of these three and it is that the sinlesse creature should yeeld its beeing lust will and desires rather to be trampled on dispised or turned to nothing before God be dishonoured All the essentiall attributes of goodnesse holinesse wisdome grace justice power soveraignty c. that are all infinite in God proclaime that there is an infinite distance between the Creature and the Creator but if we speak of a borrowed beeing and a borrowed working at the second hand and by loane then it is no sin for creatures to say they are creatures for the Holy Ghost saith it and biddeth man say that he is clay and a living soule nor is it sin to the Creature to ascribe doing of good to it self as the Church saith I have sought thee O Lord Isa. 26. and David I love thee O Lord and Paul I have laboured more abundantly then they all though it was a labouring borrowed from grace and sure the Creature acts sin and against a law and not in subordination to God as Law-giver acting him against a Law 4. Error Obedience is to deny selfe The creature is all good in the Creator and to value and esteem all beeing and all good God himselfe Theol. Ger. c 13. 5. All creatures the body and soule of man were hid potentially in God and shall returne to silence and to nothing after This is cleare against the immortallity of the soule that Scripture saith seeth God injoyeth his face goeth to Paradise or torment after death 6 Hell standeth in these 1. when a man seeth himselfe worthy of all ill 2. Perpetually damned and lost 3. Neither wils nor conceives comfort from any â—â—eature 4. Yet he waiteth for deliverance 5. Beares nothing waywardly but sin 6. And when he cannot think ever to be delivered or comforted He is in heaven when he regards nothing desires nothing but the eternall good so this becomes his he may often in one day passe from heaven to hell and from hell to heaven and is safe in both This is a hell and a heaven unknown to Scripture 1. They are within the bounds of this life hell and heaven are after death and buriall Luk. 16. 2 There is a marcet way between this heaven and this hell But Luk. 16. there is a gulf and no passage between the right-heaven and Scripture hell Luk. 16. 3. These may end the true hell and heaven are eternall Mat. 25. last Psal. 16.11 7. When God alone works in man and leaves undone in him without any I to mee or mine there is true Christ and no where else Theol. Germ. c. 22. Christ crucified in Mount Calvary is but an imagination to suffer with Christ is Christ crucified Our sufferings and Christs are one by union of will and Spirits Bright star c. 18 â—89 190 191. c. 200. Then is Christ not true man 2. nor dyed he really but only Spiritually in us when we suffer with the like meeknesse and patience as he dyed and suffered and yet he is but an Allegorick or phancied man to the Familist The like Familists say of his Resurrection Ascention and judging the world It s but to doe what is already done to open these rotten graves any farther These two pieces so fleshly and abominable agree well with the Tenents of H. Nicholas and are now set out An. 1646. by the Familist Randel to the insnaring of the soules of many thousands in London In the yeare 1â—75 the Familists of England published a confession before King James came to the Crowne of England but laxe and generall I know not what for H. Nicholas wrote bookes of sundrie sorts As his exhortation 1 c. 6. § 5.7 8 9. His instructions of the upright and Christian baptisme his crying voyce his first exhortation and these saith hee may bee confessâ—d among the adulterous and sinnefull generation and the false hearts of the scripture learned for so hee called all the godly in England and all that are not of his way But for his love-secrets hee saith yee shall not talke of your secrets either yet utter your mysterâ—â—â— openly or nakedly in the heaâ—ing of your young children or disciples but spare them not in the â—ares of your Elâ—â—rs which can understand the same or are able to beare or away with the sound thereof But they have their private Traditions and unwritten verities saith H. Nichol. in his Elidad § 5. By which they grow up in love according to the requiring of her service where all things needfull to bee knowen or declared are alwayes according to the capacity of their understanding brought and declared to them to the § 17 young or new borne children according to their youngnesse to the weak according to their weakenesse and to the eldâ—râ— according to their driednesse or old age where § 18 neither some heare all nor all heare some private mysteries but the confession might have a sound meaning Though as they ment there is nothing sound in it About the yeare 1604. the Familists of England presented with this fraudulent confession a supplication to King James which was printed at Cambridge anno 1606. And answered by one of the Universitie in the supplication they hid their soul tenets and say Wee doe beseech your Princely Majesty to understand that the people of the Familie of love or God doe utterly disclame all obsurd and selfe-conceited opinions and disobedient and erroneous Sects of the Anabaptists Browne Penry Puritans and all other proud-minded Sects and Heresies whatsoever protesting upon pain of our lives that we are not of consent nor agreeing with any such brain-sick Preachers nor their rebellioâ—s or disobedient Sects whatsoever but have beene and ever will be truely obedient to your highnesse and your Laws to the effusion of our blood and in this part of their supplication the Reader may see the bloody persecuting minds of Familists for they exhort King James to persecute all the truely godly that were non-conforme to Prelates and went under the name of Puritans and tacitly praise King James for executing the Laws against such as in conscience durst not bow to the then Prelaticall Baal and the Familists principles carry them to esteem any Religion indifferent yet half an eye may see how desirous they are the Sword should be drawn against the godly whom they all Puritans and therfore judge if Antinomians and Familists now in England who cry out against the use of the Sword for matters of Religion and plead for a Catholick licence and tolleration to all Religions that themselves may be tollerated also if they had the Sword and Power if they would not be most bloody Dragons in cutting the flesh and drinking the blood of those they call Presbyterians and Puritans for thinke not their doctrine is different from that doctrine of their fathers So here they quit the Protestant Doctrine maintained by those that are called but unjustly Puritans and promise to conforme to all Popish Ceremonies to Arminianisme
