A SURVEY OF THE SPIRITVALL ANTICHRIST. OPENING The secrets of Familisme and Antinomianism in the Antichristian Doctrine of John Saltmarsh, and Will. Del, the present Preachers of the Army now in England, and of Robert Town, Tob. Crisp, H. Den, Eton, and others. In which is revealed the rise and spring of Antinomians, Familists, Libertines, Swenckfeldians, Enthysiasts, etc. The mind of Luther a most professed opposer of Antinomians, is cleared, and divers considerable points of the Law and the Gospel, of the Spirit and Letter, of the two Covenants, of the nature of free grace, exercise under temptations, mortification, justification, sanctification, are discovered. In Two PARTS. By SAMUEL RUTHERFURD Professor of Divinity in the University of St. Andrews in Scotland. Every spirit that confesseth not Jesus Christ is come in the flesh, is not of God, and this is the (Spirit) of the Antichrist, 1 Joh. 4.3. For there shall arise false Christ's, and false prophets, and shall show great signs and wonders, insomuch that (if it were possible) they should deceive the very Elect. Matth. 24.24. LONDON, Printed by J. D. & R. I. for Andrew Crook, and are to be sold at his shop at the Green-Dragon in Paul's Churchyard. 1648. A brotherly and free Epistle to the patrons and friends of pretended Liberty of Conscience. IT is a question not easily determined whether the Church of Christ suffer more by brethren, her mother's sons Edom within, or by strangers, Babel without her walls: It is undeniable that thousands of godly people are carried away to Familisme, Antinomianism and love to follow strangers because people are floods and seas, and teachers sit upon the waters as fair or stormy and rough winds; I have been long silent, but when I did see not long ago privileges of state, if in a feather violated must be judged bloody and unexpiable by sacrifice, or any way else, and heresies, fundamental blasphemies, foul inventions of men, are thought to be zealous errors, godly fancies, things of the mind not to be spoken against, except M. Tho. Edward's, or any other who out of zeal to God, cry against the New altar, would be charged to sin against the Holy Ghost, therefore I dare not but give a Testimony for the truth. Silence may be a washing of the hands with Pilate, saying, I am innocent of the blood of lost souls, but it washeth away the guilt with waters of ink and blood. And except my heart deceive me, give me leave to borrow an expression of Job, If I lift up my hand, or a bloody pen against the truly godly, or have a pick at holiness, Let mine arm fall from my shoulder blade, and mine arm be broken from the bone. Job 31.21, 22. I am not to oil any man's head who hath been exorbitant in his superpluses or overlashing against personal infirmities of the true godly, as if godly and elect men, and elect Angels were terms reciprocal (I would the Antinomians had not biased too many with such an opinion) for Judas the Traitor, for aught we read, was orthodox in point of doctrine, and Peter not so in playing Satan's part to dissuade Christ from suffering, and in complying with the masters of out-dated ceremonies, nor should cummin and mint divide us, though there may be a little pearl of truth in these, and I would not willingly side against lower and underground truths, that Christ will own, though little and small. But sure it is not Christian, but Ass' patience, to open the bosom and the heart to lodge Familists, Antinomians, Arminians, Arrians, and what not under the notion of the godly party, and to send to hell others sometime judged the godly party, because of two innocent and harmless relations of Scottish and Presbyterial: As touching the former M. Henry Burton Conformities deformity. p. 17 is pleased to call the Scots the vilest of men, and if I mistake him not b Preface to the ●. Major of London. partakers with murderers, with rebels, with Traitors, Incendiaries, underminers of Parliament and City, that they may reign, whose violent and fraudulent practices proclaim them to be not friends, but such as in whom to put the least confidence, is to trust in the reed of Egypt, whereon if a man lean, it will pierce him through And c Pag. 20.22. speaking of the General Assembly of the Kirke of Scotland, he saith, Thus in reference to the spirituality or the Church there seems to be set up in their national Assembly the like Supremacy, which the Pope himself claimeth over Kings, States, Kingdoms, Commonwealths, and M. Rutherfurd in his government of the Church of Scotland tells us that though none in this Grand Assembly have decisive voices, save only Commissioners, yet the acts of the Assembly oblige all the absents not present in all their members, and that because, what is by these Commissioners determined and concluded is matter necessary and agreeable to God's word, as being no less infallible than those decisions of the Apostles, Act. 15.— And whosoever shall not conform in all things to the constitutions of that General Kirke Assembly, when once the horn is blown, then ipso facto imprisonment, confiscation of Goods, banishment, and what not?— What? to set up in the Church an Oracle of infallibility and such a Supremacy, as no true bred English Christian can interpret for other than Antichristian Tyranny— and thereby shall our fundamental Laws, privileges, and power of Parliaments, liberties, and freedom of all true bred English subjects be brought under perpetual bondage— worse then that either of Egypt or Babylon. But that we may speak for ourselves. I answer to all these, in the following considerations, without recrimination. 1. If any truths of Christ because holden by the Church of Scotland leave off to be truth then shall we say, these that by divine providence (which casts a measuring line of acres and lands to every Nation) have obtained the warmer side of the Sun in South Britain, and a fatter soil have the more excellent Christ, as if Gods grew in gardens, Juvenalis. O sanctas ●entes quibus hoc nascuntur in hortis ●umi●a— as they said they did in Egypt. But as Religion should not wear the shape, fashions & hew of men, so sure England and Scotland differ non specie & natura sed accidentibus meris, a little vicinity to, or distance from the Sun is a poor difference, when we come up to our father's house the higher Jerusalem (which he who bringeth many children to glory, I pray, and hope shall do) I trust we shall not stand in a vicinity to, or a distance from his face who sits on the throne and the Lamb, as English and Scotish, and though Scotland be resembled to Egypt, as M. Burton says, we have not pierced through our brethren, but are the causes under God far more now, why M. Burton and our brethren breath in English air, then when we came first into this land, for M. Burton said himself, to some of our number then, we was then the Kingdom of Judah, helping the Ten tribes their brethren against the Taskmasters of Egypt, and spoilers of Babylon, and our General Assembly in Scotland was then beautiful as Tirzah, comely as Jerusalem, terrible as an army with banners. But now the tables are so far turned▪ that our General Assembly is a Papal throne above Kings and Kesars', and we ourselves are worse than Egypt or Babylon. Doth a fountain send forth at the same place sweet water and bitter? My brethren, these things ought not so to be. But what although Scotland be Egypt and Assyria, Esaias saith, ch. 19.18. And in that day shall five Cities in the land of Egypt speak the language of Canaan and swear by the Lord of hosts. And though we be Assyria (as M. Burton the title page saith) we like that better of the same Prophet, v. 24. In that day shall Israel be the third with Egypt, and with Assyria, even a blessing in the midst of the land, whom the Lord of hosts shall bless, saying, blessed be Egypt my people, and Assyria the work of my hands. But I am afraid▪ that Familists, Antinomians, Arminians, Socinians, whom M. Burton calleth the Saints, shall not be found the only true Israel of God. 2. We pass not to be judged the vilest of men by M. Burton, or partakers with murderers, with rebels, with Traitors, Incendiaries, underminers of the English Parliament, Antichristian and Papal Tyranizers over the bodies, estates, consciences of the free borne English, under the notion of Presbyterians. For 1. M. Burton is but a man, and speaketh thus from the flesh, and hath three times changed his mind or profession touching Church-government and other points of tollerating Arminians, Socinians, and the like against which he gave a testimony in his Apology and other writings, he that changeth thrice, may change four times and ten times. But if we should stand or fall by the Testimony of men, I should rather name Apostolic Calvin, renowned Beza, godly and learned Cartwright, Prophetical Brightman, with other worthies, M. Dod, M. Hildersham, M. Dearing, M. Greenham, M. Perkins, M. Baynes, M. Pemble, D. Ammes, D. Sybs, D. Preston. I speak not of many eminent lights in Scotland, who now shine in another firmament, of M. Knox, M. Bruce, M. Welch, and many the like worthies, if these who are asleep in the Lord, were now living, they would deny you, and your Independency, and separation, your Schisms▪ Atheistical and Epicurean tenets of toleration of all Sects, Religions, false ways, your Antinomians, Familists, Socinians, Arminians, Arrians, Antitrinitarians, Antiscripturians, Seekers, Anabaptists; all which I cannot but judge to be yours, because you are so far from writing against them, or denying them, that in your books, to write against them, is to persecute the Saints of the most high, few or not any of your way wrote ever one jot against them. But you spend all the blood and gall of your pen on Presbyterians, on the Scots, the City of London, the Assembly of Divines, on Zion College, as against Egypt, Assyria, Babylon, Antichrist, tyrants over the conscience, persecuters of the Saints, such as would enslave England. You plead for a toleration to them all, they are the Saints, the godly party, the only Anointed ones. I deny not but many carnal men may, and do crowd in amongst Presbyterians, but are they owned by them? plead they for them? do they book them in their accounts as the godly party? But the Presbyterians spread a thousand lies of them: yea to say no more of them then what their Printed books speak, which were never disclaimed by them. They cannot be lies when the Authors and Patrons who plead for toleration to them, are not only silent, but reply and duply in Press and Pulpit for the vindication of their innocency. But if Antitoleration may go pari passu equal foot and pace with Antinomisme, Arminianism and Socinianianisme, and such like heresies, and false ways as consistent with godliness and Saintship; why should Presbyterians be blotted out of the Calendar of Saints? and ought ye not also to restore them with the spirit of meekness? to oppress, imprison, fine and confine them, to decourt them out of places, judicatures, offices, societies, is no persecution, why should devouring pens be sharped and inked with gall and venom of Asps against them only as Antichristian, Popish, Tyrannical, profane, bloody-persecuters, the sons of Pope and Prelate? you are more debtors to them for your lives, free-holds, estates, victories, free sitting Parliaments, peace, plenty, freedom from grievous Taskmasters of Egypt, ceremonies, will-worship and other toys, which the godliest rather tolerated then approved, then to any sects in England. Your Antinomians, Familists, Socinians, Antiscripturists, the gedeon's, and Saviour's of the land of whom the maids in their dance sing, they have slain their thousands, and their ten thousands, when both Kingdoms were in the post way toward Babylon were as men buried, and in the congregation of the dead, and as still as salt, we heard nothing then, not one sound, nor the least still whisper of the wars of the Lamb, of a two edged sword in the hands of the Saints. M. Deal then to some purpose, as a man in the streets might have said of men of these times, what he most unjustly and calumniously saith of the Reverend Assembly of Divines, if they approve not his Familisme. They are the enemies of the truth of Christ, and (he hopes) the last prop of Antichrist in the Kingdom. This is the bloodiest tongue-persecution ever I read of, to lay such a charge on men godlier than himself, because they cannot, and dare not command their conscience to come up to the new light of H. Nicholas, and such blasphemers: yea at that time there were faint and cold counsels and encouragements given to their brethren for the prosecuting the innocent and harmless defensive wars of the Lamb, gideon's sword was then among all the sects of England no better than an oaten reed; not one sect than durst face the field against the Antichrist, they were like silly Doves and fainting Does, if I may have leave in humility to say it, desiring that Christ lose not, when Instruments gain, motions owe much to the first mover. And posterity will know to the second coming of Christ, from whence came the first stirring of the wheels of Christ's Chariot in Britain, and who first founded the retreat to return back again from Babylon. Partial and lying stories cannot prevail against a truth known to all the Christian world; Europe and the Sun are witnesses of lies, and partial reports made on the contrary. The sects were innocent men of convening of a free Parliament. Now the worst representation ye can put on our judgement of Antitolleration, is that we maintain that opinion, not out of weakness and want of light as the Saints do all their opinions, which you plead aught to be tolerated, but out of wickedness, and that we would with high hand force upon the consciences of others our opinions, which is the most direful persecution ever was heard of. But brethren, why do ye break windows in our consciences to charge us with wickedness, in our opinion of Antitoleration, and will have all your own errors (if they be errors) to be vailed with mere weakness, measure out to us some scruples and grains of charity, if you would have pounds and talents of meekness, and forbearance, weighed out to yourselves. You will not buy and take in with a little weight, and sell and give out with a great measure? Double weights are abomination to the Lord. Give us but quarter measure, and charge us not with persecution, and slaughtering of the Saints, because we judge a toleration to all, even to such as will not come up to the unity of one faith, and confession thereof, that is, Socinians, Anabaptists, fleshly Familists & Antinomians, Arrians, Arminians, Antiscripturians, Enthusiasts, Seekers, and the like, to be right down Atheism, we conceive the godly Magistrate does not persecute the Saints, if he draw the sword against adulteries, murderers, rapts, robberies, even in Saints, and we hope you, at least some of you are of the same mind with us: now spiritual whoredom, perverting of the right ways of the Lord, Socinianism, professed and taught to others, even in Saints, to us is worse and more deserves the sword than adulteries: for false teachers are evil doers, and so to be punished with the sword, Rom. 13.3, 4. and called evil workers, Phil. 3.2. such as rub the pest of their evil deeds upon others, and therefore not to be received into any Christian society, house, or Army, 2 Joh. 10. such as the Holy Ghost said, under the Kingdom of the Messiah when the Spirit was to be poured on the family of David, and the fountain opened, should be thrust through, wounded and killed, because they prophesy lies in the name of the Lord, Zach. 13.1, 2, 3, 4, 5, 6. c. 12.10. all the godly think of Antitoleration as a truth of God, they are persuaded of in conscience must stand, when the hay and stubble of Liberty of conscience, Antinomianisme, and the like, shall be consumed with fire, so do the godly in the Churches of N. England think with us: refute this opinion of ours, and of these whom you esteem to be Saint-murtherers with reasonings, and not railing, nicknaming us Antichristians, Babylonish Lords over the conscience, to shame us out of this opinion which is the truth of Christ with the odious and bloody charge of persecuters of the Saints, sons of Babel, Tyrants over the consciences of the godly; this is the heaviest club-law on the conscience, and the saddest tongue-persecution we know, else the sharp arrows of the mighty, and coals and firebrands of Juniper, with which M. Burtons' writings are salted against his sometimes dear brethren the Presbyterians, the sometime Saviour's and Redeemers of the oppressed and crushed Saints, are not persecution, contrary to Psal 52.1, 2, 3, 4. Ps. 120.2, 3, 4. Jobs friends persecuted him, Job. 19.20. sure they lifted neither sword, nor spear against him; whether our Brethren did counsel in private and public to send an Army against their brethren of Scotland to destroy them, who in the sincerity of their hearts did sacrifice their lives for their safety, peace, liberties, and Religion, or no, I leave to their own consciences. As for the forcing of our opinions upon the consciences of any; It is a calumny refuted by our practice, and whole deportment since we came hither. Our witness is in heaven, it was not in our thoughts or intentions to obtrude by the sword and force of Arms, and Church-government at all on our brethren in England, but we conceive that Master Burton, and the renowned Kingdom of England, are engaged by the oath of God to receive such a Government as is most agreeable to the word of God, and the example of the best reformed Churches, and are obliged sincerely, really, and constantly, through the grace of God to endeavour in their several places and callings, the preservation of the Reformed Religion in the Church of Scotland, in doctrine, worship, discipline, and government against our common enemy. Now if M. Burton have sworn the covenant, he hath engaged himself in the first Article thereof really, sincerely, and constantly, to endeavour in his calling the preservation of the like supremacy which the Pope himself claimeth over Kings, Confor. defor. pag. 20.21. Princes, States, Kingdoms, commonwealths, the preservation of infallible General Assemblies on earth, of that spirit of Antichristian pride and tyranny, of Rebellion and Treason in lifting up a Papal throne above Kings and Kesars', above Kingdoms and Commonwealths, to the enslaving of the whole Nation (of England) in their souls, bodies, and estates,— whereby the fundamental Laws, privileges, and power of Parliaments, liberties, and freedom of all true bred English subjects, are brought under perpetual bondage, worse than that either of Egypt or Babylon. Now I desire Burton to awake, and all our brethren of the way of Liberty of conscience in England, who I suppose have sworn the Covenant sincerely and really, if a Preacher of the Gospel, and Saints who preach, cry, print, that the government of the Church of Scotland, and of all the Reformed Churches, is Antichristian, Tyrannical, rebellious, treasonable, destructive to the liberties, laws and freedom of the English subjects, worse than that of Egypt and Babylon, do in their callings of preaching the Gospel professing the truth sincerely, really and constantly endeavour the preservation of the government and discipline of the Church of Scotland? O but they do endeavour its preservation only in their callings against the common enemy. What is this, but they swear to defend Antichrist in the Presbyterial government against Prelates, that is, against Antichrist in Prelacy, and yet black it as Antichristian: and how? in your several callings: now M. Burton and our brethren's calling is to preach and write for the truth, then must their calling bear them to preach and print to the Prelatical party, and to Cavaliers, that the government of the Church of Scotland is lawful, Apostolic, and of Divine right, otherwise they cannot in their several callings defend it against the common enemy, (for it is not Pastors calling, nor I suppose, a lawful calling in our brethren's mind to defend it with the sword) and must the preaching and printing to Antinomians, Socinians, Arminians, to Saints hold forth an Antichristian, a worse than Egyptian and Babylonish government, exclaim against it as undefendable, and yet defend it against the common enemy the Prelates? But whether our Brethren did swear the Covenant with a purpose to keep it or no▪ and whether they have not endeavoured not to preserve but to destroy and extirpate the Reform Religion, doctrine, worship, discipline and government in Scotland, and persecuted us because we assert it, or if more can be done then the proposals of the Army and the Parliament hitherto have done (if they do no more) to promove all heresies and errors contrary to sound doctrine, we must remit in silence to the only final determination of the most High. They are stronger than we; but I am confident the earth shall not cover the blood that is shed in Scotland, but it shall stand before the Lord against such of the Kingdom of England (for many generations) who engaged their faithful and well-minded brethren in a blind cause to establish abominable Liberty of conscience, Familisme, Antinomianisme, Socinianism, Prelacy, Popery, etc. And the righteous Judge of the world knows we never intended any such thing; but we might have believed 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 happiness, we minded with loss of our own lives (I with many others dare appeal to the Sovereign Judge of all the earth, in the sincerity of our hearts) but almost utterly destroyed, yet divers of the Sectaries profess they had rather fight against the Scots as against Turks. 