstitious Familâ—sticall book must alwayes judge Images unlawfull so as a Christian having first saith Waldesso p. 108. served himself with holy Scriptures as with an Alphabet he afterward leaves them to serve for the same effect to beginners he attending to the inward inspirations having for his proper Master the Spirit of God and serving himselfe with holy Scriptures as with an holy conversation and which causeth refreshment unto him altogether putting from himselfe all these writings which are written by an humane Spirit So they judge Scripture to be written by an human spirit contrary to 2 Pet. 1.19 20 21. 2 Tim. 3.16 8 Its folly to conclude of certainty of Scripture and not of infallibility in the interpretation thereof So M. Saltmarsh and M. Dell deny the Scripture to be an obliging rule to the Saints but onely the word written in the heart Hence as the Holy Ghost dited the Scripture so also dited be the exposition of Scripture to the Familists and their exposition is as infallible as the Scripture because the same Spirit speaks in both for the same spirit that dites the word must expone it Answ. Then must the writing of H Nicholas and the uncleâ—n house of Love and of Antinomians be as infallible as the writings of the Prophets and Apostles who were immediately inspired Horrible blasphemy Men and holy men may erre in their Expositions but the Word of God is infallible truth 2. The Scripture is our rule by which all other Truths Doctrines Spirits Revelations must be tryed and if they be not according to the Law and the Testimony there is no light in them Esa. 8.19 20. Luk. 16.30 31. Psa. 119.130.105 Luk. 4.17 18 19 20 21. Joh. 5.39 2 Tim. 3.16 Act. 26.22 3 No marvell that Antinomians be Anti-scripturians and deny Scripture to be the Word of God affirming it to be a dead letter a humane thing of Inke and that what the Spirit speaks to the soule is onely the word of God and no other thing contained in the Old and New Testament 9 Faith justifying is no fiduciall recumbency on Christ God and Man Nor doe we eat his flesh and drink his blood spiritually by beleeving in Christ crucified but by acts of humility seeing our self to be flesh and nothing and Christ to be in us blood that is the spirit life and power of God as if we were Goded with him 10. God and man united in one eate the flesh of the Son of man and drink his blood or man as Goded and God as humanized p. 111 11 The reasonings and dictates of our spirit are translated into the 〈◊〉 and dictates of the Spirit of God and so the writing 〈◊〉 and arguments become Divine and eternall not humane and â—emporaâ—y Wind-mils and phanacies must they be bigge 〈◊〉 who leave the Scriptures and imagine that God onely acts understands wills loves feares hopes c. and doth 〈◊〉 in the Saints 12 Swearing at all though before a Judge is unlawfull Simpl. Defenc. p. 22. 13. While you tell the people say they to the godly in New-England that by sorrow compunction and anxiety of Spirit and woulde of minde they communicate in the sufferings of Christ it is nothing else but to conclude the Son of God to be Beliel 14 Baptisme is unlawfull except it be conjoyned with the crosse and sufferings of Christ â—o Saltmarsh Sparkles of glory p. 30 31. denyeth all Baptisme 15 As every Saint ought to hear the word so ought he to preach it Calling of Ministers is groundlesse so p. 66.67 so the Anâ—â—nom Beacon Catechi p 7.8 and Saltmarsh Spark p. 131. 16 They are Idoll Shepherds of Rome who cannot preach to the people but in a way of so much study and ease not labouring with their hands for their bread p. 67. 17 If I preach the Gospel willingly say they I have a reward 1 Cor. 9.17 that is if I doe it out of any ability skill or will of mine owne gotten or acquired by any paines or industry as men doe attain to Arts and Trades wherein they are to be preferred before and above others then I have a reward that is something to be attributed and contributed to me for the same then I goe about to deprive my Lord of his right shewing my selfe an unfaithfull Steward â— Simpl. Defen P. 68. then was Gorton unfaithfull in writing this book for pains of art he must have taken in writing in consulting by reading the Scripture to set down Chapter and Verse but all this is the Enthysiasticall gang of Divinity in which Antinomians in praying beleeving loving bereave us of the use of minde will reason affections and make the Holy Ghost and Christ in his person united to us to doe all 18 To preach for stipend or contribution is to give unto God and unlawfull contrary to 1 Tim. 5.17 18 19. which I grant if stipends be the preachers designe and end 19. None is to forethink of what text or subject he is to preach on but as Gods Spirit for the time casteth in his minde p. 75. that is he is to speak phancies without sense method or intention to edifie which thing the Prophets Christ and Apostles did not in their preachings But of this before and somewhat hereafter 20 He denies the resurrection exponing these words My flesh shall rest in hope that is my weaknesse and tyred out condition hath rest and strength in another though not in my self for hope that is seen is no hope This place Psal 16. is exponed Act. 2.26 30 31 32. of the hope of the resurrection of Christ and of ours in him who is the first begotten of the dead but Gorâ—on p. 106. wresteth it most foolishly to another sense as if it were metaphoricall flesh and buriall and so an allegoricall and spirituall resurrection onely 21 He most corruptly and unsoundly turneth all the Scripture in childish Allegories as is to be seen p. 96 97 98. In the following Treatise you have other Antinomian conceits holden by Ro. Towne who coldly refuteth Doctor Taylor and by M. Eaton in his Honey comb and Saltmarsh of late falne off conformity to Antinomianisme and Tob. Crisp a godly man as is thought But Melancholions who having builded much on
29. nor was Christ for that under any absence of the Spirit 1 Tim. 4.14 15 16. and Revel 1.3 compared with Rev. 2.7 whereas he sayth The Ministery that is to destroy Antichrist is more glorious then Arts and Tongues and this is Jesus Christ himselfe 1. Libertines said the Gospel or Word was the Spirit himselfe Saltmarsh here sayth the Ministry destroying Antichrist is Christ which is most false The Ministery is but 1. an Instrument 2. a created Ordinance Christ is God Man and Mediator 2. The Ministery that destroyeth him is the Word preached as an instrument and Christ the principall cause But the principall cause removes not the Instrument as Familists imagine but the Ministery of Familists shall never do it Whereas former Antinomians made two contrary administrations one under the Law in the old Testament another undâ—r grace or the Gospâ—l in the new Testament Onely John Baptist was pinned in as halfe a Legalist between both Saltmarsh p. 68. after he with the Familists hath made a greater number of spheres and circles of Administrations following the spirit in his fulnesse and variety he foldeth them up in three of Law Gospel and Spirit or of Letter Graces and God or of the First Second and third Heavens After the cut of David Georgâ— who said the first Ministration was the law of death and the letter the second was under Christ and the Apostles but not very spirituall but fleshly literall carnall but the last under David George the true Messiah was spirituall purely spirituall beyond that of Christ and the Apostles and so spirituall that to have conscience or sense of uncleannesse or sinne was a work of the flesh And Saltmarsh saith it is fleshly and literall that a pardoned man should confesse sin p. 69 70 a Christian saith hee passeth throâ—gh severall ages even as Christ was under the Law circumcision Supper of the Lord Baptisme and then hee crucified all that flâ—sh hee walked in under these dispensations and entered unto glory Answ. Then he crucified Baptisme the Lords supper preaching of the Gospel the Ministery the visible Church and every outward letter of conference praying for Saltmarsh now turned Seeker denies all these and hee must have crucifyed all his preaching tongues writing of books 2. What tongue or Science of the Holy Ghost taught Saltmarsh to call the Ordinances of the New Testament flesh or fleshly Ordinances for I doubt he meaneth not that Christ true man dyed for our sins for 185 186. he saith It is a discovery of the highest attainment of Protestants generally that we are born in sin And that the way of salvation was by Jesus Christ the Sonne of God born of a Virgin in the fulnesse of time made under the Law bearing our sinnes crucified dead buried and risen and ascended and entred into glory c. but pag. 190 191. he forsaking this as legall doctrine tels us of a further discovery as to free grace as if the Protestant Doctrine were merits of men not the free grace of God And he setteth downe that of the Antinomians and not a word of Christ God-man crucified and dead for our sins And the confession of Faith made in this Assembly at Westminster yea all the Reformation now is onely in some outward ordinances saith he not any purer or more glorious discoveries of God or the Spirit or Jesus Christ or our union with the Spirit or glory as to spirituall things or Christ risen but as to Christ in the flesh or under the Law of which these Ordinances were a signe And p. 198 199 200 201. which he calleth the last highest and most glorious discoverie of God by love and grace for to the Familists there is no Article of the Protestant faith that savours of truth for to them all our Doctrine is a dead Letter Nor did Christ die for our sins and rise for our righteousnesse but onely the dying of Christ is a meere figure insinuating that he dyed not in our nature as true man but as Gortyn saith the sufferings of every Saint who is the figure and image of Christ is all the Christ crucified the Scripture knows There is nothing in all the books or writings of Familists discovered touching the controversies between Protestants and their Adversaries Papists Arminians Socinians Arrians Antitrinitarians Sabellians Libertines Swenckefeldians Anabaptists c. Concerning Election Reprobation the power of free-will the supremacy of the Pope Idol-worship the consubstantiality of the Son of God Christs manhood his dying satisfaction merit buriall resurrection ascension the last judgement heaven hell the resurrection of the body in all which they are unsound and ought to give a confession of their faith as Anabaptists have done 12 The Jewish Church saith Saltmarsh p 70. or dispensation that was according to Moses and the Letter in which they were led out in carnall and more fleshly courses as in proceeding against the Nations by warre and fighting with all their other legall Rites and Rudiments were a clear figure of the Christian under age or under tutors and Governours and worldly Rudiments Here lawfull Warres and the use of the Sword are made legall rites and figures War saith he with all other legall Rites then Warre is no more lawfull to us under the New Testament then Circumcision and all the Law of Ceremonies Saltmarsh then would no more goe as a Priest to the Campe to preach to the Generall then he would be Circumcised except with H. Nicholas he thought all Moses Law indifferent and that the spirit without scripture led him to be accessorie to unlawfull bloodâ—shed and the spirit is his rule not the word of God 2 If the ceremonies of Moses be the figure of a Christian under Tutors and worldly rudiments such as hearing of the Gospel baptisme prayer confession reading then all these must bee abolished in this life to the Christian and if Christ have crucified all these as fleshly ordinances to Pray heare must be as unlawfull as to be circumcised which Paul saith Gal. 5. is to fall from Christ. See if these men mind God 13 The Disciples of Châ—ist saith p 70 71. according to Johns ministerie were a type and figure of such as are under Tutors as Gal. 4.1 and as carnall and Babes in Christ 1 Cor. 3.1 2. Answ. These under non-age Gal. 4.1 are under the Law of Moses and yet Heirs of the promise The Disciples were under Christs ministerie and beleeved in Christ as come and were blessed in that the Father revealed Christ to them not flesh and blood Matth. 16.16 17. The Baptists ministery and his Doctrine and baptisme were all one with the ministerie and baptisme of Christ and the Apostles as our Divines prove against Papists for both preached Christ the Saviour that taketh away the sins of the World justification by free grace faith repentance to life sanctification c. Corinthians are called carnall not because they prayed and heard and beleeved but because though Babes
works of the Spirit and works of all Spirit and perfect according to the rigor of the Law for the acts of the pure Spirit admitting of no retardment pollution or sinne from our nature must be as perfect as pure works of Angels And if our naturall faculties be not wholly dead they are but acts of the creature as the creature then are all our supernaturall personall duties no lesse perfect and sinlesse then the imputed righteousnesse and actings of Christ. 2. Then the holy Spirit onely is to be blamed when either the Saints pray not or pray not in the Spirit or not with that fervor faith feeling and pure spirituality that God requireth in his holy word this if any thing is a pillow of security 3. So all the exhortations to pray continually to act and work out our salvation in feare to love the brethren must be given to the holy Ghost not to us the contrary whereof is evident we the Saints not God not the Spirit of God are exhorted to praying and acts supernaturall which cannot be if the Saints have no more active influence in all these then stones blocks have for that is none at all then are we meere passive and dead in all these then must a praying Christian be God or his Spirit manifested in the flesh as to this and a Christian beleeving praising is the like CHAP. XXIII Praying a Law-bondage the letter of the word no obliging Rule to those that are in the Spirit by the way of Saltmarsh 22. WHile Christians are in bondage and not yet brought into the glorious liberty of the sonnes of God Rom. 8. they are under the ministration of prayer as children are to a Father in nonage vnd â—upillage Sparkles p. 232. A. His sense is that the Saints may be in a state of not praying at all in this life but taking bondage for a state of frailty absence froÌ„ God it is true praying argueth some Bondage want of full and compleat redemption that we as women travelling in birth long after But Saltmarsh meaneth of Legall Bondage and feare of the curse and fleshly and carnall feare and most blasphemously he makes Pauls thrice praying to remove the Messenger of Satan Christs thrice praying O my Father if it be possible remove this cup not be praying in the spâ—irit but in weaknesse or the flesh according to their own wills which must make praying in faith to be in the same act praying out of legall and fleshly unbeliefe and make Christ under a fit of unbeliefe and not to pray in the Spirit when he said Remove this Cup c. Now Saltmarsh could not have brought a place more against himselfe to prove that prayer is not a fit of Legall bondage then Rom. 8. For it is said v. 15. For ye have not received the spirit of bondage again to feare but the spirit of Adoption whereby we cry Abba Father 23. The meere Commandements and letter of Scripture is not a Law to a Christian why he should walk in duties but the law written in our hearts Sparkles page 243 245. Ans. Then the written Gospel and promises of the new Covenant obligeth not a beleever to pray beleeve give almes or not to kill his father or King but when the H. Ghost breatheth in the soule to doe these duties then if a beleever whoore swear kill rob blaspheme misbeleeve c. he sinnes not against any command in Law or Gospel because the holy Spirit acted him not to abstain and God the holy Ghost is the onely cause of all the sinnes of the Saints because he concurres not with more then the letter even with saving grace to prevent these sinnes Wee sinne not in not praying not beleeving when the grace of God joyns not then a man being in Christ may whore rob blaspheme misbeleeve c. if God wil be wanting to him with his flowings and outâ—shinings of free grace let him see to it blame himselfe he fails against no Law Commandement or Obligation Libertines taught the very same to wit That God is the onely cause of sin no creature Man nor Angel is to be rebuked or punished for sin God sinnes in them Oh blasphemy 2. We never said that the meer Commandements and Letter of the Scripture is our obliging rule as the Letter is a thing of Ink and a Paper divided from the naturall and genuine sense but as it includes the things signified and as it expresseth to us what is the good perfect and acceptable will of God which will obligeth Christians with an obligation different from any obligation that the Lâ—w written in the heart layes on us But this is as much as when a Sectary being justified robbeth and killeth the innocent hee fails nothing against this written commandement Thou shalt not murther and a Saint cannot sinne yea if the Law written in the heart excite him not to abâ—taine he sinnes against no commandement of God but the Law written in the heart is the new creation as acting which cannot be a Regula or Rule but a regulatum a thing ruled and this is to make the Spirit within us not the spirit as speaking in the Word the formall object of our faith the Judge of controversies and that is then lawfull that every unwarranted spirit biddeth us doe and beleeve 3. The Law written in our hearts is either an obliging Law to the Christian because it is onely written in the heart or because it is written in the Scripture or agreeable to that which is written in the Scripture If the former be said then is the impulsion of the Spirit in the heart without any relation to the Word our warrant this is nothing but Scripture lesse revelation if then a Spirit in the heart comand Becold Knippeâ—dâ—â—ing to â—oe aâ—ts of murther and Rebellion â—s they did they 〈◊〉 in not obeying these impulsions which yet are contrary to the revealed will of God Now it is a contradiction iâ— one and the same act to obey the revealed will of God and that lawfully and not to obey it and that also lawfully If this heart-law be an obliging law because it is also written in the Scripture then is the meere Commandemement and Letter of the Scripture the last obliging law at least to a Christian. And then yet when the Spirit does not conjoyne his sweetest breathings to procure in us an holy abstinence from murther harlotry perjury but the Christian falls in these sinnes he sinnes not because no man sinnes when he doth what he is not obliged to forbeare or not to doe For every one that sinneth doth against an obliging Rule But when there is no inspiration nor actuall moving or stirring law in the heart there is no obliging Rule at all that the Christian can contravene For if the law in the heart be the onely Rule that obligeth a Christian it must oblige as it stirreth and moveth us then when it stirres or works not it
God in Ordinances Familists and Antinomians willingly mistake and pervert Scripture while they conceive the letter that killeth which is the Law of woâ—ks as opposed to the Gospel and nothing else to be the whole Ordinances of God as in formes that is the written scriptures praying preaching seales hearing conference and that if we beleeve God conveys his spirit in or by these we are Idolaters and worship God in formes images and signes the very Doctrine of H. Nicholas but Rom. 7.6 the oldnesse of the letter is the law commanding intire and absolutely perfect obedience under a curse and having no promise of the spirit and grace to obey and this oldnesse of the letter is the meere letter of the law as law-holding us as the Sonnes of the old Adam under condemnation And the newnesse of the spirit is the grace of the Gospel inabling us to obey what the law commandeth and whereas we cannot obey perfectly assuring us we are under a new Husband and Surety who by his merits takes away the guilt of our sinne for the oldnesse of the letter is opposed to the newnesse of the spirit in the Text as two contrary states to wit the state of Law and the state of Grace which are as two contrary Husbands the one saving the other condemning But the oldnesse of the letter or of the law is not contrary to the ordinances of scripture Hearing Praying Sacraments for then the law should condemne and forbid all these which it doth not 2 Because Paul had called the Law the oldnesse of the letter some might say then the Law is essentially an ill thing and sin He answereth ver 7. What shall wee say then is the Law sin God forbid Then it is cleare by the oldnesse of the letter he meant the law 3 The oldnesse of the letter is opposed in the Text to the newnesse of the spirit then the oldnesse of the letter cannot be ordinances scripture the letter of the Law and Gospel the written and preached word for the written and preached word is never opposed to the grace of Christ or the renewing spirit The word spirit are diverse never opposite or contrary And 2 Cor. 3. the letter is not the written word and seales and ordinances and Ministers preaching the Gospel 1 Because Paul saith expresly God hath made us able Ministers of the new Testament Now sure in this sense they were Ministers of the letter to the far largest part to whom they preached yea the savour of death unto death 2 Cor. 2.16 and their Gospel hid and so a mere letter to these that perish yea and to the most part to a world 2 Cor. 4.3 4. but they were Mininisters of the spirit not of the letter not because they preached not the letter and externall word of the crosse to the effectually called for the contrary is said 1 Cor. 1.23 and if the letter be ordinances the Apostles were Ministers of the letter to all saved and not saved for word and seals and Law and Gospel were written spoken preached held forth by the Apostles to both saved and lost in the visible Church But Paul expresly denies that they were Ministers of the letter but of the spirit 2 The letter is the ministration of death The ministration of death written on stones only And not on fleshly tables of the heart not the Law written in the inward parts Jer. 31. For this Law on stones is the Law commanding but promising no grace to obey and commanding all and perfect obedience under a curse and eternall wrath and for that a killing letter yea for that the ministration of death the letter is not then new Testament ordinances as the written and preached Gospell and seales of the Covenant for as these are written on paper and not on the heart they are also a killing letter but not in the Apostles sense and yet the Apostles were Ministers of the new Testament in these to those that were lost and to those that were saved 3 The ministration of death had a glory that Israel could not behold and if a glory then a spiritualnesse as it is v. 7. and v. 9 it is called glory but letters graven on stones are dead of themselves and have no glory at all except in the thing signified then the written Law as it is here spoken of is not a naked signe figure and shadow But a spirituall ordinance including the thing signified and so something of God and therefore the Letter or ministration of death here cannot be so large as all written or preached ordinances and seales and that as they are meere formes types figures 4 The letter spoken of here v. 11 is done away and opposed to that which remaineth and is not done away but the letter of the written Law and the Ordinance of the Gospel preaching of Christ and the seales of the new Covenant and expresly the Lords Supper are not in this sense a letter a meere sign figure and shaddow for they are not done away The old and new Testament doe remaine and must be preached till Christs second comming Yea that the letter and outward ordinances are not done away as Moses his veile and his shaddows and types is most evident in that John who wrote after the ministration of the Spirit was come and to these who have the anointing that teach them all things 1 John 2.27 saith expresly 1 John 1.3 we declare unto you by writing the word of life 1 John 2.1 I write these ver 12. I write to you little Children 13. I write to you Fathers 14. I have written 26. These things have I written to you concerning them that seduce you and Paul must be a Minister of the letter in all the Epistles he wrote to the Churches by this way 5 The Gospel and new Testament Ordinances are delivered with much plainenesse of speech v. 12. and the old Testament is yet to be read and far more the new Testament is to be read and preached as is cleare v. 14. Then the letter cannot comprehend all Ordinances and old and new Testament in their formes and preaching to be done away as Familists dreame 2 As touching the supposed Idolatry of serving God in Ordinances written read and preached Scriptures of the old and new Testament 1. We doe not include and imprison the infinite God who is incomprehensible in sounds letters writen or spoken in creatures Sacraments that are not God we confesse but holy and warrantable Ordinances of God for we are here to do as God himself doth for we teach no man to fix or pin the Almighty within his ordinances the way of the Spirit with the word we dare not determine but the Spirit goes along with the word the Lord putteth his word and his Spirit in the holy seed in Covenant with him Esa. 59.21 The foolishnesse of preaching is a mean to save 1 Cor. 1.23.18 And if it be Idolatry to serve God in his own Ordinances Familists stumble
the same way at preaching calling it Idolatry as these that were lost break their necks upon the preaching of the Gospell as foolishnesse 1 Cor. 1.18.23 And these that stumbled at the word 1 Pet. 1.2.8 stumbled not at the internal word and the law written in their heart the only word of Swinckefeld and Familists but at the externall word preached for they never knew the internall word 2. When saith he Protestants set up such a form of worshipping God in Ordinances hearing searching the Scriptures reading praying seales it is an immediate way of fixing God and his Spirit upon it and indeed a finer kinde of Idolatry to conceive that God enters into outward things he means the written and preached Scriptures Sacraments praying hearing c. so the Antichristian Beast H. Nicholas speaketh Evangely or joyfull message of the Kingdome chap. 34. But the while now that the Figurative Services and ceremonies of the Christians flourished in their vigor he hath raised up me H. N. H. Nicholas meaneth hearing reading of Scripâ—ures and all outward Ordinances which he calleth Figurative Services and Ceremonies and Saltmarsh saith worshipping God according to the Scriptures is an immediate way of fixing God and his Spirit to this forme To Scriptures and Ordinances then he giveth us his good leave except we would be finer Idolaters to follow the Spirit without and beside the Scripture For the Scripture is but a Form and a thing of Figures and Letters And though the Lord and his Spirit be not tyed or fixed to Scriptures yet are we tyed to the Law and Testimony and if any spirit any Apostle Paul any H. N. or Saltmarsh will lead us by a Spirit with another Gospel we pronounce him accursed Esay 8.20 Gal. 1.8 2 Joh. 10. 3. We confesse if to tremble at the Word as Josiah did 2 Kings 22.19 and these in whom God dwelleth Esay 66.1 2. Esay 57.15 be a making of an Idoll of the Word and a Legall service then did God command and reward Idolatry in the old Testament which is abominable and then we professe that wee under the new Testament worship God after the way which these men call Idolatry but mourning and shedding of teares at the seeing of him in the Word preached whom we have pierced Zach. 12.10 11 12. is no Legall Idolatry but a Prophesie to be fulfilled under the kingdome of the Messiah and when the Saints are pricked in heart and tremble at the Word preached Acts 2.37.38 Acts 9.5 6. Acts 16.29 30. Luke 7.37 38. They adore not the Letters nor sounds of the Word but God that conveyes himselfe to their soules by these meanes of his own appointing 3. It is abominably false that God conveyes himselfe in outward things as Papists say he conveyes himselfe to the soule by Images For Images or Portraits of God are in themselves religious meanes of worship utterly unlawfull and forbidden in the second Commandement when as Ordinances are lawfull conveyances of God to sinners 1 Cor. 1.18 For the preaching of the Crosse is to them that perish foolishnesse but unto us who are saved it is the power of God 21. It pleased God by the foolishnesse of preaching to save such as beleeve 23. But we preach Christ crucified to the Jewes a stumbling-block to the Grecians foolishnesse 24. But unto them that are called both Jewes and Greeks Christ the power of God and the wisdome of God Rom. 1.16 For I am not ashamed of the Gospel of Christ for it is the power of God unto salvation to every one that beleeveth to the Jew first and also to the Greek 1 Cor. 2.4 5. 2 Cor. 10.4 5. Rev. 1.16 and this is never said of Images in old or new Testament 4 We utterly deny that God immediatly informes glorifies and spiritualizeth these forms and figures as the Israelites thought that God informed the Calfe If any idolize the preached or written Word it is not our doctrine nor did Saltmarsh ever aim to prove any such thing to be our doctrine or that the Word heard conferreth grace ex opere operato If hearing be not mixed with faith it profiteth nothing the carnall moralist dreameth that formes and Church-service will save him but Protestants teach no such thing 5. Ordinances are not meere figures and signes but holy divine powerfull signes like a Hammer a two edged Sword weapons mighty through God and the life majesty divinity power heaven that is in the Word doe be-ly Familists Therefore it is false that in their nature they are but Parables Figures and Types For the words and letters are so but in their sence as they include the thing signâ—fiâ—d they are another thing of a higher straine 6 These Ordinances are the everlasting Gospel the Covenant the Lords Supper in which we annunciate the Lords death till he come again 1 Cor. 11.26 and therefore are not for the state of bondage onely 7. Nor are Ordinances earthly things but lively spirituall heavenly treasures 2 Cor. 4.7 8. Who ever exponed Scripture as Saltmarsh and Familists doe For he calls the seeing groping and feeling of the holes in Christs side and the print of the nailes in his hands and feet the ordinances of the written and preached Word and Seales or Sacraments by which he clearly insinuates that some never enjoy ordinances of Word Scripture and Seales and yet beleeve in Christ as â—hriâ—t saith that â—ome never saw never gropâ—d the holes in his 〈◊〉 and side â—s Thomas did yet do beleeve and so are more blâ—ssâ—d theâ— Thomas But let Saltmarsh shew who are these who beleeve and yet their faith came not by hearing contrary to Rom. 10.14 9. It is true Christ preached and conveyed to the soules of men by the foolishnesse of preaching is a scandall to many But not that only but that Christ onâ—y so low despicable as a Saviour shamed crucified cursed rejected should be the Saviour of the world and the way to eternall happinesse is the great scandall so it is not the Letter or sound â—f words or the foolishnesse of Figures and Signes that occasioneth mens stumbling at Christ but the thing signified in this letter and sound of words For the Grecians and great wits of the world did convey their happines they promised to men by Characters Letters and figures namely by the Divine writings of Plato Aristotle Cicero Seneca Socrates and so did the wise Philosophers who by words and grave sentences would make their Disciples and their Sectaries happy Then Christ is not appoynted for the ruine of men and to be a snaâ—e because he conveyeâ—h himselfe his Spirit and faith salvation and grace by words but by words of so despicable and base a Redeemer as Maâ—ies Son hanged on a tree 10. We cast no reproaches on the Spirit but are as much for praying by the Spirit preaching by the Spirit as he but not by the Spirit separated from the Word Revelations Such 1. as the Word knoweth not 2.