wonder then this Author cry downe outward formes and cry up inward spirituall unity For the same Spirit of faith they cannot 〈◊〉 that beleeve contradictorie articles of faith But many that goe under the name of Independents and Presbyterians beleeve with Familists that Jesus Christ dyed not as true man for sinners and that he dyed as true man for sinners that the justified can sin that the justified cannot sinne that the justified are perfect in this life that the justified are not perfect in this life that the justified ought to confesse and crave pardon for sinnes that they ought not to confesse and ought not to crave pardon for sinnes For Saltmarsh telleth us there are contradictions between the faith of Protestants touching Christ his birth dying crucifying buriall ascending to heaven c. and of others hee meanes Familists and Antinomians who have attained the highest and most glorious discoveries of the Spirit Sparkles of glory p. 185 186 187 190 191 192 198 199 c. then such Independents and Presbyterians as the letter intendeth cannot have the same faith except also we hold every mans conscience within to be his rule and faith if he have love as the Familists say and that all faith or Religions without are indifferent as Familists in their Petition to K. James An. 1604 professe they will take or leave Familisme as the King and his Laws thinke fitting it may be for State intereâ—â—s â—heir practise now is a little eccentrick to their faith 2. Nor can they have the same Spirit of prayer the same prayer or answer for Presbyterians pray for the nearest uniformity in Religion faith worship government And for all the ends in the Covenant extirpation of heresie of Famiâ—iâ—me Antinomianisme Scepticisme aâ—ominable Liberty of conscience I should be glad if Independents and the Author of this Letter would pray and indeavour the same for William Del and John Saltmarsh have preached and printed to the world the grossest points of Familisme and they are ordinary Preachers to the Generall and the rest of the Commanders when Arminians and Socinians and men not halfe so absurd and monstrous in the faith as they did preach before the King the godly in both Kingdomes mourned for it to God and prayed against these things and I conceive the godly Presbyterians doe the same yet and have not forsaken their principles or the truth in a jot If the Presbyterian pray as they doe that God would avert that Athesticall plague of Liberty of conscience extirpate Familisme Socinianisme c. And Independents pray that God would grant them the grace of Liberty of conscience that Familists Socinians c. may be tolerated and promoted to highest places Can the Spirit bestow the same accesse and presence to the praiers of the one as to the other Have contradictory prayers the same answer from God Will God heare and satisfie both But I observe here that Saltmarsh and Familiâ—â—s father all their new lights on the Spirit and make the holy Spirit the author of Scepticisme and contradicent truths for Saltmarsh saith if there be not a toleration of all Religions all the glorious discoveries of God above or beyond that systeme or form of doctrine c. established and concluded by the Assembly of Divines according to the word shall be judged and sentenced as heresie and schisme and so God shall be judged by man Why because God himselfe speakes Familisme Arrianisme Socinianisme and all heresies in these that now goe for Independents and God speaks the juâ—t contrary in Presbyterians and if men udge either because the same Spirit of faith is in both then God must be judged by men 3. Are not many Independents now turned Familists and so beyond any neceâ—sity of Ordinances praying reading Sacraments Scriptures and live upon only all Spirit pure glorious revelations 4. Wee know no names of difference True wee did all with one minde as we beleeved in the simplicity of our hearts with lifted up hands to the most high God swear to endeavour according to our places to defend the Reformed Religion in the Church of Scotland to endeavour the extirpation of superstition heresie schisme prophanenesse who hath left this oath of God Know we not Presbyterians now by their names Are they not now the most persecuted men in England Can God suffer persecution and blood in Independents because Independents All that beleeve have the reall unity which is most glorious because inward and spirituall in the body and to the head for being united in formes commonly called uniformity every Christian will for peace sake study and doe as farre as conscience will permit Answ. No union to this Author is reall and most glorious and spirituall but the inward union externall union is excluded from being a reall union Why this union in hearing the same word of faith receiving the same seales of the Covenant bowing our knees to the Father of our Lord Jesus Christ in the Church of Corinth 1 Cor. 11.17 18 19 20 21 22 23. is at Troas Act. 20.6 7 8 9 10. Drinke yee all of this Eat yee is an unity in the externall visibly acted and performed worship of God is it not both commanded