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 witness to this oppression and violence. For if such as did swear the Covenant, which was the only thing that engaged us, had said ingenuously at that time, we swear to endeavour the extirpation of Popery, Prelacy, Superstition, Heresy, Schism, Profaneness, and whatsoever shall be found to be contrary to sound doctrine— lest we partake in other men's sin. But in the mean time we 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 Ministry and Christian walking for toleration and brotherly forbearance of Popery, Prelacy, Superstition, Heresy, separation and gathering of Churches out of true Churches; judging the Presbyterians of Scotland (whom by the oath of God they are to defend) the schismatics, and indulgence by Law and otherwise to be yielded to Papists, Arminians, Socinians, Arrians, Familists, Antinomians, Seekers, Antiscripturists, Enthusiasts, etc. but none to Presbyterians at all: we should have blessed your right down ingenuity, yet have our Brethren really so sworn, and so practised. But (saith Burton) the Scots are the vilest of men, p. 17. partakers with murderers, with rebels, with Traitors, Incendiaries, underminers of Parliament and City, etc. Words of butter and oil, soft and sweet, would sooner convince us, and arguments of iron and brass, that are strong, hard, invincible, should more edify and persuade. The truth is fire, but not passion; Burton speaks fire, not always truth. These are not the words of such as war under the banner and colours of love, and fight the battles of the Lamb. Passion is a paper-wall to a weak cause: your Brethren stood once in your books 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. Dear brethren, be humble and lowly to your old friends, be not perjured for ill will to us, we shall mourn 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 split 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. Success in an evil cause is not happiness, believe it, Heresy when she is heir to her mistress, is a burden that the earth trembles under: ye know Heresies goeth with broad Peacock wings through the Land, and takes in Towns and Castles, but they had good help from Presbyterians, their Antichristian brethren, as they like to call them. Sects are courted, multitudes take hold of the skirt of a sectary now adays. But the Court is paved with glass, and to you, all the faithful Ministers of Christ are but Antichrists Priests. The white golden breathe of success may blow you asleep, but cannot secure you: your Brethren have been 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 murderers: but I shall only answer that I judge that in England the Lord hath many names, and a fair company that shall stand at the side of Christ as his conquesse in the day, when he shall render up the Kingdom to the Father, and that in that renowned Nation, there be men of all ranks, wise, valorous, generous, noble, heroic, faithful, religious, gracious, learned. And I hope to reap more peace in naming England from the choicest 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 wickedness, and profaneness 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, alleging God cannot see such violence and bloodshed to be sin in them: also we profess, to be orthodox and a strong Presbyterian is but a poor old rotten Coach to carry men to heaven, there is more required of these who shall be heirs of salvation, but this cannot justly impeach the Presbyterian way of Antichristianisme. And wherein is the General Assembly of Scotland Papal, and set up above Kings and Kesars', and may bring Presbyterians under a praemunire? Haddit M. Burton any arguments to make out this sad charge against his brethren, but the stolen and reprinted, not reasons, but rail 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 grammar and matter to Whitegift, Bancroft, to lying Spotswood, to the flattering time-serving Balaams, who to gratify King James, and Bishop Laud, and these of the Prelatical gang, objected the same with more nerves and blood against the Scottish-Geneva discipline, then M. Burton does. That book of discipline was the Prelate's eyesore, and Mr. Burton must bring the weapons of his indignation out of the Armoury of Babylon against Presbyterians. I love not to compare men with men; only good Reader, pardon me to name that Apostolic, heavenly, and Prophetical 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 and other six faithful and heroic 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 souls; 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 publicly it should be razed,) that the King of Babylon gave touching Jeremiah, do him no harm, see well to him, his person, wife, children and servants; from the godly witnesses of his life I have heard say, of every twenty four hours, he gave eight to prayer, except when the public 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, he and his brethren as traitors, he hath these words as a full answer to the Prelatical raylings against the meeting of a General Assembly at Aberdene, and all the Erastian party, and to M. H. Burtons' present words, & his objecting of a poor praemunire by the Laws of England against Christ Jesus his free Kingdom: Who am I that he should have called me, and made me a Minister of the glad tidings of the Gospel of salvation, A letter of M. john Welsh. An. 1605. these sixteen years already, and now last of all to be a sufferer for his cause and Kingdom? To witness that good confession, that Jesus Christ is the King of Saints, and that his Kirke is a most free Kingdom; yea as free as any Kingdom under heaven, not only to convocate, hold and keep her meetings, Conventions and Assemblies, but also to judge of all her affairs 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 she is free in her government from all other jurisdiction except Christ's. These two points are the special cause of our imprisonment, being now condemned as traitors for the maintenance thereof; we being waiting with joyfulness 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 do affirm that these two points above written, and all other things that belong to Christ's Crown, Sceptre, and Kingdom, are not subject, nor cannot be, to any other Authority, but to his own 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 lie upon the Prince, but also upon our own brethren, Bishops, Counsellors and Commissioners: It is they, even they, that have stirred up our Prince (King James of great Britain) 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 sins. And as the rest of our brethren, who either by silence approve, or by crying peace, peace, strengthen the arm of the wicked, that they cannot return, in the mean time make the hearts of the righteous sad, they shall all in like manner be guilty of our blood, and of high Treason against the King of Kings, the Lord Jesus Christ his Crown and Kingdom. Now I but propone to the real conscience of M. Burton that speaketh in his dialogue: 1. If there be not more of Christ in this one letter (if he will read it all) then in all the virulent pieces he hath written against his brethren, Confor. Defor. who when he suffered, did intercede for him, and lie in the ashes, and behaved themselves as one at his mother's grave. 2. Whether or not, he and his brethren who did plead against the Assembly of Divines in favours of an Erastian party, do not stir up both Prince and Parliament in both Kingdoms in this very cause, to bring on a national guilt on the land to enslave the free Kingdom of Christ to the powers of the world, and whether in this do they not build the sepulchers of the Prophets, and bring upon their own heads the blood of the slain witnesses of Christ? 3. Whether a distinction will help them at the bar of God's justice, that they sided in hatred of the Presbyterial 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 own conscience, in laying the headship of the Church of Christ on the shoulder of King and Parliament, and then keep in their mind, a mental reserve of the Presbyterial Church only? Now they knew that the question between Erastians' and us, was, whether there be a power of government distinct from the power of the Civil 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 down the sects lower and lower in the hearts of the godly in this Kingdom, and I hope shall lay their honour in the dust; In the same manner M. Burton saith, the giving of this power to the General Assembly above the Parliament, incurs a praemunire against the Laws of England, so saith the Erastian. But M. Burton knows that is not the question, and that his congregational way makes no bones of a far higher praemunire. For 1. The Parliament hath nothing to do at all in Church matters, more to judge of them, or to punish heretics then if they had no souls. 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 enact wicked Laws, or to ratify wicked Popish constitutions, ergo, he 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 suck healthsome milk, 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 King's power to rule and govern a Christian people in equity and justice. 2. Our Brethren put a stranger praemunire on us. For would they speak out the mysteries and bottom of Independency, they acknowledge not this Parliament in any other sense than they would do a Parliaments of Pagans or heathen, for there be no Christian Magistrates at all to them, but such as are members of their congregational Church, that is, such as they conceive to be regenerated; and had they a world at their own will, than 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 the King as lawful Magistrates. I answer, its true, so would they pray for Nero, Dominitian, and heathen Justices of peace, sent by them as lawful Magistrates, but not as Christian Magistrates, nor such as they would choose to reign over them, because in their apprehension of them, they are no less without the Church then heathens; then let the world be judge of their candour in contending for a power of Premunires, and in voting that heathen Justices of peace and unchristian Parliaments should be above a free General Assembly of England, but they could not endure either Magistrates or Parliaments, of the gang they are now in England, to be above one of their Congregations, though consisting of seven. 3. They are jealous of any supremacy of General Assemblies. But say the Congregations of England were all Independent, they would not baptise the children of the twentieth Parliament man, Judge and Justice of peace, nor of the King or most professors in England as they are now in England, nor admit them or their wives or children to the Ordinances, because they are no Church-members, and no better than Ethiopians or Indians to them; and if Parliament or Justices of peace should take on them to judge or punish them for this; I believe, M. Burton and our brethren, would tell them, these that are without the Church, as you are, have no power to judge the Church of Christ, are to judge of Church administrations, or to whom Ordinances should be dispensed, or not dispensed. Judge, if this be not a supremacy given to seven above the Parliament, and Judges of the Kingdom, which M. Burton so much condemned in a national Assembly of all the godly Ministers and Elders in England. But it's a fault that the General Assembly hath power to make rules according to the word of God, appertaining to the good behaviour of all the members of the Kirke, and abrogate Statutes and Ordinances about Ecclesiastical matters that are found noisome and unprofitable without the Magistrate: So did the Assembly at Jerusalem appoint such rules as should bind Caesar, so he had been a good Constantine, and though they cannot abrogate Ordinances and Acts of Parliament by making or unmaking Acts of Parliament (our book of discipline never meaned that, as M. Burton, ignorant of the discipline of our Church, saith) yet as the Ministers of Christ, they may juridically declare, yea and preach authoritively that Acts of Parliament establishing the Mass, are unlawful and godless laws, commanding Idolatry, and denounce a woe against unjust decrees and laws, as Esay 10.1. else when M. Burton preacheth against such laws, he then must incur a praemunire, before God, and set himself in a Papal throne above the Parliament, and enslave the English Subjects; for he preaches that Statutes of Parliament that establisheth Mass, and the burning of heretics, that is, Protestants, are to be abrogated, as well as the General Assembly of Scotland doth; and so M. Burton must set himself above Kings and Kesars'. And when a Synod or Church convened in the name of Christ binds on earth according to the word of God, Matth 18. there is no lawful appeal from them to any Civil judicature, not because they are not men, but because they are a Court acting in the name of Christ according to his word, and Christ with them binds or loses in heaven, yea there is no reclamation to be made, nor any appeal from one faithful Pastor speaking in the name and authority of Christ, according to that, He that heareth you, heareth me, he that despiseth you, despiseth me, and there is no danger to be feared either of Papal tyranny, or Parliamentary breach, or praemunire. But M. Rutherfurd saith, The decisive voices of a General● Assembly binds the absent as well as present. Answ. So saith the Holy Ghost, the Churches of Antioch, Syria, and Silicia, were bound to receive and obey the decrees of the Synod so soon as they hear them, Act. 15.22, 23, 26, 27, 28. Act. 16.4. Act. 21.25. as they that despise the doctrine of faithful Pastors dead and buried, despise Christ: so saith that learned and godly man M. Cotton, and all the Churches of N. England, who to M. Burton must set up a Papal throne, as well as the Church of Scotland, if this be Popery; for what need Churches absent (saith Cotton, Keys of the Kingdom p. 26.) send to a Synod for light and direction in ways of truth and peace, if they be resolved aforehand how far they will go? and if they be not obliged to submit thereunto in the Lord. M. Burton saith further, p. 21. that M. Rutherfurd saith ch. 20.312. Gou. Chur. Scot The acts of the Assembly oblige all the absents, not present in all their members, and that because whatsoever is by these Commissioners determined and concluded is matter necessary and agreeable to God's word, as being no less infallible than those decisions of the Apostles, Act. 15. Answ. I dare appeal to the conscience of M. Burton well informed, and to all the godly, if they conceive any such thing to be my judgement to assert with Bellarmine & Papists, the infallibility of any Counsels, now on earth: yea if he had read, what I have said, ch. 14. p. 209.212. I prove that the Apostles acted not in that Synod as Apostles, but as ordinary Elders; and Doct. Whittaker and M. Cotton say the same, though M. Tho. Goodwin and M. Nye, contradict both M. Cotton, and Whittaker, and Calvin, and all both Papists and Protestants, yea and Independents, who acknowledge Act. 15. to be a pattern for Synods to the end of the world. But the Independents now in England, and Anabaptists side with Bridgesius, Grotius, Socinians, and Arminians, the enemies of Synods: and say that Synod, Act. 15. was an extraordinary Apostolic meeting that obligeth not the Churches now. The Seekers say, there shall never be Synods till Apostles arise again, which they say without all word of Scripture. 2. I speak not one word pag. 312. of that purpose, but pag. 322. I speak, and M. Burton both detracteth from, and addeth to, and perverteth my words, which I impute not to malice, as others do, but to his ignorance of the Discipline of the Church of Scotland; my words, ch. 20. pag. 322. are these: The acts of the Assembly oblige all the absents not present in all their members, as Act. 23 24.28. Act. 15.16.4. ch. 21.25. not because of the authority of the Church, but because of the matter which is necessary and agreeable to God's word. Beside that, M. Burton leaves out all the Scriptures I cite because he could not answer them, he leaves out these words, not because of the authority of the Church, which cleareteh my sense, and directly excludeth all infallible authority of Church or Assembly. For I hold they oblige the consciences not for men, or the Authority of the Church, or because, so saith the Church, as Papists make the testimony of the Church the formal ob●ect of our faith, and the Church to be as infallible as the Scripture, which I expressly 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 weak authority of the Church or men, but on the matter of the decrees, because or in so far as it is the necessary matter of the word, or agreeable to the word of God. Now may not the Reader consider this logic. The Gospel that M. Burton preacheth obligeth all his flock absent or presenct (for their presence maketh it not to be Gospel) and that not because of the authority of M. Burton, who is but a sinful man, but because the Gospel he preacheth is necessary truth and agreeable to the Scriptures, ergo, whatsoever M. Burton preacheth is no less infallible than the decisions of the Apostles. The Antecedent is most true, and more I do not say; but the consequence is most blasphemous and false, yet are all the lawful Pastors in Britain to preach the sound word of God, after the example of the Prophets & the Apostles, ergo, whatever all the faithful Pastors in Britain preach, is as infallible as the decisions of the Apostles; the Antecedent I can own as a truth of God, but the consequence is M. Burtons'. 2. He adds 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 General Assemblies can reel and err, Every man is a liar. I never say, whatsoever is concluded by them is necessary. I say, what is determined by them is de jure, that is, aught to be agreeable to God's word, for I show that General 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 he pleaseth best, and hath need to crave God pardon for that he rashly and ignorantly (I say no more) father's untruths on his innocent brother, who writeth and speaketh honourably and respectively of him; for let logic of conscience be judge, if this be a good consequence: What a General Assembly determines, bindeth no farther but as it is necessary, and as it is agreeable to the word▪ ergo, Whatsoever a General Assembly determines is necessary, and is agreeable to the word of God, it followeth in no sort at all, yea the ●u●t contrary followeth, ergo, if it be not necessary, and in so far 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 Protestant's and Papists they would not have so inconsiderately clashed with the word of God, and all the Reformed Churches in Christendom; for we deny, 1. All absolute, unlimited, and infallible authority, to Synods. Papists press that Counsels cannot err, 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 bar of the alone King and head of the Church, bear out their charge, and the like unlimited and boundless power of Civil and politic ratifying and passing in penal laws, 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 lays on his innocent brethren, Confor. d●for. who may, and I hope do in humility and confidence claim a Saintship and interest in the Lord Jesus as well as he; That they with Diotrephes, exalt man's power above all that is called God, are Antichrists, Apostates from the truth, do 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, etc. all the Protestant Churches, all the host of Protestant Divines. But, 2. All the power and authority of Synods we conceive to be ministerial, not Lordly, limited, regulated by the only word of God in the scripture, and in matters circumstantial, of order, and decency, as time, place, persons (observe I say not in mystical Religions, Ceremonies, called, but unjustly, indifferent, or the like) by the law of nature, rules of piety, charity, and Christian prudency, for the edification of our brethren, and the glory of God, and a lawful Synod, we judge hath power ministerial from Christ, to pass constitutions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 decrees, Acts 16.4. (Laws I do not call them, because Christ is the only Lawgiver, King, and head of his Church, his Officers are only servants, and Heralds to hold forth his Laws) and these constitutions condemning Arminianism, Socinianism, Familisme, Antinomianisme, etc. 