unity but imaginary unity because outward and in visible formes before men not inward not spirituall not most glorious so are whoring lying chambering sinnes in the justified only before men and done by the flesh not sinnes before God nor against any Law all that preach duties and against such sinnes to our Familists are literall outside carnall and legall preachers to H. Nicholas Evang. c. 4. s. 4. unilluminated unregenerated unrenewed ungodded unsent all because they are Scripture-learned and to these men the Scripture is but as formes and outward things and so no sin to neglect it there is no unity of professing hearing speaking the same truth of walking as the Redeemed of the Lord. Love in the heart is all H. Nich. 1 Exhor c. 16. s. 2. calleth all Ordinances and Chriâ—tian walking in Christ false exercises or usages which beare a godly shew 1. The Author will have no reall unity but inward and spirituall What then is become of all outward Ordinances that have an outside by Christs appointment answering to an inside and these two united make but one and the same spirituall Ordinance for the body followeth the soule and both follow the Spirit of Jesus according to the written word and the vocall praying the preaching the hearing visibly acted by a beleever in the outward is no lesse spirituall when inside and outside both joyne with the word and Spirit then the inward acts of the minde transacted only within the soule This Author following H. Nicholas and Mr. Del and Saltmarsh would exclude all unity in the body to the head that consists in outward Ordinances as if Christ were not the head of the body visible and of the true visible Church as well as of the invisible Church and as if Christ as the head of the Church did not command and appoint there should bee a visible Ministery an externall Church-government which is spirituall and outward Ordinances of hearing preaching praying Sacraments written word of the old and new Testament but had left all these free to men therefore H Nicholas condemns all knowledge of the Scriptures as Ceremoniall false literall and fleshly wisdome So his Epist. to the two daughters of Warwicke speakes and Evangel ch 34. he rejects the figurative services and Ceremonies that arise from the knowledge of the Scriptures as contrary to the spirituall and inward service of the holy being of God in love and godly wisdome Therefore these Authors call the word of God and externall Ordinances nothing but formes the letter characters figures flesh or externall fleshly Ordinances that perish with the using and are no better then the Ceremonies of Moses Law that are gone and buried and may not be used Saltmars Sparkles of glory p 293.287 288 243 244 245 246 247. Del uniformity examined pag. 7.8 wee know Familists and especially Mr. Dels Sermon before the House of Commons p. 7 8 9 10 18 19 c. cryes downe all Reformation but that which is of the heart and inward and spirituall So Saltmarsh Sparkles p. 217. And this Antichrist is one who denyes Christ comming in the flesh or God in his people who is comming and comming that is ever flowing out in fresh and glorious discoveries and manifestations of himselfe forbidding all beyond them as new lights and false revelations and fixing God and his appearances in their conceptions votes and results and councels and consequents and Lawes of worship In which you see these are one and the same denying Christ comming in the flesh and denying his comming in fresh and glorious discoveries of himselfe then must God incarnate and manifested in the flesh and borne of a woman and of the seed of David be nothing but God by his Spirit opening a new light of Familisme as H. N. taught every spirituall man was Christ and there was not another second Adam and every sinning man the first Adam 2. Christ in the flesh is but a forme and flesh and to bee under his heavenly and spirituall teaching as he preacheth Matth. 13. Joh. 13. Joh. 15 16 17. c. is to bee under the Law and the bondage thereof as under a more legall Christ then that of all Spirit and pure and glorious Spirit It is most considerable that Familists and Antinomians who make every Saint to be Godded and Christed with the godly being make every beleever to be God manifested in the flesh And as Papists make as many hosts as many Christs in their dreame of Transubstantiation so only Familists and Papists multiply many Christs to us and no doubt Christ had an eye to both but specially to Familists Matth. 24.23 then if any man say unto you Loe here is Christ or loe there is Christ beleeve it not 24. For there shall arise false Christs and false Prophets c. 3. The forbidding of new lights and new discoveries of God beyond what is revealed in the Scripture to which under pain of a curse we may not adde Rev. 22.17.18 is unlawfull because the scripture to Saltmarsh is but a forme that perisheth with the using and to Familists a fixing of God Idolatrously wâ—thin created formes Vnion in formes commonly called Vniformity every Christian for peace sake will study Why should the Authour speake of Uniformity with such an estranging and detestable expression for with his hand lifted up to the most high God he swears to endeavour to bring the Churchâ—s of God in the three Kingdomes to the nearest Vniformity in Religion confession of faith forme of Church government Now by uniformity we understand not figures words characters which we tye no man too so they speake not as Hereticks and Familists who tell us of an incarnating of God in every Saint or a Godding a Christing of a Creature see H. Nicholas Evange c. 34. Nor doe we meane union in time places persons as Mr. Del ignorantly phancies in his Vniformity examined he may examine his owne examination for he speakes he knowes not what by Vniformity we meane union in the things and in the true Doctrine and substantial practises of faith worship government of the Church in the fundamentals But the Arguments of Del and other Familists prove that the Saints are not to be taught by any ordinances preaching reading hearing I should be glad this Authour were neither of the faith of Del nor Saltmarsh but hâ—s letter smellâ—th rankly of them Yea by this way all England are licenced 〈◊〉 doe what they list on the Lords day and the Booke of spoâ—â—s licencing all Plays and pasttimes from morning till night on the Lords day must be called for agaâ—ne which 〈…〉 Bishops were ashamed of for Vniformity of all Christians and Churches to â—eâ—pe the Lords day is but a form and no spirituall worship to Familists Del saith the spirituall Church is taught by the anoynting the carnall Church by councels By this the Familists dâ—ny all Oathes and Covenants and abjuration of false Doctrine under the new Testament in which they will
have nothing but inward spirituall worship and say now it was unlawfull to take â—he Covenant and the deepest Familists say it was at that time dangerous to refuse the Covenâ—nt and they might lawfully take it and keepe their heart to God for H. N. Epistle to the Daughters of Warwick so teacheth Now councels as sermons and preaching and the written word are but formes to these men Anoynting is the work of the alone Holy Ghost 1 John 2.27 and no worke of men and they are all carnall â—en or such as H. Nicholas speaketh are wise with Worldly Antichristian false and fleshly wisdome 2 He tels us the New Testament worship consisteth in faith hope love and citeth John 4.23 and Paul preached at Troas and administred the Lords Supper till breake of day all that beleeved were together and continued daily in the Temple and did breake bread from house to house here was union but not a word of externall Vniformitie Answ. Here was all the Uniformity we crave for that which Peter preached in one house Matthew or another Apostle preached not the same very words and in the same forme of Grammer but all the twelve preached the same thing in Doctrine prayed for the same thing all administred received the Supper of the Lord according to the Institution of Christ all did sit at table all did take break and eate all did drink after the elements were blessed this Uniformity or unity cal it as you will we seeke and an union in the externall acts and ordinances but this unity is not among Presbyterians Familists Antinomians Arrians neither Doctrine nor praying nor beleeving of these same fundamentals are one as the letter would say for if all have love and all give faith and beleife to the dictats of their Conscience and a Spirit leading without scripture This unity sufficeth not though Familists beleeve Christ is not God incarnate yet we beleeve he is God incarnate though Antinomians beleive a justified man cannot sin needs not coÌ„fesse nor sorrow for sin yet we beleive the just contrary here is neither unity say we nor uniformity we have unity of faith hope love say Familists but no uniformity because there is an indifferency in what ye beleeve if yee beleeve what Conscience or an Enthysiasticall spirit speake to you it is all one you have true faith and true love By the way of these men The Unâ—formity that Familists cry downe is the tying of the spirit and his various working to one form and way of working for this were to rule order inlarge and straighten the spirit of God by the spirit of man saith Del. But we judge Familists to be ignorant of the state of the question For the preaching and worshipping of God in spirit and truth is not the thing in question but how the outward Ordinances whither the spirit concurre with them or concurre not ought to be ordered we say God hath not left men at freedome to follow the dictates of Conscience at will which often is conceit not Conscience the word regulateth us sufficiently that we looke to the rules of edification charity prudency order decency and especially the word of God But the mystery is this all outward things are indifferent and we are to please one another in them and the spirit without the word is a rule to us in the ordering of externals We heare Saltmarsh and M. Beacon say we must please one another in love in outward things so H. Nicholas saith paterne of the pres Temp. The Services and Ceremonies he meanes all the Idolatrous service of the Church of Rome shall not save any one without the good nature of Jesus Christ and of his service of love nor yet condemne any one in that good nature of Jesus Christ nor in the service of love I see not then how Becold sinned in taking fifteen wives at once for to follow the word and figures of the Law thou shalt not commit Adultery is as Del and Familists tell us the spirit of man that inlargeth straitens the spirit of God which would have some colour if preaching of the word sacraments hearing were to be ordered by the wisdome of mere men and if Orthodox Doctrines of councels in their matter were mens devises and not Gods word and if the spirit of God did not agree to goe along with his owne Ordinance In Vniformity every Christian will doe for peace sake as far as Conscience will permit But shall the Christian doe nothing for truths sake and for the commanding law of God in Uniformity or in unity or onenesse in externall worship In external worship then we have no law but please one another in love and the law of peace or if Conscience have any acting therein it is Conscience acted by the Spirit without the word so in all externals if we keepe faith and love in the heart we may live as we list A good loose world there is an Uniformity in wars in marrying in whoring in invading the rights of the Subjects their power liberty goods possessions wee have no law in these but peace pleasing one another in love And what may we not doe then If we keepe Familistical love in our heart which is the Godly being and the Godding of man with God a permitting Conscience no word of God is our rule But the onely rule say they is Conscience Led with peace that is with a desire to please one another in love in all externals in cursing or no cursing murthering or no murthering whoring no whoring lying blaspheming railing no lying no blaspheming no railing For the written word and law of God the Old and New Testament to Antinomians and Familists is a forme a letter and some certaine figures which yet are not the Christian mans obliging rule Saltm sparkles of glory p. 238 239. for p. 216 217. The whore is adorned saith he with gold and pearle which are those excellencyes of nature and formes of worship and Scriptures with which shee decks her self as a counterfit Spouse of Christ pag. 243.245 So the Uniformity of having the same Old New Testament and the same Law and Gospell preached is here covertly condemned and the having the same outward Ordinances is contrary to inward and spirituall unity in the Godly being of love and faith as if we had no word of God for to read Scripture partake of Ordinances but all externals were free In things of the mind wee looke for no compulsion but of light and reason The Authour means in Religion and faith which cannot be compelled we looke for no compulsion This was as much As we looke not from the Parliament for any Laws or use of the Sword to punish us then if one should deny there is a God as many fools doe if any should blaspheme and raile against the Godhead wee looke the Parliament should not take notice of it 2 all Religion here comes in under the name of things of the minde
preaching another doctrine be an outward thing yea we are not to receive him unto our house nor to bid him God speed for he that bids him God speed is partaker of his evil deeds and we are never biddâ—n keep the unity of the spirit with false teachers 5 It is true love is more then outward things and the greatest commandement next to the love of God But loves excellency stands not in this that we must breake any Commandement of God to please our Brethren in love Christ should have the preheminence in all things above our Brother 6. Saltmarsh hath no warrant to call the Commandements of Christ in outward things such as to read and search the Scriptures to preach the Gospel to heare the preaching of faith to be baptised worldly rudiments which name Gal. 4.9 and worse yea the name of weake and beggarly rudiment Paul giveth to Jewish Ceremonies that were then in their use unlawfull Christ speaketh more honourably of the Commandements of the New Testament Mat. 28.20 teaching them to observe all whatsoever I have commanded you Joh. 15.14 You are my friends if you doe whatsoever I command you Joh. 13.17 If yee know these things happy are yee if yee do them Mat. 12.50 whosoever shall do the will of my Father which is in heaven the same is my brother my sister and my mother Mat. 7.21 Not every one that saith Lord Lord shall enter into the Kingdom of heaven but he that doth the will of my Father which is heaven I well remember that H. Nicholas Evang. c. 31. s. 1.2 and s. 23. Calleth the Church of Rome the communion of all Christians the Pope the chiefe anointed the most holy father the Cardinals most holy and famous and next to the most ancient and holy father the Pope in most holy Religion and understanding no doubt because there is no sinne no Idolatry in externall worship if love be in the heart The Familists repute all personall morfication and sanctification done in the strength of Grace worldly rudiments and all outward things killing or not killing whoring or not whoring pleasing our neighbour or sister in whoring or not whoring hearing the word or not hearing praying or not praying Prelacie and Popery or the contrary as they please or displease men indifferent and nothing to one that is in Christ Jesus This is a faire way for John of Leyden to take fifteen wives and for plurality of wives and promiscuous lusts robberies and the world of David George to act all villanies externall for the Familists and Saltmarsh say the outer man cannot sinne and in all externalls we are to please one another in love and not to count a rush or a straw of pleasing or displeasing of the Lord our God if there be familisticall love or Antinomian faith in the heart all is well 3. I doe not saith Saltmarsh undervalue other attaintments or lessen them he meanes Prelacy Popery Presbytery Independency though he bee in words against them all being now turned Seeker but if they bee unlawfull as you judge them yee should not only undervalue them but hate them as spots of the flesh have no communion with them as being unfruitfull works of darknesse but rather reprove them Ephes. 5.11 as meere will-worship and lies spoken in hypocrisie but all that is contrary to true sanctification is but trifles to Familists 4. In severall dispensations Christians are not to hasten out of any till the Lord himselfe say come up hither This come up hither is a call of the Spirit effectually moving and drawing men from Prelacy Popery the way of Legalists for these are the attaintments he speaketh of up to higher attaintments to a Gospell way of Antinomianisme to a higher way of all Spirit and pure Spirit which now Saltmarsh hath found out though H. Nicholas David George Muncâ—r and Becold of Leyden have saved him a great deale of labour For H. Nicholas proverbs ch 3. s. 12. divised sundry orbes or severall out-breakings of light 1 From Adam to Noah 2 Then from Noah till Abraham 3 Till Moses 4. Till Samuel and David 5 Till Zorobabel 6 Till Christ. 7 Till cursed H. N. But if these lower attaintments of Popery Prelacy c. be sinfull and unlawfull wayâ—s and if the state of Law-bondage be a denying that Christ is come in the flesh and the attaintment of Presbytery that teacheth the Magistrate should use the sword againâ—t wolves and false teachers be to Salâ—m persecution then must Christians not hasten out of that dispensation of Popery and persecution of the Saints but must sleep in Sodome as being obliged by no letter of a commandement to hasâ—en out till the Spirit inwardly call Come up hither as John was in a rapture and vision called to come up hither Rev. 4.1 So then 1. We must beare one anothers burthens of Popery and persecution so doth Saltmarsh countenance a bloody War against the Presbyterians that for Liberty of conscience this is to beare our corps in a wet and bloody winding sheet to the grave in waiting for raptures of the Spirit 2. Then are we not obliged to come out of any sinne or way of Popery Presbytery or persecution till by a vision and rapture of the Spirit God speake effectually to the heart and say Come up hither 3. Then we doe nothing against a Law obligation till the Spirit move us So the Spirit not moving shall be the cause of all sinne and not the sinner for he doth nothing against an obliging rule because the Spirit saying Come up hither is the only obliging rule of men not the letter of any Commandement say they Saltmarsh Sparkles p. 243. 4. Saltmarsh but the last yeare said Free grace pa. 97.98 Wee cannot too hastily beleeve in Jesus Christ and hasten from out of the inthralling law now this yeare he will have men staying under any dispensation and not hasten out till God say Come up hither 5. All men must please themselves in the false religions and know its Gods will they hasten not out of Sodome till a Rapture say Come up hither and if that never come they are contentedly and submissively unto Gods revealed will to sit still there in a sinfull and unlawfull worship for this is Gods will so to doe â— I am not against the Law saith he nor repentance nor duties nor ordinances so as all flow from the right principles Ans. But I never knew a controversie between Antinomians Protestants whether repentance duties flow from the principles of Free grace and the in-dwelling Spirit of Jesus if Antinomians move this question their Arminians and Pelagians of which divers are with them not we are their adversaries 2. For the right principle of ordinances we know none but the Spirit speaking in the word Familists will have no ordinances but the Law written in the heart this wee disclaime But 3. The question is touching our obligation to repentance and duties they say to sorrow
truth of God he should thinke they minister as they received all the Familists and Antinomians in England if they should sit down in a Synod and all the Papists in another Synod all the Socinians in third Synod all the Arrians in a fourth all the Prelatic all Reconcilers in a fifth all the Anabaptists in a sixt and propound such things only as they have received or they are in conscience perswaded of to all the Kingdome they should then all minister as they had received and should be good stewards of the manifold grace of God for so Peter speaketh 1 Pet. 4.11 for sure Saltmarsh cannot say the commandement of the Parliament must be required to make a Synod if men speake their owne drunken perswasions to M. Saltmarsh they fulfill the Apostle Peters rule Let every one minister as he hath received Now by this to minister as we receive is not to minister as we receive from the Lord 1 Cor. 11.23 nor according as Ministers Heare the word at the mouth of Gâ—d Ezeck 2.8 ch 2.10 or as the anointing teacheth us 1 Joh. 2. â—â— Joh 6.45 46. because the Lord or his Spirit or the anointing cannot teach men lyes contrary to the word of truth but the perswasions of men often are lyes errors mistakes then shall every mans erroneous conscience and his owne dreaming spirit be the rule of his owne faith and his teaching of others And 2. This is cleare from his words in the former Epistle to the Parliament if such as conforme not to doctrine and discipline of the Church and preach without ordination shall be proceeded against by fines imprisonment then all the glorious discoveries of God above or beyond that systeme or forme of doctrine shall be judged and sentenced as heresie and schisme and so God himselfe shall be judged by man Now this consequence is nothing that God must be judged by man except the perswasions of the consciences of Familists Antinomians Socinians Arminians Arrians and all the sects that say they are the godly party be very God beleeving professing teaching in them then if such can no more be judged then God what ever their spirit perswadeth them must be truth for God cannot but perswade truth then I confesse the Sects must be infallible because the Scriptures say no more of the Prophets and Apostles then God spake in them and the mouth of Prophets is called the very mouth of God Luke 1. 3. Why These judges the Saints now called Sectaries are not infallible but when Sectaries come twenty thousand armed men against the Presbyterians who in conscience beleeve and have proved that the Sectaries speake lyes in hypocrisie must not they be infallible in both judging them to speak against their conscience and in opposing Liberty of conscience and also in killing them or then they kill men upon fallible conjectures Then if Presbyterians be perswaded in their conscience that liberty of conscience is Atheisme not true liberty then must Sectaries who are but men judge God and punish us because we minister to others what wee have received for we are perswaded of the truth we teach 4. This way promiseth salvation in all Religions so men in these be perswaded in their conscience of the truth thereof against which the Assembly hath determined according to the word of God ch 20. Sect. 3. and. c. 10. Sect. 4. CHAP. XXXII What certainty of faith the Saints may attaine to beyond the Familists fluctuation of faith of Heresie and Schisme 5. FAmilists and Antinomians goe one with the Belgicke Arminians and all our late English Independents who are for Liberty of conscience and a Catholicke toleration and punishing in a coercive way no kinde of men never so blasphemous for their conscience teach print what they will there being no infallibility now in any since the Apostles expired But this is a most false ground for there is a twofold infallibility one in teaching flowing from immediate inspiration proper to the Prophets and Apostles and another infallibility and certainty of perswasion common to all beleevers Now Libertines turne all our faith in a topicke and conjecturall opinion so most of them are turned Scepticks and affirme that we know nothing with any certainty yea the more supernaturall and sublime that fundamentalls of salvation are the more indulgence and latitude of liberty is to bee yeelded to the consciences of all men because the higher the subject is the ranker is our propension to erre God having given a thinner and more scarce measure of knowledge in supernaturall things that doe so farre transcend the sphere and orbe of naturall reason then of knowledge in naturall things our mindes being in their owne element and in a capacity to reach their connaturall and proper object wheÌ„ they are among natural things knowable by the light of nature hence that opinion now so prevailing that all and every Religion is to be Tollerated and an indulgence yeelding to all in superstructurs in foundamentals though a man should deny that Christ is the Saviour of the world therfore Saltmarsh takes on him Sparkles of glory as p. 185 186 187 188 to reckoÌ„ out the articles of our faith especially concerning the first Adams sin sin originall of Christ borne of the Virgin Mary made under the law bearing our sins dead buried ascended into Heaven siting at the right hand c. speaketh of the highest attaintments of the Protestants generally in the mystery of salvation but speaketh not one word of the generall resurrection of our bodies of Christ comming to judge all men of a Heaven and Hell after this life as if these were none of the highest attaintments of the Protestants generally in the mystery of salvation And Saltmarsh as I conceive with Hymeneus and Philetus and other Libertines in the Armie doubt of or deny these therefore not owning these points of faith nor the doctrine of faith repentance love new obedience praying preaching sacraments as if hee professed himselfe no Protestant in these points saith these are beleeved by Protestants but doth not owne them as a part of his owne beleefe but he goeth on p. 190. and teacheth us of a further discovery as to free grace as if Protestants had never attained to a further discovery as to free grace and here he falles in on his owne secrets of Antinomianisme and contradicteth the Protestants and debaseth the confession of the late Anabaptists the seaven Churches of the assembly of Divins at Westminster speaks not one word in this new discovery of Christ God-man born of a womaÌ„ under the law c. or of the Articles of the faith of Protestants yea pa. 198 199 c. he tels us of the last and as some say of the highest and most glorious discovery concerning the whole mystery of God to men and his creation in which hee againe saith nothing of the Protestant faith not one word of Christ God and Man of the Resurrection of the last Judgement of the
and not infallible Prophets and Apostles 2 Thess. 2. pag 110 111. The Antichrist is not the Pope but a ministery in the letter and 107. Hush Luther Wiccliffe Calvine Martyr and Bede had but faint and small discoveries of the spirit and letter and pag. 111. pag. 24 25. He that did with hold and hinder the revealing and the dominion of the man of sin was the spirit He that sits in the seat of God is men in Synods judging the spirit himselfe and God in the Saints p. 147 148. H. Nicholas Evang. 31. Sect. 1 2. saith the Pope is the cheife anoynted Answ. Except H. Nicholas and Saltmarsh no Protestant Divine exponed the man of sin to be any other then the Pope and the Hinderer that he should be revealed the Emperor and only Saltmarsh and the Anabaptists of Munster put a note of shame Antichristianisme on Luther Calvin as literall reformers no question because Martyr refutes Anabaptists Calvin the Libertines and Anabaptists Bullinger the Anabaptists and Enthusiasts Luther the Antinomians Mr. Saltmarsh sets himself above them in the all-spirit and highest discovery of glory I am with you to the end of the world that is to the end of that ministration till the Apostles dyed and no longer A. of this before The Iews sparkles of glory p. 151 152. were not onely a type of the true Christian Church but of the Christians in the lowest dispensation and in their armed tribes and Generals as Moses and Joshua were a figure of Christians under pupillage and bondage to nature and so they were led out against the nations who were a figure of worldly tyranny and oppression to recover their land of rest or such worldly priviledges as they had in promise donation from God under the Gospel the Lord suffered the same figure in Peter who walked about with Christ in his fleshly appearance with his sword girt about him till Christ had him put up his sword in his sheath because he was goeing out of that dispensation of flesh into more glory into the same glory he had with God before the world was Answ. Who ever mocked the word of God as these men do Yet these froathy allegories must be discoveries of all-spirit above Calvins and Luthers light 1 Such types or dreames have nothing so much as in a shadow of ground in the word 2 Christians under bondage to nature is a new phancy while men are in mere nature they have nothing of Christ or Christianity nor feel◠any Law bondage yea nor know it 3 If Peters Sword was a figure of ministration of the flesh to be layed aside whē Christ now ascended to glory how dare Christian Magistrates then bear the sword for after the ascention of Christ they are entered into glory with the Father and such glory as Christ had before the World was golden imaginations What mocking of the word of God is this Because Christ prayed John 17. Father gloryfie me with the glory that I had with thee before the world was therefore Christ mysticall and the Saints his body were then to enter into the glory that Christ had with the Father before the world was that is eternall glory when Peter was at Christs command to lay aside his sword 1 What warrant to make Peters Sword a figure of Christs fleshly dispensation and his laying downe of his Sword a type that Christ and his Saints ought after this to fight no more but to enter into a glorious dispensation into which all the Saints were to enter even the same glory that Christ had with the Father before the world was 2. Whether ought the Saints to dye eat drinke marry after Christ hath commanded Peter to lay aside his sword should they not enter into the same life of glory farre above and beyond all these infirmities and bee as Christ was dwelling in the glory he had with the Father from eternity Then should not Familists warre any more but disband and breake their speares into plowshears 3. Who made them capable of the glory Christ had before the world was 4. What Spirit fancied this interpretation Father glorifie me c. that is Father carry my Saints out of a dispensation of blood wars to a life of pure and all-Spirit and glory even in this life Saltmarsh despiseth interpretations by consequences and whence had he these more then monstrous consequences 161. p. In that a Christian is bone of Christs bone he is more then a conquerour Ro. 8. quencheth the violence of fire Heb. 11. Ans. Our having the same flesh and nature that Christ had makes us not victors but our faith is that which overcomes the world 1 Joh. 5.4 None can see mee and live pag. 282. so as they that see God doe not live or that thing called themselves doe not live that which is called a mans selfe is his owne reason his wisdome his righteousnesse his desires or will his lusts c. Now if these live God was never yet seene Ans. This place Exod. 33.20 is foolishly wrested by Saltmarsh for God speaketh not in that place of the seeing of God by faith in the light of his Spirit as if these naturall faculties were annihilated and pulled out in regeneration and God did actually see know beleeve love in us and our soules were turned over unto dead passive organs nor doth God speake there to Moses of regeneration but he represseth the spirituall and too much curiosity of Moses who desired to see God face to face and more then the Lord was pleased to reveale in this life to him or to any in the state of mortality Moses desired to see more then the Lords backe parts v. 18. Moses said I beseech thee shew me thy glory God answers so much as is good and profitable for him hee should see but his glory as in the life to come he could not see in this life Saltmarsh 307.308 exponeth the place Zach. 13. more spiritually By the false Prophet is ment the Spirit of Antichrist by the father and mother that begat him they who made him a Prophet or cryed him up and their thrusting of him through for lyes is the spirituall smiting of the Antichristian working with the sword of the Spirit through some new enlightnings from God Ans. Such lying wresting of Scripture from the literall and native sense of the Spirit is the way with Origen to turn all Scripture into allegories and types for read the words and they are a Propheticall threatning of death to the false teacher by his nearest bloud-friends alluding to Deut. 13. where father and mother were to cast stones at those dearest to them if they should prophesie lyes and this is to be fulfilled under the Messia's opened fountaine of his blood v. 1 2 3. I will cause the Prophet to cease his father shall threaten him Thou shalt not live he shall be ashamed and shall not dare to professe himselfe a false Prophet but a herdman and
principle of grace by which they were to bee faithfull to him who sent them and durst not preach smooth things nor conceale the visions of God False Prophets as Balaam and Caiaphas doe out of a Propheticall impulâ—â—on both see and speake the visions of God and are punished of God for speaking Propheticall truths which they cannot chuse but must speake for they preach them not because they are awed of God and dare not heale the wound of the daughter of Gods people with faire words but beside their intention as Balaam did Num. 23. ch 24. And thus it is not necessary when Prophets reveale visions that in that act of revelation they see them to be true revelations with only a Propheticall light And because the Propheticall light is not perfect but infused ad modum recipientis as we are capable to receive the speces of things may be objected to the Prophets understanding and they see them as things but not in the spirituall signification they stand under so Iohn saw seven starres and seven golden Candlestickes but knew not that the one noted the seven Angels of the Church and the other the seven Churches The way God offers the speces to the understanding is not knowne to us but it is sutable and congruous to the nature of Spirits Yet doth not God let the Prophets see the things themselves but only the intellectuall speces for 1 King 22.17.19 20. compared with v. 28. cleareth that Israell was not really scattered nor Ahab really killed at Ramoth-Gilead but only visionally for Ahab then should really both be dead and alive Israel scattered not scattered at the same time which involveth a contradiction yet Micajah said he had seene the one and the other then he saw the visionall images printed in the revealed decree of God or some other way offered to his imagination Now this Propheticall Spirit doth not act the Saints in beleeving and praying or the like as Antinomians would have all to be Prophets but the Spirit of grace and supplication of which these considerations may serve to cleare truth between us and Antinomians who runne the way of Enthusiasts Hence 1. That we may more exactly know the nature of worshipping God in Spirit and in the letter We are to consider 1. a spirit is opposed to that which is a body and bodily and externall as Luke 24 39. Handle mee and see for a spirit hath not flesh and bones as you see I have thus they call Christ in the flesh not a spirituall Christ. David George and H. Nicholas call him a fleshy and a literall Christ because such a Christ say they commeth under the senses as if Christ because true man in the flesh who was filled with the anointing above his fellowes and because he was cloathed with our flesh could not preach and pray more spiritually then David George or H. Nicholas 2. A spirit is opposed to that which is literall and externall and is only a signe a forme a sound and hath nothing of life and spirit in it Ioh. 6.63 It is the Spirit that quickneth the flesh profiteth nothing the words that I speake unto you they are spirit they are life The Spirit there is opposed to carnall these of Capernaum dreamed of an orall carnall materiall bodily and externall eating of Christs flesh and drinking his blood Christ refuteth that and sayeth it was the Spirit of Christ not his bare flesh that quickneth dead sinners and that his words spoken v. 54 55 56. Of eating the sonne of mans flesh and drinking his blood must be taken spiritually not carnally and grossely and so Antinomians falsely impute to us that we expone all tropes and allegories that should be exponed spiritually in a carnall and literall sense 3. 2 Cor. 3. The Spirit and inward working is opposed to the letter and outward working and so externall and outward worship only and in the only letter and sound of words is opposed to the spirituall and internall worship in life and power But if yee speake in sensu composito only and meerly externall and literall working is hypocriticall when there is no heart-worke and it is as if a painted man should speake no heat no warmnesse of breath commeth out of his mouth this acting is no Ordinance of God but an act of hypocrisie so we doe not plead for externall reformation in concreto nor for the reading hearing meditating and preaching on the Scriptures with this positive act of doing these hypocritically if we speake againe in sensu diviâ—o of the word in the letter and Scriptures in themselves not including the Spirit or any influence thereof in or with the word we judge these two the word and the Spirit to be subordinate not contrary and see not but we are to stand for and defend all Ordinances in themselves Scripture reading hearing praying Sacraments as in or of themselves Ordinances of God and of divine institution though as they are such the Spirit joyn not with them nor doth the word of God make any such opposition between them as that some Christians should bee under these externall Ordinances as being more legall and lesse spirituall and others beyond above all Ordinances externall and taught of God immediately because they are forsooth â—nder all-spirit and purely spirituall and so taught of God as they have no more need of Ordinances then learned Doctors have to read the horne-booke as Waldesso saith But how the word and Spirit are particularly united happily is more then the learned and godly can define I should thinke the word and Spirit are united as the King and the Kings Law revealed to his Subjects are one as we say the King is in every Court in regard the Kings Law is there or the Master is with the servant in his masterly authority that the servant carrieth when he speaketh in the name of his Master So as when Ieremiah and Esaiah yea or any faithfull Ambassador speaketh in Christs name the word and will of God God is said to speak by the mouth of those his holy Prophets and servants 2. The word and the Spirit are united as the principall and instrumentall cause as Christ is where his word is either converting or convincing and because the way of Christs working by the word is much in a morall way as by a signe conveying the thing signifâ—ed by his Spirit Therefore the 3. way how Christ or his Spirit is in the word may be thus Christ cloatheth himselfe with the word or Scripture read or sounding in the eare as the thing signified is in the signe as the King carries himselfe to the minde and affection of his Spouse in a farre Countrey by the pourtrait of the King or by a friend an Ambassador or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom she is married to him though shee never saw the King himselfe in face and countenance And when Christ is in our hearts by faith and we regenerated by the