and reall it is no notion of the braine but externall worship commanded True but not in the same forme manner way time place but we disclaime an uniformity in the Physicall circumstances of time place and never tye any but to the generall naturall simple conveniencie of time place persons But the Author hath a higher aime then to exclude this uniformity for I finde Mr. Del and Saltmarsh professed Familists speake to the minde of this Author most grosse Familisme for Mr. Del preached a Sermon before the Commons against outward Reformation and outward formes all his arguments conclude against the written word of God against the preached word by men Paul or Apollo because Gospel-Reformation is a worke not of the creature but of God and as proper to God as to redeem or create the world Now Preachers can have no hand in redeeming or creating the world and when this Author saith inward unity is the reall unity Observe he calls it the unity the reall unity then that we all speake the same thing 1 Cor. 1.10 is no unity not any reall unity and that we all walke according to this rule of the new creature in our conversation and Christian practice before men as Gal. 6.16 and according to the same rule as we are commanded Phil. 3.16 that we all walke in love and as children of the light abstaining from fornication uncleannesse coveteousnesse as Eph. 5.2 3 4 5 6 7 8. And that we all walke in Christ as we have received him Col. 2.6 7. c. honestly as in the day not in rioting and drunkennesse not in chambering and wantonnesse not in strife and envying Rom. 13.12 13. 1 Thess. 5.1 2 3 4 5. 1 Pet. 2.11 12 13. is neither a part of the unity nor reall
Prince m Obedience to the Kings laws to the effusion of their blood can have no orher sense but they will raise bloody wars against Puritans if the K which I hope shall not be command them I pray God it be not fulfilled in their children this day in England they promise they have been and ever will be obedient to the Kings laws which respecteth the time to comâ— so as if the King and Parliament should againe establish Popery they say for all time to come they shall be ever truly obedient and adde no limitation condition of obedience in the Lord. You may see the consciences of Familists that as after ye shall heare they prostitute themselves to avouch or deny take or leave all Religions as the times and mens lawes shall 〈◊〉 prove them or not n What Pharisees bee these doth not Paul judge himselfe the chiefe of sinners is not Elias a man compassed with infirmities No wonder it bee hâ—rd to prove any wickâ—d doctâ—ine or practise for H. Nichoâ—as in his Epistle to the two daughters of Warwicke would prove men may bely and dissemble and deny their Religion and Christ before men so the heart be good o Shall wee then beleeve that Familists now in England will not be deadly persecuters of Puritans p Puritans are against all religious ceremonies of mens devisings so that tything of mint is unjustly ascribed to to them q To Familists all outward worship and ordinances are traditions they live only upon love within and are swine without and yet sinne not q There is to Familists no judgement and mercy but that which is inward let men as touching the outward man be swine for filthinesse Lions for blood and rapine they may have inward righteousnesse and that is all and enough r Then Puritans only none or few of the prelaticall way or other Sectaries refuted Familists s Familists count all Religions popery or any thing as they come out to the view of men neither up nor downe t But the Saints of love say Familists are above and beyond all laws and Rulers Magistracie is but for fleshly men t Familists by their principles may professe or deny any Religion as the Market goes t This is no little exception in which they swerve from the Religion of England in that they are Familiâ—ts and of a sect destructive to all Christian religion to Châ—ist his person office righteousnesse imputed faith repentance Scriptures heaven hell judgement resurrection c. w He that doth evill hates the light H.N. was once thought to be homo novus But H. Nicholas was a fleshly abominable seducer and false prophet a Mercer in Amsterdam x Neithâ—r Calvin nor Luther knew any thing of God but only H Nicholas is the Catholick Apostle of the world and cannot erre y Nothing here of Christ by whose name only we are saved Act. 4.11.12 dutifull obedience to God and Magistrates and to love â—ur neighbour are such Law-â—ighteousnesse as pagans doe diefie as highest devotion in all this petition nothing smelleth of Christ his Spirit eternity nothâ—ng of Scripturall or spirituall communion with God in Christ Jesus z All hereticks make the Scripture their rule and only judge but not simply but as they understand them which is to make their owne understanding only umpire and judge in the matters of God a They afterward tempt the King to forsake the Protestant Religion and to turne Familist b It s a pure commendation that H Nicholas wrote much the more the worse since he writeth against the Prophets and Apâ—stles c Christ and his Apostles name false teachers Saduces Hymeneus Philetus Simon Magus Elimas c. but though hee name neither Calvin nor Luther yet their doctrine he calleth often carnall fleshly false ceremoniall wisdome the letter the flesh the devill hypocrisie d Thâ—se men that cry out aâ—gainst Scripture-wisdome as carnaâ—l ceremoniall â—evilish selfie as H. Nicholas and his cannot speake hâ—nourably of the perfection of Scriptuâ—e d The family of love have no heads or Kings that are borne oâ— the flesh and blâ—od of sin spirit lauâ— c 4. sect 8. they themselves reigne as only Kings on earth everlastingly fideâ—itâ—s decl c. 4. sect 18. e Of all the meanes by which men are saved through Christ they speake only of the works of the Law of inherent righteousnesse and repentance not one word of free