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 he then said) and commanding in the Lord that they consent to the form of sound doctrine, rebuking all that subvert souls, 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 mere authority of the Heralds, as if they were infallible, not with blind obedience, not without reclamation, or appeal, if they be either contrary or beside the scriptures, but conditionally in so far as they are agreeable to the Word of God, even as the single Independent Congregation is to be heard in things lawful under pain 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 we teach that the Magistrate, as the Minister of God, after due examination according to the word, is obleiged to add his civil sanction to these constitutions, and to guard the Ministers with his Sword; and to punish Arminians, Socinians, Familists, etc. as Mr. Burton cried against them of old, and appealed to the supreme Magistrate, the King's Majesty against them: though we judge the Magistrates sword in all this, keeps such a distance from the conscience, that this is so far 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 he should oppose them, as he did then. And we think Arminians, Socinians, and Familists, who deny all power of Synods, less or more, except only, Sir, if it please you this is God's mind, if not, Sir, you are where you was, ●e a Sceptic to Christ's second coming, and change your faith every New Moon, we have nothing to say, but fare ye well, are the Antichrists in this, not we. Nor dare we conceal our fear of the ●ad ●udgements of God, and his highest displeasure for the breach of the Covenant of God in this Land. And that, First, since so many victories, and great deliverances bring forth no other fruit, but persecution of the Godly and faithful Ministers of Christ, and more virulent hating of, and railing against the Church and Kingdom 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 Kingdom than all the sectaries in England, when such are persecuted, impeached, imprisoned, cast out of the Parliament and Kingdom for no cause (if the bottom of the business were examined) but for their adhering to the Presbyterial Government, Covenant of God, their brethren of Scotland, opposing (as the Covenant of God obligeth 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 only go free, but Familists, Antinomians, Libertines who join in these blasphemies, Arminians & Socinians, the old Courteours and darlings of the late Prelates and popish affected, Seekers, Anabaptists, Separatists, and Independents of another stamp then these of New England, Covenant breakers and the like, are not only 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 allowed and authorized to be ordinary preachers to the Army. But know (I beseech you) that the Lord will discern between him that feareth an oath, and feareth not an oath. 2 God must reckon with the Land because the Ambassadors of Jesus Christ are despised, 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 rail against the Covenant, Reformation, Reformed Religion, the godliest in the Parliament, the Church and Kingdom of Scotland, the Assembly of Divines, the razing of the foundation stones and principles of the Gospel, pass Press 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 do disterminate Christian Religion from Judaisme, Paganism, Turkism, 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 children's children will I plead. 10. For pass 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. Be astonished O ye 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 turn aside the just for a thing of nought. 5. And what can we answer to all the Sister-Churches in Christendom, who have heard of so many Declarations, Letters, Ordinances, Remonstrances, promises before God, the world, and the elect Angels, that we came to this Reverend Assembly as willing to join with the professed desires and invitation of the honourable Houses of Parliament to remove not only government by Archbishops, Return from the Parliament of England to the Commissioners of the General Assembly. an. 1642. Ordinance of Parl. an. 1643. Feb. 9 Declarat. of both Kingdoms. an. 1643. Declaration to the General 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. Nou. 9 Ordinance 1646. Feb. 4. Ordinan. for Oxford. 1647. May 1. Treatise between the Kingdoms. 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. jun 3. 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 form of Catechism, and to establish the same by Law. To oppose heresies, errors, schisms, enjoin the national Covenant by Ordinance of Parliament to be taken by all; when now indulgence and more is yielded 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 pieces, of which the Lord may say, Offer it now to your Governor, will he be pleased with it and accept your persons? have been checked and dismissed without an answer till his day, yea and censured as guilty of breach of privilege of Parliament, as it faired with the Reverend Assembly of Divines, for a submissive and humble supplication, for the Royal 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 hear (as they must hear in languages known to them) that the Parliaments of both Kingdoms have made their humble address to the King's Majesty, and the Ambassadors of Christ, and the godly have lain at the footstool 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, heresy, schism, profaneness, and whatsoever shall be found contrary to sound doctrine. Wonder and be astonished, when it is reported that the Parliament of England joined in the same Covenant with us! have not only, not pressed the same on the Subjects, which they desire of their Prince, but suffer satyrs, raylings, reproaches to be cast upon the Covenant of God in Press, 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 do require the open toleration (not the extirpation) of all heresies, blasphemies, yea of the Kingdom 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, engage themselves to the Lord, never to suffer themselves directly or indirectly to be divided and withdrawn from that blessed union and conjunction: So that what the Kingdom and Church of Scotland, and the most faithful adherers to the Covenant, labour to build in public, with this underhand dealing is destroyed and casten down. I do not say this of all, I am confident there be divers in the Honourable Houses, many in the Church and Kingdom, who abhor from their souls the ways of heresy, superstition, schism, Popery, profaneness, treachery, wicked policy, which never did so much prevail in this land as since we did swear to endeavour the extirpation of all these, and that though this Covenant were buried, it must rise from the dead again, and that the Lord must make his Jerusalem in Britain a cup of trembling, a burdensome stone, a hearth of fire among the wood, a torch of fire in a sheaf, Zach. 12. against all her enemies, both Babylon without, and Edom within, that no weapon form against them shall prosper, that every tongue that rise against them in judgement shall be condemned, and that the Lord shall clear the ●udgements of his chosen on●s that they shall not finally be seduced, and shall bring the blind by a way that they know not, and return to a people of a poor language that they may all call upon the name of the Lord, and serve him with one shoulder, and the Lord may be one, and his name one, and his going forth, in the three Kingdomees, may be as the morning. O that the Lord who hath founded Zion, and hath chosen Jerusalem would do this in his time. S. R. Contents of the first Treatise, ANtinomians in the Apostles time, and have their descent from the old Katharoi, called Puritans, who taught that regenerate men could not sin. Chap. II. Of Libertines. The Libertines who sprang up, an. 1525. of kin to the Familists and Antinomians. page 2 Finer Antinomians deny the Incarnation of the Son of God. ib. Copinus, Quintus, Antonius Pocquius, the first Libertines under that name. 2.3 Pocquius a Priest affected obscurity, and objected ignorance to Calvin. ib. Libertines and Antinomians in many things like other. 3. & ib. Quintinus the Libertine and Antinomians slight the Scripture. 4 Libertines say, Angels are but motions of the mind. ib. Libertines make God the author of sin, Antinomians conspire with them. 4.5 Antinomians and Libertines have the same conceptions touching mortification and the conscience of believers. 5 Chap. III. Of Anabaptists, N. Stork. Th. Muncer, Jo. Be●old, etc. and their Tenets. 6.7.8. etc. Hen. Pfeiffer and Muncer, their seditious spirits and miserable end. 7 Above an hundred thousand killed in Germany, by the Antinomian spirits impulsion which wanteth the light of Scripture. ib. Tho. Schuker beheaded his own brother-germane by the impulsion of the Spirit. 8 The Spirit, bloody attempts, and miserable end of Becold, or John of Leiden. ib. His polygamy and fifteen wives. ib. His twenty eight Apostles above the number of Christ's. 8.9 His bloody spirit. 9 The tenets of Anabaptists. 9.10 Divers kinds of them, which hold all of them something, common with Antinomians. 9.10.11 M. Beacon saith, all external worship is indifferent. 10 Antinomians and the Anabaptists called liberi fratres, teach freedom from the Law, Covenants, vows, paying of tithes, from sinning. 11.12 Melchior Hoffman, Menno Simonz. 12 Chap. IV. Of David George. 13.14 Antinomians comply with David George. ibid. Chap. V. Of Casper Swenckfeld his Tenets complying with Antinomians. 15.16 His rise, life, errors. ibid. Swenckfi●ld his many books, his ignorance, he was admonished and confu●ed by famous Divines. 16 His foul tenets touching Christ. 17.18 Christ in glory remaineth man, contrary to Swenckfield. ibid. That the Scripture is the word of God, is demonstrated against Swenckfieldians and Antinomians. 19.20 The arguments of Swenckfield, against the word of God, which are also the Arguments of Antinomians, answered. 20.21. etc. The internal and external world differenced. 21.22.23 Swenckfield and Antinomians reject the Scripture and outward word, and make the Spirit all. 22, 23, 24 Chap. VI How the word converteth. 25, 26, etc. Certain necessary considerations how the Spirit and the word act together. 25, 26 How the acting with the Spirit is mediate. ibid. How immediate. ibid. The external word concurreth instrumentally with the Spirit. 25, 26, 27 The word not a dead letter. 27, 28 Swenckfield and the Antinomians destroy the word and Ministry, the absurdities that follows their doctrine. 29, 30, 31 Of the internal and substantial, and the external & vocal word. ib. Swenckfield and M. Del acknowledge no word but the internal and substantial word, and make Scripture and all externals indifferent. 30, 31, 32.33, 34, 35 It's no consequent, the word without the Spirit is not effectual to convert, ergo, it is no instrument of conversion. 34, 35 The word of itself a common sound. 34 The Arguments of Swenckfield and Antinomians to prove that the word is an instrument of conversion, because carnal, vocal, bodily, literal, discussed. 36 How we believe in God and in his word. 36, 37 Of the union of the word and Spirit. 37, 38 Waldesso and Antinomians make the Scripture an horne-book for babes only, and useless to believers. 38 Chap. VII. Of revelations and inspirations. 38, 39, 40 Of revelations active and passive. 39 Four kinds of revelations; to wit, Prophetical. 2. Special to the elect. 3. Extraordinary. 4. Satanical. 39, 40, 41, 42 Familists have no true revelations 40 Internal revelations proper to believers. 40, 41 How particular revelations are not in Scripture 41 Of the Prophecies of Knox, Luther, Wicliffe, Hush, and their revelations, and how they are differenced from the Satanical revelations of Anabaptists and Familists. 42, 43, 44, 45 Chap. VIII. Of humane industry, Arts, Sciences, Tongues, and whether they be lawful to the opening and supernatural knowledge of the Scripture. 45, 46 Endeavours of freewill consist well with grace. 45 How far Sciences and Tongues are to be acknowledged as the good gifts of God. 47 Science and Tongues in their nature, though not ever in the way and manner of acquiring them, necessary for understanding of the Scriptures. 47, 48 Christ and his Apostles learned though their learning was not acquired by humane industry in Schools and Universities. 48, 49, 50, 51 How the inward teaching, or teaching of the Spirit, excludes not the outward. 52 Frivolous objections of Sam. How, against Arts and Tongues, answered. 52, 53, 54 The teaching of the Spirit excludeth not Arts and Tongues. 55 Chap. IX. Of Henry Nicholas, his birth, writings. 55 Calling. 56 His wicked doctrine. 56, 57, 58 M. Del and Hen. Nicholas comply in the same doctrine. 57, 58 Mr. Del inclines to deny Christ God incarnate. 58 What God manifested in the flesh, is to Familists. 58, 59 H. Nicholas with M. Del and M. Beacon reject all ordinances and repute all external worship and confessing of Christ before men, all controversies in Religion, indifferent. 60, 61, 62. Which was refuted by Calvin. 62. Reasons against this. 62, 63, 64. Christ is true man not a holy disposition as H. Nicholas blasphemously taught 65, 66 Scripture is not to be exponed allegorically as H. Nicholas dreameth. 67, 68 Chap. X. of Joan. Islebius or Joannes Agricola, the first Father of the Antinomians under that name. 68 His calling, his soundness, his falling away. 68, 69 His Recantation of the Antinomian error in an Epistle of D. Luther to Mr. D. Guthel containing the mind of Luther touching Antinomians as a Sect that had their rise from the Devil. 69, 70, 71, 72, 73, 74 Luther is for the Law. 70, 71 That none is perfect in this life, and we are to sorrow for sin. 73, 74 Islebius recanted his Recantation and returned to spread Antinomianism after Luther's death. 80, 81 The tenets of Islebius & Antinomians in Luther's time. 81, 82 The Antinomian way of Paulus Crellius in Luther's time 182, 183, 184 How Antinomians stated the question of old. 83 How the Law is a patient to believers. 84 Of the Antinomianism of Michael Neander. 84, 85 Divers distinctions touching the use of, and freedom from the law tending to clear Luther's mind, 86, 87 Three special uses of the law according to Luther. Ibid. Luther refuteth Antinomians in terminis, and is most contrary to them. 86, 87, 89 How faith only justifieth as Luther saith. 100 How faith and works are contrary. 101 How according to Luther's mind the Law hath power over the flesh and not over the renewed conscience. 102, 103 How Good works conform to the law are not necessary. 103 The law the same now, and under the covenant of works. Ibid, The law is given properly to the new man, not to the flesh. 103, 104 How the terrified conscience is freed from the law. 105, 106 How the law condemneth and terrifieth, how not. 106, 107 How the law is given to the New man, how not. 108, 109 Excellent replies of a believer to the accusing law. 109, 110 The tempted believer freed from challenges of the law. 110, 111 How a tempted believer is to comfort himself against law-temptations in the conscience 112, 113 Luther is for conditions in the Covenant and for preparations before conversion. 114, 115 Sundry excellent answers to Satan, and the law, what a sinner is at the brink of despair 115, 116, 117, 118 How we are patients in justification, how not. 118, 119 How the law is weak. 119 How good works are naught. 120, 121, How the law is abolished, how not. 121, 122 That the law is to be preached to all. 119, 120 Of the union between Christ and a believer, opposite to the fancied union of Familists and Antinomians, who say that a believer is Godded and Christed. 123, 124, 125 Of our legal union, our union by faith, our union by marriage, by nature, and the intervening of interests and conditions with Christ and a sinner 125, 126, 127 Luther makes sin to dwell in the justified, contrary to Antinomians 129, 130 How it is in them, and how removed, pardoned sin is essentially sin. 131, 132, 133, 134 How we are under the law, and under grace in regard of the flesh and the Spirit. 134, 135 The divers respects of Law and Gospel 138 How the law is a dead Letter. 139 Of the Letter and the Spirit. 139, 140 Luther detesteth allegories. 139 How the believer needeth not the Law in the Letter. 142, 143 None are perfect in this life, as Luther saith, contrary to Antinomians. 143, 144 We must then have patience. 144, 145 Sin in the believer rageth to their feeling, and yet is made less sin. 145, 146 Luther taught that the Jews were Justified and actually pardoned by faith, as we are, contrary to Antinomians. 146, 147, 148 Ch. IX▪ Of Christian liberty, and of true & false sense. 148, 149, etc. Luther in the point of Christian liberty, is against the Antinomians. 148, 149 How the Law hath nothing to do with the conscience, according to Luther. 149, 150, 151, 152 Antinomians distinction that we sin not against the Law, but against Christ, removed. 151 Luther unduly chargeth these he calleth Sacramentarians, with making the Spirit without the word their rule, it being the doctrine of Antinomians in his time. 153, 154 How we are to judge of our spiritual estate by sense, how not. 153, 154 Luther's mind of freewill, and contrary to Antinomians therein. 155, 156 How the will is a patient rather than an agent in good. 157, 158 Of the subjective and active power of freewill. 158, 159 Thirteen considerations of the Author touching freewill. 160, 161, 162, 163 An absolute independent power in the will, to do without the predeterminating grace of God, neither peculiar to the Covenant of works before the fall, nor to the Covenant of grace, after the fall. 160, 161 Chap. XIV. Of the piece called Theologia Germanica, and of the Bright star. 163, 164, etc. Libertines sprang from the Gnostics, Familists from Libertines, Antinomians from both. 163, 164, 165 Of John Waldesso, who hath sundry principles of Familisme and Antinomianism in his book. 164, 165 God is the creature saith Theologia Germanica. 165 To ascribe any thing to the creature is sin, the new man is Christ. 165, 166 How creatures are under-causes of their own working. 166 The hell and heaven of Familists. 167 The Familists acknowledge no Christ, but a metaphorical Christ. 167, 168 So Theol. Germanica, and the piece called the Bright-star. The works of H. Nicholas. 168 Familists of England dissemble their grossest points. Their Petition to King James. 168 Vent their malice in the Petition against Puritans, were tolerated by Prelates, because they railed against non-conformists. 169 The contents of the Petition of the Familists in England to King James. 168, 169, 170 Chap. XV. Of the Familists, and Antinomians in New England. 171 Their rise. ib. Their tenets. 171, 172, 173 The Saints suffering are God manifested in the flesh, as Saltmarsh and Familists say. 172, 173, 174 Saltmarsh Chaplain to the General Sir Tho. Fairfax goes along with the Familists of N. England. ibid. Ordinances of preaching, reading, hearing, Sacraments, are not to be separated from the Spirit, nor the Spirit from them. 175 Chap. XVI. Of the first Authors of Antinomianism, and Familisme in N. England, as Mistress Hutchison, M. Wheelwrit, their preaching, seditious railing, and foul tenets. 