〈◊〉 〈◊〉 〈◊〉 carried rolled moved acted immediately by the Holy Ghost for God used not reason or humane discourâ—ing as an intervening organ or acting instrument to the devising and inventing of spirituall or Gospell truths 2 Pet. 1.20 21. but yet this immediately inspiring Spirit spake written Scripture commanded the Ordinance of actuall prophesying commanded the Prophets to write and the people to hear and to read the words of the Prophesie Antinomians and Familists conceive that now when divine truths are framed and come forth to the immediately inspired Scripture that the same immediately inspired Spirit must act the Saints as meere passive organs to preach in the Spirit immediately to pray to heare to write in the Spirit but then Familists should be as infallible as the Prophets both in preaching praying interpreting Scripture but the ordinary actings of the Spirit doth include and carry along the actings of reason minde will and affections but elevated above themselves The Spirit is opposed to carnall and wilde logicke and ratiotinations and so all carnall thoughts and sinfull 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discourses are Sathans fortifications and Souldier-works against the knowledge of God 2 Cor. 10.5 6. 1 Cor. 2.1 2 3 4. 1 Cor. 1.17 but the Spirit siteth upon and acteth reason to make our whole service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonable service yea and all the Scripture is a masse and booke of discoursive refined reason unbeleevers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd unreasonable men going against sense and sound reason And the spirit goeth on in a perswading way 2 Cor. 5.11 Gal. 1.10 Paul Act. 13.43 perswaded them to continue in the grace of God Act. 18.4 he perswaded the Jewes and Greeks Act. 19.8 hee perswaded the things concerning the Kingdome of God So doth the Spirit carry us along with exhorting Act. 2.40 2 Cor. 9.5 2 Thess. 3.12 2 Tim. 4.2 Heb. 3.13 1 Pet. 5.1 Jude v. 3. 5. Amongst the characters of a spirituall state and condition Some concerne the state some the actions For the state a renewed man is said to be in the Spirit Gal. 5.25 If ye live in the Spirit let us also walke in the spirit So as the Spirit is the life of the man in his spirituall walking so are we as touching our state said to receive the Spirit Gal. 3.2 Rom. 8.15 to be borne of the Spirit as receiving a new spirituall nature Joh. 3.6 Gal. 4.29 and the Spirit said to dwell in us Jam. 4.5 and the spirit is given to us Rom. 5.5 For the actings the Spirit determineth the action according to the nature and specification and rendereth the action spirituall so as they are led in their conversation by the Spirit and so are knowne to themselves to be the Sonnes of God Rom. 8.14 If ye mortifie through the Spirit the deeds of the flesh ye shall live Rom· 8.13 Paul was pressed in Spirit and testified to the Jewes that Jesus was Christ Act. 18.5 Apollos fervent in Spirit spake and taught diligently Rom. 8.25 For wee through the Spirit wait for the hope of righteousnesse by faith 6. The exercise of spirituall acts is managed most from the Spirit when there is more Spirit and lesse Law in our acts of obedience But that this may be rightly understood give me leave to distinguish in the Law 1. Directive and obliging light revealing the binding will of God 2. The setting of it on with power and life upon the minde will and affections 3. The compelling rigor of the Law in exacting highest and superlative perfect obedience in thought word and deed and the terrifying threatning Directive and obliging light being the commanding will of the Lawgiver revealed to us in the written word is not contrary to the Spirit but written to us by a divinely and immediately inspiring Spirit as all Scripture and as the written letter of the Gospel 2 Tim. 3.16 17. though to us naturally fallen in sinne in the second respect or in regard of the setting on of this directive obliging light upon the soule with power and life to produce actuall obedience the written and preached Law as Law and as a Covenant of workes is void of the Spirit and hath no more power to cause us obey then dead and spiritlesse figures and characters written on â—â—one can worke men to bow their necke to obey the Law of God 2 Cor. 3.6 7. yea but so the written and preached Gospell externally proposed without the Spirit is a dead letter also I grant the Gospell in its letter both promiseth a new heart and a new spirit which the Law as the Law doth not and when the Spirit joynes with the preached Gospel and the Law also doth prepare the sinner for Christ by the word of the Gospell the Spirit is given and so the Apostles and Pastors are Ministers of the New Testament not of the letter but of the Spirit But 3. The Law in compelling under the paine of eternall death to superlatively perfect obedience hath the Spirit by accident and extrinsecally conjoyned with it as it is the Spirit of the Mediator that makes use of it to cause the broken man see his unpayable and to him impossible debts and cause him heare the tinkling and noise of the fetters and chaines of hell that he may flye to the Gospell-surety which the same Spirit reveales to him in the Gospell Now this is an extrinsecall use of the Law For 1. The Law should have its intire and perfect essence and full operation in rewarding or punishing if we suppose there never had beene a surety for sinners nor a Gospell 2. It s a Gospell-spirit that makes this use of the Law above its nature for that which can but reveale to the broken man debts unpayable by him and incloseth him in an eternall jayle and gives no strength nor way of redemption cannot have of it selfe any influence to lead the broken man to a surety But this the Law doth of it selfe hath not of it selfe one fourth part of an ounce of Gospell-courtesie or grace to bestow on the sinner But 2. The compelling rigor of the Law as touching perfect and eternally active and passive obedience must bee considered in its severall branches as it commands perfect active obedience or as it obligeth to passive obedience it respects two sorts of persons the man Christ in the dayes of his flesh and the elect Angels or 2. fallen sinners In the former consideration the Law in it selfe as the Law eternally and immutably presseth perfect active obedience but gives not strength to obey but supposeth strength to these to whom it is first given but if so be that these to whom it is given have abundance of the Spirit and strength to obey perfectly as Christ in the dayes of his flesh and the elect Angells have the Law in its highest rigor of commanding perfect obedience it is not properly rigor though we must use the word but strictnesse hath no compulsive power
over them for ye cannot say that a willing man or a man delighting to obey God is compelled to obey God But if we speake of man fallen in sinne who is unable to performe perfect active obedience the Law stands over him in a highest pitch of morall compulsion for whether he be willing to obey or have the Spirit or be unable and void of the Spirit the Law standeth above him exacting a summe of ten thousand talents from him that cannot pay the hundreth part of halfe a talent or an halfpenny as he ought And the man out of Christ and under the Law is still compelled in both active and passive obedience the letter of the Law and this ministration of death without the Spirit hailes and draws him as the literall prisoner fettered by a extremely exacting Law void of all Spirit and conferring no saving strength on him to doe or suffer the penalty of the Law And for the beleever in Christ the rigor of the Law is abated not that the Law as the Law requireth lesse of him then absolutely perfect obedience but because in what hee comes short in performing of new obedience from a new principle to wit a Gospell-spirit in him he is pardoned in Christ and the rest is accepted for Christs sake as if it were obedience Now in this new obedience the Spirit so oyleth the wheeles of free-will as obedience in its kinde is as free connaturall delightfull being sweetned with the love of God as if there were not an awing Law but a sweetly alluring and heart-drawing free love so that the beleever obeyes with an Angell-like obedience then the Spirit seemes to exhaust all the commanding awsomenesse of the Law and supplyes the Lawes imperious power with the strength and power of love if we suppose there had been no Law commanding Christ absolute obedience yet if we suppose a meer directing light without any compelling to shew him what is good and agreeable to Gods commanding will so did Christ obey perfectly from a principle of love and so doth the justified beleever give obedience though imperfect yet sincere to what is Gods will then it followeth 1. The higher and larger measure of willingnesse or the more superlatively the will be bended the light of a divine Law shining on the minde and will the more of the Spirit because the Spirit is essentially free Ps. 51.12 2 Cor. 3.17 the more freenesse and the more freenesse the more renewed will in the obedience and the more renewed will the lesse constraint because freenesse exhausteth constraint and especially when constraint looketh toward eternall punishment and the Law compelleth under pain of eternall death those that are under Law-obligation to obey Now fear of eternall wrath is wholly swallowed up where a free spirit of love and strong delight to obey intervenes between obedience and such feare as is cleare in the man Christ in the dayes of his flesh and the confirmed Angels and though I doubt nothing but feare of the second death was in its way and so farre as was congruous and convenient for a state of sinlesse innocencie to worke upon the will of the first Adam and Evah to deterre them from sinning otherwise that threatning of God In the day thou eatest thou shalt dye had no intrinsecall end nor was it rationall which cannot be said yet Law-threatnings had no influence on the will of the confirmed Angells much lesse on the perfect and holy will of the second Adam which was so filled with God so balasted with so many talent weights of sweet delight and free love Ps. 40.7 8. Joh. 4.34 as Angels and Christ obeyed without any eye-looke or glance of their thoughts to Law-threatning And the justified beleever◠now obeying as a Sonne not as a bond-slave yeeldeth willing obedience from a free leading Spirit the Spirit of adoption proper to sons who obey their father out of an instinct of love not out of a principle of commanding awing and terrifying Law as slaves under bondage doe obey their masters Rom 8.14 15 16 17. And the Law of the Spirit of life commeth in into the place of the compelling and cursing Law not that the directing and obliging power thereof is removed and acteth a beleever to obey as if there were no Law over him at all and freeth him from the Law of sinne from the dominion of the Law in binding him over to a curse Rom. 8.2 Rom. 7.1 2 3. as if there were not a Law given to a justified man 1 Tim. 1.9 And looke how wee say the willing free obedience of men consisteth well with the necessity of Gods absolute decree so sweet delightfull freenesse of a Gospel-spirit led by God does well consist with the necessity of an obliging and strongly commanding Law though the sting of the cursing and threatning be removed 7. Now the fond conceit of Waldesso consideration 63. is utterly to be rejected for he saith the Scripture shines as a light in a darke place untill the day-star arise in the heart 2 Pet. 1. and then the man hath no more need to seeke that of the holy Scripture which departs of it selfe as the light of a candle departs when the Sunne-beames enter even as Moses departed at the presence of Christ and the Law at the presence of the Gospell But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill noteth not a certaine time of the removing of the light of the word since Peter there preferres it to the revelation at Christs transfiguration Matth. 1.25 Joseph knew her not untill she brought forth her first borne it followeth not ergo he knew her after so Matth. 11.13.15 the Law and Prophets are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 untill John then no more Law and Prophets after John it followeth not Matth. 12.20 he shall not breake a bruised reed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till he bring forth judgement to victory therefore when he has brought forth judgement to victory he must then break the bruised reed and be no longer tender to weak ones Matth. 14.22 he constrained his Disciples to goe to the other side till he send the multitude away then he sent not the multitude away when the Disciples were come to the other side it is absurd So Matth. 16.28 they shall not taste of death untill they see the Kingdome of God come ergo they shall live no longer then they see the Kingdome of God come it followeth not Matth. 22.44 Sit thou at my right hand till I make thine enemies thy footstoole ergo after Christs enemies are subdued he shall sit no longer at the right hand of the Father Joh. 5.17 My Father worketh untill now and I worke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ergo my father works no more after this in his providence in governing the world what more absurd 1 Tim. 4.13 Till I come give attendance to reading to exhortation to doctrine then must Timothy read exhort and preach no more after Paul is come The place presseth us to wait on
condemning rigor in the old heart for the Gospell is but a form to them and these Gospel-promises of pure free grace as opposite to the Law of works in their gramaticall sense are but carnall legall fleshly outward visible formes 271. now to us the promises of free grace in that which they signifie and promise are no killing letter as the Law is but the ministration of the Spirit and of life except wee say the promises of the Gospell are but faire lying words and that God intends to keep nothing he promises to us and no more to give a new heart in Gospel-promises nor in the Law which undoubtedly is false when we consider the word of God especially the Gospel the spirituality thereof above and beyond all letters and characters appeareth in that 1. The Author can be none other but God an infinite and glorious Spirit 2. The matter spirituall so heavenly as the imputed righteousnesse of a slaine Saviour justifying the ungodly eternall life by a despised and crucified man bosomed in an union with God a spirituall communion with God mortification to every thing eminent to the creature the hidden manna the white stone the new name the flesh lying down in the dust with the seed of the hope of a glorious resurrection the invisible imbracements of Christ love-sicknesse for him joy in tribulation c. all smell beyond characters paper inke or any thing visible 3. The forme is spirituall if we consider the Majesty Divinity the omnipotencie of God as it were instamped on it 4. The end and intrinsecall effects are most spirituall for it changeth men into spirituall and heavenly Citizens of another world deadneth them to the created glory of the creature peirceth between the marrow and bones even the Law part of it is sharper then a two-edged sword peircing even to the dividing asunder of the soule and spirit and to the joynts and marrow and is a discerner of the thoughts and intents of the heart Heb. 4.12 carrieth along Christ to the soule casteth in a lumpe of love in the heart that contrary to nature and all the strong impressions of nature it stampeth and sealeth eternity heaven apprehensions of glory beyond all the visible sensible borders of time dayes life royalty fathers mothers children wives lands inheritances and that on the tables of the soule It is in upon the Spirit downe in the reines and yee know neither doore window nor passage it came in at then how doth the Spirit act with the word so all the actings motions turnings ebbings flowings various ups downes high tydes hell-downe-castings heaven-visits raptures of love signes of joy actings of morning-dawnings of eternities glory are more hardly discerned then the growing of the bones in the wombe of the woman with childe 14. For the exercise of spirituall acts through the Spirit we then testifie a spirituall being in Christ when the straine of our conversation runneth most in a heavenly communion with God and we have our City-dwelling and conversing in heaven our love our heart our life our Lord being there and upon these grounds as risen with Christ wee are there Phil. 3.20 21. Col. 3.1 2 3. Matth. 6.20 21. Heb. 10.19 20 21. 2. When we savour much of the Spirit and the breath that comes out of the mouth comes from the abundance of the Spirit in the heart the speech is much the language of Canaan Isa. 19.18 smelleth of a savoury heart Col. 4.6 Eph. 4.29 30. And though humane wisdome learning in the Scriptures that is meerly literal be not of it selfe not idolized contrary to the Spirit but is capable of being spirituallized heightned above it selfe and is actually gilded skied with saving light comming from God in the face of Christ yet when the Spirit reignes all knowledge learning and arts are hunted for only in order to a saving communion with God and when in the creature and gifts the spirituall man feeleth and tasteth nothing of Christ but misseth Christ in all these they are as tastelesse to him as the white of an egge yea all dry sapelesse dead his Lord Jesus is not in that empty grave and therefore his heart lodgeth not a moment there Cant. 3.1 2 3 4. Phil. 3.7 8 9. yea the spiritual man fathers no good upon the empty creature 1 Cor. 3.8 the creature smels of flesh and vanity to him Zach. 4.6 2. Ordinances inherent righteousnesse saving grace created because creatures are saluted by him as creatures he gallops by them as a Post that seeth them not to be his home but a far other poore lean and despised nothing in comparison of Christ in point of confiding or glorying for the gold-bracelets are not the bridegroome the Spirit aimes pants and breaths after a personall enjoyment of God himselfe in Christ. The joy and comforts of the Holy Ghost to him are but accidents created chips and fragments that fall from Christ. 3. The Spirit carrieth the soule from the sight of all things as from visible objects things created of God up to the bosome of God and there the spirituall soule loves lives breaths dwells 3 When the outward senses suck spirituall apprehensions out of earthly things from the Well of Iacob Christ draws a consideration of the Well of life Iohn 4.13.14 Paul possibly from his Tent-making draweth thoughts of the falling of this Tabernacle of clay and our being closed with our house from above 2 Cor. 5.1 2. so the outside of the creature the skin of it that lyes before our senses is turned into inward and spirituall thoughts of God Because the beleevers sense of smelling is spirituall and draws all in to God And mind will affections thoughts intentions tongue yea and the naturall actions of eating and drinking are spiritualized and for God and his glory Nor could I thinke that as touching the order of marshelling and drawing up our spirituall thoughts and actions as why we doe this spirituall action first this second this third why we marshall this Petition first this second but this ranking is not so bound up by the rule of Scripture but a spirituall soule in the order of his acting secundum prius posterius is carried on by the only free blowings of the spirit of grace It 's true the acts must be regulated by the word that what we petition for must be lawfull and must be warranted from the sound Doctrin of the Gospel according to the proportion of faith but the ordering of them often cometh from the Spirit of utterance and so immediatly as it 's hard to say at least ordinarily in a set constant rule there is any consulting with Scripture reason memory art but the immediate breathing of the spirit ordereth and ranketh all And these fit words like apples of gold not others which meets hic nunc at this time with the heart of a sinner and catcheth Matthew Peter Saul floweth from Spirit-worke 2 This Major Proposition whoever
when Antichrist shall be fully destroyed and the riches of the Gentiles added to the Jewes there shall be one shepheard and one sheep-fold and admirable unity and peace like a river among the Saints and though Sectaries of old in Germany now in England doe it by the Sword we have no prophesie that that shall be the way of God or that Christ shall have a personall externall visible glorious reign on earth and the Law of God is exceeding broad and containeth the unsearchable riches of Christ for who knoweth all the glorious deductions and eonsequences of knowledge contained in the word and who can binde up the Spirit that he should not reveale more of Christ and more yet till the knowledge of the Spirit cover the earth But this new knowledge is of ancient truths and the Spirits ancient truths made out in broader and larger consequences and not such as destroyes the former articles of Protestant Reâ—igion in the faith of which millions are arrived safe to heaven and are now up before the throne Saltmarsh in his late giddy treates gathers these articles of Protestant Religion together and as chalke stones casteth them away and will lay a new foundation and put in a figurative Saviour of H. Nicholas and make a new building of his owne 15. Nor is the preaching of duties yea even of such as are externall and obvious to the eyes of men contrary to spirituall teaching or worship in Spirit for then should it have been our Saviours intent Joh. 4. when hee will have us to worship him in spirit and truth to remove in the New Testament vocall praying bowing of the knees to the Father of our Lord Jesus contrary to Act. 20. â—6 Paul kneeled downe and prayed with them all Eph. 3.14 and he should not charge us Doe this in remembrance of me and obey these that are over you if it were so yea all the exhorting of the Apostles that children obey parents servants their masters brethren admonish one another should be against the discoveries of the Spirit to the Apostles and and Saints upon which ground Antinomians will have all the government of the Church inward and in the Spirit and invisible as if one and the same worship might not both bee externall and spirituall And now the Army send Laws to the Parliament to remove the penall statutes against all hereticks what ever they bee Arrians Libertines Davi Georgians Familists Antiscripturists such as deny there is a God a Saviour that bought them Antinomians and what hel can devise that their impure conventicles and Churches may be tollerated through out all England except only Popish Recusants and found and proven to bee such because the Papists disâ—urbe the peace of the state yet under the decke this lyes hid that all Religions being professions of the outward man are indifferent and no sinne in any worshipping of the Devill or any creature Yea there is nothing to be builded in favour of Familists on the Apostles words Rom. 8.2 For the Law of the Spirit of life is indeed the indwelling Spirit of sanctification mortifying the lusts of the sinfull flesh called a Law in opposition to the Tyranny of sinne and this Law as it is in Christ is the Law of faith and of the new Covenant by which wee are freed from the dominion and overmastering power of sinne and life and as the Law is in Christ we are meritoriously freed as in us we are freed by begun sanctification as a new Master freeth us from subjection to the old 9. We are then spirituall when we observe the wayes and various actings of the Spirit in externalls also as how God suggesteth motions into some by the crowing of a cocke as by it the Lord caused Peter to awake and by the appearing of a Star some come to Christ by the working of a miracle or a wonder or rare providence in Church and state others are converted 2. When we observe the Spirits various dispensations in leading some through hell and deaths and despaires to heaven Ps 88.15 and that from their youth and in feeding others with the flower of wheat with the hony combes of inward and spirituall feasts of joy and consolation filling them with marrow and fatnesse When the Spirit ebbes the fâ—owes to the sense of a beleever goeth and commeth casteth downe and benighteth the soule and againe shineth in glory and beauty 3. When we obey the breathings of the wind and yeeld with chearfulnesse to the comforting shinning witneâ—sing sealing inlarging of the heart with boldnesse and accesse to the overjoying strenthening quickning directing inlightning confirming works and acts of the Spirit 4. When we obey from freenesse and the sweet atâ—ractions of grace from a Spirit of love not of feare and Law-bondage 5. When we try the spirits for the dumbe knocking 's of revelations without or contrary to the word are not from God and when we can judge that fire heat eagernesse of affection in praying for a way a sect a warre when wee hate the contrary sect Presbyterian as we imagine is not spirituall boldnesse and freedome of heavenly accesse to God through Christ. 6. When we inclose not the Spirit or God in the letter or sound of words nor obey for the awe of dead characters or sounds but formally are led because the Spirit goes along with an obliging precept or promise and we adore not dead characters and sounds but tremble at or submit to the word for the thing signified and doe not seperate the signe and the thing signified therefore Saltmarsh is farre out when he denies the distinction of Gospel-ordinances in opposition to legall ordinances because saith he p. 270. nothing is pure spirituall divine-Gospel but that which is light life glory Spirit for hee taketh the fruit of the Gospell and the spirituall efficacy of the Gospel for the Gospel But as the Law is one thing to wit he that doth these things shall live thereby is truly Law and actuall obedience to this Law is a farre other thing so the Gospel he that beleeveth shall be saved is truly Gospel and a Gospel way to salvation but actually by the grace of Christ to beleeve is a farre other thing Saltmarsh saith the letter and outward forme is a thing that perisheth with the use which is spoken of meat and drinke that waste away while we use them and as Christ saith Matth. 15.17 enter into the belly and are casten out with the draught not of the written Gospell which perisheth not as meat and drink but both in the letter and the thing signified hath indured since Moses and the Prophets were and shall doe to the end of the world and in regard of the thing signified Christ the yea and amen of all promises which we doe not seperate from the signe and letter is an everlasting Gospel Revel 14.6 and the word that endureth for ever and perisheth not as corruptible things doe 1 Pet.
1.23 24 25. such as are meat and drinke that are made for the belly and shall be destroyed with the belly so the Prophets dye but their word doth not Zaâ—â— 1.5.6 yet Saltmarsh telleth us the minde of the Familists as some of his Sparkles of glory 247. that outward ordinances are perishing and evanishing shadowes such as circumcision sacrifices and old Testament Ceremonies for as these past away when the â—â—dy Christ came so shall they at the comming of the Spirit and they being the beholding of God in a glasse 1 Cor. 13.12 there comes an administration of all-Spirit in which these glasses must be broken then we must say reading hearing preaching Scripture seales are as unlawfull now to Familists as falling from Christ and denying of the comming of the holy Spirit for to use Moses Ceremonies now were to fall from Christ and to deny Christ to be come in the flesh 2 Christ is with his Disciples to the end in preaching and baptizing Matth. 28.19 20. and Paul chargeth Timothy to keepe inviolably and unrebukably this command of prophecying preaching sound doctrine reading meditating 1 Tim. 4.14 15 16. to teach and exhort 1 Tim. 6.1 2. and of governing the House of God by Elders that labour in the word and doctrine and some that labour not in the word and doctrine 1 Tim. 5 17 18 19 20 21 c. even to the appearing of our Jesus Christ 1 Tim. 6.14 It is knowen that Swenckefeld denied the Scripture to bee the word of God and made only the internall instinct of the mind the word of God so saith Palladius de heresibus hujus Temporis and his owne writings and so doe Saltmarsh and Del. When the Holy Ghost highly extollâ—s the word of God and recommends it to us he cannot meane the internall word or the Law of the Spirit of life written in the heart but the preached word Act. 6.4 we will give our selves to the ministery of the word that is to preach and not serve tables it cannot be a ministery of the internall word and law of the Spirit of life in Christ Jesus that internall ministery is not given to Paul or Apollo who are nothing Joh. 14 25· the word which you heare is not mine this was not the internall word Acts 13.26 to you is the word of salvation sent 46. it was necessary the word of God should be spoken to you the internall word was not spoken to them for they blasphemed 2 Thess. 3.14 if any man obey not our word noâ—e such a one none can disobey the internall word Jam. 1.23 if any man be an â—earer of the word and doe it not rebelling against the Lord is rebelling against his word Num. 20.24 because yee rebelled against my word yee shall not enter into the land Isa. 30.12 13. because yee despise this word this iniquity shall be to you a breach not to humble our selves at the word is not to humble our selves before the Lord 2 Chro. 36.12 Zedekiah did that which was evill in the sight of the Lord his God and humbled not himselfe before Jeremiah the Prophet speaking from the mouth of the Lord Mat. 10.32 he that denieth me saith Christ before men I will deny him but Mark 8. v. last he that shall be ashamed of me and my words c. to be ashamed of the truth and word of the Gospel then is to be ashamed of Christ and to deny him What then shall be said of that which Saltmarsh saith all outward administrations whether as to Religion or to naturall civill and morall considerations are only the visible appearances of God as to the world or in this creation or the cloathing of God being such formes and dispensations as God puts on amongst men to appeare to them in this is the garment the Sonne of God was cloathed with downe to his feet or to his lowest appearance and to worship such an adminstration when God is gone out of it is to worship an Idol an image a forme without God or any manifestation of God in it save to him who as Paul saith knowes an Idol to be nothing 1 Cor. 8.4 Ans. Would Saltmarsh and Del give us Annotations on the Bible they should furnish us with many monsters in Divinity here he maketh the garment wherewith the Sonne of God was cloathed Rev. 1. all the formes of worship wherewith God manifested himselfe to the Jewes under the Law to Christians under the Gospel yea to the heathen that had but naturall and civill Revelations of God Shall wee aske a warrant for playing thus on visions types allegories Familists tell us the Spirit taught them so But 1. what Spirit made Christ the Son of God Mediator to appear to heathen in their Poets-Religion their idolatrous images and false Gods for they worship devills not the Son of God Levit. 17.7 Deut. 32.17 Ps 106.37 1 Cor. 10 20 21. 2. Is not here a saying of every man in his own Religion and a saying revelation of God in the workes of creation 3. What ground of so many circles and new formes of Religions a naturall civill or morall Law Joh. Baptists way Christs way in the flesh the Spiâ—its way which is say they after Christs ascention to heaven all glory without ordinances at all the Scripture tells us of none but Law or Gospel and the Sonne of God is in none of these without Law or Gospell that we read of 4. That we worship God in all these formes acceptably in the heathens way of adoring Jupiter and Bacchus wee know not 5. Wee know not what this meanes to worship the Law the heathens Religion the Gospell we know no worshipping of created things of word Sacraments figures Scriptures reading all these being meanes of tendering worship to God not things worshipped Christians worship none but God 6. It must be Idolatry to a Familist to worship God in hearing Sacraments reading praying for God hath left all these to him and he lives in a higher way upon the Spirit without Ordinances 7. But to him that knowes an Idoll to be nothing as Familists doe an Idoll is nothing because Idolatry and the sinnes of the outward man adultery lying swearing forswearing a tongue speaking vanity a right hand of falsehood are no sinnes because done by the outward man and Saltmarsh and his fellow-libertines have that much knowledge of the Spirit as to know adultery is no adultery to a â—ustified man or an Elder of the family of love and that which is â—dolatry to an unrenewed man to adore figures and formes is no Idolatry to renewed men who have knowledge that an Idoll is nothing not any externalls to Familists the wickedst prankes hell can devise are no sinnes and sinne is but an opinion know then killing of your father and bowing downe and adoring the devill to be no sinnes and lay by conscience of sinne as Dav. George and Anton. pocquius and such swine teach us and they are no sins But these words