grace faith in Christ and the impuâ—ed righteousnesse of Christ. Familists then are the legall Pelagians not we no reformation is knowne to Familists but inward that of the heart f Not more said then truth can beare for H Nicholas his doctrine is a seâ—tina a pumpe dunghill and a sea of many fleshly errors and heresies f The due fruits of repentance and newnesse of life are here made antecedent meanes and wayes going before our saving in Christ or our free redemption that is in Christ Jesus so as we must be justified by workes otherwise let any man make sense of these words g Our Saviour saith yee shall know thâ—m by their workes h The foulest of the bookes of H. Nicholas containing the mystery of Familisme and fleshly loosenesse are only to be seene by the wise and experienced Eldeâ—s who can digest them â— It is hard to prove any thing against them who profâ—sse it lawfull to deny their Religion before men H.N. Epist to the daughters of Warwicke h It is not likâ— but Q. Elizabeth heard of these bookes and saw them since many of her and K James his Court favoured them i Ioh. Knewstuâ— M Microniâ—s H. Amswâ—rth wrote against thâ—se filthy errors and set downe their own words to the world k The Prelates the Popish Magistrates never troubled these licentious men because they tooke part with them agâ—iâ—st the Puritans only some godly Magistrates nick-named Puâ—itans cast some of them in prison l Neither by oath or any other way could they be brought to make confession of the secrets of unpure Familisme l They say they will take or leave their Religion of love as the Laws thinke fit but they lie fâ—r here being cast in prison by the inferiour Magistrate they persist then the infeâ—iouâ— Magistraâ—e to them is no Magâ—strate the Law is no Law m All heretickes and impure sectarâ—es say they dâ—e wilfully maintaine no heresie and therefore plead for liberty of conscience and a toleration of all religions The Familists defame the doctrine of the Apostlâ—s and Scriptures and have nothing to doe with the martyrs of the primitive Church for H. N. as I observe taught that Christ never had any man lay down his life for him or his truth his meaning was only allegorically to renounce his lusts for Christ otherwise Christ rejoyceth not said he in our death or blood o The Puâ—itans refusing the Popish ceremonies and the Romish denomination of Prelates are branded by those men as disobedient to Magistrates p They desire the Popish Laws against hereticks to be used against
them by which any man that denies his heresie and â—aiâ—h he beleeveth as the Church beleeveth is absolved which Familists do q Faith and a good conscience then are not the two chiefest jewells that God hath gâ—ven to men r The Prelates and prophane courtieâ—s and the multitude were their friends as they are to all licentious religions t Divers of the court of Queen Elizabeth and of K. James and some nobles were Familists I would these who now rule all by violence and force were not of that abominable way for enemies they had few or none except Puritans they lived under the shadow of Prelacie and court when many thousands of pretious Christians for nâ—n-conformity were silenced banished prisoned wasted w If the way of H. Nicholas beâ— thâ— only true way of salvation as here they say fidelitas decl c. 4 sect 11. the King should bee petitioned without delay to take it to his consideration as a matter to be preferred to all his most important Kingly affaires but they petition for a delaying triall because every one that doth evill hateth the light x Then they allow a share of the grace of Christ on all rulers for they except none though heathens and persecuters and on all mankinde on the universall earth x Grosse flattery y Then they can settle upon no Religion till K. Iames find leasure to try and read the hereticall and fleshly writings of H. Nicholas a In this they professe their zâ—ale to have K. Iames an illuminated Elder of the family of love as it would be their joy this day to have K. Charles of their way that so hee might compell all others to that way for they talke much of liberty of conscience to themselves but we finde when they have the sword they straine and squeeze to the blood the consciences of all contrary to their way b They conceive King Iames and all not of their way that are but Scripture-learned with the fleshly wisdome as they speak of the letter to be the very Antichrist and all lyes that the ungodded or unilluminated men out of the imagination or riches of their owne knowledge and of the learnednesse of the Scriptures bring forth Institute preach or teach See Evan. ch 32. ch 33.34 and H.N. Exhor c. 14. Sect. 9. c They doubt if there be any of their way and family in Germany which evidenceth that it is a notoâ—ions lie that H.N. saith Evan ch 34. that he is godded to publish the joyful messâ—ge in all the world And H.N. Exhor 12. sect 40. and Exhor 14. sect 9. that all the Kingdomes of the world should assemble them to this one Kingdome of peace and love and this same love service shall breake in among all Nations and let it selfe be heard over all lands but here they doubt if in one corner of Germany one man of this way can be had c All heretickes as Calvin noted of libertines delight to speake in uncouth language beside the Scripture that they may be the only spirituall men whom none can understand but spiritualists of their owne way d They clearly professe they will not suffer for familisme nor that which to them is the only true Religion and make K Iames the absolute and peremptory judge that if he find them hereticall they shall submit faith conscience and salvation to the King to leave or take the writings of Henry Nicholas as his Majesties Laws shall appoint them this is a Religion for the times and the flesh This well agreeth with the Familists of our time Del Saltmarsh Bâ—con Râ—ndel and others