176, 177, 178 Mrs. Hutchison bold, maintained she might preach to a Congregation, and alleged the example of Priscilla. 178 Her abominable tenets, in which she denied the immortality of the soul, the resurrection, Christ, heaven, sanctification, asserted revelations beside and without the word of God. 178, 179 A General Assembly at Cambridge in N. England confuted and condemned M. Hutchison, M. Wheelwright, and others. 180 M. Hutchison bore thirty form monsters. 181 Was excommunicated, banished to the Road-Iland, killed by the Indians, she and all her house. 181, 182. as is reported. Mrs. Dyer a Familist, the wife of William Dyer, a prime Familist, brought forth a terrible monster. 181, 182 Chap. XVII. Of the late Familists banished out of N. England in Massachusets, and now inhabitants of Shaw-omet, otherwise called Providence. 188 The blasphemous tenets of Sam. Gortyn, a wicked Familist, who preacheth openly in and about London. 183, 184, 185 Gortyn and these Familists deny God incarnate, and say every suffering Saint is Christ, and there is not another Christ. 184, 185, 186 So doth M. Beacon maintain the same. 189, 190 Joh. Waldesso despiseth Scriptures. 190, 191 Gortyn condemns swearing before a Judge. 192 Repentance, baptising, preaching by any that have not the Spirit of sanctification, or premeditate, or study what they are to preach. 192, 193 Of other Antinomians in England, as Town, Eton, Crisp, Paul Hobson, Beacon, Del, Saltmarsh, and Den. Chap. XVIII. Saltmarsh cleareth his mind of personal mortification faintly, holdeth many other points of Familisme, of Christ crucified, risen, ascended, etc. in figure, not in his true real manhood. Personal mortification must be commanded in the Gospel to believers, otherwise mortification which is purchased by Christ's merits 1640. years ago, cannot be commanded us now. 196, 197 Saltmarsh with Familists deny the first Adam to be a real single man. 198, 199 Saltmarsh denies a visible Church. 200 And external baptism. ibid. Chap. XIX. Saltmarsh with Familists fancy many new administrations of Law, Joh. Baptist, Gospel, all-spirit. 200, 201 What the Antichrist is to Saltmarsh and Familists. 201 Saltmarsh saith, that arts, and tongues, and Scripture brought in Antichrist, and banished the Spirit. 201, 202 Saltmarsh with Familsts maketh three special administrations, the Law, the Gospel, the Spirit, and rejecteth the Protestant faith, and takes a new way of the Spirit. 203, 204. from H. Nicholas. Wars to Saltmarsh were mere types done away. 204, 205 The Ministry and baptism of Christ, are made different from that of Christ's. 205 The different ministrations, even that of all-spirit, in this life. 205, 206 Saltmarsh and Familists will have the day of judgement and an administration without Ordinances to be in this life. 206, 207 Chap. XX. Of the ceasing of Ordinances since the Apostles died, as Saltmarsh with Seekers teach. 208, 209 Separation from a false Church lawful. 209 No new lights after the canon of Scripture is closed. proved fully. 210, 211 The place Matth. 28.19, 20. Lo I am with you to the end, proveth the continuation of a Ministry till the last judgement. 212, 213, 214. what ever Saltmarsh, with his Seekers, say on the contrary. Saltmarsh taketh away all Ministry, calling, and sending of Pastors, as Seekers do. 214, 215 Chap. XXI. The doctrine of Saltmarsh and Familists touching Magistracy, and the spiritual discerning of Saints among themselves. 215, 216 Saltmarsh maketh Magistracy the image of Christ the Mediator to men in the flesh not to Saints. 216 Of the discerning of the Spirits. 216, 217 Familists are against war, and yet practise it. 217 Defensive wars lawful. ibid. Chap. XXII. The highest discoveries Familists have of Christ, to wit, that neither the first, nor the second Adam Christ, is a true and real, but only a figurative man. 218, 219 Praying and supernatural acts in us suppose some actings in us, and Christ on the cross crucified not our natural faculties, as Saltmarsh with his Familists dream. 220, 221, 222 Chap. XXIII, Praying a law-bondage to Saltmarsh and Familis●s. 223, 224 Saltmarsh holdeth that neither written Law, nor written Gospel is our obliging rule, b●t only the Spirit, as did Libertines. 224, 225 Chap XXIV. Of the indulgence of sinning under Law and Gospel granted by the Familists. 225, 226 That men under Prelacy may adore Altars and Images, and not sin, but walk with God in these dispensations. 226 Chap. XXV. Familists will have us to be Christed and Godded. 226, 227 Chap. XXVI. The Familists fancy of our passing from one ministration to another of higher glory in this life 227, 228 Saltmarsh with Familists fancy a day of judgement in which we burn old ministrations and truths, and ge● new light. ibid. Saltmarsh expones the place 2 Pet. 3.10. Which is clearly of the day of judgement, to be a day in this life, as did Hymeneus and Phile●us. 228, 229 Of the Lord's Prayer. 228, 229 And the Sabbath according to Saltmarsh. 229 Familists against the written Scripture. 229, 230 Chap. XXVII. How Ordinances and the letter of the word are instruments of conveying of Christ and his grace to us, and neither adored of us, nor useless to us. 230, 231, 232, etc. The letter and the Spirit, who are Ministers of the letter, who of the Spirit. 231, 232, 233 Serving God in Ordinances unjustly called Idolatry, by Saltmarsh and Familists. 234, 235 Ordinances are not bare shadows. 236, 237 Natural men stumble not at the letter of the Gospel, but at the thing signified, 1 Cor. 1. 237 Chap. XXVIII. Of our assurance and comfort from acts of free grace. 238, 239 Or as suitable to the rule, or not suitable. 239, 240, 241 Chap. XXIX. The scope of Saltmarshes book, called Sparkles of glory, and how he denyeth Christ to be any thing but a man figuratively or mystically, as 〈…〉 taught. 242, 243 Saltmarsh denieth 〈…〉 come in the flesh, or hath any body he died in, but his 〈…〉, which is the Saints suffering affliction. 243, 244, 245 Christ really crucified, not in figure. 244, 245 What Christ's offering his flesh on the cross is to Saltmarsh and Libertines. 246, 247 Saltmarsh with H. Nicholas teacheth that every creature is God or a substantial part of God. 247, 248 Chap. XXX. Familists will have all externals indifferent. 249, 250, 251, etc. We may be of any Religion we please to serve in love the sects we converse withal for the time. 250 A letter printed by Authority under the name of Oliver Crumwel opened, and found to contain many secrets of gross Familisme. 250, 251, 252 Independents and Presbyterians cannot pray with the same Spirit, and receive the same answer. 252, 253 Familists condemning all outward Ordinances, condemn all unity, but what is inward and invisible. 254, 255 Saltmarsh saith, that God manifested in the flesh, is nothing but God by his Spirit discovering new light. 256 What uniformity we mean in the Covenant. 257, 258 No rule for uniformity in doctrine, worship, discipline but the Spirit. 259 The sword a means of hindering men from being perverted, but not of being converted. 261, 262 That we must in outward things please one another, though in Idolatry and Sin, is taught by Saltmarsh, Beacon and other Familists. 264, 265 The place Gal. 6. neither circumcision etc. cleared. 266, 267 Familists will have it lawful for no man to come out of Prelacy, Popery, or any unlawful way, till the Spirit effectually draw them 268, 269 How Saltmarsh is against duties. 269 Saltmarsh, Seekers and Familists are for any Church-Government. 270, 271 Chap. XXXI. Saltmarsh and Familists teach that there is salvation in all Religions. 171, 172 Every man's conscience is his Bible, as Saltmarsh thinks. 172, 173 Chap. XXXII. What certainty of faith the Saints may attain to beyond the Familists fluctuation of faith, of Heresy and Schism. 274, 275 A twofold infallibility. 274, 272 One of the Prophets and Apostles, & another of all beleivers. 277, 278 Saltmarsh professedly deserteth Protestants, and taketh him to Familists. 275, 276 Saltmarsh and Beacon against the Trinity and the union of two natures in Christ. 276 Saltmarsh devises a new union between God and Man, Devils and Angels. 276, 277 Saltmarsh defineth Heresy in relation to the Spirits teaching, not to the written Word. 279 And Schism to be in relation to the invisible, not to the visible Church 280 Chap. XXXIII. Familists mind touching prayer 281, 282 Chap. XXXIIII. A taste of the wild allegoric interpretations of Scriptures that Saltmarsh fathers on the spirit. 282, 283, 284, etc. All in Covenant with God are preachers of the Gospel to Saltmarsh. 282 Saltmarsh and H. Nicholas makes Christ's coming again and judging of the world to have been these 1640. years 284 Saltmarsh would prove by Scripture there should be no baptising by water. 284, 285 Christ crucified is nothing to Saltmarsh but the Saints Godded and Christed, and suffering with faith & patience. 285 Ordinances are only 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 dreams of a Church on earth that shall want Ordinances. 287, 288 The place Gal. 4.1. Of the Heir under Tutors vindicated from Saltmarsh's gloss. 289 The Corinthians called carnal unduly, 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 eat etc. speaks nothing of the Idolatry of means and Ordinances, as Saltmarsh fancies. 292 The Disciples of Christ not under a carnal 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 glorify me &c. foully abused, vindicated. 294, 295 Exod. 33. None can see me and live, vindicated from Saltmarsh his gloss. 295, 296 The place Zach. 13. of killing false Prophets under the Gospel,, vindicated. 296, 297 Chap. XXXV. Of the anointing of the Spirit and the Letter. 297, 298, etc. Of the knowledge of such as are under actual vision in a Trance. 297, 298 Prophets not ever under actual visions in actual prophesying to men, as when in a dream 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 external. 300 external Ordinances in sensu composito and diviso how they suit with the Spirit. 301, 302 Three ways of union between the word and the spirit. 302, 303 The real influence of spiritual operations on the body. 303, 304 We adore not Characters. 304 The spirit because the spirit, and separated from the word, n●t our obliging rule but the law and the testimony. 304, 305 We are to wait on God in the use of outward means, though the spirit work not ever upon our hearts. 305, 306 Divers ways 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 external and preparatory, another internal and spiritual. 309, 310, 311 The one literal 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 logic. 314, 315 The characters of a spiritual 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 moral compulsion of the Law, is exhausted by the freeness of a Gospel-spirit. 318 threatenings legal had influence on the will of the first Adam, not of the second, or of confirmed Angels. 318, 319 The place 2 Pet. 1. Until the daystar arise, etc. vindicated. 319, 320 How the Spirit is the daystar. 320 How true that is, the more of the letter, the less of the Spirit. 321, 322 How we are changed into the same spiritualness 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 formal object of our faith, the Spirit the efficient. 327, 328 The Gospel to Antinomians a mere kill letter. 328, 329 The word spiritual beyond figures and letters in every consideration. 329, 330 The spirit determineth the actions of the spiritual man. 330 The order of acting in supernatural actions often from the Spirit. 331, 332 The assumption of a syllogism of conscience proven by the Spirit. 332, 333 How far the Saints are to leave Rome for new light. 334 3●5 Preaching of duties not contrary to the spirit. 335, 336 What the Law of the spirit of life is. 336 Characters of a spiritual 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 natural or civil to higher ministrations, an unwritten fancy of Familists. 340, 341 The garment wherewith the Son of God was clothed, is ope●e● to consist in six points, by Saltmarsh, and to be divers ministrations. 339, 340 How mortification is a sign of a spiritual condition. 341, 342 A Petition of the Familists of England to King James, anno 1604. 343, 344, 345, etc. Their virulency and malice to Puritans. 343, 344 Their extolling of H. Nicholas. 346, 347 They will have us saved by works of righteousness that we do. 347 Prelates never troubled Familists, because they were enemies to Puritans, and conform to the Prelate's ways. 341 They clomb to the Apostolic Church, and reject the Apostolic Scriptures. 348 Divers of the Court of Queen Elizabeth and King James were Familists. 349 Familists are for universal grace. 349 They labour to pervert King James to Familisme. 350 They condemn all as Antichristian that are not of their way. ibid. They profess uncouth phrases that Protestants cannot understand as Libertines did, ibid. They profess they will take and embrace, reject or refuse their Religions which is the only true way to salvation, as the King and his Laws shall enjoin. 350, 351 An abjuration tendered to Familists in England a●. 1580. the 10th. of Queen Elizabeth's reign by the Lords of the secret council declaring H. Nicholas to be an Heretic. 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. FOUR How we teach a desire of grace to be grace. ibid. Chap. V. How we are freed from the law, how not. 5 Chap. VI How the Command of the law layeth an obliging bond on us. 5, 6 Proven by six arguments. Chap. VII. How the Law and the Gospel require the same obedience. 7, 8 Chap. VIII. Of the promissory part of the law, the differences between the two Covenants mistaken by Antinomians are opened. 9, 10 Chap. IX. of the threatening of the Law and the Gospel. 10, 11 Chap. X. of Gospel-feare. 12 Serving for a reward not mercenary. ibid. Chap. XI. Law-feare and Gospel-faith are consistent. 12, 13 Antinomians make the Gospel the very spirit of grace. 13, 14. And remove all Ordinances. 14 Chap. XII. Antinomians deny remission of sins to the Jews. 14, 15 Chap. XIII. Of the nonage of the Jews what it was. 15, 16 Chap. XIV. The old man or the flesh to the Antinomians is under the law, the new man freed from all law. 16 Chap. XV. Antinomians hold that the justified sin before men, and as touching their conversation: not before God, as touching their conscience. 17 Chap. XVI. Antinomians take justification to be an extirpation of sin, root and branch, 17 Chap. XVII. Christ not intrinsically and formally the sinner. 18 Chap. XVIII. We are not justified till we believe. 19, 20 Antinomians hold that we are united with Christ, before we believe. 20 Chap. XIX. God's love of goodwill and of good liking a warrantable distinction. 20, 21, 21 Chap. XX. There is a real change of our state in justification. 22 Chap. XXI. We mix not works and grace in the matter of justification. 23, 24 Chap. XXII. Antinomians deny sin to be in the justified. 24 Chap. XXIII. Antinomians say to faith there is no sin. 25 Chap XXIV. The Reign of faith not absolute, as Antinomians say. 25, 26 Chap. XXV. God seeth sin in the justified. 26, 27 Chap. XXVI. Confession required in the believer. 27, 28 Chap. XXVII The law is to be preached to believers. 28, 29 How duties are to be preached. 29 Chap. XXVIII. Strict and precise walking a Gospel-duty. 30 Chap. XXIX. God truly angry at the sins of believers. 31 Chap. XXX. The justified countable to God for sin. 32 Chap. XXXI. God punisheth sin in believers. 32 Chap. XXXII. believers are to mourn for sin. 32, 33 Chap. XXXIII. Antinomians deny that believers should crave pardon for sin, or have any sense thereof. 34 Chap. XXXIV. Men boiling in their lusts without any humiliation foregoing are to believe, say Antinomians. 34, 35 Chap. XXXV. Spiritual poverty mistaken by Antino. 35, 36 Chap. XXXVI. Repentance mistaken by Antinomians. 36 Chap. XXXVII, How good works are necessary. 37, 38 Chap. XXXVIII. The Gospel conditional and how. 39, 40 Chap. XXXIX. Antinomian mortification rejected. 43, 44 Chap. XL. Antinomians the perfectists of the tyme. 43 Chap. XLI. We are completely saved in this life, say Antinomians. 44 Chap. XLII. Our happiness in sanctification as well as in justification. 45, 46 Chap. XLIII. Sanctification crushed by Antinomians. 46, 47, 48 Chap. XLIIII. All doubtings inconsistent with faith say Antinomians. 49, 50▪ Chap. XLV. Antinomians Merit-mongers, not we. 50, 51 Chap. XLVI. There is grace inherent in us. 52, 53 Chap. XLVII. We are not mere patients in acts of sanctification. 53, 54, 55 Antinomians abet all reasoning consequences promises. 57, 58, 59 Chap. XLVIII. Believers cannot sin against God, but against men, say Antinomians. 60, 61 How the justified are not obliged to eschew sin according to the Antinomian way. 61 Towns vain objections tending to prove that good works are not the way to salvation. 61, 62, 63 Good works are not necessary either by a necessity of means or of a command of God to Antinomians. 62, 63 How sanctification fitteth us for heaven. 64, 65 Chap. XLVI Antinomians free us from any obligation to Evangelick commands and exhortations to duties, and say faith is the only thing commanded in the Gospel. 65, 66 Chap. L. How we are freed from the law in regard of sanctification, as of justification. 68 Chap. LI. Antinomians ignorant of Jewish law-service and of Gospel-obedience. 69, 70 Neither the Jews under the Law, nor we under the Gospel could ever buy the love of God. ibid. The error of the Jews touching righteousness, and the state of the Jews confounded by Antinomians. 70, 71 Chap. LII. That we are not freed from outward ordinances. 73, 74 Chap. LIII The necessity of outward Ordinances. 75, 76 Chap. LIV. What peace we may fetch from gracious performances. 76, 77. Peace with God, not the same peace from ourselves 77, 78. What qualified performances can bottom peace. 77, 78 Antinomians reject all experiences. 7●, 80 Antinomians condemn all experiences. ibid. Chap. LV. How far inherent qualifications, and actions of grace can prove we are in the state of grace. 81, 82 Mere external performances prove nothing. 62. To eye the actings of the Spirit, and overlook ourselves is the surest arguing of a spiritual state. 82 Keeping of the Commandments may prove to our own Spirits that we are in Christ. 82, 83 Supernatural acts may reciprocally prove one another. 8● Antinomians conspire with Papists to deny all evidences of our certainty of our being in Christ, because all acts or qualifications or works of sanctification may be called in question 86, 87, 88 Their certitude of faith being no less questionable. 88, 89 Good works, means, not pillars of our assurance. 90, 91 Chap. LVI. How duties and delight in them take us not off Christ▪ 91, 92. How they may be abused. 93 Chap. LVII. Of liberty purchased by Christ. 93, 94 How we are freed from the Law, how not. 95, 96 Magistrates cannot punish ill doers by the Antino. way. 100, 101 Chap LVIII. Antinomians teach that believers must not walk in their conversation as in the sight of God, but must live by faith, with God. 101, 102 Chap. LIX. How justification is one indivisible act not successive as sanctification. 104. and sins yet are daily pardoned. 105, 106 Chap. LX How sins are remitted before they be committed 106. Chap. LXI. How faith justifieth. 107. And Saltmarsh's arguments that Christ is not ours by faith. 108, 109, 110. Answered. The order of conversion and of justifying the sinner. 111, 112 Chap. LXII. The Antinomians way and method of a sinners coming to Christ, confuted. 114, 115, 116 The abuse of preparations to merit, Pelagianisme, the abandoning of the practice of humiliation and sin sickness before we believe, is presumptuous Antinomianism. 116, 117 Chap. LXIII. The law and the spirit subordinate not contrary. 117, 118 Saltmarsh a Familist. 118 Chap. LXIV. Antinomians differences between the law and the gospel, confuted. 119, 120 Law-obedience did not win God to be our God. 119 The authority of God a Lawgiver and God a Father not contrary. 120. The Gospel commandeth not any thing by the Antinomian way▪ 121, 122 The Gospel doth both command and persuade. 122. Antinomians call obedience to God a miserable yoke. ibid. How Law-rigor and Gospell-sweetnesse do consist. 