to his Saviour as the word saith 3. Christ converteth not sinners as sinners so as their sinnefull condition should be the ratio formalis the formall reason why they are converted for then should Christ convert all sinners all Pharisees all Americans Indians Tartarians hee healeth none but sicke sinners but neither as sinners nor as sicke sinners a gracious Physitian who healeth the sicke without money healeth none but such as are sicke for that were a contradiction Yet their sicknesse is not the formall â—eason why he healeth them for so he should heale all So Christ cureth sicke sinners and these onely but not because they are sinners nor because they are sicke but because and as they are freely chosen of God Joh. 17.6 Thine they were and thou gavest them me here the cause and the reduplication for which he saith they have kept thy word But this suiteth with Familists who will have no new creature at all no grace inherent in a beleever as we shall heare and so no reall change made but onely a putative or relative change CHAP. IV. How we teach a desire of grace to be grace WEe never taught that a desire of the grace of conversion in the unconverted is conversion or that a desire in them to pray and beleeve is prayer or beliefe as Antinomians charge us But in the converted a reall unfaigned supernaturall desire of grace goeth for grace 1. In that its virtually the seed and of the very nature of grace the same Spirit that worketh the will worketh the deed 2. It s grace in Gods acceptation Abrahams aime to offer Isaak is in the Lords bookes an offering of him Because thou hast done this thing c. 3. Where ever a desire of grace is concomitantly there is grace With my soule I have desired thee in the night this desire is blessed of God as saving grace judge then of Familists who say t is a vaine and delusive Doctrine that God passeth by our dayly infirmities acccepting our wils for our performances But they contend for a perfection here in this life CHAP. V. How we are freed from the Law how not THree things are to bee considered in the Law 1. The commanding 2. The promising 3. The threatning power of the Law Now as for the mandatory power of the Law we are to consider 1. The motives bands and helps of obedience to this command of the Law 2. The quantitie of it The Law as steeled and clothed with constraining love and lovely authority of thankefulnes to God-Redeemer and as due debt to the Lord-Ransomer Jesus Christ and this is a morall motive and as it commeth from the grace of Christ bindeth us to obedience not onely in regard of the matter but also of the authority of the Law-giver though Towne say We are freed from the Law in its dominion offices and effects and another the sonnes of God are not subject to the Law that is they are not to be taught what they should doe or leave undone seeing the Spirit teacheth them they need looke for no Law Command or precept but are above all ordinances Reading hearing c. as Christ was and another The Spirit of Christ setteth a beleever as free from hell the law and bondage here on earth as if hee were in heaven nor wants he any thing to make him so but to make him beleeve he is so CHAP. VI. How the command of the Law layeth an obleiging â—and on us BUt 1. we say not that the morall Law bindeth under that reduplication as given by Moses for then all Ceremonials should bind us also who are Christians But that God intended by these ten words delivered by Moses to obleige all Christians to the worlds end to perpetuall obedience is cleare 1. Christ and his Apostles presse the morall Law upon the Gentiles Paul commandeth the Romans the fulfilling of the Law in love the Ephesians the first Commandement given by Moses Exod. 20. with promise James his hearers the fulfilling of the royall Law according to the Scripture no Scriptures but the writing of Moses and the Prophets and that not for the matter only for so a Sabbath day could not obleige the Gentiles if the Law-giver did not command it but from the authority of the Law-giver for vers 11. Hee that said this is the authority of the Law-giver Doe not commit adultery said also Doe not kill and There is one Law-giver so the Apostles adde in their Epistles these very things that Moses commanded to the doctrine of faith shewing that they are Christs ten Commandements rather then Moses 2. Notwithstanding that all Law Thou shalt not kill Thou shalt not steale should expire in regard of any binding they have from God just as this thou shalt be circumcised when Christ dyed and rose againe yet there is Scripture for removing of shadowes Act. 15. Gal. 5. Col. 2. but none for removing the love of God and our neighbour except in the case of justification Rom. 3. Gal. 3. Act. 15. 3. Paul expressely resolveth the Antinomian question Doe wee then make void the Law through faith God forbid Yea we establish the law And Rom. 6.1 What shall we say then shall we continue in sinne that is in a breach of the Law that grace may abound that is that the riches of pardoning grace in justification may flow largely God forbid and Rom. 7.7 is the Law sinne because it irritateth our corrupt nature God forbid For what ever is a sinne to the beleever argueth subjection to the Law as Adultery in a beleever argueth that he is under a commanding Law to say its a sinne against Christ the Redeemer maketh all the ten but one love Christ and no sinne in the world but unthankefulnesse but this should be no sinne to a Tartarian to murther why he never heard of Christ. Joh. 15.22 and so can be guilty of no unkindnesse to Christ and for sinne against the morrall Law if it be abrogated in Christ as the ceremoniall Law is Murthering his brother is no more sinne then if this Tartarian be not circumcised it can be his sinne to be so 4. The law of Nature bindeth perpetually and bindeth the Gentiles then must also the Morall law bind for the authority of the Law-giver for the law of Nature hath all its obligation from God who wrot it in the heart When the Heathen were charged by their consciences for great sinnes they naturally feared vengeance from a Law-giver who had written these lawes in their hearts now the Morall law hath all its obliging power from the Law-giver also 5. The Law by the operation of the Spirit is a meane of our conversion Psa. 19.7 as all the obleiging power that the rest of the Word of God even the Gospell is usefull for doctrine for reproofe for correction for instruction in righteousnesse to make us perfect to salvation and the Gospell
without the Spirit is a dead letter as well as the Law and if so then to sinne against any meane of conversion must be against the law of God and so this law which commandeth to heare and obey all that God commandeth us must obleige us perpetually 6. Christ saith expresly that he came not to loose any from obedience 〈◊〉 though unperfect to the least jot of the law The 〈◊〉 covenant of works for so the Scripture calleth it is now so farre forth abrogated as that we are freed from the necessity of justification by the Law and the curse of it and thus far goe the Antinomian Arguments and no further Antinomians free us from the Law as its a beame of Christ in substance and matter so as wee are not to seeke the light of one beame now when the Sunne of righteousnesse is risen himselfe though Master Towne be not so strict Hence is it that they offend so much that any glimmering of light should come to us from the letter of Commandements either of Law or Gospel that to search Christ in the Scriptures is not safe and all covenants in the written and preached Word take men off Christ. CHAP. VII How the Law and the Gospel require the same obedience BUt seeing the Law cannot contradict the Gospel and speaketh nothing of a Surety and Mediator and so is negatively diverse from the Gospel yet positively it is not contrary nor denyeth that there ought to be a Mediator for so should there be two contrary wils in God and so it had bin injustice and against a just law that God should send his Sonne to die for sinners It is the same very obedience commanded in the Law as a strict covenant of works to be done by strength from our own nature and for the authority of the Law-giver and the love of God and now enjoyned in a mild covenant of grace from the strength of the grace of Christ and now not onely acteth on us by Legall motives the love of God the authority of the Law-giver which the Gospel excludeth not but upon the love of a free Redeemer and Ransome-payer as it may bee the same debt which a man payeth of his owne proper goods and of the money borrowed from a rich friend 1. Perfect obedience which the Law requireth and imperfect obedience which the Gospel accepteth for it requireth perfection as well as the Law doth are but graduall diffeâ—ences as the same summe of gold though clipped if accepted by the the creditor as full payment the rest which is wanting being pardoned may in grace and value bee as good as the full payment It is the Law that commandeth the love of God under paine of eternall death for the least faile and by way of a covenant of works Now the tenure of a covenant of works is an accident of the Law 2. A new obligation of obedience varieth not the nature of it as it is the same morall obedience that God commanded to the heathen and the Jews but that it was written and preached to Jewes addeth more guiltnesse when they disobey and these same duties that Moses commanded of righteousnesse holynesse and sobriety Exod. 20. doth the grace of the Gospel injoyne Tit. 3.11 and the Apostles command as acts of sanctification and though Moses should not command them by the motives of the grace of Redemption which yet is false except when he presseth the Law as a covenant of works yet Gospel-motives vary not the nature of duties as a Master may command the same duties to his sonne and his servant upon different grounds 3. The Gospel abateth nothing of the height of perfection in commanding what ever the law commandeth in the same perfection for t is as holy pure and spirituall in commanding we be perfect as our heavenly Father and holy as he is holy as the Law is In acceptation of grace the Gospel accepteth lesse then the law but commandeth no lesse therefore the Gospel granteth pardons but no dispensations the Law though it deny not pardons nor forbid them positively yet it granteth neither CHAP. VIII Of the promissorie part of the Law the differences between the two covenants mistaken by Antinomians are opened FOr the promissory part of the Law It promiseth life and reward to no obedience but to perfect and absolute obedience if there be the least defect in the least jot the garland and crowne promised is forfeited so as there is no regâ—ining of it for ever by that bargaine But the Gospel promiseth to the least sincere obedience were it but a cup of cold water to a Disciple a reward of glory Therefore the difference standeth not as Antinomians dreame betweene the covenants chiefely in doing and not doing as if the Gospel or covenant of grace did not also command doing in relation to life eternall yea and with a promise as well as the Law doth but in a farre other way for Godlinesse hath the promises of the life that now is and that which is to come and to the followers of Christ and though they halt in their walking and such as forsake all for Christs name is promised sitting on thrones and a hundreth fold in this life and in the life to come life eternall But the difference is 1. That no obedience is accepted in the Gospel without a Mediator not so in the Law 2. That the Law is given in its strictest bargaine to a holy perfect nature the Gospel to a lamed wounded and dead sinner 3. The Law giveth by way of debt not excluding boasting in some measure not that Adam could merit an infinite crowne by a peece finite-work or could doe beyond obligation more then we but because for holy works by strict covenant without the Mediators grace without pardon the worker might claime his wages humbly yet glorying hee had woon them by natures good deeds and by works and for works not of grace When Paul saith Rom. 4.2 If Abraham hath whereof to glory it s not before God He meaneth not that justification by the works of the Law giveth ground of boasting or glorying in our selves For 1. a conditionall proposition can conclude nothing positively 2. He speaketh of glorying as chap. 3.27 comparatively Law-justification is more like glorying then grace for Angels cannot boast Rom. 11.36 â—7 the Gospel giveth of free grace But 4. the â—aw could not accept another mans imputed righteousnesse that is supernaturall and to beleeve this required grace and strength of a higher straine then Adam had it demandeth but â— mans owne personall and perfect righteousnesse and curseth the sinner for the least wrinesse or crookednesse in the first bud or spring of the inclinations or motions 5. The Gospel leaâ—â—th place to repentance which the Law doth not and openeth a doore of hope to a lost sinner and the speciall condition is Faith that a ransome payed by Christ shall buy me a title and
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
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
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
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
you and to you who are troubled rest with us c. And Merit-mongers say our good works are made condignely and morally meritorious from Christs merits and so are made and dignified with a sort of infinitenesse to buy heaven as Antinomians say they have sinnelesse perfection from Christs merits and are made as white faire spotlesse as God can see no sinne in them but looking on them seeth them as faire as the works of Christ or the elect Angels Wee judge that there is no worth to come neere in value or proportion to grace or glory and that no reward is promised for them none to them but as to signes and fruits of grace CHAP. XLVI That there is grace inherent in the Saints beside that free favour and good will that is in God WEe accord not with Antinomians who say that grace is onely in Christ none in us they are but gifts and effects of grace in us saith Towne The new creature the armour of God and love is nothing but Christ. But wee say Grace or free favour is in Christ as the cause root spring but this is the infinite God freely of meere grace imparting his goodnesse mercy redemption calling us without hire or money and this indeede is not in us but in him but there is a grace created the fruit of this free grace in God that is in us subjectively and inherently and denominates us gracious and new creatures grace is in Christ as the floure in the root but in vs as the smell that comes from the floure and is communicated to us who have senses The Scripture saith 1. If any man be in Christ he is a new creature a new creature cannot be Christ the Creator the new man is created in righteousnesse and true holynesse and these be created graces in us as the lusts of the flesh contrary to these are not the first Adam but the fruits of this sinne so neither can these bee the second Adam 2. The Armour of God Ephes. 6. Faith Hope the Word of God Prayer the chiefe parts of that armour have Christ for their object and subject and wee are to pray in Christs name then they cannot be Christ himselfe faith may be weake Christ cannot be weake prayer lesse fervent Christ not so 3. The Scripture saith God putteth in the Saints a heart of flesh a new heart powreth water that is his spirit on the thirsty ground the Spirit of grace and supplication on the Family of David writes his Law in our inward parts gives a circumcised heart 4 There is an in-biding principle The seed of God remaining in the Saints the annoyting that teacheth them all Grace in Timothy faith unfained dwelling in him and his grandmother 5. The Saints are denominated new creatures from grace inherent faithfull and sanctified in Christ Jesus borne againe of God Sonnes and heires partakers of the Divine nature Kings and spirituall Priest to God changed and renewed 6. From this Libertines say there is no difference betweene hypocrits and beleevers whereas they are blessed meeke shall see God shall be satisfied have a great reward in heaven which is falsely said of hypocrits and it s neere of kinne to that foule errour The Spirit works in hypocrits by gifts and graces in the Saints immediatly whereas the Saints doe many things from the feare of God from Faith from humility and meekenesse which are graces in them and it neighbours with that heresie that Christ acteth immediatly in the Saints hee being incarnate in them and they Christed and Godded with him Christ dwelling in their flesh which maketh every Saint Christ and the onely begotten Son of God and it sides with that error that the efficacie of Christs death doth kill the activity of all graces and that all the activity of a beleever is to act sinne there being nothing in him but sinne Christ without acting all in him CHAP. XLVII That we are not meere patients in the acting of the Spirit of Sanctification SO doe Antinomians hold that we are meere patients under the actings of the Spirit the Spirit acting in us immediately as on blocks and stocks So there is say they no obligation to pray at set houres and times but when the Spirit acteth and stirreth us immediatly thereunto And Saltmarsh saith this is a bondage to times and no spirituall serving of God So hath Randel the Familist prefixed in an Epistle to two Popish Tractats furnishing to us excellent priviledges of Familisme the one called Theologia Germanica and the other the Bright starre which both advance perfect Saints above Law Gospel Scripture Ordinances Praying hearing to a Monastike contemplative life in which their perfectists see injoy live in God without beholding him in formes or materiall images the signe of the Crosse lawfull books as they thinke to young beginners without any acting in them either of understanding will desire or any power they and their love desire joy being all drowned annihilated and swallowed up in God immediatly injoyed and the Spirit acting immediatly Euthysiastically in them as men dead crucified mortifyed and if they have any acts of knowing or willing or loving they bee acts of the old man and the flesh And upon the same ground God not efficatiously and immediatly concurring in morall actions to act upon the creatures men and Angels The Libertines of old some Familists and Antinomians of late have said that God is the author of sinne that his working or not working on the creature is the cause of good and ill righteousnesse and unrighteousnesse 1. Because sinne is nothing but Gods not working 2. It cannot hurt God and why should he hate it 3. It hath its first being in God 4. It is his servant and conduceth to heighten free grace and rich mercy I doe not impute this to all Antinomians yet some have said it and written it the same principles common to Libertines and Antinomians as you may reade in worthy Calvin incline to the same conclusions It is true Saltmarsh comes not up to truth in this Mans sinnes was serviceable saith hee to the glory of Redemption and was but for the bringing forth of this though not decreed of God but occasioned by man God foreknowing the changeablenesse of his creature c. In which words not knowing what to make out of the Protestant doctrine out of ignorance hee makes sinne the mother and glorious Redemption the birth that was warmed with life in the wombe of sinne and was serviceable for the bringing forth of this We know what M. Archer said of late I scarse beleeve that that godly man would have spoken so faire and glorious grace was warmed and enlived from eternitie in the sweet bowels and heart of God and never lay never fetched heat of life from the foule wombe of
sinne 2. In the other extremity Saltmarsh denieth simpliciter any decree of God so much as permissive touching sinne and gives him no more but a bare fore-knowledge without any decree and makes man onely the occasion of sinne who undeniably is such an occasion as father and mother are of their owne births Man were to bee pittied and excused if hee were an occasion onely of sinne But 1. if the Spirit act immediately on us so as wee we are passive in beleeving praying and in all acts of Sanctification as Towne saith and we must be the same way passive as when God justifies us which he doth ere we be born again and as Crispe saith by forcing grace on us as a Physitian violently stoppeth Phisick in the mouth and downe the throat of a backward patient against his will and if wee bee not obliged to pray beleeve and upon the same ground not to abstaine from Adultery Murther for grace must act in both but when the Spirit doth stirre and excite us then we are no more guilty of sinne in omitting good and committing evill then a stone falling off a towre is guilty of beating out a mans braines for in these the man is a passive block as the stone is in its motion and if we abstaine from praying not being obliged to pray because the Spirit acts not on us wee sinne not judge then who is the father of sinnes of omission by the good leave of Antinomians and upon the same ground it is as unpossible but we must fall into sinnes of commission as swearing lying blasphemie heresie unbeliefe adultery murther stealing except either the restraining grace or the renewing sanctifying Spirit act upon us as wee cannot chuse but sinnefully omit duties of praying beleeving when the winde of the Spirit bloweth not faire on us for these duties and so Antinomians must either be Pelagians and say there is no need of grace to eschew sinne and so they must be un-friends to free grace or then men must be guiltlesse in all sinnes by this opinion and let them then choose upon whom they will father all sinne 2. We are to pray continually and watch thereunto with all perseverance and keepe our selves in the love of God Watch and pray Waite for the comming of the Lord with girded up loynes waite for the day of our redemption Then are wee obliged by the command of Christ whether the holy Ghost breath on us or the wind of the Spirit blow faire from Christs heart on our heart or no to the supernaturall acts of praying beleeving hoping watching Nor is Christs act of free grace in drawing stirring and actuall inliving our obliging rule but the revealed will of God in the Law and Gospel and if we be meere passive as stones and onely obliged to supernaturall acts when the tide of free love and rich grace floweth on the shoare and banks of our whithered Spirits then wee must not onely say we are freed from the Law but from all Gospel-commands all free invitations of rich grace according to the letter or then that the Spirit is obliged to attend and joyne his bedewings and flowing of free love and grace ever when we heare or read the Gospel But when Saltmarsh Towne and others of that Tribe say the Gospel is not in the letter dutie opinion sense reason but in the Spirit life grace faith they meane the same with New England Libertines That the will of God in the word or directions thereof are not the rule whereunto Christians are bound to conform themselves to live thereafter So as old Anabaptists taught wee shall all bee taught of God and the annointing teacheth us all things and therefore the written Scripture Law Gospel the Ordinances of Preaching Reading Praying Sacraments belong not to us to be under them is to be under the Law and the old dead Letter and the livelesse passive Inkie and poore Paper-ordinances of Men and not under the Gospel that is under the immediate actings of the Spirit contrary to the Word of God which maketh an harmonious subordination not a contrariety betweene outward ordinances and the inward working of the Holy Ghost to the Law and the Testimony the weapons of our warfare are not carnall but spirituall and mighty through God Here are both Word and Spirit As for me this is my covenant with them saith the Lord my Spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy Seed c. 2. It is a close rejecting of the Word of God written in the Old and New Testament which the Prophets Christ and the Apostles recommend to us as our onely rule it is to subvert all Ministery and Ordinances contrary to Scripture and to make the Gospel written the holy Ghost himselfe 3. This i◠to loose us from the Commandement and Gospel-exhortations to holy walking delivered by the Prophets Christ and his Apostles 3. And sure if we obey Gospel-commandements as stones and blocks without any action in us or from us at all and must then obey onely when the Holy Ghost acteth and stirreth the fire Commandements and Gospel-promises Reasonings Preaching Ordinances must be as vaine and unreasonable to move men as stones and dumbe wood Upon this ground Saltmarsh with Antinomians would have all Logick abeted But carnall ratiocinations and discourses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That exalt themselves against the knowledge of God wee are more willing should be abeted and exiled from Divinity then Antinomians who set free grace on pinnes of love rather then Faith as if wee were justified by loue as their brethren of the Family of love dreame And 2. who be they who remaining Antinomians turne Arminians and fight for free will and universall attonement and generall Redemption of all and every one upon the meere principles of carnall reason and such a naturall pitie and impotencie of love to all and every one of mankind as God cannot make out and which by naturall principles tendeth to the universall salvation of all and every one of mankinde yea of a world including Devils also And upon this ground Cornwell saith Such a faith as is wrought by a practicall Syllogisme because it followeth from the strength of reasoning or reason not from the power of God is but an humane faith And Saltmarsh The interpreting saith hee of the Scripture thus in the letter and in consequence hath much darkened the glory of the Gospel And the Gospel saith he is formed of exhortations perswasions conditionall promises commandements to the end that divinne and spirituall things might be more naturally conveyed in a notionall and naturall way as the key is made fit to the wards of the locke rather then for any supposed free will in man as some imagine Which doth farther evidence the mind of Familists and Antinomians
1. That they would have the Gospel a body and susteme of non-senses and foolish dreames and all Logick banished that the Gospel may be a fardell of phancies under the vaile of spirituall and supernaturall knowledge for the perfect like that piece called the Bright Starre and Theologiâ— Germanica and the Power of Love and the Tree of knowledge of good and evill 2. All reasonings and use of Logick which the Prophets and Apostles make a heavenly and spirituall use of in the Scripture to them are Legall and smell too much of the dead Letter the sowre and killing Law yea the Letter of written Gospel because written and because preached and opened in spirituall discourses to Cornwell and others is a humane thing and begets but a humane faith so that Faith commeth by hearing is to Saltmarsh not vocall Preaching but the very Spirit of grace working faith as I observed before 3. All expounding of Scripture by consequence is expounding of Scripture in the Letter saith Saltmarsh in the Letter to Towne is in a Law-way to Cornewell is in a humane not a Divine way Then Christ Matth. 22. must bee a Legall Preacher and must argue after a Law-way or a humane not a Divine and Gospel-way and must much darken the glory of the Gospel for he proveth the resurrection of the dead onely by a consequence I am the God of Abraham c. Ergo the dead shall rise and he sharply rebuketh the Sadduces as ignorant both of the Scripture and the power of God because they did not thus argue in the Letter and in the consequence to the darkening of the glory of the Gospel Libertines said also to reason against committing of Adultery as Joseph doth Shall I doe this and sinne against God Is a worke of Old Adam discerning good and evill as wee shall heare if the Lord will And Saltmarsh saith Exhortations perswasions conditionall promises and Gospel-commandements are natural and so conveyances carnall Legall and of the Letter Which to me is a foule aspesâ—ron laid on the Gospel and a mixing of Law and Gospel Works and Faith according to the Antinomians way and a rendering of the preaching of the Gospel which is the power of God and the wisdome of God as odious as the Jewes and Greeks made it of old that is to make it a meere naturall and humane thing But reasoning from Scripture is as Divine as to convince silence rebuke convert and open the heart though the Spirit bee the principall agent in these 4. If wee be meere patients and act nothing by any obligation but as the Spirit acteth on us and in us then not onely the morall Law but the very Law of nature and the dictats of a naturall conscience shall not of themselves oblige us as to honour our Parents to love our brethren to doe to all as we would that men should doe to us except the Spirit act us to these duties and then must either the Holy Ghost attend the suggestions and dictats of the law of nature to blow with and concurre with them and with the Word read and preached which were a fettering of the Holy Ghost to attend the inclinations and motions of our heart or then no man could sinne at all against either the Law of nature or written Scripture save onely these heathen and others who resisted the Spirit not to say that grace were not grace nor every way free if the will of the creature should be master and exercise a dominion over grace to command at its nod the spirations and breathings of the Holy Ghost then should it be in the power of free will to dispose of desertions absence and the ebbings of the joyfull out-goings and manifestations of the Holy Ghost so should wee command the North and South winde of the Spirit to blow upon the garden that the Spices may flow out and command the out-flowings of the river and the tyde that gladneth the soule Which sure we cannot admit or then our doubtings complaints love-jealousies should be free of all unbeliefe and disquieting doubts contrary to Scripture and experience yea and all our sinnes and darknesse and false apprehensions under sad desertions should bee counted on the Holy Ghosts score as his sin who did not act us to the declining of these sinnes and the performing the contrary duties and not be imputable to us for all sinne must bee contrary to some Law-obligation 5 We hence clearely see Antinomians must come fully up to New England Libertines that In the saving conversion of a sinner the faculties and workings of the soule in things pertaining to God are destroyed and made to cease and the holy Ghost commeth in place of them as the faculties of the humane nature of Christ whereas grace purgeth away the oare but destroyeth not the gold and doth not remove nor substantially change the soule and heart but maketh it new sanctifieth it reneweth the Spirit purgeth the conscienâ—e bringeth all things to our memory When Christ casteth the old heart in his furnace or putteth it on a new frame it loseth no substance but receiveth a new mould 6. It fomenteth the presumption of the Libertine who saith If Christ will let me sinne let him looke to it upon the perill of his honour bee it Which may have this good sense as to be a word of boldnesse of faith holding forth as much as it highly concerneth the honor of Christ his faithfulnesse and unchangeable grace who is intrusted with all the flocke young and old to suffer none to fall in such sinnes as may tend to or be a finall falling from Christ but that upon the perill of his glory He will lose none but raise them up at the last day but as Libertines sense carrieth the matter the justified cannot sinne Christs Spirit is ingaged to enact immediatly and to preserve the ransomed man from all sinne if the man fall Christs Spirit not inacting him to stand is the Author and cause of his fall Whereas we are commanded to keepe our selves in the love of God David kept himselfe from his iniquitie CHAP. XLVIII Antinomians hold that the beleever cannot sinne against God but against men in his conversation WEe beleeve that the Law or Commandement of Christ respecteth our salvation with God as well as our conversation with men contrary to Antinomians who will have us as compleatly saved being once justified as sinnlesse and perfectly holy as the glorified in heaven Yea wee have not so much as the blot of Papists venials or Protestants sinnes of infirmity or originall sinne dwelling in us So as I judge the man that said to a learned opposer of the Anninomians spoke right in the Antinomian way Sinne is nothing how then can Christ hate nothing If from eternity it was so pardoned and remitted before it was committed I see not how to Antinomians it must not bee meere nothing as concupiscence
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
the beauty of grace and gracious actings are in Christ pure spirituall cleane abstracted In us in whom there dwelleth a Law in the members it is muddie clayie in dregs and concretion abstracta sunt puriora concretis 5. What we over-behold that we over love what we over-love in that wee over-confide the affections both in their flowings and their over-banke-flowings are linked together so we see not that actings of grace are made secret substituted Mediators with Christ but these flow from the corruption of our nature not from the straine of our Doctrine in these points CHAP. LVII Of the liberty which Christ hath purchased to us by his death ANtinomians generally contend for a Christian liberty wherewith Christ hath made us free and we contend for the same but the question is wherein the liberty consisteth it concerneth us much that we take not licence for liberty We thinke 1. We are freed by Christ from not onely the Ceremoniall Law so as Christ profiteth us nothing if we come under that yoake againe but also from all Commandements of men for all these Ceremonies being now not commanded but forbidden of God become the Commandements of men from which both Jewes and Gentiles were freed in Christ. 2. We are freed and redeemed from the Morall Law as cursing and condemning by the Son of God who makes us free indeed 3. We are redeemed from the dominion of sin by the Spirit of grace for where this Spirit is there is liberty and Christ freeth us from this service of sin in regard that the Law is a Lord by irritating our corruption more and more though this be accidentall to the Spirituall Law that bringeth forth in us sonnes and children to death and over-aweth and compelleth us to keep the Law as a manifestation of wrath whereas the Spirit of the Lord is a free sweet lovely-constrayning-Spirit in the Gospel-working in a farre other way obedience to the Law then the Law-spirit of bondage doth And upon these are we 4. freed from a necessity of being justified by the Law or the works thereof 5. From all conquering Law-power of all enemies But we are not delivered and freed from the commanding directing obliging and binding power of the Law as a binding rule of life so as beleevers once being beleevers sinne not because they are under no Law farre lesse is it such a freedome as is that which is from the yoake of the Ceremoniall Law as Towne saith But if we be free from the Law with this kind of freedome which is licence it is free to us to sinne whereas the end of our Redemption is to change the yoake of a condemning and cursing Law in a sweet easie yoak of Christ to serve God in holynesse and righteousnesse the compend of the two Tables of the Law to deny ungodlinesse and worldly lusts 2. The Word of God calleth freedome from doing Gods will a not using our liberty in Christ as an occasion to the flesh and commandeth doing and fulfilling of the Law in loving our neighbour as our selfe 3. The service of sinne is the greatest bondage that is and the sinner is overcome by this Tyrant now the Sonne of God hath freed us from this bondage Whosoever committeth sin is the servant of sin if the Son make you free then are ye free indeed And to serve God is a free mans life as David saith I will walk at liberty for I seek thy precepts and Christ hath loved us and washed us in his bloud and made us Kings and Priests unto God Now Kings are of all men the freest on earth but Kings and Priests to God are Lords over their owne lusts which is more then to take a walled City and are to offer themselves and their bodies as a holy living and acceptable sacrifice which is their reasonable service 4. And the whole Gospel urgeth the same for it subjecteth us to Gods externall Commandement of honouring father and mother of having our conversation honest amongst the Gentiles in abstaining from fleshly lusts of walking in Christ as we have received him and it is the Commandement that the Apostle gave by the Lord Jesus which is our sanctification and that we should abstain from fornication and the whole doctrine of the Apostles that we be holy as he is holy nor doth the Law cease to be the Law to beleevers as Towne saith Because it neither can nor actually doth condemne and curse these that are in Christ and consequently it cannot oblige them as a commanding rule for you cannot separate the condemning power of the Law saith he from the commanding power of it If the Law cannot condemn it loseth the being of the Law and Luther saith it is no more Law Lex non damnans non est Lex not one jot or title of the Law can perish But the truth is the Law as it is an instrument of the covenant of works and justifieth or condemneth ceaseth to be the Law to the beleever as Luther saith it ceaseth to be the Law of life and righteousnesse and the way to heaven according to the tenour of the first covenant which is He that doth these things abiding in all things written in the Law in thought word and deed perfectly without the least breach in one Iota by his own strength he shall live that is he shall be justified and obtaine eternall life by the Law without a Mediator and shall be saved but not be in Christs debt nor obliged in one graine to the grace of the Gospel But where liveth I pray you this good man Neither in heaven nor earth except the man Jesus Christ. So the Law is not such a Law as can save to any man now under sin so Luther saith right but it was never Luthers mind that the Law simpliciter ceaseth to be the Law commanding and obliging to holy walking So it is a sophisme a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ad dictum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it justifieth and saveth Legally is no damning Law and loseth its being as it is a covenant of works to all beleevers True ergo it is in no sort a Law to them it followeth not such a just Judge and King condemneth not this guilty man because his Sonne the Prince and heire suffered for him ergo he is not a Law-judge condemning the poore guilty man true but ergo he is not King and Judge to command this man to be obedient to all his good Lawes and ergo this pardoned man is in all other things and good Lawes loosed from this oath of allegeance and the band of loyalty and hee is no more the the Kings subject so as if the man now break the Kings Lawes and he doth not sin against the King as Law-giver or his Lawes surely it cannot