to whom profession of truth and of Christ before men is an externall and a forme in Religion and who cry out against formes and uniformity and teach that we should please one another in love in all these externalls we may doe or leave undone Sabbaâ—h preaching hearing Sacraments let them be inrolled in the Kallender of the late indifferent ceremonies since they are Jewish câ—â—nall literall fleshly and perish with the using and let the Service-booke bowing to altars the name of Jesus Episcopacy Socinianisme professed Acianisme be recalled these belong nothing say â—hey to Refoâ—mation or Religion Reformation is only in the heart Religion is 〈◊〉 of the minde The Kingdome of Christ is neither promoved nor hindered by these Familisticall love in the heart is all then surely the Nicodemites in Calvinâ— time these that buy a religion with every new-moon erre not e Then the Scriptures and H. Nicho. bids us follow the Kings religion what ever it be and denying of obedience to the King and his Lawes if they forbid a Religion that is the holy service of the love of God as they say is resisting and undutifull disobedience to the Law so must we obey men rather then God f They seek not the truth and cause of Christ to be cleared for the present but only present ease to the flesh and inlargement under baâ—le g They are willing to submit their câ—uâ—e to the Câ—ergy that is to the godly Prelâ—â—es who would be 〈◊〉 to 〈◊〉 them because they take the Puritans off from thinking upon their lordly domination and will-worship and the more enemies and persecuters the Puritans have the more ease and lesse contradicting of the Prelaticall cause as this day the Prelaticall party declare themselves willing to compâ—und wiâ—h Arrians Socinians Famâ—lists Antinomians Anabaptists Seekers Separatists and all so the Presbyterians that stand for the Covenant of God and reformation may fall h In all â—ges 〈◊〉 and Sectaries have called punishing of seducers or not receiving them in our house as being evil doers 2 Ioh. 10 and so â—ustly punishable Rom. 13 4 5. with the name of persecution i Yet they pâ—stered twelve Counâ—ies in England and would God they were few in number this day k Yet may Familists live in all sort of fleshlinesse and Idolatry murthers lying whoring c and if the Spirit help them not they are no more guilty then the maid forced in the field that did cry and there was none to helpe and so by Law she was innocent Document sent 6. c. 10. they cannot bring forth any thing but all good and love Document sent c. 2. sect 1. in many places H.N. extolls his disciples as Gods habitation the seale of Gods Majesty the holy City of peace the new Ierusalem one with God God one with them c. And whereas John maketh the love of the brethren a marke of these that are translated from death to life 1 Ioh 3.14 Yee may know Familists by their workes they are malitious haters as is evident in this petition of the truly godly in England whom they call their enemies these twenty five yeares l The Puritanes are the proud ones that King James is to subdue all others the Antichristian sect and the Familists only the house of God of love of the godly being c. m Twice they pray God for the King and his son that they may have long
stand before the Lord against such of the Kingdome of England for many generations who ingaged their faithfull and well-minded brethren in a blinde cause to establish abominable Liberty of conscience Familisme Antinomianisme Socinianisme Prelacy Popery c. And the righteous Judge of the world knowes wee never intended any such thing but we might have beleeved the words of King Charles who told us they minded not Religion in that war But now when we are wasted ruined dispeopled we are not only forsaken by these whose safety peace religion and happinesse we minded with losse of our owne lives I with many others dare appeale to the Sovereigne Judge of all the earth in the sincerity of our hearts but almost utterly destroyed yet divers of the Sectaries professe they had rather fight against the Scots as against Turkes O Earth cover not our blood arise O Judge of the world and plead the cause of the oppressed let all the Nations about and the Reformed Churches and all the generations not yet born bear witnesse to this oppression and violence For if such as did sweare the Covenant which was the only thing that engaged us had said ingenuously at that time we sweare to endeavour the extirpation of Popery Prelacie Superstition Heresie Schisme Prophanenes and whatsoever shall be found to be contrary to sound doctrine lest we partake in other mens sinne But in the mean time wee purpose to plead print write preach and in our places endeavour both in Parliament and out of it in the Assembly and out of it in our Ministery and Christian walking for toleration and brotherly forbearance of Popery Prelacie Superstition Heresie seperation and gathering of Churches out of true Churches judging the Presbyterians of Scotland whom by the oath of God they are to defend the Schismatickes and indulgence by Law and otherwise to be yeelded to Papists Arminians Socinians Arrians Familists Antinomians Seekers Antiscripturists Enthusiasts c. but none to Presbyterians at all we should have blessed your right down ingenuity yet have our Brethren really so sworne and so practised But saith Burton the Scots are the vilest of men p. 17. partakers with murtherers with rebels with Traitors Incendiaries underminers of Parliament and City c. Words of butter and oil soft and sweet would sooner convince us and arguments of iron and brasse that are strong hard invincible should more edifie and perswade The truth is fire but not passion Burton speakes fire not alwayes truth These are not the words of such as warre under the banner and colours of love and fight the battells of the Lambe Passion is a paper-wall to a weake cause your Brethren