123 Antinomians reject all arguing and logical inferences of the Holy Ghost in scripture and matters of faith. 123, 124 Though we be regnerate, yet we need scripture-teaching. 124 The written scripture not given to the flesh. 124, 125 Chap LXV. The Gospel is a rare Covenant in all things. 127, 128 Chap. LXVI. Antinomians errors touching the Covenant of grace. 128, 129. In the conditions thereof. ibid. The time of it. 129, 130. And in the parties. 130, 131 Chap. LXVII. Of legal and Gospell-conversion. 131 How mere commands work no change. 132, 133 Natural men cannot propose a supernatural end. 134 Obedience at set hours not legal. 135, 136 Whether Covenants, Vows, Promises be legal. 136, 137. What other things are legal. 138, 139 Chap. LXIX. The dead and bastard faith of Antino. 140, 141 Faith, and nothing commanded but only faith in the Gospel how true. 140, 141 Of Antinomian faith. 143, 144 Reason for immediate believing without all preparations. 143, 144, 145. Taken off. Who immediately invited. 144, 145, 146 Chap. LXX. Faith not the only work of the Gospel, as Antinomians say. 148▪ 149 Doing subordinate to sweet Gospell-attractions. 149 The way to heaven not so short as Antinomians dream. 149, 150 Chap. LXXI. The justified obey not God by necessity of nature, as the fire burneth. 151, 152 Chap. LXXII. Glorifying of God in sanctification needful. 153 Of our active and passive glorifying of him. 153, 154 Chap. LXXIII. Sanctification concurres as well as justification to make Saints. 155, 156 Chap. LXXIV. The harmonious compliance of old Libertines Familists and Antinomians. 157, 158. In seventeen parallels to chap. LXXXVI. p. 221 Antinomians with Libertines refute all personal mortification. 158, 159 Chap. LXXV. Libertines, Familists, and Antinomians free us from all law. 161 Chap. LXXVI. Libertines and Antinomians deny all scripture 163, 164. H. Nicholas maketh two words of God. 164, 165 Antinomians turn Perfectists with Libertines. 166, 167 The Fathers of old saved as we. 167 Chap. LXXVII. Antinomians and Libertines foul opinions touching God and the author of sin. 169, 170, 171 Chap. LXXVIII. Libertines and Antinomians take away all sense or remorse of conscience for sin. 172, 173 Chap. LXXIX. Libertines and Antinomians parallel believers with Christ incarnate. 173, 174 Chap. LXXX To follow sense and natural inclination as a law is our rule, say Libertines and Antinomians. 174, 175 Antinomians sin according to their own lying sense, and declaratively, not truly, not really, and in the Court of God. 175, 176 Chap. LXXXI. Antinomians plead for liberty to popery and to all Religions. 177, 178 Chap. LXXXII. Libertines and Antinomians doubt of the resurrection, and of the life to come. 178, 179. H. Nicholas and New England Familists teach the same. 179, 180, 181 Chap. LXXXIII. Familists, Libertines, Anabaptists go before Antinomians in denying all external worship and obedience. 181, 182, 183 Chap. LXXXIV. M. Del, Saltmarsh and Familists deny all outward Reformation, scripture, seals and ordinances. 187, 188 Del denies any work of the spirit or conversion to God in the Old Testament with Socinians· 188, 189. Deal a Familist. 180, 181. Deal a Libertine. 193, 194. He denies all laws. 195. Deal a disciple of Muncer, an Anabaptist. 196, 197. How ecclesiastical reformation is spiritual. 198, 199 Deal a Libertine in removing all the working of second causes. 199, 200 Dells arguments for only internal reformation, against all the Ministry and Ordinances of the Gospel as Swenckfeldians taught. 201, 202 Believers, as spiritual as Angels, saith Del, What need then of preaching to them? 204, 205. Outward Reforming no more our duty then to redeem the World. 206, 207 Del maketh Gods absolute decrees to destroy all the working of second causes. 208, 209. Del and Familists deny the scripture and contend for an internal enthysiasticall word. 210, 211, 212, 213 The middle way between Papists and Enthysiasts. 216, 217, 218 Chap. LXXXV. Libertines and Antinomians come near to other, in making God the author of sin. 219, 220 Chap. LXXXVI. Libertines and Antinomians would have us do nothing, ●eca●se God doth all things. 221 Chap LXXX●II. Antinomians refuted in saying that we make the actings of the Spirit like to the acts of moral Philosophy, and the differences between these two. 222, 223, 224, 225 Chap. LXXX●III. That we are truly righteous in the sight of God, and yet sinners in our se●ves, proved against Antinomians. 225, 226, 227, 228 Chap LXXXIX. Antinomians are ignorant of faith, to dream that its faith to believe against sense, that our sins are no sins. 230, 231 Chap. XC. Antinomians free all converted or non-converted, from obligation of obedience. 233.234 Chap. XCI. How, and for whom Christ intercedeth for in heaven. 234.235 Chap. XCII. Antinomians contend for the faith of assurance, and reject the faith of dependence. 235, 236 Chap. XCIII. Antinomians deny the Law to be an instrument at all, of our sanctification. 236, 237 Del, with Libertines, maketh the word and the Spirit all one. 238, 239 Errata. Pag. 14. line penult. for the r. that p. 15. l. 18. d, p. 17. l. 5. till he made. r. till he be made. p. 21. l 17. r. from. p. 44. l. ult. for 4. r. 5. p. 50. l. 14. for and r. an. p. 53. l. 37. for they. r. there. p 64. l. 3. d. in. p. 99 l. 7. r. simply. p. 101. l. 33. for none. r. now. p. 123 l. 4. r. claram. p. 135. l. 32. r, reatu. p. 162. l. 25. a castro. p. 194. l. 18. but. r. both. p. 223. l. 25. for, not be. r. not to be. p. 235. l. 11▪ form, to Scriptures and ordinances than r form to Scriptures and ordinances. Then p. 254. l. 5 for is. r. as at Troas. p. 268. in marg. will it. r. will have it. p. 275. l. 3▪ r. yielded. 290. in mar. r. 1 Cor. p. 307. l. 34. r. contrariety. p. 316. l. 33 r. because. Errata in the II. Part. Pag. 3. l. 12. who ever will have Christ. r. who ever will, have Christ and pay not a penny, p. 17. l. 18. r. makes. p. 65. for Chap. XLVI. r. Chap. XLIX. p. 65. l. ult r. calleth. p. 72. l. 17. r. giveth. p. 83. l. 9 for hath. r. have. p. 96. l. 5. d. and. p. 159. l. 27. for glorification. p. 80. l. 28. d. ●hen. r. gloriation. p. 199 l. 21. d. is. 209. l. ult. for them. r. him. p. 223. l. 15. r. in spicitis. 236. l. 16. without was. r. was without. THE DESCENT OF ANTINOMIANS and FAMILISTS. PART I. CHAP. I. The Original of Antinomians and of other unclean Sects who have taught the same things, not unlike to their blasphemies. THOUGH out of doubt, Antinomians have given signification of the first dawning of that Heresy, in Paul the Apostles time, Shall we continue in sin that grace may abound? Rom. 6.1. and, Is the Law sin? God forbid, Rom. 7.7. and James his arguing against the dead faith, void of good works, Jam. 2. intimateth they were peeping up in his days, and John hinteth at some denying signs of Justification. Antinomians in ●he Apostles time, ha●e their disce●● from the old Katharoi, called puritans. Yet their Original seems to be from the old Katharoi, called Puritans, who rose about the year 1115. 1118. who being justified, affirmed they were perfect and free of all sin, as the glorified in heaven, as Saltmarsh, Free Grace, p. 140. and Mr. Town Assertion of Grace say, p. 69.77, 78, 79. though Flaccus Illyricus Catolo. testi. ver. l. 15. fol. 1531. say the Papists ascribed this opinion to the Waldenses, but most unjustly, and Gualterius the Jesuit in his fabulous Chronicle, to the Lutherans, Tabula Ch●onographica, An. 1200. c. 10. or we may say they came from these called Aetiani from Aetius or Eun●●ius the Disciples of Aetius, who taught that sin and perseverance in sin, could hurt the salvation of none, so they were partakers of his faith, that he taught, so Augustine de Heres. tom. 6. Heres. 54. CHAP. II. Of Libertines. The Libertines who spra●g up, 〈◊〉 1525. of ki● to the Familiars and Antinomians. IF we come a little lower, about the year, 1525. arose the Libertines, which are a kind of men that come near to the Antinomians, and Familists, and all of them savour strongly of the Manichaeans, Valentinians, and Cerdonites. Calvin advers. lib. c. 2. observeth that Libertines under pretence of Christian Liberty, trampled underfoot all godliness, so do Antinomians. Before them C●rdo, the Disciple of Heracleon as Epiphanius in Anaceph▪ stood for his two principles, one good, another evil, as Tertull. also saith, the prescript. He said, that Christ suffered imaginarily, Finer Antinomians deny the Incarnation of the Son of God. as Tertull. relateth, so Familists and finer Antinomians deny the Incarnation, and say, Every believer is Christ incarnate, and is Godded and Christed, with the holy anointing; Cerdo denied the Resurrection, so do Antinomians and Familists. Marcian his Disciple taught the like. With Manichaeans, they are not far from rejecting all the Old Testament, for Antinomians will have no actual Remission of sin in the Old Testament so saith Den●e, Doctrine J●h. Baptist, p. 51.52. Del. serm. p. 3, 4. no inward conversion of sinners to God, no holy Spirit given, no Covenant of Grace then, as Crispe and Mr. Del say. The first man of the Libertines was an unlearned rude fellow, Coppinus. Quintus. Antonius Pocquius the first Libertines. Coppinus a Flanders man; after him arose one Quintus a Tailor in Piecardi●, a drunken proud man and to him was joined one Bertrandus who died soon, and one Claudinus persevalus: But a chief man among them was Antonius Pocquius a Priest, who still said Mass, though Papists shamelessly call them Calvinists, Anton. Pocquius a Priest, the first libertine affected to be obscure and objected ignorance to Calvin, that be could not understand his fooleries. these fellows spread their fleshly Heresies in Holland, Brabantia, and other parts of Low Germany, and infected thousands, drew away many in France. Antonius Pocquius, a dissembling hypocrite remained at Geneva for a space, desired of Calvin, a Testificate that he might pretend calvin's name, but what he could not obtain from Calvin, who saw him a fantastic fool, he found at Martin B●c●r who was more simple than Calvin, and that Quintinus said to Calvin, when he rebuked him, for his vain and new expressions, that he understood not his words; so do Antinomians and Familists say, none but themselves know anything of the Spirit, and of the mystery of free grace. 2. Libertines revealed none of their secrets but to those of whom they exacted an oath to follow them: So do Familists and Antinomians cautelously keep up their minds from any they know to be contrary to their way. Libertines and Antinomians in many things like other. 3. They spoke in dark, obscure, mystic, and sublime words, not with the Scriptures; and so do Antinomians, alleging they are Godded and Christed. Moses is not in their conscience, they live in Heaven, they are neither male nor female, they walk by the rule of the new Creature. 4. Libertines professed they would speak so ambiguously, as their words might carry two senses, because Christ preached dark parables to the people: Antinomians have not to this day explained in their writings, whether the justified can sin or no; ●ut in practice they say they may, lie, whore, swear, cousin; God seeth no such sins in them. 5. Nothing was more frequent with Libertines, than the Spirit, the Spirit, Antinomians say, to preach duties, to rebuke sin, is not a Spiritual strain of gospel-preaching, it's legal, literal, Moses-like, not Christ-like. The chief errors of Libertines, which I prove to be holden expressly, Libertines and Antinomians agree in opinions in most things. or by undeniable consequences by Antinomians and Familists are these. 1. The Scripture is a dead and kill letter, the Spirit that quickeneth is our a Calvin adver. libert▪ cap 9 p. 441, 442. rule, so say Antinomians. 2. b Calv. 442. The Scripture is to be exponed in an allegorical and spiritual sense, so Antinomians. 3. c Ibid. The Evangel is a spiritual doctrine, because it comprehendeth Christ who quickeneth us: the Antinom. Del. pag. 19 to prove this, citeth the same Text with Libertines, John 6. The words that I speak are Life and Spirit. 4. (d) The word is nothing but the Spirit, that Christ is the Spirit; we are made Spirits (Godded with him say Antinomians) with Christ, and our life should be the Spirit itself, so Familists and Antinomians teach. 5. e Rise, reign ●r. 2.3. God is that one Spirit, that acteth and worketh all, in all creatures; especially in Angels and men, good or ill▪ and worketh in us all vital actions, of living, growing, willing, understanding, in place of our soul: so do New England Antinomians teach. 6. Quintinus that hog (saith Calvin) called Paul a broken vessel, Adu. lib●r●. c. 9 p. 411. John a foolish young man, Peter a denier of his Lord, and Matthew an Usurer. We know Antinomians say, f Rise reign unsav. speech ●r. 8. Peter leaned more to a Covenant of works; Paul's doctrine was more for free grace then Peter, to Antinomians Moses, the Prophets, Christ, John-Baptist are legalists, preach carnally, literally. The Old Testament is a dead letter, (saith Del serm. pag. 3.4. under all the outward Religion) men (he excepteth neither Patriarches nor Prophets, nor Godliest then living) were inwardly as corrupt and wicked as very Heathen: for all their circumcision in the flesh▪ they were uncircumcised in heart; for all their outward washing, they were inwardly unclean. So that notwithstanding the outward worship of God, the people remained inwardly corrupt, filthy, and unclean, and without any true Reformation before God, till Christ who was God in the flesh came with the Ministration of the Spirit; and then indeed was the time of Reformation: then the Spirit was not given to Moses, David, Abraham, till Christ came in the flesh, more than to Pharaoh, Nebuchadnezar, or other heathen. 7. They say, with Sadduces, that Angels good or ill, are nothing but imaginations, thoughts, and motions of the mind of man; as if imaginations were sent to deliver the Saints, Libertines say Angels are but motions of the mind. bear them in their arms▪ pitch their tents about us, open prison doors, taught us Gods will, saw the face of God, tempted us to sin, send diseases on us, lied, teached lies, spoke Scripture to Christ, as good and ill Angels do. They say, man was made of a body, and opinion in place of a soul; that the other enemy the world is nothing, and sin an naked opinion. Libertines make God the author of sin. Antinomians conspire with them. 8. They said God was not only he, in whom we live, move, subsist, have a being, Act. 17. but there was neither reason nor will in us, more than in stones; God doth all the wickedness, villainies, perjuries, incests in men. 9 No men are to be rebuked for sins; sin and all wickedness is to be imputed to God: so the Antinomians g Rise, reign er. ● 3. make the Holy-Ghost the cause and author of all the good we do, and say, reason, will, all the faculties of the soul are destroyed in the conversion of a sinner; who then acteth all sins and wickedness in believers? Famili●ts teach the same expressly: see Bright star, and Theol. Germanica. 10. Men are to convert all their sins to good, and to repute them their gain and advantage. 11. They said Christ incarnate, was nothing but a godly man, or a believer made of a body, and of an opinion, that he could not sin, nor know good and ill; and when Christ died, he died in opinion. Antinomians say, Christ is God incarnate h Rise reign. ●r. 11. in every believer. God (saith i Th●l. Germ. ca 22. p. 52. Theol. Germ.) is in man, and works his will alon●, and doth do, and leave undone any thing, without any I, to me, mine and the like; where these things are and exist, there is true Christ, and no where else. 12. They said sin was but a vain opinion, because God is the author of it, (saith M. Archer, with Antinomians) and God can do no ill. 13. Regeneration (they say) is to return to the ignorance of good and ill, Antinomians and Libertines have the same conceptio●s touching mortification and conscience of believers. (as it was Adam's sin to know good and ill) and mortification is to lay aside all conscience and knowledge of sin▪ and as children to cast away sense and conscience, and therefore when any mourned, or were grieved in conscience, or repent for sin, they said, to such a man: O Adam, livest thou yet! and keepest thou still the gust and taste of the apple that Adam eat; after the same manner Antinomians now, k Town assert. gr. 97, 98, 99.115, 116.42, 43 Sal●m. free gr. 83, 84, 85. Den. conference with the sick man p. 30, 31, 32, 33. Eton honeycombs, c. 8.171, 172. say repentance, grief, sorrow for, sense or conscience of sin in a believer is legal, carnal, fleshly, from unbelief; and the old Adam and that its contrary to faith, and Gospel-light to confess sins, and was l Town. assert. pag. 103. a work of the flesh in David. 14. They said, a regenerate man is perfect as an Angel; and that he that is borne of God, cannot sin. So say the Antinomians, Town assert. pag. 77, 78. R. Becon Catechis. pag. 137, 138. pag. 211, 212. Saltmarsh free grace, 140, 154. Rise reign, er. 70. 15. m Calv. a●ver. liber. c. 19 fo. 453, 454. They said, Christian liberty extended to all things, that in regard we are under no law nor rule of life, all things are lawful: so Antinomians, as all know teach the same. 16. They said a regenerate man, as regenerate, sinned not, but only the flesh or his ass: so Town also assert. pag. 35, Saltm. free grace, 142. Eton honeycomb, c. 4. pag. 47. 17. That every man follow his calling, that is, his natural inclination, and the world, that is custom; and so put away his wife when he suiteth not with her, and marry another, is lawful; so as men may live as their corrupt hearts, as the lust of the eye, and the lust of the flesh, and the pride of life carrieth them, which three are not from God, 1 Joh. 2.16. as if sense and natural inclination were God's calling, and not the Devils. I prove m Den●ser. man of sin, p. 9, 10, 11, 12. Saltm fr gr. 142 Honeycomb. c. 4.5. at length that it is the Antinomian doctrine, to say, the sins of believers, are not truly and really and in God's account, sins, but only to our lying sense, reason, false feeling, and to the flesh. 18. n Calvin adver. lib. c. 21. It's (say they) the communion of Saints, to have all things common, goods, wives, etc. Antinomians say, for an unbeliever to take another man's wife is sin; because they are under the law; but it's no sin to a believer freed from the law: for God can see no more sin in him, then in Christ Jesus, honeycomb, ca 3. c. 25, 26, 27. 19 They said the resurrection was passed, and that we have completely and in possession life eternal in this life; so say o Salt. fr. gr. 140 T●w. ass. gr. p. 60. Mistress Hutchison Rise and reign, p. 61, 62, 63. Nich. Stork, Tho. Muncer. his Rise and Tenets how suitable with Antinomian divinity. Antinomians expressly, as I prove. CHAP. III. Of Anabaptists, N. Stork. Th. Muncer, Jo. Becold, etc. and their Tenets. ANno, 1522. Did arise in Saxony, Nicholas Stork, who boasted of dreams and visions and rejected the Scripture, as being a carnal and literal rule; Antinomians call it carnal, literal and legal. From him and others arose Thomas Mun●erus, about Ann. 1524. who styled himself in his letters, Thomas Muncer, the servant of God, with the sword of Gideon against the ungodly. This man being hungry for glory, hunted for Luther's name to his new designs, but not obtaining it, said Luther lopped, but rooted not out Antichrist: that Luther's carnal and literal Gospel was worse than the Pope, and therefore cried down books, and the letter of Scripture; and said, the Spirit was leader and rule to believers. As Mistress Hutchison of N. England being demanded p Rise a●d reig●. p 36. a warrant for her private assemblies and teaching, said she walked by the rule of the new creature; which rule she said was the Spirit, but could not give Scripture for it; so the Antinomian Del in her very Grammar, saith, q Del. s●r. 26. he knoweth no laws in God's Kingdom the Church, but three. 1. Th● law of a new creature, 2. the law of the Spirit of life that is in Christ. 