the East and the West together as make the place speak any such thing Vatablus saith The Lord threatneth judgment that their owne fire and idolatrous wayes shall yeeld them sorrow and a tormenting conscience in the day of wrath and no comfort 7. To be humbled and sorrow and heare and then beleeve if yee judge your selfe worthy of ten hells notwithstanding of all these and yet come trembling and touch the hemme of Christs garment is not seeking of righteousnesse in your selfe nor any refusing to have all in Christ but a sure way to Christ. CHAP. LXIII We need Law-directions the Law and the Spirit are subordinate not contrary ANtinomians denying holynesse to bee now fashioned by the Law of outward Commandement but by the preaching of Faith will not have us to borrow so much as light and direction from the Law because 1. The Law is the beame the light in the first day of Creation the candle the Sream and the Word is made flesh and dwells amongst us and he the Sunne the true light the day light the fountaine and Christ will not be beholding to any of the light on Moses his face But the place 2 Cor. 3. that Saltmarsh alludeth to is the light of a convinced conscience by which a man seeth himselfe condemned by the Law-ministration of wrath this light and glory is done away where the Spirit of Jesus is but the light of teaching direction to know our dutie and how we are to order our walking in Gospel-holinesse which the Spirit borroweth from the ten Commandements delivered by Moses is established and taught by Christ and not removed for if Gospel-grace extirpate this light of the Morall Law either out of our heart or out of the written Commandements and writings of Moses then surely Christ is come to dissolve the Law and to teach men neither to doe nor obey Law-commandements seeing it is essentiall to the Law as a Sunne shining whether hell and Antinomians will or not till Christs second comming to give light and shew what is our dutie Psal. 19.7 8.9 Math. 5.1 2 3 c. 19.20 And 2. if the light of direction that the Law yeeldeth be removed and lay no obliging power on us more then a candle serveth to give us light in day-light or the light created the first day of the creation which is gone now when Sunne and Moone are created I see not how we sinne not in worshipping God in abstaining from Idol-worship blasphemie swearing in loving and honouring our Parents and in loving our neighbour as our selfe for wee have no warranting light to doe these but that Law of Moses which Christ expresly said he came not to destroy in the personall practise of his Saints yea these beames in all their smallest titles must stand firmer then heaven or earth Math. 5.17 18 19 20. and therefore the spirit of Satan devised a combate and contrariety between the directing light of the Law and the Gospel and betweene Moses and Christ in this sense as if Sanctification by the light of the Law and the grace of the Gospel which are sweetly subordinate were contrary one to another as fire and water eternall fire must be their portion that so teach except they repent 3. Saltmarsh citeth these The word is made flesh We saw his glory c. to prove that the Law is now not in the Letter but in the Spirit and wee need not the Law the Spirit sanctifieth Just so did Henry Nicholas and the Familists say God incarnate was Christ manifested by love and a vision of God in the hearts of their perfect ones and the incarnation was but every holy Saint Godded and Christed in H. Nichol and such like and God manned by the Saints and the Familists of New England say As Christ was once made flesh so he is now first made flesh in us ere we be carried to perfection The Word of God speaketh but of one incarnation for the Lords comming in the flesh may prove a fuller measure of grace but it never proveth that 1. The Law is now in the Spirit 2. That the ten Commandements under Moses are removed 3. That all their directing light is quite gone and as uselesse now as a candle in day light I should wish Saltmarsh would come from under his veiles and speake truth and feare not to owne Familists if they bee his and renounce Protestant Legalists as he speaketh CHAP. LXIV Antinomian differences between the Law and the Gospel confuted WEe cannot be satisfied with the Antinomian differences betweene Law and Gospel The Law say they â—ommands us to obey to love to feare to be holy that God may be our God and wee his people the Gospel commands us to obey and love because we are the people of such a God Answ. The Law never neither before nor after the fall of Man did command obedience as a merit and deserving cause of having God to bee our God for so Antinomians speake of all Law-obedience that it hireth God and of all our Gospel-obedience that it putteth God in our debt as if we were hirelings and God a Master obliged in a Legall way and in termes of buying and selling to pay us our wages 2. How will Saltmarsh prove God was not Adams God till he should worke out his dayes worke of Legall service perfectly and winne his wages without a slip or sinne This is a conjecture I would conceive by creation the Lord was Adams God and the indenture or paction to reward his obedience with eternall life was to goe on that Adam should have his other reward of life by doing according as hee kept the Law But I take it thus God could not require Law-obedience at all of Adam but he was first his God but God was to remaine his God no longer then Adam should perfectly serve God 3. None of us whom Saltmarsh would if he could confute doe teach That we are to obey and doe Gods Commandements according to the Gospel-grace and strength from Christ to the end that God may be our God else if we faile he is not our God Now this Gospel-service he must say we teach if he refute us Diff. 2. The Law saith Saltmarsh commands us in the power of God as a Law-giver and tutor or Minister the Gospel in the power of a Father Answ. When Saltmarsh shall make these two contrary to command as a Law-giver and as a Father as wrath and love we shall say Amen to this difference But Antinomians thinke to command as a Law-giver cannot be except God command under the paine of an eternall curse for say they The Law not condemning is not Law So the Law-giver not cursing and condemning must be no Law-giver But this is a false principle God commandeth as a Law-giver in the Gospel all that eternall righteousnesse which hee commandeth in the Law for neither the Gospel nor Christ dissolveth one tittle or jot of the eternall Morall
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
objected they said must not be taken in the Litterall sense because the Letter killeth the Spirit quickneth And they turne the Scripture in Allegories and high Spirituall Speculations and the Scripture in its kindly sense they called a dead Letter it s the spirit say they that quickneth So David Georgius and so doth M. Dell Serm. pag. 19. citing the same words so Randel the Familist in a Sermon said That Christs Parables from Sowing a Draw-net Leaven c. did prove that to expound the Scripture by Allegories was lawfull and all the things of this life as Seed the Way-side a Rocke the Sea a Net Leaven c. were Sacraments of Christ and he cited Doe this in Remembrance of me and that a spirituall minde in all the things of nature and of this life might see the mysteries of the Gospel This man who preacheth most abominable Familisme is suffered in and about London publikely twise on the Lords day to draw hundreds of godly people after him The New England Libertines say The will of God in the Word and the directions thereof are no Rule whereunto Christians are bound to conforme their life And the due search and knowledge of the holy Scriptures is no safe way of searching and finding Christ And all Doctrines Revelations and Spirits must bee tryed by Christ not by the word of Christ. And the whole Letter of the Scripture holdeth forth a covenant of works Saltmarsh The interpreting the Spirit thus in the Letter and in consequence hath much darkened the glory of the Gospel But I pray are not all the heads of Libertinisme and Antinomianisme their rejecting of the Lawes direction of the Scriptures of personall sanctification and of repentance and mortification the perfection of beleevers persons and works c. all meere consequences from Scripture the contrary being commanded expresly in Scripture So Saltmarsh saith The power of an outward Commandement and precept in the word bringeth but forth finer hypocrisie and the Spirit worketh not freely therewith And M. Towne hath much of this stuffe through his whole Booke Much like to this is the doctrine of Henry Nicholas in his Epistle to two Daughters of Warwicke Ar. 7. While the Apostles dayly went about with Christ and had the word of the Father dayly amongst them understood not the Spirit of the the Lord till the day of Pentecost that hee descended on them how should then the multitude of these which now say they are Christians and yet neither have nor know neither Spirit nor Word but go on with their fleshly prudencie in the Literall Scripture and set forth the same with their fleshly hearts before the simple people as it seemeth best unto them and say even so very stoutly We have the word of the Lord whereas it is but their owne word wherein they with their own prudencie are genered and begotten feele either perceive the same They reject the word of the Lord Jer. 8. Here giveth the Prophet a distinction or diversitie betweene the word of the Lord and the witnessing of an unregenerate man which he bringeth forth out of the Letter of the Scripture Here H. Nicholas maketh a time when the Apostles were under the teaching of the Father when they were unregenerated and not pardoned but led with the Letter of the Scripture and a time when they were under the teaching of the Holy Ghost and were regenerated So the New England Familists Rise raigne Er. 41. say There be distinct seasons of the working of the severall persons so the soule may bee said to bee under the Fathers and not the Sonnes and so long under the Sonnes worke and not the Spirits And just so Saltmarsh Free grace pag. 113. The Fathers before Christ might conceive themselves rather not destroyed then saved and rather not damned then redeemed but now is fulnesse of the Spirit and of free grace pag. 115. discovered And Denne Doctrine of John Baptist p. 51. The knowledge of both actuall and eternall remission was no Article of the Jewish Creed but now 55. is remission past and done 2. Here H. Nicholas makes a difference betweene the word of God as it is in the Letter and the word as it is in the Spirit as betweene the word of man to wit which is in the Letter and the word of the Lord which is in the Spirit So doth Saltmarsh betweene the interpreting of the Word in the Letter and in the consequence which darkneth the Gospel and the yeelding of the sense of the Scripture in the Spirit which must by opposition cleare the glory of the Gospel Shaddowes fleeing away pag. 8. So doth Cornwell Confer with J. Cotton pag. 17. say A conclusion following from the strength of humane reasoning is but a humane not a Divine Faith now we judge the litterall sense of the word to be the very meaning and kindly sense of the Holy Ghost and doe hold that the word hath not two sundry senses and that the letter of the Word and Spirit are not contrary but subordinate though the one that is the letter of the word may be without the Spirit and then the Letter is a dead thing to the heardned hearer not in it selfe but yet should not the Letter of the Scripture and outward ordinances or prophecying be despised more then the Spirit should be quenched 3. N. Nicholas here maketh two sort of regenerated persons Some regenerated by the Letter of the word these have but their owne word not the word of the Lord others are regenerated by the Spirit and these have the word of God So the New England Familists Er. 13. and Saltmarsh Free grace 177.178 as if one Spirit breathed in all the three tell us of a legall conversion by the outward Commandement Letter and terrors of the Law and Gospel and such are but hypocrits and others converted by the Spirit Protestants halfe not the Spirit and the word but conjoyne them for the Spirit is the Father and principall cause of the second birth and the Word the seed and instrument but their way is to abolish Word Seales and all Ordinances as Legall things It is true this wretched man seems to give enough to outward ordinances for he saith Epist. to the two Maides They be outward means set forth by God to direct people to the inward righteous life of Christ in the Spirit Yet in the Epistle as Answorth in his answer observeth hee calleth the outward ordinances but Ceremonies and perswades them not to suffer death in confessing the Scriptures to be the perfect rule of our faith and life against the Romish Antichristian Doctrine and Ceremonies For saith H. Nicholas No man doth rightly according to the truth of the holy Scriptures nor according to the spirituall understanding of the godly wisdome deale in it or use the true God-services of the holy word it becommeth not likewise that any man should take in hand to busie himselfe thereabout but
only the illuminated Elders in the godly wisdome which walk in the house of love And in the Epistle Let no man saith he boast himselfe in any of the works of righteousnesse or take on the same to salvation neither to condemnation before that hee in the Spirit of Christ through the love of the Father be renewed in all righteousnesse of life not that I meane in the Elementish Ceremoniall righteousnesse which the man setteth forth or occupieth out of his owne prudency but I meane in that righteousnesse which according to the heavenly truth is in the being of Christ and is set forth through the Spirit of God So this abominable wretch maketh all reading or hearing or beleeving the Scriptures to be Elementish carnall righteousnesse and that wee are to doe no good works to obtaine salvation nor to eschew any evill to be freed from condemnation but to study an inward righteousnesse in being Goded and Christed and in communicating with the essence and godly being M. Towne also maketh the Law a sort of directorie of walking as doth H. N. Assert grace pag. 38. I know not where to learne my duty to my Superiour but in the matter of the fift Command nor what Murther or Adulterie is but in the sixt and seventh But Towne forgetteth himselfe and pag. 3. saith We are from under the Law in all its authority dominion offices and effects yea hee denyeth that wee are under the power and teaching of the Law And Saltmarsh will have us not to borrow one beame of directing light from the Law so as he seemeth to stomach and to bee angry that the old Testament but especially the ten Commandements are printed in the Bible Yet what ever direction of walking wee have from the Law I find them in all their writings grudging at any Law or Gospel written because writing speaking vocall covenants are the dead and killing Letter fruitlesse and livelesse and that the Spirit immediatly acting is all our rule Paral. VII Libertines speake disgracefully of the Pen-men of Scripture and called Paul a broken vessell John stolidum juvenem a foolish young man Peter a denyer of God Mathew an Vsurer The Church was in her infancy said Da. Georgius Vnder Abraham and the Prophets in its young age under John Baptist Christ in the flesh and the Apostles it s grown and now presently under David the Christ its spirituall and perfect So many Antinomians turne perfectists Who say they having the Holy Ghost as well as the Prophets and Apostles can pen and speake Scripture from the same Spirit The New England Libertines are so farre on this way that they disgrace the Apostle Peter as a halfe-Legalist and say Peter leaned more to a covenant of works then Paul and that Pauls doctrine was more for free grace then Peters And Saltmarsh maketh all the Prophets in the Old Testament Legall men and Christ in the flesh and his Apostles preached free grace but in degrees and parts but we dare not saith hee preach the Gospel so in halves and quarters as yee doe And Christ and the Apostles preached grace faith repentance new obedience in scantling of Doctrine as they are meerely and barely revealed in the history of the Gospel or Acts of the Apostles where onely the Doctrine is not so much revealed as the practise But we Antinomians preach Christ the power of all the fulnesse of all that we may exalt him whom God hath exalted at his owne right hand Hence Saltmarsh 1. saith the Antinomians in England reveale more free grace and fulnesse of Christ in their Sermons then Christ and the Apostles did in the halfe of the New Testament or all the Prophets in the Old 2. Christ and the Prophets and Apostles except in the Epistles were Legall Preachers What be Legall Preachers that I wrong not Saltmarsh as he doth Christ the Prophets and Apostles I give it in his owne words Legalists are 1. such as compound and bargaine with God for salvation and submit not to the righteousnesse of God and lye downe in the sparks of their owne kindling are Christ his Prophets and Apostles such Such as from the notion of a covenant conceive a little too Legally of free grace Such as have neither the use nor freedome of the heavenly inheritance that are subject to death and bondage Such to whom God appeared onely as it were upon tearmes and conditions of reconciliation Such as in fasting and other acts of obedience dealt with God to get some love from God which Christ himselfe had not gotten for us So belike the Prophets that dyed before Christ went not to heaven but to some chamber or higher roome in hell called Limbus Patrum or to some other place for Saltmarsh saith they had neither the use nor freedome of the heavenly inheritance whither then went their soules after death 2. They were chosen to salvation some other way then Jaakob Rom. 9. they purchased the love of free election by fasting and pennance 3. Their sinnes were not pardoned nor they reconciled to God a belying of the Old Testament 4. The Prophets submitted not to the righteousnesse of God but sought righteousnesse by the works of the Law All these how they agree in part to Christ John Baptist and the Apostles in the first halfe of the New Testament let Saltmarsh and Antinomians see and consider Paral. VIII Libertines said The whole Scripture was nothing but the Spirit of God and the Letter of the Scripture not Scripture but the Spirit was both Christ and the Scripture and a godly life must be the Spirit So the Libertines of New-England There is a Testimony of the Spirit and voice unto the soule meerely immediate without any respect unto or concurrence with the Word And from this Wee are not to keepe a constant course of praying at set houres or alwayes but as the Spirit move us And all doctrines and revelations must bee tryed by Christ that is Christ dwelling in us in a spirituall manner not by the Word of Christ or the Scripture In this same Grammer speake Antinomians So Saltmarsh The Law now is in the Spirit What is that And in the Gospel for a beleever to walke by nor is saith he holinesse and sanctification now such as is fashioned by the Law or outward Commandement but by the preaching of Faith by which the Spirit is given which renewes and sanctifies a beleever and makes him the very Law of Commandement in himselfe and his heart the very two Tables of Moses This is to say the Word begetteth not Faith but onely Historically instructeth the flesh and expressely in terminis the Libertines sense and minde is that the Word is changed in a Spirit without Scripture and the Christian in his walking and conversation which to Antinomians is all in faith is the Spirit it selfe Towne is much in this through his whole booke to
in heaven The kingdome of God is the Spirit of Jesus Christ and that Christ would have shortly a glorious kingdome and that Paradise heaven and hell were within men and that heaven was the gifts of the minde the earth the goods of the bodie and their use which shortly should come to the Saints Another false Christ was Henry Nicholas who called himselfe as Ainsworth saith The Father of the Family of Love who saith of himselfe God hath wrought a wonderfull worke on the earth and raised up me Henry Nicholas the least among the holy ones of God which lay altogether dead and without breath and life among the dead and made me alive through Christ as also annointed me with his godly being Manned himselfe with mee and Goded me with him to be a living tabernacle or house for his dwelling and a seat of his Christ the seed of David And Behold and consider my beloved how wonderfully God worketh in his holy ones and how that now in this day or light of the love the judgement seat of Christ is revealed and declared unto us the household of love out of heaven to a righteous judgement upon earth from the right hand of God And how that on the same judgement seat of Christ that the Scriptures might be fullfilled there sitteth one now in truth the wretched impostor H. Nicholas in the habitation of David which judgeth uprightly thinketh upon equity and requireth righteousnesse And againe Behold in this present day is the Scripture fulfilled and according to the Testimony of the Scripture the raising up and the Resurrection of the Lords dead commeth also to passe presently in this same day through the appearing of the comming of Christ in his Majestie hee meaneth the false Christ Henry Nicholas which Resurrection of the dead seeing that the same is come to us To Henry Nicholas and the Family or Elders of Love from Gods grace wee doe likewise in this present day to an Evangelike or joyfull Message of the Kingdome of God and Christ publish in all the world under the obedience of love Sent. 9. In which Resurrection of the dead God sheweth unto us that the time is now fulfilled that his dead or the dead that are fallen asleepe in the Lord rise up in this day of his judgement and appeare unto us in godly glory which shall also from henceforth live in us H. N. and the Family of Love everlastingly with Christ and raigne upon the earth wherein the Scripture becommeth fulfilled in this present day like as there standeth written thereof The Lord shall judge his people c. One of the hearers of Randel a preaching Familist at London was asked If he beleeved the bodies of men dead and buried in the earth should be raised to life Answered I know not For Familists Mistresse Hutchison and hers say That the soules of men are by generation mortall like the beasts Eccles. 3.8 But in regard of Christs purchase immortall and that those who are united to Christ in this life have new bodies and two bodies 1 Cor. 6.19 These who have union with Christ shall not rise with the same fleshly bodies 1 Cor. 15.44 And that the Resurrection spoken of 1 Cor. 15. and John 5.28 is not meant of the resurrection of the body but of our union here and after this life with Christ. That there is no kingdome of heaven in Scripture but onely Christ. So said Hymeneus and Philetus and the Libertines who made the resurrection a spirituall communion with Christ. Antinomians have never shewen their mind of the resurrection and the life to come and have never contradicted the Libertines and Familists in these and yet own their other opinions Yea Saltmarsh to me owneth no heaven but that which is in this life if a naked opinion were added to it For saith he The Spirit of Christ sets a beleever as free from hell the Law and bondage here on earth as if he were in heaven nor wants he any thing to make him so but to make him beleeve he is so So he wants nothing of heaven but beleeve he is in heaven and he is in heaven hee will not except the resurrection of and the glorifying of the body Phil. 3.19 20. nor the rooting out of originall sinne nor the immortality of the whole man nor freedome from sinning immunitie from sorrow sadnesse perfect joy pleasures for ever more seeing of God and injoying of him face to face the perfecting of love and of grace with glory all which he wanteth of heaven and hath here onely the first fruits of the Spirit and is absent from the Lord and sigheth in this tabernacle and since Saltmarsh professeth a finer free grace and a further revealing of the Gospel in its glory liberty c. Why doth he not once in all his Treatises mention the last and perfecting act of Free grace and Gospel-freedome that Christ will raise up the beleever at the last day 2. While Antinomians cleare us touching their mind of the sense the flesh sinning before men not in regard of faith or in Gods sight or account I must conceive they meane with Mistresse Hutchison and other Familists a sinning in the old body not in the new and in the old soule they have by generation not in the new soule or in the conscience as M. Denne saith which they have by Redemption I therefore attest them to cleare themselves in that distinction and either black the Familists or owne them as their owne 3. Calvin saith from Paul Wee are in this life saved in hope we have not heaven and life eternall in perfection and compleatly here we doe but wait for our full and finall redemption of soule and body at Christs comming whereas Libertines said we were compleatly saved in this life So say Saltmarsh and M. Towne who are angry that Protestant Divines say We are saved by right and in hope and really in Christ our head but they will have us fully compleatly perfectly saved in this very life though we have not the sense and feeling of it and we want nothing of eternall life but beleeve wee have it compleatly as the glorifyed and wee have it CHAP. LXXXIII Familists Libertines Anabaptists goe before Antinomians in denying all externall worship and obedience Paral. XV. HEnry Nich. called love the Being and Godhead of Christ which we received through the power of the Holy Ghost and that love within was all and that all externall obedience from the Letter of the Word was fleshly and Ceremoniall Just as Master Dell Ser. 19. rejecting all external Reformation calleth it hypocritical and carnal and refusing the Scriptures either Law or Gospel as meere carnall Letters devoles all on the Spirit and acknowledgeth no Lawes at all in Christs kingdome but the Law of nature 2. The Law of the Spirit of life in Christ which is the Spirit himselfe in
two contrary things Towne saith If the Spirit be free why will you controule or rule it by Law as if the Law could contradict any Spirit save the Euthyasticall Spirit of H. Nicholas and Antinomians 8. The Letter of the Scripture externall Ordinances Church-assemblies are nothing that there is no reformation but inward and of the Spirit as M. Del lately Preached before the House of Commons That the Gospel and a beleevers Law as Saltmarsh saith is Christ and his Spirit 9. All outward serâ—ice ordinances confession of Christ before men are things free and indifferent and the Popish externall Service of Masse Images Pope Bishops Cardinals Deanes and such dirt are lawfull and free onely Antinomians and Saltmarsh will have them a little Legall and literall and that is all their fault 10. The laying downe of our lives and forsaking all for Christ are to be expounded Spiritually and Allegorically as Familists custome is and that abominable Peece called Philosophy dissected doth and so are other Scriptures to be expounded in the Spirit not in the Letter and in consequence as saith Saltmarsh to wit not of confession of Christ to the death as James who was beheaded for the Gospel Acts 12. and the Apostle Peter who dyed for Christ and the Saints who loved not their lives to death and were slaine for the word of God and the testimony of Jesus and the two witnesses against whom the Beast that ascendeth out of the bottomlesse pit made warre and killed them and the Apostles who were scourged the Saints who were killed all the day long and counted as sheepe for the slaughter for the Lords sake and confessed Christ and were not ashamed of him before men lest Christ should deny them before his Father and the holy Angels They say God delighteth not in our bloud and laying downe our lives and the outward man or forsaking of Father Mother Brethren Sisters and contrary to the Word of truth but it s spiritually meant of forsaking a Pope within us 2 Thess. 2. the Antichrist in our heart the Man of sinne so that we may lawfully receive the name and marke of the beast and conforme to the Masse or any Religion so we keepe the heart to God Baal the Devill may have the outward man 11. None can dispense the Ordinances Baptisme and the Lords Supper but the Regenerate I wish Independents in the constitution of their Churches without any warrant of the Word had not paved the way to this error 12. Outward Baptisme is no Baptisme which yet is a lawfull Ordinance of God though it bee not profitable to save without the inward Baptisme of the Spirit Antinomians border well-neere with Familists in many of these points For Saltmarsh is much upon the Spirit for a Law and against one beam of the light of the Letter of the Law and against all externall Ordinances Covenants Vowes as Legall and Old Testament service against conditions or performances or doing on our part by any Gospel-covenant yea against beleeving in that tenor of a condition as contrary to the Spirit and to Free grace against Precepts or Commands in the Gospel and he is much for reasoning and perswading against all commanding Law the Gospel is rather to them a promise then a Covenant against personall mortification trouble for sinne as all Legall unlawfull now smelling of bondage and Law-service and bondage it is to pray at such houres unlesse the Spirit move us to expound Scripture to expound the Spirit he meaneth the Scripture in the Letter and consequence hath much darkened the glory of the Gospel Now if Saltmarsh know any thing in Controversies betweene us and Papists he may know the Papists give sundry and divers senses to the Scripture that is Literall Spirituall Mysticall Allegoricall Tropologicall Anagogicall all which wee reject and acknowledge that the Scripture hath but one litterall Grammaticall and genuine sense which the nature of the words whether they be Sacramentall or Figurative as when Christ spoke of eating his flesh and said of bread This is my body or without figures doth carry in their face The Spirituall sense is not a sense different from the Literall as if they were two contrary or divers senses and therefore Saltmarsh rejecting the sense of Scripture in the Letter must imbrace the Familists and H. Nicholas or the Papists Allegorizing of the Scripture the greatest violence that can be offered to the Spirit the Author of Scripture the Spirit is the efficient by whose grace we gather the right Litterall sense of the Scripture and giveth no sense divers farre lesse contrary to Scripture as Libertines doe in the fancied revelations without beside and contrary to Scripture and their fond Allegories for such wee remit Saltmarsh to his brethren the Familists and the Author of Phylosophie defected and the like CHAP. LXXXIV Master Dell and Saltmarsh deny all outward reformation all Scripture seales Ordinances with Familists and flee to an Euthyasticall Spirit and an internall word onely ANd among other Antinomians Master Dell in his Sermon before the House of Commons excelleth in debasing the Scriptures and all Ordinances and setting up his Euthysiasticall Spirit not the Spirit of God for all For he holdeth that In the time of Moses and the Law till Christ came there was no true inward reformation but notwithstanding of outward duties performances Ceremonies and strict Lawes did carry along the severity of death they were inwardly as corrupt and wicked as the very Heathen and without any true reformation before God till Christ came in the flesh with the ministration of the Spirit But this man understood not his owne Text Hebr. 9.10 in which the Spirit of God opposeth Leviticall service in Sacrifices Ceremonies to Gospel-life not to Morall duties or inward conversion as if there had been no conversion no remission no actuall salvation to Abraham David who were justified as we are Rom. 4.4 5 6. and saved by the grace of Christ as we are Act. 15.11 as Dell imagines dancing to Dennes piping one Antinomian to another for both agree that David Asaph Heman Moses prayed and made heavenly and spirituall Psalmes being as unreformed inwardly and as farre from the Gospel-justification which David Psal. 32.1.2 Rom. 4.4 5 6. esteemed his blessednesse as very heathen 2. Del maketh Moses his Doctrine the Letter Christ Spirit and life So Del followeth the Antichrist in the Councell of Trent though he will have all Presbyterians the last prop of the Antichrist in England Sess. 7. cap. 2. Si quis dixerit ea ipsa novae legis Sacramenta à Sacramentis antiquae legis non differe nisi quia ceremoniae sunt aliae alij ritus externi anathema sit The Sacraments of the Old Testament say Papists doe but signifie not exhibit grace Socinus goeth before M. Del in this For Socinus saith in 1 Epist. Joan.
pag. 145. Nemo negare potest sub V. T. nec vitam aeternam promissam fuisse à Deo nec modum illam consequendi fuisse patefactum Ostorodius Inst. lib. 1. cap. 5. pag. 21. Promissiones veteris Testamenti tantum corporales fuerunt spiritualibus in N. T. promulgatis Non autem spirituales eternae fuerunt consequenter non accidentale tantum sed substantiale discrimen inter Vetus Novum Testamentum si res promissas spectes statuendum est Smalcius de Divin I. C. pag. 25. â— 6 Fatentur omnes Judaei hodie nullum vitae aeternae apertum extare in ipsorum lege ut ut apertius loquar in faedere quod Deus cum iis per Mosem pepigit promissum M. Del boldly saith They are all Antichristian that are not Antichristianly Popish and of the Socinian way with him to teach there was no conversion no inward reformation no promise of salvation and life eternall nor the same covenant of grace in the old Testament that is now under the New Testament and that there was no saving grace nor operation of the Spirit accompanying the Sacraments of the old Testament but onely temporall things promised them He hath Arminians also on his side as Episcopius Disp. 11. th 5. The promises of the Law were touching temporall felicity of the Gospel concerning the everlasting inheritance â—h 7. The doctrine of the Old Testament was known by nature as agreeable to right reason the doctrine of the Gospel was unknown to the Princes of this world it is evident there is no precept say the Belgick Remonstrants Apol. cap. 22. cap. 24. clearely delivered in the Old Testament for beleeving in Christ nor in terminis any promise of life eternall It s sure Arminians are limbs of Antichrist and enemies to free grace Yet Antinomians with Del joyne hands with them against Protestants who all teach to this day the same Saviour the same promises of life eternall the same free grace of imputed righteousnesse the same covenant of grace was revealed darkely in shaddowes and types to the Jewes and more sparingly and to us more clearely and abundantly in the New Testament and that Abraham was saved as we who now are Antichistian whether Del and his Antinomians or wee These that teach the same with Antichrist and contend for perfection and freedome from all sinne in this life are not the men who must fight the battels of the Lambe But 1. was there then no Spirit and life in the Patriachs Prophets Moses David till Christ came in the flesh and reformed them inwardly What became then of the soules of those that dyed in peace and entred into their rest before Christ came in the flesh Esa. 57.1 2 3. Dyed they under the curse and severity of the second death as never inwardly converted Hee belyeth the Old Testament who saith so and doth the Letter of the Gospel without the Spirit save and inwardly reâ—orme and justifie before God more then the Letter of the Law I thinke Judas and the people whose hearts were fatted and heardned and yet heard Christ in the flesh and the Apostles preach Gospel were as farre from inward heart-reformation as uncircumcised Jewes and Heathen Mat. 13.14.15 16. Act. 28.26 27. 1 Pet. 2.7 8. Rom. 11.8 9. Joh. 8.21 Joh. 9.41 Job 5.40 Then Del must meane by the spirit some other thing then the Gospel as opposed to the condemning Law For the Gospel is a condemning Gospel to thousands who stumble at the stone laid on Zion as well as the Law 3. Del saith No outward Law of Synods Councels of men can make men perfect as pertaining to the conscience more then Leviticall Lawes could doe and so the Gospel abolisheth all such outward Lawes imposed on conscience as well now as heretofore under Moses Gospel-reformation saith he is the mortifying destroying and utter abolishing out of the faithfull and elect all that sinne corruption lust evill that did flow in upon them through the fall of Adam Or it is the taking away and destroying the body of sinne out of the faithfull and elect by the presence and operation of the righteousnesse of God dwelling in their hearts by faith This is true Gospel-reformation and beside this I know no other Esai 1.27 Zion shall be redeemed with judgement and her converts with righteousnesse Againe Christ as hee makes us righteous with his owne righteousnesse and makes us the righteousnesse of God in him so hee is called our righteousnesse not in himselfe onely but in us And therefore you see how grossely they are mistaken who take Gospel-reformation â—o bee the making of certaine Lawes and constitution by the sacred power or Clergie for externall conformity in outward duties of outward worship and government and to have these confirmed by civill Sanction and inforced upon men by secular power when in the meane time all that inward corruption and sinne they have brought with them into the world remaines in their hearts and natures as before so the old Prelats reformed His reasons are 1. All things belonging to Christ a Spirituall King having a spirituall Kingdome are spirituall a carnall Reformation is not sutable to a spirituall Kingdome The reformation of the Civill and Ecclesiasticall state is but carnall wrought by the power of flesh and bloud and stands but in outward things 2. Gospel-reformation is inward layes hold on the heart soule and inner man and changes and renewes that dâ—th not much busie it selfe about outward formes or externall conformitie but onely mindes the conformity of the heart for when the heart is right with God the outward formes cannot bee amisse Christ saith touching the worship of the New Testament God is a Spirit and they that worship him must worship him in spirit and truth hee speakes not one word of any outward formes So that God in his Gospel-reformation aymes at nothing but the heart according to Jer. 31.33 I will put my Law in their inward parts c. So that they shall not onely have the word of the Letter in their bookes but the living word of God in their hearts But now Civill Ecclesiasticall reformation is outward and so industrious and elaborate about outward formes outward orders outward governing outward confession outward practises like the Reformation of Scribes and Pharisees notorious hypocrites who made cleane onely the outside of the cup or platter leaving them all filthy and uncleane within So Civill Ecclesiasticall reformation makes a man cleane outwardly with an outward confession of Faith when inwardly he is all filthy thorow unbeliefe and whites him over with new handsome formes of worship Object But is there no change of outward things in the Gospel Ans. Yes an outward change that flowes from an inward but not an outward change to inferre an inward c. Answ. 1. Master Del must lay downe a ground that outward Lawes were imposed on the conscience and forced on them with violence of Magistrates and Synods