stood once in your bookes for talents and pounds but now for halfpennies consider where the change is we was at that time the same you call Presbyterians now and professed the same to you Deare brethren be humble and lowly to your old friends bee not perjured for ill will to us we shall mourne to God for that wicked revenge the Covenant will pursue you and God in it dally not with God they shall all be broken and splitted upon the Covenant of God who labour to destroy it Now when you have the sword the purse the Army the Parliament for you insult not over your brethren Quem dies vidit veniens superbum Hunc dies vidit fugiens jacentem summisque negatum stare diu He was but an Atheist and a mis-interpreter of providence who said Victrix causa diis placuit sed victa Catoni Successe in an evill cause is not happinesse beleeve it Heresie when shee is heire to her mistresse is a burden that the earth trembles under yee know Heresies goeth with broad Peacocke wings through the Land and takes in Townes and Castles but they had good helpe from Presbyterians their Antichristian brethren as they like to call them Sects are courted multitudes take hold of the skirt of a sectary now adayes But the Court is paved with glasse and to you all the faithfull Ministers of Christ are but Antichrists Priests The white golden breathings of successe may blow you asleepe but cannot secure you your Brethren have beene low in Scotland for your cause I shall be satisfied without recrimination The Scots are not the vilest of men they are not partakers with murtherers but I shall onely answer that I judge that in England the Lord hath many names and a faire company that shall stand at the side of Christ as his conquesse in the day when he shall render up the Kingdome to the Father and that in that renowned Nation there be men of all rankes wise valourous generous noble heroick faithfull religious gracious learned And I hope to reap more peace in naming England from the choisest part then M. Burton can find comfort in his passion in denominating the Scots or their Army from the worst and vilest part not to deny but there be too much wickednesse and prophanenesse in both the Nation and Army yet shall I desire all the Sects whom M. Burton and his brethren would have tolerated to look at their brethren as men compassed with infirmities and let these of such as thus accuse them that are without sin cast the first stone at them which were a good way to try if Antinomians would not arise and stone to death so many as they were able to master alleadging God cannot see such violence and bloodshed to be sinne in them also we professe to be orthodox and a strong Presbyterian is but a poore old rotten Coach to carry men to heaven there is more required of these who shall be heires of salvation but this cannot justly impeach the Presbyterian way of Antichristianisme And wherein is the Generall Assembly of Scotland Papall and set up above Kings and Kesars and may bring Presbyterians under a premunire Had M. Burton any arguments to make out this sad charge against his brethren but the stollen and reprinted not reasons but railings of Prelates and Oxford opposers of Reformation and particularly out of a lying Treatise called Issachers burden the father of which was the excommunicated Apostate Jo. Maxwel sometimes pretended Bishop of Rosse for M. Burton hath nothing in this passionate Treatise of his own but is an Echo in grammer and matter to Whitegift Bancroft to lying Spotswood to the flattering time-serving Balaams who to gratifie King James and Bishop Laud and these of the Prelaticall gang objected the same with more nerves and blood against the Scottish-Geneva discipline then M. Burton does That booke of discipline was the Prelates eye-sore and Mr. Burton must bring the weapons of his indignation out of the Armory of Babylon against Presbyterians I love not to compare men with men only good Reader pardon me to name that Apostolicke heavenly and Propheticall man of God Mr. John Welch a Pastor of our Church who for this same very cause was first condemned to death and then the mercy of King James changed the sentence to him
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
for sinnes that Christ hath so blotted out that they have neither name being nor nature of sinnes is unlawfull and we are obliged by no Commandement of God say they to duties the Spirit maketh us willing but the word and Spirit are not contrary as we conceive the Spirit doth oblige as it goes along with the obliging word for if ye commit murther or lie say they being justified yee sinne not but the flesh in you 2. Wee are not guilty therein because the Spirit acted us not to forbeare 3. It was pardoned and remitted before it was committed and so hath neither name nor nature of sinne for the right end of duties we know no other but to glorifie God to be land-marks or a way to our countrey and to testifie we love our Redeemer we make them not one penny of payment for heaven â— I am not against the settlement of Church-government prudently as now Ans. If Prudential-government be from Christ and his Testament it is not enough not to be against Christ but ye must be with him if it be not of Christ the more shame to you and all your way not to be against that which hath not Christ for its Father and Authour 2 The King of the Church in all substantials hath set out a plat-forme in his word Humane prudence is too bold to prescribe to Christ how he should rule his House But this way Saltmarsh is not against the Church-government of Rome by Popes Cardinals Patryarchs Metropolitans Arch-Bishopes and the Government abjurd in his Covenant for these be prudential Church-governments 3 It is a wide Familisticall conscience to teach there is no Church no ministry no preaching no censures now on earth as you and all Seekers doe and yet not to bee against a