3. The law of love, not one word of the Scripture here, it's but a dead Letter; Antinomians, Familists, Nicholai●ans, Enthusiasts, Sweckfeldians, Libertines, go no higher, that they may abase the Scriptures. Luther wrote to the Senate of Mulhuysen a famous Town in Thuringia, to beware of the wolf Muncer. Henry Pfeiffer a Monk, Henry Pfeiffer and Muncer their seditious spirits and miserable end. did blow up Muncerus, he boasting of a vision from Heaven, gathered troops to the field. The Princes of Saxoni, Hess●n, and Brunswick, the Count of Manfield, and the Princes in Sweden, Thuringia Alsa●ia, Franconia, Bavaria, Au●tria, and Stiria, subdued and killed the Bowers, or Husbandmen and Rustics, Great tumults to the kill of above an hundred thousand through Germany and about by the Antinomian spirits impulsion which waits the light of Scripture. who were sick of love for Muncers Liberty, or rather licence due to them, as the false Prophets said, under the New Testament; on a hill near Frankbusen, Muncer drew up and cried, The Sword of the Lord, and of Gideon against New Testament taskmasters, he meant Princes, and lawful Magistrates, yet was Muncer taken in the Town Frankbusen, and Pfeiffer also, near Isewick, and Muncer having feigned himself sick, and despairing, he and his Prophet were hanged, An. 1525. By these and other the like bloody inspirations, were above a hundred thousand killed. In Helvetia, Felix Montzy, Balthaser Hubmeir, and Conradus Grebelius of Zurick, spreading by word and writ Anabaptism of this kind, at Zurick, An. 1525. were confounded in a public dispute by Huldicus, Zwinglius, Leo, Juda, and Casper Megander; Hubmeir, who professed and promised recantation, in the Pulpit, preached the contrary, Satan leading his tongue, as he said, Held that Adam's flesh, not his spirit, consented to sin, and that he lost not true Liberty by his fall, Tenets of Hubmeir. against him and the Anabaptists pretending the Spirit for their rule, and rejecting the Scriptures, as Antinomians do. The Senate of Zurick, An. 1530. past an Act discharging them to Preach, Ann. 1525. 1527. 1529. they were confuted, An. 1528. Lodivicus, Helser, Joannes Trajer, Joan. Seekler, and other Anabaptists, were in the matter of Oaths, Magistracy, Pedobaptisme, confuted by Hallerus, and by Kolvius at Bern, and forced to say, The Spirit taught them, otherwise then the Letter of the Scripture spoke. And also at Zosing in Argovia, An. 1532. Conradus, Grebelius with his labouring to seduce many, were confuted, and cast out of Sengall. Tho. Schuker by the impulsion of a Spirit without Scripture beheaded his own innocent brother. Thomas Schuker the Disciple of Melchior Rinkius, beheaded with a sword his brother Leonard, by the impulsion of the Spirit, at Sengal (but it was not the Holy Ghost, who leadeth us in Scripture truth) saying in that, The will of God was done, and it was finished, this made a Spirit without Scripture hateful to many, having made much ado with their Scriptures Spirit, at Str●asbrough, Worms, Ausbourg, Vlmes, and being driven out of Helvetia, and High-Germany, they carried their plague to Mor●via, and adjoined to themselves seditious men in Bohemia, Poland, Hungaria, Austria and Silesia. Balthasar Hubmeier for tumults in Moravia, was burnt at Vienna. Hence in Westphalia, Frizland, Holland, and especially at Munster, arose new Revelations; In comes An. 1533. John Becold, out of his own element, of a Tailor, amongst the Prophets, with the Prophet Baker, Becold called John of Leiden his rise, bloody, attempts, spirit without Scripture, an● Tragical end. John Matthiz, and some of Munster. Ro●mannus, a faint and feigned confuter of Anabaptists, turns to them, and with him Herman Strepeda, Hen. Rullius, and Godfrey Stralen, strengthen them, they were confuted in a public dispute and ordained to depart the City of Munster, and did depart, but they partly steal in again in the night, partly hide themselves, and make themselves masters of the city, one Warendrop a Godsmith, prophecies that John of Leiden must be King of the whole earth, and King of Jerusalem, that all Princes must obey him; John Matth●z an Enthusiast. Becold appoints Bernard Knippe●dolling, and Kippenbrugh Consuls, the Christian Magistrates are deposed. John Matthiz, after a revelation from heaven, commands all books to be burnt, except the Bible, all Gold and Silver to be brought and laid down at his feet, that all might be common. Truteling a Smith called them dirty Prophets, therefore Matthiz shot him dead, Becolds spirit & visio●s br●ng forth polygamy and ha●i●g 〈◊〉 many wives. and Matthiz himself not long after was cut off by the enemy. Righteous is the Lord. Becold, after three days lying in a fancied transe, commands Polygamy, in obedience to his own Vision, marries three wives, than other three, till he came to fifteen. Becold, according to the prophecy, of a Tailor is made a most Gorgeous King, Becold wou●d have double the Apostles of Christ ●nd more. and sent out twenty eight Apostles, to show his Kingdom was above Christ, he would have this number twice twelve Apostles, and four Angels as Evangelists sent to the four corners of the earth to Preach Tailor, Becold, King of Kings, all of them were killed (some say) one only returned to give an account of spreading the spirit of Anabaptism Becold appointing a great Lords Supper, the King Tayler came in to see the Guest's, Becolds bloody spirit. and finds a man and reading on his face the want of a wedding garment, others say he saw him to be a judas, killeth the innocent man presently. After he had prophesied the Town of Munster now besieged should be supplied, and killed one of his wives, who said his prophecies came not to pass, he and Knipperdoling were deservedly, after Torturing, Killed, and hanged in an iron cage in the Cathedral pin●cle. The Tenants of Anabaptists, in which they side with Antinomians are these, more of this see in the writers cited A Bullinger adv. Anabaptist l. 1.2.3. Sleidan hist. Heresbachius historia Anabaptistica Lambert●us Hortensius of the same. Freder. Spanhemii Diatribe historica de Anabap. joan. Clopenburgius Gangrena Anabaptist. M. Robert Bailiff. 2. Part of diswasive Anabaptism the true fountain of Independency, etc. The Tenets of Anabaptists in which, they side with Antinomians. The Reformation of Luther and others, was Legal, Literal, carnal, not Spiritual, So Del. The Father, Son, and Spirit are not three distinct persons, and in essence and nature one God, so Familists, deny Christ to be God and make every Saint equal with Christ. 3 The Lord jesus did not really and truly, but in imagination take our nature, Antinomians say a believer is God incarnate Godded and Christed. Theol. Ger. c 22. Rise. reig. o 11. 4 The doctrine of Christ before his suffering is not so much to be observed, as after his death, for Peter resisted ill. Saltm. saith Shadows flying away. pag. 7, 8, 9 Christ and john Baptist preached legally and spoke not fully of free grace. 5 Christ hath removed the Law and all its obleiging power, and now the pure Gospel and Command of faith is our only rule. so Antinom. 6 Christ reform the ten commands and brought in a more perfect rule, Antinomians say they have nothing to do with Moses and the Law: The Law is now in the Spirit saith Saltmash free grace. 146. Del. ser. p. 19.26. 7 b. Seven ●eaded policy by M. Gortin. In the old Testament oaths were permitted, perjury only forbidden, all oaths are forbidden in the new, the Sabbath was kept then, not now, so our Antinomians and Familists of new E. 8 They deny that the souls of the Godly or wicked go to heaven or Hell, till the day of judgement, and deny the resurrection of the same body, that was buried, or that flesh and blood ●shall rise again, contrary to Scripture, job 19.26, 27, 28. Esay. 26.19. Ezek. 37▪ 11.12. Daniel 12.2.13. Phil. 3.19, 20. 1 Cor. 15. 53. joh. 20.27. So say Antinomians c. Town ass●r. gr. p. 60. Becon Catech. p. 139. he speaketh of our resurrection as of a thing past, p. 141.142. life eternal is in this life, the resurrection is past, Rise reign. p. 59 art. 2, 3, 4, 5. that the soul is mortal. 9 The visible Church consisteth of those that are perfect, and only of those; d. Town ass. p. 77, 78. Hobson pract. divin. p. 87, 88 Thelo. German. Bright star Salt Free grace p. 140. so Antinomians. 10 None can with a good conscience exercise, the office of a Magistrate under the New Testament. Familists say its against Christian liberty. 11 Universities, Schools, humane arts ought not to be. e Saltmar. s●ad▪ fleeing away. p. 8. free grace .179 180, 181. Famili●t Gortyn seven headed policy. Saltmarsh, they are legal and literal. 12 That its unlawful to go to law, and that wars are unlawful. See Del. serm. 6, 7, 8. 13 These Anabaptists called Libertines deny all Scripture as a dead Letter, all preaching, Sacraments, church assemblies, singing of Psalms, praying, all ordinances, and say the Spirit, the inward anointing, and the internal word that proceeds immediately out of the mouth of God, as gideon's sword is the only means of Gospell-reformation; 1. clases of Anabaptists. Divers classes of Anabaptists, all which hold something common with the Antinomians, and Spirituallists. Beacon saith, all external worship in the New Test. is indifferent. so Antinomians reject all Ordinances as legal and say the spirit is all, and some as Del. serm. Beacon. Catechism. tit. say the joyful knowledge of God and man (and all things else that relate to either) is alone in the Spirit by jesus Christ, he counts all ordinances and external duties and worship trivial and indifferent. O therefore (preface) if distempered Christian Nations, (he excepteth not Papists, Arminians, Socinians &c.) were once wise to forbear this clashing and dashing themselves in pieces, one against another, for matters external, trivial, and circumstantial in religion, and would content themselves with that which is alone saving etc. To the Antinomian Beacon, Idolatry, angel-worship, preaching, praying, scriptures, duties of the Law, precepts of the Gospel, of nature, of grace, opinions etc. all controversies in Religion, these in which the distempered nations, now contravert, yea Church-government, sacraments, ministers are matters external, trivial, and circumstantial in religion, 2. ●●nke of Anabaptests. not things in which salvation consisteth, f. Bullinger ad. Anabap. l. c. 8. not to be contended for on either side. 14 The second rank of Anabaptists called concionatores, preachers, 3 Rank. denied all the Old Testament as abrogate. How little Antinomians esteem Moses and the Prophets we all know. g Bulling. adv. Anabaptist. l. 1. c. 9 15 The third rank called Apostolici, said we must become young with children. Antinomians abandon sense, nature, reason, and say we must live by faith only. So honeycomb, Town, Saltmarsh, Den. 16 h Bullinger The third rank were Spiritualists, who abstained from clothing, meat, feasts, music; to i. Saltmarsh 177, 178. Saltmarsh all externals are legal and carnal. 17 The fourth rank were the holy and sinless 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and would not pray the Lords prayer, forgive us our sins, and contended for Saints in this life without spot or wrinkle. crisp and other Antinomians say the believers are as clean from sin as k. honey comb. c. 3. p. 25. Christ himself, and cite the same place Ephes. 5.25, 26. for it. So Deal the spiritual Church is led and taught by the anointing, the carnal Church by counsels▪ letter of the word. 18 These denied original sin in infants, Antinomians deny it in all the elect, who are justified from eternity, or from Christ's Death, or from the time of their believing. 19 The fifth rank were Silentiaries, tacentes, they denied necessity of preaching as Antinomians do, because the anointing is sufficient, they thought it indifferent to deny their Religion. 20 The sixth rank prayed only, which Antinomians do never▪ but praise only. 21 The seaventh were arreptitiously and Enthysiastically inspired, and fell in transes and saw visions of lies, Antinomians hold revelations and rapts of the Spirit, without the word for their l Rise reign p. 38 39. 4● rule. 22 The eight rank were these in higher Germany, that are called lib●ri fratres, free brethren, they were abominable impure, and so unclean that they were excommunicated by the rest, Antinomians & liberi fratres like other in that both teach freedom from laws, covenants, from paying of tithes, freedom from sin, etc. they said they were delivered by Christ from all laws, covenants, vows, paying of tithes or debts (as Saltmarsh saith, to do 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 nearest blood, that men could not be saved except they were Publicans, and Harlots, they held men might have many wives at once, that after rebaptisation they cannot sin, as Eton the Antinomian saith, hony-comb c. 3▪ p. 25. that not they, but the flesh sinned, as Town saith. asser. pag. 35. 23 The ninth rank were called also liberi fratres, they said, baptising of infants, Magistrates, oath's were things indifferent, preaching, ●earing, scriptures were needless, because we shall be all taught of God, Sacraments are but common signs that believers need not, it was free and indifferent to confess Christ before men, if danger be, God delights not in our blood, nor requires he that we die for his truth, we may dissemble our religion, deny Christ before men, so we keep the truth in our hearts, I often prove Antinomians too run in this strain. 24 The tenth sort were called Huttites from john Hut, these took on them to cut off all the Canaanites, that is, all the ungodly with the sword, and gave away their goods, because they said the day of judgement was near at hand: joh. Hut and the like false Prophets in their own name could not learn wit from Cocheba● the Jew the son of a star, who called himself the Star of jacob and Redeemer of Israel, but proved Benchozba the son of a lie; he and his were destroyed by Tynius Ruffus' precedent of Palestina, he arose in time of Aelius Adrianus An. 118. or 120 Eusebius eccle. Hist. l. 4. c. 5. nor would learn wit from the folly of a Jew who rose Anno. 379 in the time of Theodosius the great, he called himself Moses, promised to lead the people to Canaan dry, through the sea, caused the jews leap into the sea, who drowned themselves and beat out their brains in the rock, and counterfeit Moses, it may be the Devil, disapeared, and was seen no more, Tripart. Hist. l. 12. c. 9 Nicep. l. 14. c. 4. 25 The eleventh rank were called Augustinians from one Augustine a Bohemian Enthysiast, they were ruled by scriptureles dreams. 26 Anabaptists deny that scripture can prove any thing by consequence; but it must be in so many syllables; logic and consequencies say m. Saltmarsh shadows fleeing p. 8. Antinomians are to be abandoned in divinity. 27 Melchior Hoffman a Skinner an. 1529 said Strasburg was new jerusalem. ●●elchior Hoff●an. 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 son of a secular priest borne in Frizland, Menno Simon● near Harlingen about an. 1532 rejected Enthysiasmes, and yet slighted the scriptures, 2 rejected apostolic calling, 3 maintained the grossest Pelagianism, that the saints live free from all sin. as Eton the Antinomian. honiecombe CHAP. FOUR Of David George. DAvid Georgius born in Del●. was the son of a Mountebank or juggler say some, n Florimundus Raimundus de origin. her●seon l. 2. c. 15. Gualterius ●e suita in tabula chonogra. seculo 16. c. 8. The ris. and Tenent, of Da. George near to those of Familists and Antinomians by trade a painter, See Blesdikus in vita Davids Georgij. he vented his heresy an. 1540 he was a composed plastered hypocrite, austerer than any bare footed Friar or Capucian, did often fast three days together, was eloquent he taught that He himself 1 was the son of God, the true and spiritual David borne of the spirit, where as jesus 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, carnal, literal, (Antinomians) reject all written law and Gospel o Rise reigns as a legal covenant of works and his was spiritual and perfect. 4 He said the law was abolished, (as do also Antinomians) and he was the true and living law to his disciples. 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 mind of man, so do Familists and Antinomians. Randel the Familist preached that because Christ preached parables, therefore it is lawful to expound the scriptures in allegories, and that all things in nature, and art, were sacraments of the supernatural mysteries of the Gospel, 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 p●ice called Philosophy dissected, maketh all the works of Creation Articles of faith. 6 He said to act adulteries and all villainies, without sense of sin, and shame as with a deadened conscience was the only spiritual 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 do Antinomians and Familists, p Saltmarsh free grace p. 142. Town ass. p. 35, honey-com. cap. 7. Den. ser man of ser pa. 9, 10, 11. in the believers flesh and conversation there is sin, but his adulteries lies bloods are no si●s in or to his conscience. that to repent sorrow and mourn for sin, or to be touched with any sense thereof, or from this sense to confess sin is from fleshly unebeliefe, and the old Adam, then to sin without sense is faith and mortification, and this is cousin German with the Libertines regeneration, and nearer. 7 All marriage of nearest of blood, though under Moses and Christ they were forbidden, yet are they now lawful under this more spiritual David, Antinomians call much for freedom of all kinds. 8 Shame is no consequent of sin, faith banisheth away all shame from bodily nakedness. Antinomians abandon fear, trouble of mind and the like affections for evils either of sin, or punishment, q Crisp. volu. 3. ser. 3 Archer servant on joh. 14. death or any thing else, they are much for abandoning sense and for the absolute reign r Town asser. of faith. 9 Heaven and Hell and the last judgement are no where, but within a man, in a spiritual manner, Heaven is in this life. Antinomians, as Town s Town asser. grace p. 60. and Saltmarsh t Saltmar. free grace. p. 140. hold that in this life we have as much of Heaven in full and complete possession, as the glorified in Heaven, 10 Confession of Christ and his truth is not necessary. 11 Under David George is the time of perfection, when all Ordinances shall be useless so Ant. ut supra. 12 David George is judge of quick and dead. 13 It is the sin against the Holy Ghost to refuse the spirit in David George his ministry and to go back to the Prophets and Apostles. Antinomians extol their spirit above the scriptures. 14 The resurrection of the dead, the blowing of the last Trumpet, the shout of the Archangel, the coming of Christ to judge all are to be taken in a spiritual sense, of the doctrine and discipline of David George, as Hyminaeus and Phyletus said, see hereafter the Parallel between Antinomians and Libertines, so said Libertines Calvin. advers. libert. c. 22. p. 458. 15 Marriage-covenant tieth the parties no longer together, than their temper and natural dispositions agree. 16 The Kingdom of God is the spirit of Jesus which shall shortly be under David George. 17 David George shall rise from the dead, which he did in that his body for his impostures found after his death, was dragged out of his grave, and his books burnt, though he promised to his disciples, to reveal wonders and to rise from the dead again shortly. 18 The body or flesh sinneth, but not the soul. 19 The Heaven was empty, but he was sent to adopt children to God. 20 All the prophecies of the old Testament were to be applied to David George. 