without any foregoing teaching under paine of corporall punishments to the Jewes as he and his saith Presbyterians doe now urge consciences how shall Del prove that 2. Hee must say that outward and meerely litterall observing of Lawes and Synodicall Decrees according to the Word of God for any others beside or against the Word the Presbyterians know none without Faith in Christ doe make men perfect as pertaining to conscience which is Dels dreame not our doctrine 3. Hee and his condemne all Lawes of the Civill Magistrate yea all the written Scripture Law and Gospel and say an Arbitrary and Enthysiasticall Spirit in the Christian Magistrate without all Civill Lawes inacted or written should conclude of the heads and lives of Christians without the Law Morall or Gospel and so condemnes all Acts of Parliaments Answ. 2. You could not have heard more if Henry Nicholas or Anton. Pocquius or David Georgius had beene preaching to the Honourable House for Del followâ—s them at the heeles For Henry Nicholas if you but change Dels word of Reformation into the word regeneration or begetting in the same Spirit debaseth Christ in the Scriptures and all outward worship as if there were one Christ in the Scripture and another contrary Christ in the Spirit and inward working for sure hypocriticall and meere externall reformation and the inward reformation are by Protestants made two contrary reformations the one from God the other not from flesh and blood onely but from the Devill So Henry Nicholas If I could give all my goods to the poore c. If I had not love it were not any thing to me that is whosoever hath not Christ he is without God and without righteousnesse in this world I meane the being like Christ which is received through the power of the Holy Ghost and not any Ceremoniall Christ which one man speaketh to another or promiseth to another through the Ceremoniall service Dels Grammar is Pag. 6. through the word of the letter in their bookes in outward formes outward worship outward confession which he out of his prudencie according to his fleshly minde hath set up ô no the worke or begetting or procreating of the children of God commeth not so slenderly to passe as men now at this time teach each other out of their unregenerate Spirit Del out of a Spirit not inwardly reformed the bodie of sinne not being destroyed no reformation can come Henry Nicholas condemning all Scripture as a Literall and carnall thing and an Elementish Ceremoniall and fleshly service yea and confession with the mouth as carnall outward hypocriticall and Pharisaicall and doth expressely reject all the teaching of men or by the ministery of men which the Apostle asserteth Ephes. 4.11 1 Cor. 4.2 2 Cor. 4.7 And the Lord Jesus the great Apostle of our profession Math. 28.19 20. Act. 1.6 8. and pronounceth the Ministery of one man teaching another to be fleshly prudence and not such a way by which the begetting or procreating of the children of God commeth to passe Now that Monster of men knew Protestants whom hee refuteth in this taught against Pelagians and the Pope whom he denieth to be the Antichrist and Papists that we utterly deny that the Scriptures of themselves yea that the Man Christs teaching in the flesh or Paul or the Apostles Preaching or any mans externall instructing of another man most soundly according to the Scriptures can without the hearing and learning of the Father Joh. 6.45 and his omnipotent drawing of men to the Sonne Joh. 6.44 and the inward teaching of the Spirit inwardly reforme or beget men over againe to God So his condemning of one mans teaching of another as Fleshly Ceremoniall Elementish is a simple rejecting of the Scriptures and all outward and externall worship And just as David Georgius rejected the Literall Christ and asserted himselfe to bee the Spirituall Christ and true David In the same manner M. Del speaking of inward Reformation that is conversion of a sinner to God that onely being his Gospel-reformation hee knoweth well Presbyterians and the Assâ—mbly of Divines who are if they shall condemne his Gospel for the substance of it the enemies of the truth of Christ and the last prop of Antichrist in the Kingdome doe teach that inward reformation or destroying of the body of sinne is not wrought by the onely Letter of the Word and the teaching of men or Lawes or Constitutions of Synods but that wee conjoine with all outward meanes the inward and omnipotent power of the Holy Ghost without whose grace all other meanes are nothing yea Pauls planting and Apollo his watering are nothing effectuall to an inward reformation M. Del argueth against the Holy Ghost and Paul who Preached the Gospel to the blaspeming Jewes and scoffing Athenians Act. 13 Act. 17. for all he could say to them was but outward and litterall preaching the Apostles were but men and not Lords of the heart and therefore could but worke outward conformity to outward duties when the heart remained corrupt Nor is it much that Dell saith there is neede of an outward change in the Gospel which indeed is a belying of himselfe for an outward change is an outward reformation and hee saith Pag. 4.5 Gospel-reformation is a destroying of the body of sinne in the faithfull and elect by the presence and operation of the righteousnesse of God dwelling in their heart by Faith besides this I know no other An outward change is an outward reformation besides this But this is nothing Del acknowledgeth neither Ministery outward worship or outward ordinances as Familists did before him For the Author of that blasphemous Peece called Theologia Germanica saith Just men have neede of no law are led by the Spirit and are not to bee taught by any Law what they should doe or leave undone seeing the Spirit of God which is their instructer will teach them sufficiently neither is any thing to be commanded or injoyned them as to doe good to shunne evill or the like but Pag. 72. Yet hee saith more then Del doth to wit That both the life of Christ as also all Commandements Lawes Ordinances and the like ought not to be laid aside and cast off and to be neglected contemned and derided And Henry Nicholas saith The Lord speaketh in the Scripture but he saith withall that the Spirit is the Word not the Letter So Del maketh an opposition betweene the Letter in the bookes and the living Word of God in the heart 3. Del speaketh exclusively Other reformation beside this of the heart saith he I know none 2. Gospel-reformation saith hee onely mindes the reformation of the heart If only then it minds not externall reformation 3. Christ speaking touching the worship of the New Testament saith saith he Not one word of any outward forme So that God in his Gospel-reformation aymes at nothing but the heart Then hee aymes at no outward change nor any externall worship
neither reading of Scripture nor hearing the Word Preached nor vocall praying in the Spirit of adoption for sure though these must come from the heart yet essentially they are externall worship and something in the outward man beside that which is onely in the heart and something of formes they must have for they are externall visible and audible acts of worship The same was taught by a Silesian Casparus Schunenckfeldius in Luthers time as saith Conradus Schlusdelburgius Catologo Hereticorum lib. 10. pag. 30. Per externum verbum Dei ministerium praedicationem homines non converti non esse homines obligatos ad audiendam praedicationem verbi externam praedicationem non pertingere ad eos tantum herere in externis sensibus testificari duntaxat de Christo fidem aliam non esse praedicationem verbi nisi historicam neque esse fidem accidens aut qualitatem sed esse essentiam Dei Scripturam non esse verbum Dei verbum Dei non esse aliud quam substantiale nempe Christum Luther Tom. 2. in Gen. cap. 19 fol. 133. Answereth externall Ordinances invented by God profit to salvation not these that are invented by men 4. When the heart saith Del is reformed all is reformed and when the heart is right with God the outward form cannot be amisse It is cleare that Del and Antinomians mean there is no externall worship commanded in the New Testament neither hearing reading praying confessing of Christ before men so as we sinne in omitting these or that the Letter of any Command obligeth us to obedience as the Letter of the Law from the authority of the Lawgiver obliged Adam before he fell and the Jewes in the Old Testament For Del saith If the heart be reformed all will be reformed that is If the Spirit be in the heart and act us to reade heare pray confesse Christ before men receive the Seales wee are then obliged to acts of externall worship and not otherwise so that no Command written in Old or New Testament no authority of God speaking in the written word or speaking in the Ambassadors of Christ either preaching the Gospel or commanding by the Holy Ghost in Synods Acts 15.28 doe lay any obliging Commands on us to any externall worship outward Reformation or confession of Christ for the Spirit speaking in the writings of the Prophets and Apostles is but litterall outward externall to beleevers except the Spirit be in their heart acting and immediatly stirring and working there is no obliging power laid on us to externall worship or outward reformation by the Familists and Antinomians way For we know their Doctrine The Holy Ghost comes in place of the naturall faculties of the soule and acteth us immediately to all internall acts of loving and beleeving and to all externall acts of outward worship or reformation and wee are not bound to pray in our Family but when the Spirit moves and stirres us thereunto and Christ works in the Regenerate as in these that are dead and therefore all commands and exhortations are in vaine seeing we have no activitie to obey but the Spirit and Christ onely doth all in us in as much as no written word is an obliging rule to us but the immediate actings of the Spirit onely leadeth us in all wee doe M. Del Pag. 26. denies there should be any Lawes in Christs kingdome but Gods Lawes hee knowes wee are against mens Lawes within the Church and service of God to wit that of a new nature the Law of the Spirit of life that is in Christ the Law of love All these are Lawes within men there is not one word of the Scripture here or of the Gospel preached or of Church-censure Excommunication or rebukes either from the Word preached or the authority of Church all these are without and are not the inward Law of a new nature or of the Spirit or of love 5. If when the heart is reformed all bee reformed the outward man must be under no command or Law of reformation but by a result of curtesie the free Spirit and no written Law must lead the outward man but hee who said purifie your hearts gave a Commandement for the outward man clense your hands and Paul forbids the Saints who are sealed to the day of Redemption of corrupt communication of bitternesse wrath anger clamour evill-speaking and that all fornication uncleannesse covetousnesse should not be once named amongst them as becommeth the Saints yea and filthinesse and foolish talking and jesting which are not convenient because sinnes of the outward man doe also exclud men out of the kingdom of heaven aswell as want of heart-reformation and consider this is an Argument of the Familists for faith and love in the heart onely without all works of Sanctification or walking in Christ and of the Nichodemits who denyed any necessitie of confessing of Christ before before men and of the Anabaptists and their head Muncer as Bullinger tells us that they in his time said The first reformers were not sent of God nor preached the true word of God and that the Letter of the Scripture was not the Word of God but the inward word that commeth immediatly out of the mouth of God should be taught inwardly not by the Scripture and Sermons and that whoredome was the bed undefiled they held all these externals indifferent at least such things as defiled not the conscience They said Dreames and Visions under the New Testament was Gods revealed will and boasted of revelations beside the Scripture and that the Scripture was a dead Letter And so said that prophane Popish Priest the monstrous Libertine Anton. Pocquius Who called the Word of God the Spirit because Christ said The words that I speake are Spirit and life So saith Del. pag. 19. citing the same Text. Pocquius said also That Christ was Spirit that we and our life must bee spirit and that the Scripture taken in its naturall sense doth kill and is but a dead Letter and therefore wee must leave the Scripture and come to the quickning Spirit Bullinger also tells us of a sort of Anabaptists called Libertini or Liberi Anabaptistae free or Libertine Anabaptists who taught That Baptizing of Infants Magistracie Oathes were things free and indifferent which wee may use or not use at our Libertie they judged the Scripture and Preaching of the Word was not necessary because wee are all taught of God beleevers have the Spirit and need not externall Signes or Sacraments it is free to us to confesse or not to confesse Christ if danger be imminent it s enough to keepe the truth in the heart for God delights not in our death and torment After the same manner the best argument that Del hath from the nature of inward reformation will conclude If Gospel reformation because it is the internall destroying of the body of sin and is spirituall changeth the
inner man only and mindes onely the reforming of the heart and that doth change the outward man then he excludeth all Civill Externall and Ecclesiasticall power which is busied about outward formes outward orders outward government outward confession of Christ before men or confession of sinnes before men and outward practises For as Del saith Pag. 6.7 Gospell-reformation medleth not with reforming the externall man and so not with the preaching of the Word receiving the Sacraments reading Scriptures praying in publike confessing Christ before men if in the heart or the inward man a beleever have the Spirit and retaine God in his heart Dels reformation medleth not with outward practises to forbid and rebuke such practises as Paricides Murthers Incests Adulteries Thefts Opressions Lying Blasphemy Idolatry Sorcerie Sodomie neither the Preachers of the Gospel can reforme these with the Word nor the Magistrate with the sword by any warrant of the Gospel the Magistrate by the Gospel Rom. 13. beareth not the sword to take vengeance on ill doers for Gospel-reformation meddles not with outward practises nor outward order then it medleth not with the outward man nor commandeth it the outward man to walke circumspectly nor to walke in Christ nor to confesse Christ before men as we desire Christ to confesse us before his father and his holy Angels nor to observe externall order in the worship of God nor to abstaine from fornication evill speaking clamours bitternesse for all these be outward practises contrary to the rule of the Gospel and though the soule and spirit not the body nor whole man should be sanctified wholly as the Apostle prayeth Yet by this way I see not but all externals of either worship or conversation that concerneth our outward walking must be things indifferent and free neither commanded nor forbidden under the Gospel It is free to kill our brother or not to kill him to whore sweare worship Idols cousen and deceive steale robbe oppresse if the Faith of imputed righteousnesse bee in the heart then is the body of sinne destroyed saith Del and another Reformation that is outward he knowes not and Dels argument runnes thus The onely true Gospel-reformation is spirituall not carnall But the Civill and Ecclesiasticall Reformation is not spirituall but carnall and wrought by the power of flesh and bloud c. Answ. The Major is doubtsome and the Assumption false 1. For civill Reformation as civill is not spirituall formally but onely materially and objectively spirituall But to say that Ecclesiasticall Reformation should be spirituall as spirituall is opposed to externall and outward and onely spirituall and in the heart Satan could not fancie a more wicked untruth to destroy all godlynesse and holynesse as it appeares in the outward man in the duties of the first and second Table for Gospel-reformation as touching Gods part is inward spirituall invisible done by him that is Lord of soule and conscience but this is but the halfe though the choisest halfe of Reformation but as touching mans part it is externall and also spirituall and done by the Preaching of the Word and discipline of the Church For sure the Apostles and Elders Acts chap. 15. Reformed the Churches of Antioch Hierusalem Syria and Silicia and that spiritually and externally for these are not contrary when they send to them commandements not to bee circumcised nor to keepe the Ceremoniall Law but to abstaine from bloud and things strangled as at that time scandalous and from fornication as a sinne against the Morall Law because they that held the contrary opinion were lying Teachers and perverted soules and so deformed with a spirituall deformity the Churches of God as Del and Familists now doe Now the Assumption That Ecclesiasticall reformation is carnall as done by men and not spirituall is most false for carnall it may bee in some part and in some sense that is standing in outward externall Commandements and yet spirituall given by the Law-giver an infinite Spirit tying and obliging the Spirits of men and leading to a spirituall end so the Ceremonies of Moses are carnall not sinnefull not unlawfull vicious fleshly as Del pag. 2.3.4 foulely ignorant of the sense and meaning of his owne Text he preached on expoundeth it in opposition to Gospel-reformation which is spirituall lawfull not fleshly and sinnefull For then to obey the Ceremoniall Law had been sinnefull and unlawfull to the Jewes and God must have given Commandements to the Jewes which were sinnefull and unlawfull judgements and statutes and ordinances which is the blaphemy of old Manicheans So the Reformation done by the Gospel preached and by lawfull Assemblies holding forth the truth and condemning contrary errors is carnall that is externall and wrought by flesh and bloud Del meaneth by the word carnall the corruption of flesh and bloud as the phrase is taken Math. 16.17 which is a manifest untruth it is wrought by men consisting of flesh and bloud in a carnall that is in an externall outward audible and visible manner and yet spirituall also it is in that very externall Reformation is according to the Word of God who is a Spirit 2. It layes an obligation on the consciences and spirits of men both actively to reforme in that outward way though God must make it effectuall by an inward reformation it leadeth men even as it is externall to a spirituall end obedience to God in Christ according to the rule of the Gospell The Church and men take not on them to reforme hearts but instrumentally by going about an outward reformation by Planting Sowing Watering and labouring the Lords husbandrie his Church I might borrow Dels Argument and say true feeding and nourishing of men and upholding their life with bread is from the omnipotent power of God Deut. 8.3 For man liveth not by bread onely and inferre that they are grossely mistaken who take true nourishing of men to be outward plowing harrowing sowing earing grinding for all these are carnall fleshly and wrought by flesh and bloud and by the power of man but true effectuall nourishing commeth not from the plough or the husbandman but from the mighty power of God and therefore if God nourish plowing sowing earing cannot bee amisse So the Libertines made God the onely author of sinne Del citeth Joh. 4. God is a Spirit c. A place that Gnosticks Enthusiasts Libertines Anabaptists abused to deny all externall worship and acts of Sanctification and Towne cannot answer Doctor Taylor who objecteth that Antinomians deny all externall worship for he saith A man is a fulfiller of the Law in Christ who dyed for him so that faith is all and the same saith Del pag. 4.5 Gospel-reformation is a destroying of the body of sinne by the presence and operation of the righteousnesse of God dwelling in their hearts by faith He speakes not one word of sanctification and personall mortifying of the body of sinne and of walking with God but saith He knoweth no
the Spirit not that wee are partakers of the essence or substance of the Godhead or equall with Christ in any respect hee speaketh soundly as the confession of Britaine cleareth but his words are not sound 2. Whoever except Henry Nicholas and David Georgius spake as Del who saith The Spirit of God dwels in our flesh till the whole body of sinne bee destroyed and the naturall man be made spirituall If his meaning be as Familists and Antinomians dreame that Christ incarnate is nothing but every godly man Christed and made conforme to the image of Christ we are at a point and know his minde so teach the New England Familists and the Author of the Bright Starre who tells us of God humanized and that the Crosse of God is God 3. The Spirit dwelleth not in our flesh that is in our sinfull and unrenewed part for so is flesh taken Rom. 7. who dreamed that grace dwelleth in originall sinne or if by flesh he meane the naturall man or the carnall man or the outward man that is in our person hee then thinks this outward and naturall man or our body is turned in a spirit or spirituall nature so as we are made by justification spirituall as Angels and need no more Ordinances Word Seales reading the written Scripture then if we were glorified Saints as Saltmarsh speaketh of the beleevers and as he himselfe saith You may as well goe about to bring the Angels of heaven under an outward and secular power as the faithfull who being borne of the Spirit are more spirituall then they If so then beleevers being more spirituall then Angels and so lâ—sse literall and lesse carnall because by imputed righteousnesse they are Christed and Godded and so the body of sinne destroyed by the the imputed righteousnesse of Christ fully and compleatly then as Angels need no secular power because they are spirituall so need they not heare the Morall Law preached nor the threatnings thereof nor need they give attendance to reading nor need they marry nor can they die nor sin as our Saviour saith and that because they are spirituall if then beleevers be more spirituall as Del saith they need farre lesse then Angels the written Word or the Preaching of the Law or any Ordinances nor should they marry or dye nor can they sinne nor lie nor whore nor steale nor kill but bee as the Angels of heaven I cannot but professe my jealousie of all Familists I much feare when Del saith beleevers are more spirituall then Angels and that the naturall man must bee made spirituall which is done saith he by the imputed righteousnesse of God Pag. 6.7 that hee mindeth with Mistresse Hutchiâ—on that these who are united to Christ have in this life new bodies and two bodies 1 Cor. 6.19 And that the soules of men are mortall in regard of generation like the beasts Eccles. 3.8 but made immortall by the purchase of Redemption And that the Resurrection Joh. 5.28 is not meant of the Resurrection of the body but of our union here and after this life with Christ. And so taught that abominable Priest Anto. Pocquius and the Quintists with him with Phyletus and Hymeneus that the Resurrection of the dead was in this life and that we are not saved in hope onely in this life but really and compleatly before we die and the same perfection of life eternall in this life is taught by Antinomians to wit by Towne and Saltmarsh the colleague of Del. These must lie upon Antinomians while they condemne their Fathers the Familists upon whose principles they walke which they have never yet done nor have they denyed the foule Heresies that are in the Story of the Rise raigne ruine of Antinomians 4. Ecclesiasticall reformation in the intention of the work hath no kindly ends that are fleshly and carnall and therefore is as constant as internall reformation except Master Del meane so much as the Nicholaitans doe that the Letter of the Scripture and all Ordinances externall Word scales prayer reading bookes under the Gospel are abolished to the just man and onely the Spirit leadeth him yea that these are all Elementish Ceremoniall carnall and fleshly and that its unpossible that any act meditation thinâ—ing aspiring or working can be sufficient to attaine the seeing of God in this life that no discourse exercise nor rule of Law Gospel Scripture or Ordinance or any meane can bee interposed betweene the soule and God that wee are onely passive in receiving the will of God that we and all our acts of the soule of willing loving trusting hoping c. are annihilated and turned to nothing in a spirituall communion with God And the reason of the constancy of externall reformation in its owne nature I give Because as grace in the soule being a beam and day of eternall and unchangeable love is ever like God the Author constant and so like its Father so is externall Reformation constant for the Letter of Law and Gospel commands ever and immutably a perfect conformity betweene the outward man and God that eyes eares hands confession of Christ before men hearing the Word reading praying abstinence from fleshly lusts be ever the same according to the rule of the Gospel as internall Reformation is constant It s true outward Reformation is not constant in the sinnefull intention of the worker because it takes not hold of the heart and therefore the ends of externall Reformation in the intention of men is often sinnefull fleshly carnall yea devillish and so unconstant in good and therefore it s a vaine thing for M. Del to argue from the abused and sinnefull ends of men against outward Reformation which of the owne nature is an Ordinance of God 5. All the differences between inward and outward Reformation prove an excellencie of Christs inward Reformation above mens outward Reformation which is most true but proveth not but outward Reformation is a good Ordinance of God for honouring of God before men 2. For an externall blamelesse profession and confession of Christ and his truth before men is commanded in the Gospel Math. 10 32.3â— And abâ—â—inence â—rom grosse and scandalous sinnes Del pag. â—0 If the Church be to be redeemed Christ must redeeme it if it be governed Christ must governe it if it be to be protected Christ must protect it if it be to bee saved Christ must save it 1. God hath committed the care of reforming the Church to Christ onely and to no body else and this is a thousand times better for the Church then if hee had committed it to all the Princes and Magistrats in the world All things are given to me of my Father Christs love to redeeme is his love to reforme he will not break the bruised râ—ed c. and he reformes not ruggedly and with violence Answ. This Argument shall prove that none ought to come out to helpe
hath undertaken to doe the powers of hell cannot hinder these that belong not to Christs care why should they heare pray knock or why should the Word be preached to them Saved they cannot be as not belonging to Christs care So saith the New England Familist If Christ will let me sinne let him looke to it upon his honour be it So Del yeeldeth to the Pelagian Arminian and Socinian that exhortations motives reasons preaching praying ought not to be for these that are absolutely reprobate and upon the same ground they need use no meanes who are absolutely chosen to glory Christs love and care is as great to reforme inwardly and to convert as to redeeme upon the same ground these whom God hath decreed shall live so many yeares sure God undertakes to fulfill all his decrees with alike strength of irresistible omnipotency they need not eate drinke sleepe plow eare labour for no power in hell can infringe one decree of God more then another all husbandmen sit idle all tradesmen buy and sell and labour with your hands no more be at rest and quiet take M. Dels word Gods undertaking takes away all reforming in men all undertaking in second causes the husband-man can no more feed your body with bread then he can redeeme your soules with his bloud both belongs to Christs care But though Paul knew it belonged to Christs care Rom. 9. To call whom he predestinate yet he had exceeding sorrow in his heart for his kinsmen the Jewes to save some of them that is to reforme them and the care of all the Churches lay on them M. Del hath more courage he will not be dismayed But wee heard that Libertines from Gods working all in all creatures said the creature cannot sinne cannot doe good sin is but an opinion And all good saith the Familist is onely God And God becommeth all things in man and nothing is or hath being but God and his will God is all and the creature nothing Del by this Argument inferres a cessation of all second causes of Ministery Ordinances Reformers converters of soules by Word and Gospel of Heaven and Earth Sunne Fire Water they may all sleepe God undertaketh to doe all and no powers of Hell can resist him no lesse then Christ redeemeth his alone Parliaments ought not to sit Assemblies should not dispute Ministers should not preach nor Print Sermons sure Christ shall make good his owne undertaking to reforme though Del and I both were buried and neither trouble our selves with Pulpit or presse But shall men therefore omit all dueties in outward reforming Stoicks can say no more Del Pag. 14.15.16 Holding forth the meanes of Reformation he saith Christ reformeth by the Word onely and doth all he calles rejects bindes looses terrifies comforts inlightens makes blinde saves damnes and does nothing in his kingdome without the Word Now are yee cleane through the Word The Word is quicke and powerfull he reformes not you with outward power but by his Word I will publish the decree the Spirit of the Lord is upon me My word shall not depart out of thy mouth When the time of Reformation was come he sent his Disciple to carry on the worke of Reformation he saith Goe teach all nations he sent them not out with Swords and Guns and this Word only truely reformes the outward power of the world sets up an image of reformation only Answ. 1. Del and Familists seeme to extoll the Word of God but they juggle with David Georgius and Henry Nicholas who understood by the word Verbum internum the Enthysiasticall inward word of the minde and the Spirit for he and Saltmarsh as they are sparing in citing Chapter and Verse of Scripture so they never expound this Word to bee the Scripture nor can I observe in all their writings that they call it the Scripture as Christ and his Apostles frequently say The Scriptures must be fulfilled as it is written in the Scriptures and in the Prophets The Antinomians in and about London Deny the Scriptures to be the word of God they say the Scripture is but the Letter not the Word of God 2. They say They themselves by the Spirit can write and dite Scripture Mistresse Hutchison with hers said That her particular revelations about events to fall out are as infallible as any parts of Scripture and that shee is bound asmuch to beleeve them as the Scripture for the same holy Ghost is the Author of both Some say they can worke Miracles as if the same immediatly inspiring Holy Ghost and in the same measure that was in the Prophets Apostles and Pen-men of Scripture were also the same sanctifying Spirit of grace that is in all beleevers whereas these differences are cleare betweene them 1. The immediately inspiring Spirit rendred the Prophets and Apostles in that they spake and wrot by such inspiration the immediate organs of the Holy Ghost and such as could not erre So that their word was formally Scripture which priviledge is not given to the most sanctified 2. The Prophets and Apostles were acted above the reach of free will humane doubtings discourses ratiotinations in searching and finding out the truth they needed not advise counsell teaching from men or Angels from flesh and bloud to come to the very knowledge of the Letter of the Gospel Gal. 1.11.12 Ephes. 3. vers 2.3 4. But the Saints need such helps though the Spirit teach them all things to come to know the Letter of Law and Gospel 3. What the Prophets spake God spake what holy men speaketh is Gods word secondarily and in so farre as it agreeth with the written Word of God and no otherwise Jeremiahs word was not secondarily the Word of God and so farre forth onely the Word as it agreeth with the writings of Moses and though Paul forbid Circumcision and Moses command it Pauls command is no lesse primarily and simply the formall object of Faith and the written Word of God then the word of Moses or the Ten Commandements written on Tables of stone by God himselfe But what Del and Antinomians say contrary to the Word of God is nothing else but the very word of the Devill 2 That Del and Libertines with him meane by the Word of God not the Scripture but the Spirit of God in his graces I prove because saith Saltmarsh This Law of the Gospel is not such as it was before a meere Law in the Letter but it is now under the Gospel a law of life spirit or glory it is a Law in the hand of Christ and with the promises of Christ to make it spirituall indeed therefore the word is called Scriptures given by Divine inspiration and the Spirit is called the annointing and teacheth all things and I will put my Law in their inward parts But the Gospel as distinguished from the Law and written by the Apostles is but a meere Law in the Letter
except the Spirit quicken it in the soules of the hearers as well as the Law otherwise the very Law in the Letter and as written by Moses was a part of Scripture and given by Divine inspiration as well as the Gospel and the Tenne Commandements as given on Mount Sinai were the formall Word of God and Scripture given by Divine inspiration except Antinomians Familists and Del make the Law and Old Testament to bee expunged out of the Canon of Scripture as Anabaptists did or to come from an evill Spirit as Manicheans said for David Georgius said The Word of God was preached but litterally by Christ and the Apostles and not in the Spirit and that he himselfe was the true David and the true Messiah nor borne of the flesh but of the Spirit Now its sure Christ and the Apostles taught the Gospel But because they taught as it is written in the Prophets and in the Scriptures and taught not the Dictates of an Enthysiasticall spirit David Georgius said they are Legall and Literall Preachers and Christ but the Literall Messiah and he the true spirituall Sonne of David borne of the spirit not of the flesh So doth Del meane by the Word of God or the Gospel the Spirit of God excluding the Letter of the Scripture yea even of the Gospel as hee excludeth the condemning Law because it was but a written Letter Now sure the written yea or Preached Gospel without the Spirit is no lesse a dead Ordinance in the New Testament then in the Old 1. He proveth by the onely Word of God Christ reformeth inwardly and doth all in his Kingdome He saith All the powers in the world cannot reforme the Church as the Word of God can doe for it is quick and powerfull and sharper then a two edged sword Now remember he speaketh of inward reformation 2. Of the word of the Gospel excluding the Law his reason is Pag. 17. The Law maketh nothing perfect Now that by the Word he meaneth not the Scripture or the Letter of the Word even of the Gospel 1. I prove the Word that inwardly reformes excludeth all meanes but the Word Christ saith he doth all in his Kingdome by his Word onely that is as hee must bee expounded by his Spirit onely for the Word cannot be the Letter of the written Gospel For its false that Christ doth all in his Kingdome and reformeth inwardly by the Letter of the Gospel onely for that may be Preached to Judas and by Judas to multitudes hardened but never converted Math. 13.14 15. Joh. 9.39 Joh. 12.35 36 37 38 39 40. Nor can he meane the Word in its Letter but accompanyed by the Spirit for the Word that Del speaketh of Pag. 17. clearely excludeth the Law but the Word in his Letter accompanied by the Spirit doth not exclude the Law for the Law quickned by the Spirit with the Gospel is a meanes of inward reformation and so cannot be excluded 2. This Word excludes all the powers of the world for he saith All the powers of the world cannot reforme the Church inwardly as the Word of God can doe But the Letter of the Word or Gospel doth reforme onely outwardly not inwardly 3. This word that onely reformes inwardly excludeth the powers of the world and all that man can doe Now man can onely outwardly reforme by the Letter of the Word Hence Henry Nicholas said the two daughters of Warwicke and the godly in England regenerated were but Antichrists because they were regenerated onely by the Ceremoniall Elementish Fleshly Literall Word he meaneth the Scriptures that are not Preached by their Enthysiasticall Spirit of Familisticall love that acts without beside and contrary to the Scripture Paul and Apollos when they water and plant doe preach the Word but this reformeth not inwardly nor is it mighty in operation and sharper then a two edged Sword without the Spirit so that this is the very Spirit who onely as the efficient and Author of inward Reformation not as the meanes or the onely meanes as Del saith doth comfort and convert effectually the soule 4. Del citeth Esai 61.1 to prove that the Word is the onely meanes of conversion The Spirit of the Lord God is upon me he hath annointed me to Preach good tydings to the poore If Del meane that this Spirit and anointing on Christ is the Word of God Christ should say The Scripture of God is upon me and he hath anointed mee to Preach c. that is God hath Scriptured me and gifted me with the knowledge of the written Gospel excluding all Law or dueties to preach the Gospel to the poore Now Del cannot for shame give us so Literall a Christ. For sure this Spirit whereby Christ was anointed was the Holy Ghost in gifts and fulnesse of grace given to him above his fellowes And beyond all Controversie if Christ saith truely citing that Text Esai 61.1 This day Luk. 4.21 is this Scripture fulfilled in your eares Then Christ Preached in a pure Gospel-way and not as a Legall Preacher as Saltmarsh saith he was to some even to these that were filled with wrath and persecuted him vers 28.29 30. and so were under the Law if then Legall Preaching bee to Preach deadly the naked Letter of the Gospel without any spirit or life in the Preacher then Christ did not speake from the Spirit of God when hee said The Spirit of the Lord is upon me he hath sent me to Preach and this day is this Scripture fulfilled in your eares which should bee against the Text and a horrible blasphemy to wit that Christ should be a Literall Preacher as David Georgius said and so a Legall Presbyterian as Familists and Antinomians say But if Familists and Del mean that the Spirit went not along with the pure Gospel-preaching of Christ as is clear from Esai 61.1 and Luk. 4.21 Then its false that Del saith That the Gospel hath the Spirit alwaies joyned with it Pag. 18. Ser. 2. The pure Gospel must be preached to such as are under the Law which is absurd 3. Then the Letter of the Gospel comming to the eares of obdured persecuters must be that Spirit of the Lord whereby Christ was anointed for so Del expoundeth it So doth Del cite Psal. 2. I will publish the decree and he expoundeth Esai 59. the Spirit to be the Word which cleareth that he acknowledgeth no word of Scripture for a meanes of inward reformation For hee saith Pag. 18. The Word whereby Christ reformes is not the Word without us as the Word of the Law is but the Word within us as it is written the word is nigh thee even in thy mouth and in thy heart and this is the word of Faith So this is just David Georgius and Henry Nicholas their internall Enthysiasticall word that is the Spirit excluding all Law and Gospel that are but written Inkie and dead Letters of themselves doth all the Scripture is nothing Now the Law or Word written in