Church-government in a prudential way in which the Magistrate sits as a Church-Officer to judge But this is the detestable Neutrality of Antinomians in all Religions to be neither hot nor cold this nor that 6 Nor is this any cause or reason why Saltmarsh should not be against the Prudentiall Government of mans devising because God hath his people under severall attaintments and measures as in Queen Maries Martyrdome for then because God hath saved some under Prelacie some under Poperie yea before Christs comming some under Gentilisme as Saltmarsh thinketh of Job for then Saltmarsh and Familists should not be against the settlement of Prelaticall Government and of their Romish Ceremonies not against Popish and Heathenish Prudentiall and Idolatrous Church-Government I thinke then Saltmarsh will be any thing in externals Paganish Popish or Prelatical no wonder then that Familists in their Petition raile against Puritans for none-conformity and professe in their Petition to King James their obedience to all the Prelaticall will-worship CHAP. XXXI Saltmarsh and Familists teach that there is salvation in all Religions I Am onely against a forme as it becomes an Engine of persecution c. Ans. So Saltmarsh here opens a great mystery of Familisme which is Liberty of conscience and salvation under all Religions for if any forme of Religion never so sound be commanded even by a Law of God and ratified politically by a Law of man and none left free to mens owne Spirit as to the only binding rule though it be a Spirit of Sathan it is no lawfull Religion to Saltmarsh Now that this is his minde is cleare from that he saith Spark 171 172. In books of controversie we can but set letter to letter and Scripture to Scripture and argument to argument and nothing can be judged till the day or time of more revelation of truth till the Holy Ghost and fire sit upon each of us trying every mans worke and burning up that in us which is hay and stubble in which words beside that Saltm judgeth and condemneth himselfe in writing this same booke of Controversie in favour of the Familists condemning in expresse words the Protestants in all the articles of their faith he will have no man to see truth or to judge any otherwise or know what he beleeves but by conjectures till the day of revelation come that he turne Familist and become all Spirit and all glory so all the Protestants that are not Familists set but letter to letter and are literall legalists and have no certainty what they beleeve and when this Spirit commeth he teacheth not by the word setting letter to letter and Scipture to Scripture but by immediate inspiration above and beyond the word 2. This Spirit even having come upon Saltmarsh as hee plainly saith p. 68. And in his Epistle to the Parliament p. 2.3 does but dictate to him errors hay and stabble that must be consumed for if he so do when he hath taught these toyes hee teacheth the contrary the next day what a spirit is this 3. If the Scripture be not the judge of controversies by setting letter to letter Scripture to Scripture understood according to the naturall and genuine grammaticall sense which the words yeeld without constraint then is the Scripture as Scripture and in its native sense a nose of wax and hath no native sense but wee are to expect a higher spirituall allegorick sense then the letter can beare that from the Spirit We have by this way then no certain rule of faith the unâ—â—able then may lawfully wrest the scripture to their own desâ—ruction Paul proveth Jesus to be the true Messiah and that convincingly he confounded the Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 confuting them that they were confounded in their mind and strongly proved with violence and strength of Scripture light that this is the Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 9.22 and Christ remitteth the Jews to the Scriptures as the judging rule Act. 5.39 If the Scriptures be so dark uncertain doubt some to naturall men void of the Spirit ye shall not convince Cain by the 6. Commandement that he is a murtherer nor Achan by the 8 Command that he is a theef nor Ananias that he is a lyar All may say the Spirit hath the coÌ„trary sense that truly by this way And in the following words he would not be against an Assembly or Synod at Westminster though he deny there is any such Ordinance of God now as Synod or Ministers or Church if they would minister as they have received that is propound to all the Kingdome he saith not all the Churches what they are perswaded of in their conscience and leave it without compulsion to the Spirit of God to perswade for this were true liberty where we see to minister as we receive 1 Pet. 4.10 to Saltmarsh is to teach and propound to others and walke themselves and accordingly beleeve as they have received that is according as they are perswaded in their conscience then if the Assembly of Divines were perswaded in their consciences that to one man to have fifteen wives at once as John of Leyden and his beleeved and that the Alcaron were the