21 Christ and his Apostles were but shadows and types of David George. This beast died of an Apoplexy an. 1556 and left the seed of his heresies in low Germany and Transilvania. CHAP. V. Of Casper Swenckfield his Tenets complying with Antinomians. CAsper Swenckefield was borne about the year 1499 spread his errors in & about an. 1520 as he died in Sweden 1561. he was a Knight of Ossing in Silesia, he was so grave, civil, Casper Swenckfeeld his rise, tenets and the compliance between him and Antinomians. fervent in prayer, that it was said of him he wanted not a good heart, but a solid head and wit, he alured to his way Valentinus Krantwald, a simple religious man, and joan. Sigismundus werner, pastors and professors of Lunenburgh. Schlusserburgins' catalo. hereticorum. l. 10. p. 27. saith that Luther and Melancthon gave him the name S●enckfeldius from the noisome smell of his doctrine; he was eloquent, unlearned, ignorant of the Latin tongue, wrote all in Germans, ignorant of arts, once a hater of Romish Idolatry, but seeing God honoured Luther, being a proud man, he sought a name, pretended that he stumbled much at the bad conversation of the Churches, turned from popery, pretended the spirit, and Enthysiasticall dreams, as Antinomians and Familists do, he was a Sceptic and a Neutral between papists and Lutherans, through occasion of Anabaptists risen then he cried down a literal carnal church framed by Luther (as he said) and called for a new and perfect Church, as Antinomians do. Rise, reign. er. 79, 80, 81. In Silesia he seduced many with his eloquence and new speculations, he calls for spiritualness and the spirit, and the internal word, that we must not depend on the external word. Just as M. Del doth. But (ye may say) Schlusserburgius ●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 Del. pag. 7. ser. calls for an outward change, such as flownes from an inward change in his Gospel's Reformation. So did Swen●ckfeldius say the Scriptures must be read that the external man may be instructed, & so said Saltmarsh. Scriptures were given by divine inspiration and profitable, but (if I mistake not Antinomians) neither law, nor any letter of the word is needful to their regenerate persons, he adhered to somewhat of Anabaptists, somewhat of calvin's way, to somewhat of the papists, he was banished out of Silesia by the prince of Lignice Fredricke, wand'ring through Germany, came to Luther and revealed his fancies, was sharply rebuked by h●m, but to no purpose, pertinacy cleaves to the plague of Heresy, he went through Sweden, Nornburg, Vlms, Tubinga, in private houses, accuses the Pastors, that no man was the better of their preaching, extols the spirit that does all. At Argentorat he infects a little, Wolfangus Capito. at Ulms he was confounded, at a dispute by Marti●nus Frechus before the Senate. At Augusta he perverted many, men, and silly women, Swenckfeldius wrot● many books though unlearned and ignorant of Gramme● o● Arts▪ he wrote many epistles to Men, Women, Virgins; he writes an. 1556. that in 18, years he had written above fifty books. He troubled Luther with his books which he sent to him for an answer. Luther said to the Messenger, the Devil was the Author of them, and, the Lord, rebuke thee o Satan. Satan raised up Swenkfeldius to trouble the Church of Christ, 〈◊〉 and many 〈…〉 after Servetus, was burnt at Geneva, Bucerus, Calvin, Pet. Martyr, Beza Musculus, Fre●bus, Simon Grynaeus, Dani. Tossanus admonished him, but without any fruit. In Saxony, Luther, Melanthon, Illyricus, Nich. Gallus refutes him. In Hasia. Corvinus and Kymeus, in Silesia Hyronimus Wittich, joan Gigas, Laurentius Harenraffe refute him A Synod at Norimburg. an. 1554. condemned the errors of Swencfeldius. The confession of the divines of Mansfeild in 1555. condemns him, and sayeth he hath now 30. years vexed the Church. ● Rise reign. 〈…〉▪ Theolog German. c. ●2. H. Nicholas epistle to the daughters of warick The errors of Swenckfeld, a ●ine to Familists and Antinomians▪ His Errors and Heresies are shortly these. 1. Christ as man is borne of the essence of God, and grew till he obtained the full essence of the Godhead by birthright, and was disposed to be our Saviour: for it is said we grow to the stature of God and are partakers of the divine nature. Who is such a stranger in the writings of Familists and Antinomians, who readeth not these blasphemies, the Saints are Christed and Goded, a believer is Christ, a believer is partaker of the Godhead, being a justified man is God manifested in the flesh; now to be partaker of the divine Nature is to partake of graces and created goodness and anointing of the Spirit, otherwise the essence and nature of God in us should be subject to change, sadness, sorrow, fear, despair, unbelief, sin, etc. The errors of Swenck. touching Christ. 2. the flesh of Christ is not a creature, nor created of the Father, but conceived and borne by himself through the Holy Ghost and changed in the essence of God, and glorified with the glory he had with the father before the world was. 3 Though there be two natures, in Christ, yet now is the fl●sh of Christ made equal in essence and glory with God. 4 Christ is not once only borne, but often till he made perfect and wholly of the essence of God: the father said. Thou art my son this day have I begotten thee, nor is it impossible that God can make his own son a God, though unrenewed men understand not this▪ Antinomians speak not so honourably of Christ for Rise Reig. oer. 11 every beleiver is God incarnate. But Christ is here in words made the substantial son o● God, by Swenckfield. 5 Christ in both natures is the only begotten son of God and Lord of glory and King of the Church in both natures. 6 Christ now at the right hand of God having obtained fully all the power, honour, and kingdom, and essence of God worketh as much for our salvation as man, as he doth as God. 7 Whole Christ undivided according to both natures, perfects the justification 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, Theolog. Germanic. Bright Star●●. as one and coequal God in power and honour with the Father. Familists make God in his nature and essence to dwell and work in all creatures, especially in the regenerate. But these are but fanci●s. 1. Because after Christ was raised from the dead to the glory of the Father and so enured into his glory, there is evidence that his manhood was entered in no degrees of communion in the essence power and glory of God equally with God; The manhood of Christ after 〈◊〉 glorification remaineth manhood, and is not changed into the essence and name of God as Sweenkfield dreameth. 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 nails in his hands and sides joh. 20 27. now there is nothing of the nature, essential honour, 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 material and sensible qualities as the impression of wounds. 2. Christ did eat with his disciples after his resurrection. joh. 21.12, 13, 14▪ and so after he was entered in some degrees of glory and was seen 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 seen with bodily eyes, and the disciples with their bodily eyes saw him ascend to heaven even till the clouds took him out of their sight. Acts 1. (3) The eyes of all believers and reprobates, even his enemies that pierced him, in the general judgement shll see him: in which state Swenckefeldius dreams 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 dwells 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 fullness of time Gal. 4. 4 was borne of a woman. Now what is man borne of a woman that he should be equal 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 himself; 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 partake of the essence of the eternal God, for God must then create another God, different in number from himself 5 our bodies shall 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 eternal essence of an infinite Spirit, and there is no glorifying of our bodies then, nor any resurrection, nor any caughting up of our bodies to the air to be ever with the Lord, but an utter extinction and an anhihilation of our bodies and the body of Christ. Hence the flesh profiteth not, than the manhood does not spiritually quicken, give the Holy Ghost, justify, as Swenckefield says, but Christ God doth these. 7 The chief argument of Swenckefeld was because Christ as man obtained a name above all names, was adored as man: but if ●his stand sure, then in the state of humiliation aswell as glorification the manhood was changed in the nature of God which yet Swenckefeldius denies; for in the state of humiliation what is proper to the Godhead, is ascribed to the Manhood, 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 infer that the Godhead in the state of humiliation was changed into the manhood and flesh which is blasphemous, for so should God die as man died: and there was a book given out in the name of Swenckefeldius that denies the manhood of Christ after his resurrection to be a creature and calleth all of the contrary mind Creaturistae. hence 8 These wild assertions of Swenckefeldius. The Gospel is the Essence of God, faith and joy in the heart is the essence of God. 9 He charged Luther with these: The preached word is the substantial word of God, the flesh of Christ is not glorified, a renewed man hath not free will. God dwells not in beleivers, Good works profit not to salvation, the preaching of the word and Sacraments are effectual without God. As Famil. and Antin●m. charge us with many of these, because we cannot say that a beleiver is so Christed that he is very Christ himself 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 sign 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 external in the Gospel-reformatinn, makes nothing in it, but the Spirit, and the incommunicable act of Redeeming which is only in Christ to work our conversion to God. Before I proceed Swenckefeldians and Antinomians; err for its said of the ten Commandments Exod. 20.1. And God spoke all these words. All the Prophet's cry, Thus saith the Lord. The Scripture i● the word of God against Swenckfeldians and Antinomians 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 jeremiah. Esa. 1.20. The mouth of the Lord hath spoken it, Micha. 4.4. The mouth of the Lord of Hosts hath spoken. Deut. 30▪ 8. Obey the voice 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 I spoke to them by my servants the prophets rising and sending them &c. 1 Thes. 2.13. For this cause also thank we God, without ceasing, because when ye received the word of God, which ye heard of us, ye received i● not as the word of men, Swenckefeldius epist. ad Ecclesiascum, 〈…〉 ●ustifica●is 〈…〉 rerum spiri●●● 〈…〉 Spir●tus sancti 〈…〉 igitur 〈◊〉 pote●t 〈…〉. The 〈…〉 against the written word which are the reasons also 〈◊〉 the Anti●omians. M. Del. Answered. Swenckefeldius epist. v●rbum 〈◊〉 non potest 〈…〉 p●r Ie●um Chr●stum prius 〈…〉, aurib 〈…〉, et 〈◊〉 effectum car●alem similary 〈◊〉 effectae 〈…〉 suo arbitr●o, nec dia ●●rantem 〈◊〉. but (as it is indeed) the word of God, which also worketh effectually in you that believe. 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, than the word external written and preached which God rendereth effectual by his Spirit is an instrument of conversion. 11 Err. Faith and conversion to Christ cometh 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, ministry, are all external, carnal, & literal things so Del. ser. pag. 6, 7, 8, 9 etc. Gospel reformation is internal, Spiritual, and the law written in the heart as jer. 31.33. the word vocal, external, or written reforms by halves, not constantly, and intermits▪ and again lies still as dead as a stone, because men can do it, But Gospel-reformation is as proper to God as to redeem the world, and to take away sin and bring in everlasting righteousness; 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. Just so argues Swenckefeld Epistola ad quendam Ecclesiasten, excussa Basil. an. 1527 his 1 argu. which is Dells also ser. pag. 6, 7. is this, justifying faith is of the nature of internal and spiritual things, for it is of God, yea faith is the gift of the Holy Ghost, than it hath not its original from things bodily, the word and hearing, but comes from the internal word, for the natural man perceives 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 vain, except the man have ears to hear Mat. 13. since the word cannot be received but by an enlightened mind, and the light of faith, and the grace of God, the soul being fore-disposed by jesus Christ, though you should hear the word a thousand times in thy unbelieving ears, they shall receive no more but a sound, they shall receive no more but a carnal affection of a fanzied and counterfeit faith, from free will which shall not endure long, so read Del. serm pag. 4.5. and as if Swenckefeldius had spitted him out at his mouth, so he speaks. 4. The Ministers (saith Swenckfeld) should be somewhat. 5. Then Paul and Apollos should give increase. 6. Then the word of God should be tied to Elements and sounds and and all that hear the word should believe. Saltmarch the Antinomian saith after Swenck. free gr. p. 146. the law is now in the Spirit, and holiness and sanctification is not now such as 〈◊〉 fashioned by the law of outward commandment, Sweckfeld epst▪ 16: Si per vocal● verbum sive ex predicato et auditu externo esset fides justificans; sequeretur quod ex opere, sive per opus manuum nostrarum esset justificatio. — homo poner●t primum lapidem, no ● Deus, at quale tum edi●icium fit, experientia nos do●●t, quum per discursus ●idem historicam, cogitatum et a●serssum quendam rationis ex verbo literae ample●timur. Sal●march debaseth the scripture and preached Word, the same way that Sw●●ckfeld doth. 7 But saith he, he that is of God hears the word of God, th●n must Grace prevening prepare us before we can hear the external word with fruit. 8 Their is one Master Christ the chief corner stone, and he teacheth the external man, not by externals, but by his Spirit, when God teach●s, as he doth. Ephe. 3.5. he needeth no perishing and vanishing thing to help him, to save us, Conspice hic (inquit Swnckefeld. epist. 16.) verum doctorem, veram doctrinam, veritatem ipsam ●ternam, quae nullo Caduco, sive transitorio, in adminiculum sui egean, ut nos salvet. 9 If the vocal word did necessarily go before justi●ieing faith, than justification should be the work of our hands, or not without our help. But Abraham believed God, not the word preached. 10. Then should man▪ not God, lay the first stone in our justification and experience teacheth us; what a building it is, we have an historical faith, and a certain apprehension and assent of (natural) 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 walk 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 holiness and sanctification now such as is fashioned by the law of outward commandment (Swenckefeld calleth it verbum vocale) but by the preaching of faith, by which the Spirit is given, which renews and sanctifies a believer and makes him the very law of commandment himself: what this Antinomian calls the preaching of faith Swenckefeld calleth verbum substantiale, Christ himself, not any created thing, so do the Familists teach Rise, Reign. er. 9 The whole letter of the Scripture (say they) holdeth for a covenant of works so oer. 7. oer. 8. Know that it is most false, that sanctification is not now fashioned by the Law of outward Commandment, that is▪ by the word externally preached, as by an instrument subordinate to the working of the Spirit, for his conscience knows, we never ascribe more to the word, for more is contrary to the word. Rom. 10.17, Faith cometh by hearing, that is, the word of the Gospel externally preached. 1 Cor. 1 24, we preach Christ to the Jews a stumbling block, but to the called, Christ the power of God and the wisdom of God, this preaching of Christ, is the preaching of faith, but not in the Antinomian sense, this is the effectual working o● the Spirit, for so Saltmarsh meaneth, as his exposition evidenceth, for the effectual working of the Spirit can never be a stumbling to the jews, than this preaching of Christ and of faith must be outward and external preaching of the Gospel which instrumentally giveth the Spirit, For Gal. 3.2. Paul opposeth the hearing of faith, that is, the external hearing of the letter of the Gospel, that giveth the spirit instrumentally, to the works of the law or the external doctrine of the Law, that can neither promise to give, nor give the Spirit instrumentally, for if by the hearing of faith, he mean the inward hearing and effectual working of the Spirit, than he saith as much, as ye received the Spirit, by the effectual receiving of the Sp●rit, and also he must mean that all that hears externally the doctrine of the Gospel, as the Galatians did, must receive the Spirit, whereas Paul clearly makes an opposition between the external preaching of the Gospel, and of the Law; otherwise, by the external 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 holiness and sanctificattion was fashioned by the law of outward Commandment, without the Spirit, in some measure or degree. 2 If sanctification in the Gospel be fashioned without the external preaching of the Gospel & an outward commandment? if no: why excludes he an outward commandment as contrary to the preaching of faith? Swenckfeldius and Enthysiasts make an opposition between 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 we 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 commandments, the Antinomian Del. who has printed in defence of Anabaptists, Arminians, and Antinomians teacheth so, not we. So Del joineth 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 external hearing, they teach that the Spirit comes from the carnal letter, the heaven is born● of the earth 12 Blessedness comes not from externals, nor was Thomas blessed, because he saw and believed, 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 literal and carnal teachers. 13 Swenckefeldius said that he himself preached the Spirit inwardly teaching, and that men must live by the rule of the Spirit, else they could not be saved. so speak Anti. of Gospel's reformation of life. so Del. sir▪ p. 26, 27. 14 Neither Baptism nor the Supper of the Lord should be Administered till the true doctrine that he taught, be preached and be revealed immediately from the substantial and eternal word Christ without preaching, or reading or hearing the word. so Del. uniformity examined the worship of the New Testament is only inward. 15 In such dissensions 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 literal, which profiteth nothing, another the true and spiritual, which only the spiritual do understand. 17 We must try the word by the Spirit, and not the Spirit by the word. so say the Antinomians, rise reign er. 61. All doctrines, revelations and spirits are to be tried by Christ the Word, rather than by the word of Christ, this is against Christ's way who, when it was a controversy, whether he was the son of God, or no, was content that they should judge 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 literal that proves nothing, and another spiritual and allegoric (as Enthysiasts & Antinomians say) that none can understand but the spiritual, now when Christ and Paul prove the resurrection of the dead, and that Christ is the Messiah by the scripture, and refers the deniers of these, jews and Pharisees and Saducees to the scripture to be the judge, he supposeth the scriptures hold forth a clear literal sense, which these men, though not spiritual, might understand. 2 nor could Christ say, ye both know me and whence I am. joh. 7.27▪ 28. if they could not see any thing of Christ by light of scripture. 3▪ all the murders, whoredoms, villainies practised by Muncer, T. Becold, David George, Swenckfeld they fathered on the Spirit leading them without the Scripture, or on such an allegoric sense, as their unclean 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 I sent them not. 18 There is a middle reformation to come, between papists and Lutherans. 19 No doctrine of word, Sacraments or any external thing written in the writings of Moses the Prophets or apostles do conduce to salvation, God is to be sought in his naked Majesty in dreams, 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 only. How near Antinomians side with this I leave to the reader. 21 The Law is not impossible, but easy to be fulfiled by Grace. Antinomians teach that both the persons and works of beleivers are perfect free of sin, then must they be perfectly agreeable to the Law Honeycomb. c. 3. pag. 25. c 11, 12.322, 323, 324. Town. 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 Righteousness and justification is not in the imputed obedience and righteousness of Christ; but in a conformity with Christ in glory by the undwelling Spirit of Christ. 24 Faith and works justify us. 25 All beleivers are the natural 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 righteousness, no entrance ●nto heaven before Christ died. So say Antinomians under the old Testament, there was no inward nor heart reformation, no covenant of grace, no pacefying of God's wrath for sin etc. So Saltmarsh free grace, pag. 166, 167, 168. Honeycomb. chap. 11.334, 335, 336. Del. ser. pag. 2.3, 4, 5, 6, 7, 8, 9 etc. 