within And its true the onely naked Letter without the Spirit can doe nothing without the Spirit but it followeth not that the Spirit renewes without the sense of the Letter received in the understanding And most false it is that in the Gospel the Word and the Spirit are alwaies joyned as Del saith for then all hearing the Gospel should belong to the converted and saved onely whereas the Scripture saith the contrary for many are hardned and heard the Gospel without faith damneth eternally the hearers as well as the Law It is as wild Libertinisme that Del speaketh That the Spirit reformeth by taking all evils out of the flesh he meaneth in Justification as if we were Angels being once justified and the evill of sinne dwelt not in us while we are in this body as is proved before And its wild stuffe that the Spirit doth change the flesh into its owne likenesse for saith he dreaming awake the Spirit is as fire that changeth every thing into it selfe and so doth the Spirit in the flesh make the flesh spirituall But Master Del what meane you by flesh The corruption of sinnefull nature then is sinne made Spirituall heavenly holy meeke good loving c. Familists and Libertines thanke you for that but sinne is destroyed as yourself grant 2. Doe you meane by flesh the body Then belike justification turneth our bodies into Spirits and wee have two bodies as Familists said in New England I cannot like that 3. If by flesh you meane the soule yee speake as Hereticks doe and that without Scripture or example The Spirit dwelleth in our flesh that is in our soule and spirit and changeth our spirit in a spirit strange Divinity Familists I know say As we came from Gods essence so wee and our soules returne to God and are made in God eternall and turned into his essence and so spiritualized so teach Libertines and by this they deny the Resurrection But 4. if by flesh you understand the sinnelesse frame of soule and body take heede of Libertines grosse dreame of our dying and returning to God who onely is and all beside him are nothing Theol. Germanica and the Bright Starre sport so with the truth of God CHAP. LXXXV Libertines and Antinomians come nigh to other in making God the author of sinne Paral. 16. LIbertines taught That all things fall out good or ill by the will of God and so that rebukes and exhortations should cease and that so we should pardon the sinnes one of another and beare the infirmities one of another For to the cleane all things are cleane and hee that is purged is altogether acceptable to God but let him beware that he be not an offence to his brother for it is written love thy neighbour neither desire to revenge and therefore said Pocquius the Libertine in his booke Rebuke not one another for sinne since its Gods will it should be so Bullinger tells us that in the yeare 1526. there were two brethren Thomas Schykerus and Leonard who were at a night-meeting having spent the night in Enthysiasticall conference with other Anabaptists Thomas commanding his brother Leonard to sit downe on his knees before him in the sight of his Parents and others who admonished him to doe nothing but what was to be done answered in the same Argument of Libertines nihil metuendum esse neque enim hic quicquam praeter voluntatem Patris fieri posse Nothing was to be feared because nothing here can be done beside the will of our heavenly Father and with a Sword he cut off his brothers head and having done this with shirt and hose onely he did runne through the Town and cryed The day of the Lord was come and the will of God is done and gall and vinegar drunke for which by the Magistrate he was justly put to death But Gods decree doth not excuse us from sinne nor remove necessitie of rebuking or holy and religious abstaining from sinne because Gods revealed will in his word not his secret and unsearchable decrees can be our rule of walking rebukes are also acts of love not of hatred or revenge The same course doe the Libertines and Familists of New England take For none say they are to bee exhorted to beleeve but such whom we know to be the elect of God or to have his Spirit in them effectually And we should not pray against that which cannot be avoided nor yet against all sinne The Antinomians come nigh to this For Doctor Crispe the Antinomian and Archer both disswade beleevers to be troubled or dismaied at sinne their reason holds good against all sinnes of unbeleevers also because its contrary to the care and providence of God and to Free grace whether of eternal election or of effectuall calling to feare for or sorrow at sinne Surely I should thinke then that sinne were not to be eschewed by the Saints nor to bee rebuked by any Wee are not to be troubled at or feare sinne because all changes by sinnes or sorrowes come from God Some Divines saith M. Archer aknowledge not so much of God in sinne as is in sinne and Gods will and pleasure is the wombe that conceived and whence springs every worke of the Creature whether it be good or bad Secondly saith he All things by sinne or sorrow which befall beleevers come from God by a decree powerfull yea even by that eternall love and counsell in and by which they were ordained to life eternall And by and through a covenant of grace made with them To the same purpose M. Del crying downe all outward Reformation saith Serm. pag. 13. I doubt not of the Churches Reformation because it is Christs own worke and he hath undertaken the doing of it and none of the powers of the earth can helpe him nor of the powers of hell can hinder him therefore he disswades the Parliament from building the Temple but so hee himselfe should preach none for Gods decrees none can hinder So Antinomians teach men are justified pardoned and saved before they beleeve without faith upon this ground that they were elected absolutely to glory as if God had ordained them for the end but the meanes might miscary and as if unbeliefe could not hinder them or as if through unbeliefe many could not enter into their rest of glory or as if sinne were an indifferent thing simply depending on the will of God in whose wombe M. Archer thinketh it was conceived CHAP. LXXXVI Libertines and Antinomians would have us doe nothing because God doth all Paral. XVII LIbertines said All that are without God are nothing all that wee doe or know is but vanity therefore are we to deny our selves this they said inferring we may live as we list and doe nothing but beleeve that God workes all our works in us and for us and impute all things to God
Saltmarsh speaketh most like this when he saith that all the precepts of Sanctification set forth Christ to be all in all Christ hath beleeved repented sorrowed mortified sinne perfectly for us and we are but dead passive creatures and the Spirit so acts in us as in blocks and so we must act nothing being as blocks and God must be the author of all sinnes of omission Familists commonly say I have nothing from the Creature I can doe nothing CHAP. LXXXVII Antinomians answered in that they say wee make the actings of the Spirit like to the acts of Morall Philosophie IT is a most unjust charge that Antinomians put on us That the way of the Spirit is grosse and carnall which we follow and our Divinity carnall But saith Saltmarsh We Antinomians find it hard to tresse and find the impressions of the Spirit and doe not take our impressions so low by the feelings of flesh and bloud and signes not infallible as to write of Regeneration as Philosophers doe of Morall vertues Let us examine whether Antinomians way bee Spirituall Divinity We professe it to be a most carnall way of Antinomians to say as Eaton doth An unjustified man that beleeveth that Christ hath taken away his sinnes is as cleane without sinne as Christ himselfe And To a beleever nothing is sin to Faith there is no sin Blasphemers if you have either face or conscience can yee say that Christ could sinne or that a beleevers denying of Christ his lying his Adultery are no sinnes Is not this carnall Divinity 2. If God see not Drunkennesse Lying Murthering in beleevers to be sins Are they not then no sinnes And should not the beleever say My light of faith seeth no sinne in my selfe but my Drunkennesse Lying Murthering committed I beleeve are no sinnes for sure justification and abolishing of sinne should be seene by my faith as they are seene by God if God see them and count them no sinnes its unbeliefe in me to see them and count them sinnes If a beleever steale his fellowes purse doth he not lye if he say Brother I have sinned against you behold I restore you your purse For if God say it is no sinne and see it no sinne I know his Judgement is according to righteousnesse and truth then it must bee no sinne and the beleevers judging of it to be sinne must be a lying and a false judging contrary to Gods judgement of truth 3. Doe not Antinomians say to sorrow for oâ— to bee troubled in conscience at pardoned sinnes is unâ—eliefe and a work of the flesh and that it is Regeneration and Faith not to see sinne in our selves and that it was Adams and Eves sinne to see their sinne for then it was imputed to them as sinne and the Pharisees sinne was Joh. 9. that they saw their sinne and therefore their sinne remained These bee the words of Pocquius that Carnall Libertine and are the words of Saltmarsh Eaton Towne Denne and Crispe and their matter is the same when once we beleeve we sin no more then Christ doth but all these that are supposed to be sins as the Adulteries Murthers Lying Swearing Cousening Oppressing wee fall into being once beleevers are no sinnes before God nor to our Faith nor are we to see them as sinnes they be sinnes onely to our sense to our flesh and to menward 2. This is Antinomian reason but the old objection of the most abominable Anabaptists in the time of Bullinger who said advers Anabaptist lib. 1. cap. 4. Tota reformatio quae tum justituebatur illis displicebat ut minus Angusta exilis non satis spiritualis alta perfecta So Tho Muncer whose followers said against Luther Zwinglius and others the writings and Epistles of Muncer was more spirituall then theirs and their whole reformation was narrow hungry not perfect and high enough 3. The way of the Spirits Divinity is in this like to Morall vertues that 1. both are learned by teaching the one by Morall Phylosophie the other by the Scriptures Antinomians are thus Spirituall with a carnall and divellish Spirituality to reject the Scriptures and follow an Enthysiasticall Spirit and so wee acknowledge our Divinitie in this sense is not so Spirituall as that of the Libertines and Antinomians 2. The way of the Spirit is in this like Morall vertues that both bring an externall reformation though the Spirit throughly also changeth the inner side both inforce a ceasing to doe ill a learning to doe well and procuring of things that are honest in the sight of men Antinomians boast of a Libertine Idle faith and of a phancied purifying of the heart when the hands are not purged also and this is carnall Divinity to us 3. Morall vertues are increased by frequent exercise and so are gifts and graces five talents rising to ten the Saints growing in grace and in the knowledge of our Lord and Saviour Jesus Christ. But Antinomians carnall Divinâ—tie teacheth we are as perfect when we are first justified as wee want nothing of that we shall have in heaven but to beleeve we are in heaven and there wee are a Spirituall lye cannot but be a most carnall sinne 4. But the Spirituality of our Divinity above Antinomians and Moralists we place 1 in that God infuseth supernaturall habits in us even a new heart a new Spirit whereas Antinomians deny any stocke of grace inherent in us Moralists acknowledge onely acquired habits and deny all infused and supernaturall habits 2. We judge the Law to be Spirituall and the Gospel written read or preached the power of God to salvation the arme of the Lord and the most lively quicke and operative word in the world and when the Spirit doth accompany Law and Gospel no man can stand before this Word Antinomians make the Scriptures but dead Inke and a killing Letter 3. Our Divinity maketh men heavenly minded to savour of the things of the Spirit so as they misse God and the sweetnesse and excellency of Christ when the Gospel is carried onely in the bare Letter and the preaching of the Gospel is but Literall with humane eloquence not in the evidence of the Spirit Morall vertues knoweth not any such power 4. When the Authority and Majestie of the Lord commanding in the Letter leadeth the will by the Spirit of the Lord freely willingly and withall indeclinably and irresistibly to yeeld it selfe to God 5. A Moralist knoweth no over-clowding of desertion a sanctified soule doth know it Nor doe Antinomians and Familists know any desertions or any ebbings and flowings of the Spirit for they say none are converted till they have faith of full assurance with excludeth all doubtings or inward conflicts this broad Seale being received they are ever in a merry mood ever rejoycing to mourne for sinne to call in question Gods favour to them is proper to onely unconverted Legalists under the Law
to enter into the holyest and to draw neere with a true heart in full assurance of faith having our hearts sprinkled from an ill conscience and our bodies washed with pure water all which agree to the beleevers onely 3. John deduceth a ground of comfort from Christs Advocation with the Father if we sinne Now this extendeth onely to such as 1 Joh. 1.7 walke in light as confesse their sinnes are pardoned and they know him by keeping his Commandements 1 Joh. 2.4 This comfort cannot be stretched out to the unconverted who sinne not of infirmity but with a higher hand as is cleare from Ephes. 2.1 2 3. Tit. 3.3 1 Tim. 1.13 though we shall not deny but Christ hath another eye upon the elect in the course of their sinnefull vanity then on others and so that he keeps a fountaine for them and indeclinably calleth them to grace and glory CHAP. XCII Antinomians contend for the faith of assurance and reject the faith of Dependance ANtinomians contending for faith of assurance and leading men to be perswaded that God loveth every one whom he commandeth to beleeve with an everlasting love and that no man ought to call in question more whether hee beleeve or no then he ought to question the Gospel and Christ doe with Libertines acknowledge a faith of assurance but deny all faith of dependance on God through Christ as if wee were not justified by such a faith Now the Scripture expresseth saving faith most frequently with a dependance and recumbency on God as Psal. 22.8 he trusted or he rouled himselfe on the Lord that he would deliver him Jehovah was my stay or staffe So the same word is used The Lord taketh from Judah the stay and the staffe The residue of Jsrael shall leane upon the Lord. So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to beleeve on Christ or rest on the stone layd on Zion 2. Many weake ones rest upon Christ and so beleeve who cannot come up to an assurance of perswasion they are chosen to life and have faith and yet faint and doubt As Mark 9.24 I beleeve helpe my unbeliefe Psalm 31.22 I said in my hast I am cut off from before thine eyes Then there hath not beene in David much assurance yet he had faith else he could not so pray as to be hoard when he saith Neverthelesse thou heardst the voice of my supplication when I cryed to theâ— a crying faith is Faith whereas a dumbe faith is no faith See Jona 2.4 CHAP. XCIII Antinomians deny the Law to bee any instrument at all of our Sanctification ANtinomians teach that the Law is no instrument of Sanctification but the Gospel onely Now the reason they give is because the Law commands but gives no grace to obey the Gospel is the operation of the Spirit and the ministration of righteousnesse And in the Gospel saith Del The Word and the Spirit are alwaies joyned and therefore saith Christ the words that I speake are Spirit and life that is they come from the Spirit and cary Spirit with them But in the Law their Letter without was Spirit Antinomians alwaies compare the Law as the Law in the cursing Letter of it against sinners as in the hand of Moses voyd of the Spirit not with the Gospel in the Letter of precepts and promises onely and as void of the Spirit but with the Gospel in its powerfull and effectuall operation by the Spirit and its actuall ministration of grace and righteousnesse on the elect onely and so no marvell the Gospel be Spirit and life and the Law the dead letter and ministration of death But compare the Law and Gospel both in their Letter and the Antinomian differences are false It s true the Gospel promiseth a new heart and grace and righteousnesse to the elect which the Law as the Law doth not But the Gospel in its letter doth no more give grace and righteousnesse then the Law but the Gospel only as accompanied by the Spirit giveth grace Antinomians doe dreame that the Gospel in its Letter is life and Spirit whereas it is to thousands the savour of death unto death no lesse then the Law but â—oth Law and Gospel in their onely Letter through our sinne and unbeliefe are death onely the Gospel promiseth a new heart and righteousnesse which the Law doth not but there the Spirit of grace going alongs with the election of grace fulfilleth and maketh good the promise in the elect But the Law in the hand of Christ even as it condemneth by the operation of the Spirit promised in the Gospel in the Spirits intention is a Pedagogue to lead us to Christ and a meanes of our sanctification though a meanes inferiour to the Gospel 1. Whatever is a Pedagogue to lead us to Christ our surety is a meanes of sanctification being accompanied by the Spirit for Christ is our sanctification as well as our wisdome and righteousnesse 1 Cor. 1.31 But such is the Law Gal. 3.23.24 2. That which bringeth the knowledge of sinne and being accompanyed by the operation of the Spirit serveth to humble us and render us weary and loaden leadeth us to Christ and is a meanes of sanctification But the Law is such in its office Rom. 3.20 Rom. 7.7 and in Gods blessing of it by his Spirit Acts 2.37 Acts 9.5.6.7 Acts 16.26.27.28 3. That which we are commanded to doe by the grace of Christ as a testimony of our thankfulnesse and to make our calling and election sure and to be a rule of life obliging us so to walke that is a meanes of our sanctification But such is the Law wee are commanded to doe the Law by grace as is proved before 4. If any thing hinder the Law to be a meanes of sanctification as well as the Gospel though not in that degree it is the want of the operation of the Spirit but this is no cause because in the Old Testament when the ministration of the Law was in vigour and that onely as Antinomians dreame the Spirit wrought with the Law or with that which Antinomians call onely Law Caleb had another Spirit Numb 14.24 A Spirit of Faith where as others could not enter in Gods rest through unbeliefe Hebr. 3.18.19 A right renewed Spirit Psalm 51.10 And the Spirit was promised to the Seed of Jaakob then as now Isai. 59.19 20. 2. They were justified by faith as we are Rom. 4.1 2 3 4.5 â—3 24 Pardoned as we are Psalm 32.1 2. Esai 43.25 26. Micha 7.19 20. then they had the Spirit of faith 3. They prayed in faith and the power of the Spirit as we doe 1 Sam. 1. 1 Sam. 2. In all the book of the Psalmes Daniel 9. Ezra 9.5 6 7 c. And because Christ and his Apostles Math. 5.1 2 3. c. Paul Rom. 12.1 2 3. Coloss. 3.1 2 3. Ephes. 4.1 2 3 c. Presse the same Law-dueties commanded in the Law as acts of Sanctication 5.
Whereas Del saith the Words of Christ are Spirit and life Just so said the Libertines and cited the same Text as Calvine saith Instruct. advers Libertat cap. 10. pag. 442. Verbum Dei Spiritum esse aiant quia Dominus ait verba quae loquor Spiritus vita sunt Pag. 441. Verbum Dei nihil aliud quam Spiritum esse Pag. 451. Scripturam in naturali sensu suo acceptam literam mortuam esse ideâ— que missam faciendam ut ad Spiritum vivificantem veniamus Were they to Capernaum that stumbled at his words of life to Corazin and Bethsaida to the heardned Jewes and the blinded Pharisees Spirit and life they were death to them as well as the Law But saith he Christs words come from the Spirits and carry Spirit with them If he meane a Ministeriall and Propheticall Spirit not the killing Law came from the Spirit it is false Is not the Tenne Commandements as given by Moses a part of Scripture Exod. 20. Deut. 5. Math. 22. And is not all Scripture given by Divine inspiration no lesse then the Gospel 2 Tim. 3.16 And doth the Gospel ever carry Spirit with it Then unbeleevers the blinded and hardened hearers of the Gospel not onely resist the Ministeriall Spirit speaking in Christ the Prophets and Apostles but also the saving regenerating Spirit of Sanctification Arminians Socinians Jesuits Pelagians all enemies of free grace shall close with Del in this but Del shall not close with himselfe for he saith inward Reformation caryeth along with it the Omnipotent power of God that cannot be resisted pag. 8. 6. This opinion confoundeth the Gospel and the Spirit making the Gospel effectuall as if the Gospel were essentially life and did save all elect and reprobate and were essentially the irresistible speciall Spirit of Sanctification and so the Gospel cannot be the Gospel to these that stumble at the Gospel but the naked Letter which they say is proper to the Law and the Gospel shall bee no Letter at all no externall command urging us to obedience and indeed Del pag. 26. saith there is no Lawes in Gods Kingdome but Gods Lawes and hee speaks not one word of the Scripture and written and preached Gospel onely he acknowledgeth three Lawes in Christs Kingdome One that the Socinians acknowledge The Law of a new nature other two that the Enthysiasts and Antinomians acknowledge The Law of the Spirit of life that is in Christ and the third which the Familists call for to wit the Law of love Farewell then Scripture Law and Gospel And Towne goeth before him who saith If the Spirit be free why will you controule it by the Law To which I say because it is the lawlesse Spirit of Enthysiasts the murthering Spirit of Anabaptists Libertines Familists who kill all as Antichristian that are not of their way as Del threatneth all Presbyterians in his Preface that is a Spirit controuled or contradicted by the Law or written Word but not the true Holy Spirit FINIS Job 31.21 22. Conformities deformity p. 17 b Preface to the â— Major of London c Pag. 20.22 Juvenalis O sanctas â—entes quibus hoc nascuntur in hortis â—umiâ—a Confor defor pag. 20.21 A letter of M. Iohn Welsh An. 1605. Confor Defor Confor dâ—for Returne from the Parliament of England to the Commissioners of the Generall Assembly an 1642. Ordinance of Parl. an 1643. Feb. 9. Declarat of both Kingdoms an 1643. Declaration to the Generall Assembly of the Kirke of Scotland an 1642. Declarat to the Parl. of Scotland 1642. Declarat given to the Commissioners August 1643. Ordinance 1645. Oct. 20. Ordinance 1645. Mar. 14. Ordinance 1645. Nov. 9. Ordinance 1646. Feb. 4. Ordinan for Oxford 1647. May 1. Treatise between the Kingdomes Ordin 1643. Sep. 18. Declarat of the House of Com. an 1646. April 18. Letters of the Assembly to the Reformed Churches an 1644. Ordin 1644. Iun 3. Zach. 12. Antinomians in â—he Apostles time haâ—e their disceâ—â— from the old Katharoi called puritans The Libertines who spraâ—g up 〈◊〉 1525. of kiâ— to the Familiâ—â—s and Antinomians Finer Antinomians deny the Incarnation of the Sonne of God Coppinus Quintus Antonius Pocquius the first Libertines Anton. Pocquius a Priest the first libertine affected to be obscure and objected ignorance to Calvin that be could not understand his fooleâ—iâ—s Libertines and Antinomians in many things like other Libertines and Antinomians agree in opinionâ— in most things a Calvin adver libert cap 9. p. 441 442. b Calv. 442. c Ibid. e Rise reign â—r 2.3 Adv. libâ—râ— c. 9. p. 411. f Rise reign unsav speech â—r 8. Libertines say Angels are but motions of the minde Libertines make God the author of sinne Antinomians conspire with them g Rise reign er â— 3. h Rise reign â—r 11. i Thâ—l Germ. ca. 22. p. 52. Antinomians and Libertines have the same conceptioâ—s touching mortification and conscience of beleevers k Towne assert gr 97 98 99.115 116.42 43 Salâ—m free gr 83 84 85. Den. conference with the sicke man p. 30 31 32 33. Eaton honeycombâ— c. 8.171 172. l Town assert pag. 103. m Calv. aâ—ver liber c. 19. fo 453 454. m Denâ—ser man of sin p. 9 10 11 12. Saltm fr gr 142 Honey-combe c. 4.5 n Calvin adver lib. c. 21. o Salt fr. gr 140 Tâ—w ass gr p. 60. Mistris Hutchison Rise and reign p. 61 62 63. Nich. Stork Tho. Muncer his Rise and Tenets how sutable with Antinomian divinity p Rise aâ—d reigâ— p 36. q Del. sâ—r 26. Henry Pfeiffer and Muncer their sediâ—ious spirits and miserable end Great tumults to the killing of above an hundred thousand through Germany and about by the Antinomian spirits impulsion which waâ—tâ—th the light of Scripture Tenets of Hubmeir Tho. Schuker by the impulsion of a Spirit without Scripture beheaded his owne innocent brother Becold called John of Leiden his rise bloody attempts spirit wiâ—hout Scripture anâ— Tragicall end John Matthâ—z an Enthusiast Becolds spirit visioâ—s brâ—ng forth polygamy and haâ—iâ—g 〈◊〉 many wives Becold wouâ—d have dâ—ubâ—e the Apostles of Christ â—nd more Becolds bloody spirit A Bullinger adv Anabaptist l. 1.2.3 Sleidan hist. Heresbachius historia Anabaptistica Lambertâ—us Hortensius of the same Freder Spanhemii Diatribe historica de Anabap Ioan. Clopenburgius Gangrena Anabaptist M. Robert Baylie 2. Part of diswasive Anabaptisme the true fountaine of Independencie c. The Tenets of Anabaptists in which they side with Antinomians b. Seaven â—eaded policie by M. Gortin c. Towne assâ—r gr p. 60. Becon Catech. p. 139. he speaketh of our resurection as of a thing past p. 141.142 Rise reign p. 59. art 2 3 4 5. d. Towne ass p. 77 78. Hobson pract divin p. 87 88. Thelo German Bright star Salt Free grace p. 140. e Saltmar sâ—ad fleeing away p. 8. free grace .179 180 181. Familiâ—t Gortyn seven headed policiâ— 1. clases of Anabaptists Divers classes of Anabaptists all which hold somthing common with the
Antinomians and Spirituallists Beacon saith all externall worship in the New Test. is indifferent 2. â—â—nke of Anabaptests f. Bullinger ad Anabap. l. c. 8. 3 Ranke g Bulling adv Anabaptist l. 1. c. 9. h Bullinger i. Saltmarsh 177 178. k. honey comb c. 3. p. 25. l Rise reign p. 38 39 4â— Antinomians liberi fratres like other in that both teach freedome from laws covenants from paying of tithes freedome from sin c. m. Saltmarsh shaddows â—leeing p. 8. â—â—elchior Hoffâ—an Menno Simonâ— n Florimundus Raimundus de origin herâ—seon l. 2. c. 15. Gualterius â—e suita in tabula chonogra seculo 16. c. 8. The ris and Tenent of Da. George neare to those of Familists and Antinomians See Blesdikus in vita Davids Georgij o Rise reignâ— p Saltmarsh free grace p. 142. Towne ass p. 35 honey-com cap. 7. Den. ser man of ser pa. 9 10 11. in the beleevers flesh and conversation there is sin but his adulteries lies bloods are no siâ—s in or to his conscieâ—ce q Crisp. volu 3. ser. 3 Archer ser. on Ioh. 14. r Towne asser s Towne asser grace p. 60. t Saltmar free grace p. 140. Casper Swenckfeeld his rise tenets and the compliance betweene him and Antinomians Schlusserburgius â—ata hereticor l. 10 p. 32. Swenckfeldius ait preces faciendas ut deus interiorem illuminationem largiatur nihil omnius legenda esse Biblica scripta quibus externus homo crudiatur Swenckfeldius wrotâ— many books though unlearned and â—gnorant of Grammeâ— oâ— Arts 〈◊〉 and many 〈…〉 â— Rise reâ—gn 〈…〉 Theolog German c. â—2 H. Nicholas epistle to the daughters of waâ—ick The errors of Swenckfeld a â—ine to Familists and Antinomians The errors of Swenck touching Christ. Theolog. Germaniâ— Bright Starâ—â— The manhead of Christ after 〈◊〉 glorification remaineth manhead and is not changed into the essence and name of God as Sweenkfield dreameth The Scripture iâ— the word of God against Swenckfeldians and Antinomians Swenckefeldius epist. ad Ecclesiascum 〈…〉 â—ustificaâ—is 〈…〉 rerum spiriâ—â—◠〈…〉 Spirâ—tus sancti 〈…〉 igitur 〈◊〉 poteâ—t 〈…〉 The 〈…〉 against the written word which are the reasons also 〈◊〉 the Antiâ—omians M. Del. Answered Swenckefeldius epist. vâ—rbum 〈◊〉 non potest 〈…〉 pâ—r Ieâ—um Chrâ—stum prius 〈…〉 aurib 〈…〉 et 〈◊〉 effectum carâ—alem similaâ—◠〈◊〉 effectae 〈…〉 suo arbitrâ—o nec dia â—â—rantem 〈◊〉 Saltmarch the Antinomian sayth after Swenck free gr p. 146. the law is now in the Spirit and holinesse and sanctification is not now such as 〈◊〉 fashioned by the law of outward commandement Sweckfeld epst 16 Si per vocalâ— verbum sive ex predicato et auditu externo esset fides Iustificans sequeretur quod ex opere sive per opus manuum nostrarum esset Iustificatio homo ponerâ—t primum lapidem no â— Deus at quale tum ediâ—icium fit experientia nos doâ—â—t quum per discursus â—idem historicam cogitatuÌ„ et aâ—serssum quendam rationis ex verbo literae ampleâ—timur Salâ—march debaseth the scripture and preached Word the same way that Swâ—â—ckfeld doeth Certaine necessary considerations how the Spirit and the woâ—d act together How the acting of the Spirit with the word is mediate How immediate â— Conclusion The word concurreth instâ—umentâ—lly with the Spirit and this is the externall not the internall and substantial word 2 Conclusion August de Chir. â—t lit c. 4. Quoniam legis lâ—â—era quae doceâ—â—on esse peccandum si spiritus vi 〈◊〉 â—esit 〈…〉 fâ—cit peccatum 〈◊〉 quam 〈◊〉 3 Conclusion Swenckfeld interne agit deus cum Christiano per verbum Spiritus et vitae in quo se variis div tiis bonorum Caelestium per Christum revelat exterâ—e vero agâ—t cum carne hominis per verbum licerae seu praedicationem et per symbola Swenckefeld Antinomians grant a ministery and Scriptures in word but deny it in very deed both say it is given to the outward man and the flesh not to the inward man Absurdities that follow from the SweÌ„ckfeldian and Antinomian distinction of an internall or substantiall or a vocall and externall word M. Del the Antinomiâ—n his subverting of the ministery and the preached Gospell Absurd consequences following from M. Del his Enthysiasticall Reformation Del Distroyes the written word and with Swenckâ—feld pleads for 〈…〉 which is the Spirit himsâ—lfe The Law is a means of 〈◊〉 conversion 〈◊〉 the Gospel and cannot be excluded from 〈◊〉 Swenckefeld epist. an 1529. verbum câ—pi non poteâ—t nisi ab iâ—lumiâ—a is mentibus Tametsi millies verbum Dei auribus 〈◊〉 inculcavâ—ris nihil nisâ— sonum susâ—ipient et sâ—ltem affectum carnaâ—em 〈◊〉 â—idei et effectae e libero suo Arbitriâ— nec diu 〈…〉 â—t is no good consequent that the word is â—o Instrument of our conversion because it can do no thing without the Spirit The word of it selfe is not a common sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antinomians Swenckefeld â—vert scripture and all ministery The arguments of Swenckef and Antinom to prove that the word is not an instrument of conversion because carnall bodily managed by man c. discussed The word though bodily and vocall and carried â—n by man is yet an instrument of conversion How we beleeve on God and how in the word Of the union of the Word and Spirit Valdesso divine consider 32 p. 106 107. Anâ—inomians make the Scripture but a Catechisme for babes and fruitlesse and uselesse to beleevers A Revelation twofold active and passive Passive revelation foure-fold propheticall speciall to beleevers extraordinary Satanicall Of prophetiâ—â—â—l 〈…〉 Familists have no propheticall Revelations Internall Revelation proper to beleevers How pâ—rtiâ—ular revâ—lâ—tions are nâ—t in Scripâ—â—â—e Of revelations extraordinary of men in our 〈◊〉 not immediately inspired and how they 〈◊〉 charactered from Satanicall Revelations Read a prohecy of M. Luther epist ad Spalatinum an 1520. et epist. ad Wenceslaum liâ—eum an 1521 he prophecied of of the warres of the Bâ—ures Indeavours Industry of freâ— will consisteth well with grace How far arts sciences and knowledge of tongues Hebrew Greeke and Latine are to be acknowledged the good gifts of God and how far they are to be rejected Sciences arts and tongues in their nature though not in mâ—nner of acquiring them necessary for understanding of the scriptures and both wayes they are the good gifts Saâ—uel How sufficiency of the Spirits teaching 3 Reâ—sons Christ and the Apostles were learned though they had not their learning from industry studying teaching in Schools and universitie as we have That Christ his Apostles had learning and made good use of sciences arts and tongues is proved How the inward teaching excludeth not the outward but complyeth therewith Privolous objections of Sam How against arts tongues removed How the teaching of the Spirit excludeth not arts learning and tongues or the teaching of men The birth and qualities of Henry Nicholas the father of the Familie