peaceably appointed unto us such a vertuous wise religious and noble King and so carefull and unpartiall a Justitiar to governe over us beseeching him daily to blesse your Highnesse with his godly wisdome and holy understanding to the furtherance of his truth and godlinesse and with all honour happinesse peace and long life and to judge rightly between falsehood and truth And because your Majesty should have a perfect view or an assured perswasion of the truth of the same our protestation if therefore there be any indifferent man of the Kingdome that can justly touch us with any such disobedient and wicked handling of our selves as seemeth by your Majesties booke it hath been informed unto your Highnesse unlesse they be such our mortall enemies the disobedient Puritans and those of their heady humours before named who are much more zealous religious and precise in the tything of mint annis and cummin and in the preferring of such like pharisaicall and selfe chosen outward traditions and grounds or hypocriticall righteousnesse then in the performing of judgement mercy and faith and such like true and inward righteousnesse which God doth most chiefly require and regard Matth. 15.15 c. and whose malice hath for twenty five years past and upwards ever since with very many untrue suggestions and most foule errors and odious crimes the which we could shew if need were sought our utter overthrow and destruction but that we have behaved our selves in all orderlinesse and peaceablenesse of life where we dwell and with whom we had to deale or if we do vary or swerve from the established Religion in this land either in service ceremonies Sermons or Sacracraments or have publickly spoken or inveighed either by word or writing against our late Sovereigne Princesse government in cases spirituall or temporall â—hen let us be rejected for Sectaries and never receive the benefits of Subjects Only right gracious Sovereigne we have read certaine bookes brought forth by a Germane Author under the characters of H.N. who affirmeth therein that hee is prepared chosen and sent of God to minister and set forth the most holy service of the love of God and Christ or of the â—oly Ghost unto the children of men upon the univeâ—â—all earth out of which sâ—rvice or writings we bee taught all dutifull obedience towards God and Magistrates and to live a godly and honest life and to love God above all things and our neighbours as our selves agreeing therein with all the holy Scriptures as wee understand them Against which Author and his books we never yet heard nor knew any Law established in this Realme by our late gracious Sovereigne But that wee might read them without offence whose writings wee suppose under your Highnesse correction your Majesty hath yet never seen or perused heard of by any indifferent nor true information for the said H. N. in all his doctrine and writings being as we are credibly informed as much matter in volumne if they were all compiled together as the whole Bible containeth doth neither take part with nor write against any particular party or company whatsoever as naming them by their names nor yet praise nor dispraise any of them by name but doth only shew in particular in his said writings as saith he the unpartiall service of love requireth what is good or evill for every one wherein the man hath right or wrong in any point whether it be in the state of his soule towards God or in the state of his body toward the Magistrates of the world and towards one another to the end that all people when they heare or read his writings and doe thereby perceive their sinnes and estranging from God and Christ might endeavour them to bring fâ—râ—h the due fruits of repentance which is reformation and newnesse of life according as all the holy Scriptures doth likewise require the same of every one And that they might in that sort become saved through Jesus Christ the only Saviour of all the world Notwithstanding deare Sovereigne yet hath the said Author and his doctrine a long time and still is most shamefully and falsely slandered by our foresaid adversaries both in this land and in divers others as to bee replenished with all manner of damnable errors and filthy liberty of the flesh And we his wel-willers and favourers in the upright drift of his doctrine as aforesaid have also beene of them complained on and accused unto our late gracious Sovereigne And the Magistrates of this land both long time past and now lately againe as to be a people so infected and stained with all manner of detestable wickednesse and errors that are not worthy to live upon the earth but yet would never present any of his books unto his Majesty to peruse nor yet set them forth in any indifferent or true manner to the view of the world lest their malicious and slanderous reports and accusations against the same and us should thereby bee revealed and disproved to their great shame Through which their most odious and false complaints against us the Magistrates did then and also have now lately cast divers of us into prison to our great hindrance and discredit but yet have never proved against us by sufficient and true testimony any one of their many foule accusations as the records in such cases and the Magistrates that have dealt therein can testifie but are so utterly void of due and lawfull proofe thereof that they have framed divers subtle articles for us being plaine and unlearned men to answer upon our oath whereby to urge and gather somethings from our selves so to approve their false and unchristian accusations to be true or else will force us to renounce recant and condemne that which we doe not wilfully maintaine nor justifie much like as it was practised in the Primitive Church against the Christians yea they are not ashamed to lay their owne and all other mens disobedient and wicked acts of what profession soever they be upon our backs to the end cunningly to purchase favour and credit to themselves and to make us seeme monâ—trous and detestable before the Magistrates and the common people every where for that we and the doctrine of H.N. might without any indifferent triall and lawfull or orderly proceeding as heretofore hath beene used in the Christian Church in such cases for confuting and condemning of heresie be utterly rooted out of the land with divers other most cruell practises proceeding out of their bitter and envious hearts towards us tending to the same unchristian and mercilesse purpose the which we will here omit to speake of because we have already been over tedious to your highnesse and most humbly craves your most gracious pardon and patience therein in respect that we speake to cleare our selves of such matters