ministerie and the Apostles are made different by Familists and Papists Sparkles of glory 71 7â— The different ministration of law Gospel and all Spâ—rit and that the lâ—fe to come is alrâ—â—dy in this lifâ—â—â—coâ—â—ing to 〈◊〉 way of â—amilisâ—s Familists say the day of judgement is in this life Saltmarsh Sparkles of glory Saltmarsh is for the ceaâ—ing of all ordinancâ—â— since the 〈…〉 now Apâ—stles â—â—se Separation from Rome lawfull There are no new lights nor doctrines more to be expected after the canon of holy Scripture is closed The place Mat. 28.19 â—0 proveth that a ministery there must be and a Church till Christs second comming what ever Seekers and Saltmarsh say on the contrary Saltmarsh taketh away all ministery and calling thereunto and maketh all Saints Preachers without industry and study in his third orb or circle of ministration Mr. Saltmarsh indifferent in all externall worship H.N. Spirit land c. 34. Sect. 8 9 c. 37. Sect 9 c. 8 4. One man of God â—orâ—eth not ovâ—â—â—nother that were slavery Of the discerning of the Spirits that Familists have certain knowledge they 〈…〉 know one anothâ—r Familâ—sts are against all wars The first second Adam men only in figures not truly and realy by the way of Saltmarsh Praying is to Familists a part of Legall bondage Saltmarsh holdeth that neither written law nor Gospel is any obliging Rule to the creature Calvin Inst. advers Libert c. 13. c. 14. c. 15. p 445 446 447 448. We are Christ and made very Christ God manifested in the flesh by the Familists way Sparkles of glory 256 57 Familists fancy a day oâ— iudgement in this life in which we cast of all our former ministrations and enter into a new ministration of all Spirit and glory Of the Lords Prayer Saltmarsh and Familists are against the Lords day Familists are against the written Scripture Sparkles 269. The minde of Saltmarsh and his Familists concerning ordinances such as scripture praying preaching sacraments c. What is meant by leâ—ter and Spirit in the Gospel Saltmarsh and Familists call it Idolatry to seâ—ve God in ordinances the contrary is proven Ordinances are not bare shadowes and Figures Naturall men do not stumble at the letter of the Gospel but at the thing signified thereby Sparkles of Glory p. 274. Sermon on Wisdom iustified of her children p. 204 Of assurance joy and sorrow in our acts as suitable or not suitable to the rule of the law or word of God The mind of Saltmarsh concerning high Familisme and other administrations that to him are lower and touching the law repentance duties Synods Church government Episcopacy Presbytery Saltmarsh denyeth that Jesus Christ is come into thâ— flesh Christ really crucified and dyed and not in a figure as with his Familists saith Saltmarsh H.N. 1. Exh. c. 16. The Elders of love are godded with God incorporated to God in all love with whom God in one being and power of his holy Spirit is homified or become man and this is their God incarnate H. N. Evang. Saltmarsh with H. Nicholas teacheth that every creature is God or a substantiall part of God See Saltm Sparkles p. 19 200 201 20 A Letter Printed by Authority under the name of Oliver Crumwel opened and found to câ—ntain many secrets of 〈…〉 Saltmarsh writeth that God manifested in the flesh is nothing but God by his Spirit discovâ—ring new lights of Familisme and other damnable heresies What Uniformity 〈…〉 in thiâ— Coâ—â—â—nant Uâ—â—formiâ—y examined pa. 10. No rule for Uniformity of doctrine worship Government in the word Familists make the fancy of a spirit without the word the only rule The sword a meanes of defending souls from being perverted from the truth but no means at all by our doctrine to or for the conversion of men to the truth or propagating of the Gospel That we must in outward things please one another in love as if all outward acts of Idolaâ—ry murther perjury were indifferent is taught by Familists Saltmar Beacon and others The place Gal. 6.15 neither circumcision nor uncircumcision avaleth c. cleared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Familists will it lawfull for no man to come out of Prelacy Popery or any unlawfull way till the spirit effectually draw them How Saltmar is against Duties Saltmarsh is for any Church government of mens devising Saltmarsh and Familists â—each that there is salvation in all Religions Every mans owne conscience and owne spirit is his only Bible and obliging rule in all Religions to Mr. Saltm and Familists A twofold infallibity Saltmarsh with Familists denyeth the personall union of the two natures in Christ God-man What a new union between Christ God and man devills and Angels Saltmarsh hath devised A twofold certainty one Propheticall another of faith the former was peculiar to the pen-men of Scripture the other to all beleevers What infallibility agreeth to the Saints and the Church Catholick and invisible How Familists define heresies The Schisme that Familists acknowledge Saltmarsh will have as many publick preachers as are in covenant with God Salmarsh maketh Christ comming in judgement to have beene these 1647 years as H. Nicholas did before him and Hymeneus and Phyletus said the resurrection was past H. N. evangel ch 34 and ch 35 ser. 8. Sâ—ltmarsh proves by perverted Scriptures that there is no baptizing with water Christ crucified is nothing but the Saints Godded Christed with grace and with all the Sâ—â— suffering patiently as Familists say All externalls Idolls and wil-worship to Saltmarsh are indifferent The story of Adam and his fall but a figure to M. Saltmarsh The doctrine of John Baptist is gone and away if we beleeve Saltmarsh Saltmarsh with Socinians and Papists will have the love of our enemies not commanded under the Old Testament Sparkles p. 64.65 Revel 21. Saltmarsh dreames of a Church on earth that shall not need Ordinances The place Gal 4.1 of the Heir under the law corrupted to grosse Familisme by Salâ—marsâ— Spark p. 70.71 The place 2 Cor 3.1 2 3. wheâ—e the Apostle calleth the Corinthians carnall perverted by Saltmarsh We have free liberty to all externall worship to take or leave do or leave undone at will as Saltmarsh saith Heb 12. How Saltmarsh would have the spirits tryed Christs Disciples not under a stinted liturgie in the dayes of our Saviours conversing with them on earth as Saltm sayes at which time they were the anointed of God as well as afterward Saltmarsh esteemes our Reformers Calvin Luther men that had little of the spirit much of the letter and legall straine Saltmar 13 4 135. Saltmarsh mocketh the Scriptuâ—e in exponing Peters sword and the laying of it aside to be a type of glorifying his Disciples with the glory that Christ had with the father before the World was The place Exo. 33 is corrupted by M. Saltm Heb. 13.7.17 1 Tim 5.17 1 Tim. 3.1 2 3.4 v. 12. 1 Tim. 5.19 Rev. 1.16 Rev. 2.1 Of the knowledge of such as are under actuall vision in
a trance Prophets not ever under actuall vision as Prophets when they preach their visions to men and in a far other case then when they are in a â—rance aâ—d actuâ—â—ly see the visions of God Prophets see not really the things themselves present offered to them in the visions of God but only the speces or images therof in the decree of God or some other way The Spirit opposed to that which is bodily and to that which is externall How externall Ordinances are contrary to the Spirits acting and how not Three wayes of unâ—â—n between the word and the Spirit How the word remaineth in the new birth and how it passeth away We are to wait on God in the use of outward Ordinances though the Spirit worke not ever with the word nor upon our hearts Divers wayes of the Spirits concurring with the word How the Spirit is opposite to the letteâ— and to externals The spirit contrary to human eloquence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To speake drying and coldly is not to speake in the Spirit That which is most spirituall excludeth most of us yet not alwayes our discoursing and arguing part The Spirit is contrary to wilde and carnall logicke The expressions of the spirituall estate The Spirit determineth the actions of the spirituall man according to their specification or nature and kinde How obliging Law and a free Spirit consisteth together How morall compulsion of the Law is exhausted by the freenesse of a Gospel-spirit of love Threatning had influence on the will of the first Adam not of the second or of confirmed Angels The place 2 Pet. 1. untill the day-starre arise vindicated as making nothing for a naked light of the Spirit without the Scriptures How the Spirit is called the day-star how true that is to be taken the more of the letter the lesse of the Spirit and what truth is in it How we are changed into the same spiritualnesse contained in the Gospel Jer. 31. We know none of the Familists new discoveries of the Spirit that are not warranted by the word Act 9.23 Act 26 23. Luk 4 20 21 22 23. How duâ—ies are 〈…〉 in the Gâ—spel Aâ—l the Gospell to Antinomians a mâ—ere killing letter as the Law is The word spirituall beyond figures and letters in every consideration The Spirit determineth the actions of the spirituall man according to the exercise of them The order of acting in supernatural actions often from the spirit· The assumption of a syllogisme of our reflect acts of knowledge of our spiritull state is at lengh proven only by sense and the testimony of the spirit without discoursing How far the Saints are to leave room for new light Many new deductions from ancient truths may be known which were knowne before only implicitly and in the an eâ—edent not distinctly Preaching of duties or of externall worship not contrary to the teaching of the Spirit as Antinomians dreame What the Law of the Spirit of life â—s Characters of a spirituall condition Other characters of a spirituall disâ—osition Sparkles of glory p. 271. The written word to Familists is as a type or shadow of the ceremonial law that perisheth but wee hold the word written and preached to be the everlasting Gospel Ordinances of the written word and preaching are to continue to the end Sparkles of glory 314 315. Divers wayes and formes of worshipping of God and of leaving these formes and ascending higher and higher from natuâ—â—ll to civill and morall Religion frâ—m thence to Law then to Johns baptism then to Christ in the flesh then to pure Gospel then to poore and all-Spirit or Familists phancies How mortification is a signe of a spirituall condition a There is nothing in this Petition the smels of Christs ointments nothing that looks with any face like the anointing that teacheth all things nothing to heighten Christ much to flatter K Iames all to lift that abominable impostor H. Nichoâ—as up above Christ the stile and words full of gall against Puritans and the truly godly in England thâ—e words base earthly low devilish hereticall temporizing a Basilicon Doron wâ—itten to Prince Henry b Their fleshly and abominable doctrine as especially that the Familists may wallow in adulteries blood rebellion perjury and if the Spirit helpe them not against these sinnes they are as innocent as the maid forced in the field who did cry and there was none to helpe and so by no Law can be guilty See their tenets as H. Nicholas taught b Their foule opinions may here be read in this Treatise and in H. Nicholas writings c King Iames was misinformed in that for Familists and the godly unjustly called Puritans are as contrary as light and darknesse d The unjustly so called Puritans did never owne Browne nor Penry who set on foot the old doctrine of the Anabaptâ—sts in England and Enthusiasticall revelations beside the word of God e It is not unlike that such fleshly teachers who crave Libertâ— of conâ—cience to themselves will petition the Prince that the tyrannous laws of Prelates be executed against the truely godly and that liberty be denied to all save to themselves only a proper character of Hereticks and Schismaticks e The Familists and Antinomians because Purirans are esteemed the godly party now call themselves but most unjustly the true successors of the Puritans and all the godly opposite 〈◊〉 their way who strive to walke with God they call Legalists Pharisâ—es literall Doctors but because they change all colours with the court and wind oft times they are enemies to old non-conformists calâ—ed sometime Puritans in that 1. against Puritans they make all externalls indifferent 2. They reject Scripture and imbrace revelations 3. They contemne close walking with God as pharaisme and law-living f But I noted before that Familists will have no Magistrates over them and we may see it to be their practise this day g The Familists subjection of their consciences to the spirituall Popish lawes of Prelates prove them to bee men of more wide consciences then Puritans they need not feare to bee called Puritans g Deceivers as Simon Magus and others take godly titles to themselves for H. N. saith fidelitas docl c. 4. sect 11. beside Gods service of love there is not another in heaven or in earth here they call themselves the family of God h They knew well that Prelates imbittered the mind of K. James against Puritans his faithfullest subjects i They say it to the praise of their Mr. Henry Nicholas that he names no mans name but here they name both sects and names k Protestants know Puritans to be godly and sound in the faith Familists turne their backe then on the Protestants and the soundest of them l Reader iudge how the Familists and Antinomians now in England shall deale with Puritans and the truly godly what a bloody heart they beare toward them since their fathers the old Familists do persecute them with so bloody a tongue before their
by the word they must be the traditions of men and argue the imperfection of the word of God and if they bee another Gospel then though the Apostles or an Angel from heaven preach them let alone Familists we are to pronounce them as accursed knowing wel that the word of God is able to save our souls John 20.31 Luke 16.29 30 31. To make us perfect to salvation 2 Tim. 3.15 16 17. To convert the soule to make wise the simple Psa. 19.7 and that new spirit must involve us under a curse and the breach of a commandement if we adde to the word of God Revel 22.18 19. Deut. 12.32 chap. 4.2 Prover 30.6 And the spirit of God biddeth us not follow a rule cōtrary to the word 3 There is not any in this side of Heaven that need not a Temple nor Ordinances but such as need neither the light of the Sunne or of the Moone or of a Candel Revel 21.22 23. chap. 22.5 and so are freed of their bodies and glorified with the Lambe and such as see God face to face and are not in the dark moone-light of faith 1 Cor. 12 12. 2 Cor. 5.7 We read not of any clothed with clay-bodies all spirit all perfect or that can say they sinne not Pro. 20.9 1 Joh. 1.8 9 10. Eccles. 7.20 nor of any beyond the reach of praying beleeving growing in grace 4 Nor can there be any more in Heaven than the perfection 〈◊〉 Saints and the meeting of us all in the unity of Faith unto a perfect man and the measure of the stature of the fulnesse of Christ. For the most perfect and most spirituall that are all Spirit shall have mortall and corruptible bodies till the blowing of the last Trumpet which must be changed in a moment in stead of dying 1 Cor. 15.51 52. and so cannot be perfect they must be watching and girding up the loynes of their mind and so ruled by ordinances 5. It is true Christ onely perfecteth as the principall cause but the Apostles and Ministers of Christ present men perfect in Christ 2 Cor. 11.2 1 Thess. 2.19 20. and they save themselves and others 1 Tim. 4.16 6. We have not Apostles now so eminent in gifts tongues miracles but a Ministery there is and beleevers till Christs second comming there shall be And if so their faith must come by hearing and hearing there cannot be without preaching and so ordinances of Preaching Preachers Sending Rom. 10.14 else the gates of hell must prevaile against the Church builded on the Rock Matth. 16. and therefore the Scripture warranteth us to think there were Apostles for the first age and Pastors and Teachers till Christs second comming 7. Saltmarsh exponeth or rather depraveth the place Matth. 28.20 with the help of the Greek Tongue then he must be a Legalist and in his Book give us Sparkles of Law Flesh Judaisme not of glory And sure his Interpretation comes not from all spirit nor must we take his allegories types corrupt glosses phansied consequences to be Discoveries of pure glorious light and all Spirit For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the world is not an age containing the life time of the Apostles only but it is the world For the sin that Mat. 12.32 is said not to be forgiven in this world nor in the world to come Mark 3.29 hath not forgivenesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it cannot be that it hath not forgivenesse for that age because it is punished with eternall damnation Matth. 21.19 Let no fruit grow on thee for ever 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saltmarsh his new Discovery of all Spirit must say the Figge-tree for all this might bring forth fruit the next age Luke 1.55 as he spake to Abraham and his seed for ever John 6.51 If any man eat of this bread he shall live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever And must he but live one Age and die the next John 4.14 He shall not thirst for ever So is the same word John 8.51 ch 8.52 2. Saltmarsh by this new Discovery hath found a good way to make heaven and hell endure but for an age and then have an end For John 10 28. Christs sheep shall never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perish He that liveth saith Christ John 11.26 and beleeveth in me shall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never die But doe Seekers and Familists think he shall die the next age and live the first age John 12.34 We have heard that Christ abides for ever John 14 16. The holy Ghost abides with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever Demas hath loved this present world 2 Tim. 4.10 2 Cor. 4.4 Satan is called the God of this world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in opposition to the world to come 2 Pet. 2.17.17 To whom the mist of darknesse is reserved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever The darknesse of hell endureth not for an age onely 3. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is simply everlasting and that which hath no end John 3.16 He that beleeveth shall not perish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but hath eternall life that is not life for an age onely So John 3.36 John 4.14 John 4.36 He gathereth fruit to life eternall John 5.24 John 6.40 v. 54. John 10.28 John 17.2 Acts 13.46 and yee judge your selves unworthy of eternall life Rom. 2.7 Rom. 6.22 4. The same expression that is here noteth the end of the world For it is that endurance beyond which there is nothing but heaven and hell Matth. 13.40 So shall it be in the end of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same expression is v. 49. v. 39. and the harvest is the end of the world And Matth. 24.3 What shall be the signe of thy comming and of the end of the world And here Lo I am with you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even till the end of the world 5. And if Christ promised to be with his Church for an age so as Apostles doe cease in the next age then must there be no Saints on earth now but onely in the first age after Christs resurrection For this promise of Christs presence is extended not to Apostles only for Christ walketh with all true Churches Rev. 10.2 but to all the faithfull Then certainly Christ is the head of his body the Church Col. 1.8 but he hath no body he is a husband but hath no wife on earth he is a King and a King for ever but hath neither people nor kingdome nor Scepter of Word or Ordinances He reignes in the midst of his enemies by his Word slayeth the wicked with the rod of his mouth hath an everlasting kingdom hath dominion till all his enemies be subdued Psal. 110.1 2. Psal. 2.6.7 Heb. 1.8 Psal. 72.7 8 9. Esay 9.7 ch 11.4 And if there be no Ordinances no Church no word of righteousnesse preached which is the Scepter of his Kingdome no Sword of the Spirit comming out at his Mouth no word of the Kingdome no Embassadours no Ministers of the
Gospel his Kingdome had an end above fourteen hundred years agoe 6. Now to all this we must say Christs order is strange First he led his people through the Law then to a purer and more glorious Gospel-dispensation and say Familists to a pure spirituall way of all Spirit And yet after his ascension and ceasing of Apostles he led them by a retrograde motion and â—ook away all ordinances of the preached Word all Seales all Preachers and witnesses all Churches and they have ben so under a darker then a Law-dispensation these fourteen hundred yeares and shall bee till men of the Family stamp shall arise even men that are all pure spirit such as H. Nicholas and Mr. Dell Randall and Saltmarsh who teach that beleevers cannot sinne nor confesse sinne nor are to walke in any Commandement of God nor after any Ordinance of Word covenant of Grace Seales Faith Prayer c. 16. In this most pure most spirituall manifestation of God saith he pag. 36. all shall be spirituall Disciples This ministery is of the whole body of the Saints not of one Tribe or sort of men page 51 52. and that immediatly in all gifts and operations without studying or industry Answ. Here 1. all distinction of Church-Officers which Paul saith shall endure till we all meet in the unity of Faith Eph. 4.11 12. and is proven from the order Christ hath established that some not all shall be Apostles and Teachers 1 Cor 12.28 29. and onely those that are sent Rom. 10.14 and onely such as have such and such operations in Christs body 1 Corinth 12.19 Rom. 12.4 But it is apparent Familists dreame of a dispensation when either Christ shall not be head and have no body and the Familists so denude him of his headship or if Christ have a body then all the members have the same Office contrary to Rom. 12.4 and all the body is one member and so no body at all 1 Cor. 12.19 and when there shall be none to obey in the Lord and none to command contrary to 1. Thess. 5.12 13. Heb. 13.7.17 Tit. 1.5 7 8 9 10. 2. There is a cleare contradiction in this That all shall be Teachers and Edifiers and yet there shall be none to be taught and edified No Temple no Ordinances they are fleshly and Jewish carnalities none but all Spirit and taught of God page 88 89. page 72 73. page 66 67. 3. A time in this life there must bee when Timothy shall give no attendance to reading and yet be a Prophet and all men and women shall preach the Gospel without studying Now the Scripture speaketh of no such time and we cannot take such a poynt upon tradition from Familisis 17. The Christian is and was saith he 93 94. under Prelacy Presbytery Baptisme Independency c. Why not under Popery Socinianisme Arrianisme Judaisme and the profession of all these For they are Christians beleevers and saved under all Religions by H. Nicholas his grounds who saith we may deny Christ and Religion before men 2. Saltmarsh saith p. 100 101. under all these Religions he excludes not Gentilisme if they wait to come up to higher revelations of the Spirit when discovered they are true and spirituall Disciples of Jesus Christ. This is grace universall given to every man to gain and purchase by his industry and honest merit more and more of Christ till he come to the highest measure of all spirit It is known H. Nicholas established a righteousnesse by the Law and workes CHAP. XXI The Doctrine of Saltmarsh and Familists touching Magistracy and Spirituall discerning of Saints amongst themselves MAgistracie saith he p. 135. is a power ordained of God an Image of the power and judgement committed to Christ Scripture and the gift of wisdome justice and righteousnesse are his unction now Page 138. They are set up more specially to minister peace and judgement to Gods people in the flesh Then Nero the great Turk the Indian Kings being ordained of God Rom. 3.1 as the image of Christ must be his submediators and under Deputies little spirituall Kings and Prophets and Priests under Chrâ—â—t as Mediator And who gave the Scriptures the Law written Gospel and such an unction to the Indian Kings for they are Magistrates The man cannot speak of Christian Magistrates for Rom. 13. which he citeth speaketh of Nero whose head was dry from all unction of the Gospel or new Testament If the Magistrate be an Image of Christs power and that power committed to him they may under the Mediator Christ ministerially judge of the doctrine preached by Ministers if true or false And if they be set up to minister justice more specially to Gods people in the flesh then the people of God in the Spirit and in all Spirit as Saltmarsh saith most of them all are shall be under no Magistrate but this he saith of all page 288 293 200 201 202 c. And by this every Magistrate must be a Christian â—f an image of the Mediators power or then no Christian or spirituall man can be a Magistrate 2. They are set up to minister justice to the people of God in their flesh But these that are spirituall having no flesh how are they under Magistrates The flesh is to Saltmarsh that which is under Law not under grace then Saints are no more under Magistrates then under the Law to him and when they are not under the sword of the Spirit or any ordinances are they under the steel sword of the Magistrate And what judgement minister they to Saints in whom there is no more sinne nor in Christ And is a beleever obliged to confesse murder paricide adultery to a Magistrate who is a man and to crave him pardon when Saltmarsh saith he is not to confesse any sinnes to God page â—92 He seeâ—s to grant Magistracie and so do the Familists in their petition to King James But it was their doctrine there should be no Magistrate 141 142. 19. Spirituall men may know each other in Spirit and in Truth as men know men by the voyce features statures of the outward man An. T is true there is a spiritual instinct that will try the spirits but dul in many cannot go in to election reprobation nor doe Seekers and Familists any other thing then take their marks by the Moone when they say Presbyterians Divines of the Assembly to their spirits are the Antichrist the false Prophet 2 Familists will have none judged Hereticks because none can see whether they be truly Godly and selfe-condemned that hold such Doctrines Here they say they know one another whether they be Saints or Hereticks to be avoyded as one man by sense knoweth another 3 Let us judge none before the day tares grow and goe for wheat even to the most spirituall 4 The Familists of New England take on them to judge who are elect and who are reprobate and Saltmarsh wil have one Saint to know another
make the Law a meere dead Letter and the Gospel all Spirit and to free us from the Letter of all Scripture And Saltmarsh upon this ground of the free working of the Spirit of Adoption freeth us from outward Commandements Covenants Vowes as if the Word or Scripture and the Spirit were two contrary and different things and the one not harmoniously subordinate too and complying with the other CHAP. LXXVII Antinomians and Libertines foule opinions touching God and the Author of sinne Paral. IX LIbertines said There was but one Spirit in the world that lives and moves and acts all things in stead of our soules yea and in all creatures And that God was the Author of all good and ill sinne and righteousnesse because hee workes all our workes in us and the Creature workes nothing and that sinne was but an opinion the Devils and Angels but motions And so taught David Georgius That Devils were but ill motions and the good Angels are but qualities and motions of mens minds And the same is like unto the minde of New England Familists who say That in conversion the faculties and workings of the soule are destroyed and instead of them the Holy Ghost yea and in place of all love and graces Christ himselfe comes in and Christ incarnate and made flesh is in every beleever Now Randell the Familist and Antinomians hath prefixed a commendatory Preface to a peece called Theologia Germanica which saith That all good is onely God and he maketh no difference betweene created and uncreated good and God becommeth all things in man nor is there any thing that can challenge to it selfe being or goodnesse that true Christ is in man and that the true and perfect God and true and perfect man are one and man doth so yeeld and give place unto God that where God himself is there is man and that God also is there present and works his alone and does and leaves undone any thing without any I to me much or the like where these things are and exist there is true Christ and no where else And he that is illuminated with the eternall love is a divine and deified man And the Author of the Bright starre set out by Randell also Nothing is or hath being but God and his will And God is all the creature nothing Man is nothing because he is not good nor infinite being and good are convertible They say The Devils and Angels also are nothing If any say that I cannot impute any such opinion to our Antinomians But 1. Antinomians confute them not but still come up to all that the Libertines of New England hold 2. They never refused Randell the Familist to bee theirs but Antinomians are his constant hearers and Disciples 3. Archer and many Antinomians say Sinne is nothing and God cannot hate it 4. I have proved they hold that the personall acts of Sanctification and sins of the justified are sins onely in the conversation to the sense to the flesh to unbeliefe and seeming to be so not in conscience not really not before God not truely not to faith 5. The Antinomians say that the Spirit acteth in the Saints immediatly and the Saints are meere patients in all their works because Saltmarsh saith The Spirit of adoption works not freely when men are in bondage to some outward circumstance of worship as time c. and they cannot pray but at such houres no Protestant doth teach any such thing but Antinomians thinke We are holden to pray at no certaine houre nor at any time unlesse the Spirit stirre us thereunto which is to make neither Law nor Gospel our rule of walking as if the Commandements in the Letter held out not any obligation to us to doe good or omit evill but the immediate acting of the Spirit were our onely rule so Saltmarsh The Law is now saith he in the Spirit and holynesse and sanctification is not now such as is fashioned by the Law or outward Commandement as if in the time of the Old Testament not now holynesse were wrought in us by a meere outward Commandement without the Spirit And yee may remember D. Crispes Argument to prove that Faith is no condition of the covenant of grace because its God onely who worketh Faith in us and beleeves in us as M. Towne saith We being meere patients and if wee beleeve not then God should breake the Covenant not wee because God doth not what is his part when he works not faith in us which is a strong Argument to prove that the Holy Ghost is the immediate and onely Author of sin in the beleever Because the holy Ghost onely by this reason without us works in us to will and to doe and keeps the beleever from Adultery Murther sinnefull non-calling on God not beleeving when therefore the beleever whoores murtherers repents not beleeveth not God is the cause and the onely cause thereof So Crisp saith The Covenant it selfe doth plainely shew that the whole performance of the Covenant lies onely upon God himselfe and that there is not one bond or obligation upon man to the fulfilling of the Covenant or partaking of the benefits of the Covenant And must not saith hee the fault or failing to performe the Covenant be his who is tyed and bound to every thing in the Covenant and saith he will doe it If there be a condition and there be a failing in the condition hee that undertakes all things in the Covenant must needs bee in the fault So he Now this Argument hath no strength but upon this Antinomian supposition that there is no tye no obligation lying on us to beleeve and lay hold on the Covenant as Esaiah saith cap. 56. and by faith to subscribe and signe the Covenant and to walke in the Lords Commandements and it must suppose that we are patients in beleeving and walking in Gods Commandements and that God onely worketh these in us as in stones and blocks and whether Faith bee a condition or a duty or no condition it is all one if God only worke faith in us we being dead and passive As Libertines speake and if God promise and undertake to put his Spirit in us and to cause us walke in his Commandements as hee undertaketh Ezech. 36.26 27. Jer. 32.39 40. Deut. 30.6 Jer. 31.33 34. Ezech. 11.19 20. Hebr. 8.9 10 11 12. And if Gods promise to worke in us to will to doe to walke in his Commandements to abstaine from fornication bloudshed lying violence oppression unbeliefe free us from all tye and obligation to these duties as Crispe saith then the Lord must bee the onely and immediate Spirit that doth in us beleeve mis-beleeve walke in Gods wayes or whoore lye for saith Crispe Must not the fault or failing to performe the Covenant be his who is tyed and bound to every thing in the Covenant and saith he will doe
his working 3. And the law of Love the Spirit of Christ. And Henry Nicholas forbiddeth all his to boast of any righteousnesse or take on the same either to salvation or condemnation before a man be in the Spirit of Christ and bee renewed not saith hee that I meane in the Elementish Ceremoniall righteousnesse which the man setteth forth or occupieth in his owne prudencie but I meane in that righteousnesse which according to the heavenly truth is in the being of Christ and is set forth through the Spirit of God and the Christ of God and the Christ of God is not yet declared to you according to the heavenly truth but weell according to mans wisdome or industrie which to the litterall Scripture adde their own prudencie and even so goe forth or occupie their own righteousnesse without the Spirit of Christ which is a miserable doctrine being taught without the Spirit of Christ. Henry Nicholas Sect. 5. Epist. These that are not taught by the Spirit of life expound the Scriptures upon an earthy or Elementish foundation where-through the man cannot attaine any renewing of the heart Sect. 17. They that are Baptized to Christ have put on Christ. But I would gladly aske of these that say They have put on the Christianlike Baptisme how or after what manner Christ hath a shape or fashion in them they shall find themselves not mighty in the being of Christ that is in love by which they become God incarnarnate and that they haue received not the Baptisme of Christ but their owne The like he saith of the Lords Supper Sect. 19. Sect. 20. Sect. 21. When the Scripture saith we must forsake our lives for Christs sake understand I doe meane of the forsaking of our owne life When God had created the man then was the man in subjection to the life of God and not to his own life for thereunto God had created the Man that he should be of one life and being one Spirit and of one nature with God but when the man desired in his heart to love some other thing beside the life of God namely the concupiscence of the sinne then went he into his owne life and contention and forsooke the life of God and lived even so his owne life and the life of the Devill Sect. 23. The whiles now that the office of Christ hath its Ministration for to bring the man againe to God so cannot Christ bring the man to the Father unlesse that the man forsake his owne life which he hath lived so long to the Devil and to himselfe which is all the same wherein he hath lived so long to himselfe Sect. 24. Is not this now a great overshooting or mis-understanding that the children of men can say and teach that Christ meant hereby the naturall or Elementish man Sect. 25. We our selves have not made the naturall man therefore he cannot belong unto us Sect. 26. What then shall the man forsake that he might be reconciled unto God Not any thing else but his owne life that is the man of sinn which hath so long lyen hid in the heart of man which is the Temple of God and hath said that he was God 2 Thess. 2.27 they are grosely deceived who apply this to the Pope the Antichrist therefore he forbids the two Daughters to suffer for or confesse Christ and highly extolleth erring Sect. 10. Sect. 14.15.16 cap. 31. Bishops as Pastors of the Sheep and Lambs of Christ Parish Priests or Curats as signifying Leviticall Priests Pastors and Elders as the holy understanding Sect. 28. Oh what a slight and earthly understanding is this that God should be appeased with an Elementish body even like as though God were fleshly even as an vnregenerate man So M. Del Ser. p. 6. The Kingdome of Christ is Spirituall so all things that belong to it are also spirituall So David Georgius in the end finding many of his to be killed discharged all his to suffer in the body or goods or name any thing for his Christ and truth but willed them in externall profession to be of any Religion all Gospel-reformation was in the heart As Bullinger in the same place sheweth us that the ninth kind of Anabaptists in his time that were called Liberi Anabaptistae said That Baptizing of Infants Magistracie oathes swearing were things free and indifferent that the faithfull may use or not use at their pleasure they esteemed nothing of the preaching of the Word and the assemblies of the people of God because that the Saints were all taught of God and that there was no need that one should teach another and that Sacraments were needelesse and had little fruit for when they had the Spirit they needed not externall signes and that it was free to confesse the truth of Christ or not to confesse it as perils for the Gospel might carry men on that God delighted not that men should be tormented or die for him it was enough if they kept God in their heart Now you see Henry Nicholas held 1. That the externall written Word was Ceremoniall fleshly Elementish that the Spirit was all 2. All externall obedience and Reformation was fleshly and the being Goded and Christed with love and the lovely being of God was Christ was the being and nature of God in the Saints and regeneration 3. That by love and the works of righteousnesse which we doe we are regenerated and reconciled to God 4. That Christ seemed to die but dyed not but onely in an Allegoricall Figurative and Exemplary way he suffered as a patterne and copie for us that we might reconcile our selves to God as sonnes of the house of love after his example but as Socinus so the Nicholaitans taught That Christ really satisfied not the justice of God nor obtained everlasting righteousnesse for us any other way but in a figure coppie and good example 5. That Christ incarnate was nothing but H. Nicholas Godded and manned by Christ or God in the lovely being of God and that every one that is inhabited by love was renewed and made partaker of the substance and nature of God and that a childe of the Family of love was the very Christ and God manifested in the flesh and incarnate 6. That the regenerated in England of which number M. Ainsworth saith were the two daughters of Warwicke that H. Nicholas wrot to and all the godly in England not of his way were regenerated onely according to the litterall Scripture not according to the being of God in love and the Spirit or as the Familists of New England say That some are so converted that they may and doe attaine the same righteousnesse for truth that Adam had in innocency And Saltmarsh his Legall converts who may eternally bee damned are of the same size if yee diligently compare the tract of his dangerous booke together and with the principles of Familists and H. Nicholas 7. That the Word and the Spirit are