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 vocal 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 formal object of our faith, and affiance, nor the obje●tum quod but the objectum quo, or the interveening means or medium of our faith. 3 The word, as all instruments are, must be elevated above its nature to more than a literal impression of Christ believed in. 4 The writing, speaking, conveyance of Christ to the soul in the word preached may be humane and literal, but the thing signified by the word, Christ, faith, the Image of the second Adam is divine supernatural, Certain necessary considerations how the Spirit and the wo●d act together. and the way of conveyance of it to the soul, in regard of the higher operation of the Spirit above the actings and motion of the letter, is divine, heavenly, supernatural. 5 The action of the Holy Ghost, in begetting faith, may be said to be immediate two ways. How the acting of the Spirit with the word is mediate. 1 as if the word did only prepare and literally inform the external man, but the Spirit cometh 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 work with the word, but a more common operation of God there is which begetteth literal 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 hear and receive what is carried along in the letter of the word, and so the Spirit worketh mediately, not immediately. 6 How in the infusion of the new heart, How immediate. and of the habit of the grace of God▪ in which we are mere patients and put forth no cooperation with God, more than the dead doth to quicken itself, Ephes. 2.1, 2. and the withered ground to receive the rain, I see not. Esai. 44.3, 4. in regard, that though the word go before, and the word may be preached in the mean time yet the act of infusion of the new heart is no moral action of God, but as it were physical, and it is a real action, received by us by no subordinate literal action or moral apprehension of the mind, or act of the will, and therefore in this formal act of infusion, what the word doth, but by way of disposition or preparing I must profess my ignorance, though it be most true that faith cometh by hearing, and in the very mean time Act. 10.44 whilst Peter yet spoke these words, the Holy Ghost fell on them which heard the word; Then if conversion be taken in congregato, vel concreto in the humbling self despairing 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 moral instrument in the souls lying under the Lord's act of infusion of the life of Christ, except ye call it a passive instrument, because it persuades not the soul to receeve the new life: nor is the soul, being a mere patient, an apprehending, knowing, choosing, or consenting faculty under this action of omnipotency while the Lord pours in a new heart. It is true the word is thus far 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 joh. 1.16, 17, 18. joh. 12.32. Revel. 1.5. Heb. 10.19, 20, 21, 22. ● Conclusion. The word concurreth instrumentally with the Spirit, and this is the external, not the internal and substantial word. 1 Conclusion. The word preached is that mean that instrumentally concurreth with the Spirit for begetting of faith. Rom. 10.14.17. faith cometh by hearing, and hearing by the word of God and that he speaketh, of the external, and not of the substantial increated and internal word, is clear, ver. 14, 15, 16. he speaketh of such a word, as a sent preacher carrieth. 2. such glad tidings as messengers on the mountains 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 substantial report or word, because all that heareth the father to them the Spirit makes an inward report, they come to Christ and believe the report joh. 6.45. But few or none believe this report ver. 16. Who hath believed our report? 1 Cor. 1.23, 25. But we preach Christ crucified to the jews a stumbling block, to the greeks foolishness▪ But unto them that are called both of jews and greeks, Christ the power of God and the wisdom of God, than the word externally preached is instrumentally the power of Go●: and that he speaketh of external preaching, not of the substantial word, or Spirit himself, is clear. 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 itself is not such a Spirit. 1 Because the Apostles preach it, Men such as the Apostles were, do speak, or preach of Christ and of the Spirit, but they cannot preach or effectually inpreach (to speak so) Christ and the Spirit to the hearers, for than should they give the Holy Spirit to all those they preach to, which both is against scripture and experience, Act. 12. Act. 14. Act. 17. and is blasphemous, for God only giveth the Holy Ghost. 2 Because the internal and substantial word preached, to the ears internally is effectual conversion, but this preached Christ must be externally preached only, to some, to jews and greeks, who stumble at Christ, and believe not, 1 Pet. 2. And the same is proved by 2 Cor. 2.15. We are unto God (preaching the Gospel v. 14) a sweet savour of Christ in them that are saved and in them that perish, to the one we are the savour of death unto death, & to the other the savour of life unto life. Now the internal substantial word is to none a savour of death. 1 Thes. 2.13. For this cause also thank we God without ceasing, because when ye received the word of God, which ye heard of us, ye received it no● as the word of men▪ but, as it is in truth, the word of God, which effectually worketh also in you that believe. That is, 1 The external word, which ye heard of us, 2 It is the instrument of the Spirit. Ye received it not as the word of men, but (as it is indeed) the word of God. 3 It's not the internal word, for it was not received of all that heard it, for ver. 14, 15, 16. the jews that heard it, received it not. 2 Conclusion. The word preached of itself, is not a dead letter, as Swenckfeldians say with Antinomians, 2 Conclusion. Paul calleth the Law a dead Letter, Because it teacheth what we should do, but promiseth not the Spirit of Grace, to obey as the Gospel doth. And punit delinquentes punisheth eternally delinquents, saith Chrysost, 2 Cor. 3. hom. 7. and Oecumenius▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. August. de Chir. ●t lit. c. 4. Quoniam legis, l●●era, quae doce●●on esse peccandum, si spiritus vi 〈◊〉 ●esit, 〈…〉 f●cit peccatum 〈◊〉 quam 〈◊〉 Theophylact saith the same▪ Augustine saith the Law makes us know, not eschew sin, and the Gospel is not a dead letter of itself, even as the Letter of it is void of the Spirit, except by accident, in the same sense, that it is the savour of death unto death, and a rock of offence to those that stumble at the word. But is not (may some say) the law also by accident, and through our sinful condition, a condemning letter, aswell as the Gospel, and so both, because they are external, and literal, must be a dead letter? I answer, not so, because the Gospel in the letter and literal sense offereth a way or means of reconciliation to tho●e that believe, 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 external and literal 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, do 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 surety of a better Covenant, Heb. 7.22. Now in this sense Law and Gospel called the word of God, is not a dead letter in itself for Psa. 19.7. The Law of the Lord converteth the soul, etc. Rom. 1.16. The Gospel is the power of God to salvation to every one that believeth, both to work 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 comfort of the Scriptures, might have hope, this must be the written scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 1.21. For after in the wisdom of God, the world by wisdom (natural) knew not God, It pleased God by the foolishness of preaching to save them that believe, then is the word preached a mean to save the believers, 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 eternal 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 carnal, but mighty through God, to the pulling down of strong holds, casting down imaginations and every b●ight that exalteth itself 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 than a two edged sword to discern the thoughts and intentions of the heart, jer. 5.14. Eph. 6.17. Heb. 4.12. Re. 1.16. Ps 45.3. The Rod of Christ's lips, by which he smites the earth, Esa. 11.4. The Sceptre of his Kingdom, all which evince that the word externally preached hath power in itself to destroy, and being accompanied by the Spirit, hath power to convert, and so is an instrument of the Spirit both ways. 3 Conclusion, The Lord hath made and sanctified a ministry, 3 Conclusion. 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. Ye are our Epistle written in our hearts read of all men. 4 Forasmuch as ye are manifestly declared to be the Epistle of Christ▪ ministered by us, written not with ink, Swenckfeld, intern agit deus cum Christiano, per verbum Spiritus et vitae: in quo se variis div. tiis bonorum Caelestium per Christum revelat, exter●e vero ag●t cum carne hominis per verbum licerae, seu praedicationem et per symbola. Swenckefeld & Antinomians grant a ministry 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. 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 joy or crown of rejoicing? are not even ye in the presence of our Lord jesus Christ, at his coming? 20. For ye are our glory and crown. Swenckfield denyeth that he destroyeth Scripture, or the ministry or preaching, but saith he Epist. An. 1529, In a Christian there be two things. 1 The new and internal man. 2 The old or external man, called the flesh. God dealeth with the Christian man internally by the word of Spirit and life (he meaneth the substantial word) in which he reveals himself 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 signs and seals. So Saltm. as if brought up at his feet, saith, free grace. pag. 150. And this Gospel 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 spiritual, but we are carnal. Rom. 7 nor can such a state of flesh and Spirit be ordered by a law only without; for the word of the law and Spirit merely is for a spiritual condition or state of glory, as Angels, who only live by a law spiritual 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 soul and Spirit, hence these foul consequences. 1 The law belongs not to a believer, but to civil courts, as Isl●bius said. Absurdities that follow from the Swenckfeldian and Antinomian distinction of an internal or substantial, or a vocal and external word 2 The word of God can lay no tye no band on the inner man to know God, believe in Christ, love God, intent his glory, long for heaven and Christ's second appearance; for the law is given to the flesh and the outward man, nor can the letter of the Gospel bind him to any Gospel or heart obedience. absurd 3 There can be no sins in spirit or soul or inner man, because no law, and so no obedience. most absurd 4. All Ministry & scripture is not to raise an inward spiritual conformity between the Soul and the Gospel, nor to make us lowly and meek in spirit as Christ is, but to put on us an outside of external conformity, between the flesh or outward man, and the law▪ how then is the law spiritual? I should rather think that the spiritual law and commandments 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 far 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 spiritual actions, and not the scripture, and so the more spiritual, the more lawless, loose, and carnal. 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, M. Deal the Antinomian his subverting of the ministry and the preached Gospel. to be done by the spirit only; without all power of man, and so it is not visible, nor ecclesiastic, ser. pag. 4. It stands not in making laws to consciences (add Mr. Del contrary to the word of God, act. 15.22, 23, 28 etc.) by the sacred power or clergy (by the messengers of Christ and of the Churches) for external conformity (only and merely external; its false, we aim at more) in outward duties worship and government, and to have these confirmed by civil sanction. To have Artaxerxes and Kings to ratify and command, under penalties, the building of the house of God, and to have Kings and Queen's nursefathers and mothers to the Church is lawful, and should be our aim 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. we heartily desire, though the Lord can build Jerusalem, without the sword of sectaries, and the arm of the Magistrate. And Del saith this Gospel reformation doth not much busy itself about outward forms, and external conformity, but only minds the reforming of the heart, and when the heart is right with God, the outward form cannot be amiss; 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 form. So that God in the Gospel-reformation aims at nothing but the heart, p. 6. Swenckfeld ascribeth something more to the ministry of the word, God (sayeth he) deals externally with the flesh and outward man, by the letter of the word, or by preaching, or by signs, or seals. But Del is so much for this spirit that he will have the gospel to mind only the reforming of the heart, and to aim at nothing but the heart. So these foul consequences must follow hence. 1 The Gospel cares nothing for outward duties, or outward worship, all externals must be left free and indifferent, to bow to Idols, or not to bow, Absurd consequences following from M. Del his Enthysiasticall Reformation. to murder, or not to murder, which is the false charge that the Council of Trent puts on us, the falsest calumny the Devil can devise, that in the Gospel, except faith, all other things are indifferent and neither commanded nor forbidden. 2 Conseq. The Apostles and Elders Act. 15. in forbidding fornication and uncleanness, minded no Gospel reformation, such as Deal pleaded for. 3 Conseq. David's heart was right, and Peter's also in the main, when the one committed adultery and treacherous murder, and the other denied his Lord, then shall murder and denial of Christ before men, be things indifferent; for Gospell-reformation minds only the reforming of the heart, and when the heart is right with God, as was david's, whose heart was according to the heart of God, long ere he fell in these sins, 1 Sam. 13.14. and Peter's heart Mat. 16.17. the outward form cannot be amiss: then outward practices of adultery, and treacherous murder, and denying of Christ with oaths, were not amiss. Old Anabaptists, called Fratres liberi, and Nicodemites, come and learn at M. Del, to keep the heart right, and violate all the ten Commandments, your false worships, your lying, whoring, cozening &c. cannot be amiss, your Gospel needs not busy itself with these forms▪ For saith he, What Christ speaks not one word of in the N. Testament worship joh. 4 that hath nothing to do with Gospel-reformation: I Assume. But Christ speaks not one word of forms, of right external worship, not adding Idol 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 Godliness, 1 Tim. 6.3, nor speaketh Christ one word Io. 4. to hold fast the form of sound words. 2 Tim. 1.13. Nor to obey from the heart that form of sound doctrine once delivered, Rom. 6.17. yea many say Christ speaks in that place joh. 4. not one word of faith, love, fear, hope, of preaching, hearing, praying, praising, or of any worship either external or internal, but only of the manner and sincerity of worship, then by Dells arguing there should be no external worship under the Gospel: yea more, Reformation in worship, is but the half of reformation. Christ there speaks not one word of the other half of reformation of the duties of the second table; of love, mercy, righteousness, sobriety; not killing, not whoring, not cozening, and oppressing, the widow, the Orphan, as Antinomians do, than Gospel-reformation, aiming only at the heart▪ cares nothing for any of these. 4 The power, wisdom, and righteousness of men have no place in Gospel reformation, because saith M. Del, it is the haughtiness and loftiness of men that must be laid in the dust, in the day of reformation, pag. 12, 13. Now the power of preaching the Gospel, and the Keys of the Kingdom, to shut and open, to proclaim ministerially the remitting and retaining of sins, are the only means on man's part to reform the Church, the word preached by sinful men, is the chief means, now these are not pride and haughtiness, because Christ giveth these to men Mat. 16, 18, 19 joh. 20, 21. 2 Cor. 5.18, 19 2 Cor. 10.5. 2 Cor. 4.7. Ephes. 4.11, 12. 1 Cor. 12.28. But he giveth not pride and haughtiness, nor infuseth he these into any, they are from that evil one Satan. 5 It is true: M. Deal in words, saith it is the word that only reforms, not the power of the world, nor the sword. But he knoweth in his conscience, we plead not for the sword to reform. The sword was never sanctified of God to turn a soul to Christ; but when an Elimas' perverts ●oules and the Gospel, we hold, the sword should be drawn against him, that he pervert no more: But this word, that works Gospel-reformation, Del Distroyes the written word and with Swenck●feld pleads for 〈…〉 which is the Spirit himself. The Law is a means of 〈◊〉 conversion 〈◊〉 the Gospel, and cannot be excluded from 〈◊〉 is yet the internal and substantial word of Swenckfeld & of all the E●thysiasts for he saith page. 17.1. This word is not the Law, but the Gospel, so say all the Enthysiasts: now if Enthysiasts mean that only the Law is made by us the means of conversion excluding the Gospel, their conscience bear them witness, that that is a calumny, the Law, it alone makes none perfect, and converts not any, nor speaks it one word of Christ; But if they mean that the Law is wholly excluded from the work 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 Gospel 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 sin and our sickness, and is a paedagogne to lead us to Christ, is not wholly excluded from being a means of our coming to the Physician, 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 self despair, and stoppeth our mouths 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 sin; that God may show mercy, that is a means of our conversion, But such is the Law, Rom. 3.19. Rom. 8.2, 3. Rom. 11.32. Swenckefeld: epist. an. 1529. verbum c●pi non pote●t nisi ab i●lumi●a is mentibus. Tametsi millies verbum Dei auribus 〈◊〉 inculcav●ris, nihil nis● sonum sus●ipient, et s●ltem affectum carna●em 〈◊〉 ●idei et effectae, e libero suo Arbitri● nec diu 〈…〉. Gal. 3 22. 2 Del and his Antinomians mean no other thing by the word, but what Swenckefeld means: to wit, the internal and substantial Word: hear him then speak with the mouth and tongue of Swenckefeld, ser pag. 18. So that the word whereby Christ reforms, 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 the● etc. if thou live under the word many years, if it come not to thy heart, it will never change thee nor reform thee. 2 he add pag. 19 that in the Gospel the word and the Spirit are always joined, and therefore saith Christ the words that I speak are spirit and life that is, they come from the spirit, and carry spirit with them. Then 1 the Gospel p●eached externally to Del and to Antinomians, is not that word by which Christ converts souls, 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 itself, 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 soul, because it is but a mere sound, ●t is no good consequent, that the word is ●o Instrument of our conversion, because it can do no thing without the Spirit. saith Swenckefeld, it's but a very letter, say Antinomians, therefore the external word is no instrument of our conversion but only the internal 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 follows 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 natural and Spiritual: It only follows, ergo the word without us, is no efficacious cause of conversion, and no principal cause, and can do nothing except the Spirit enact, and animate, and concur with the word which we with both hands yield and believe as a Gospel-truth. The word is but a sound & a letter, I answer it is not a common sound, The word of itself is not a common sound. such as the odes of Horati●s and Epistles of Seneca render, but it is in itself, a sound filled with Majesty, power, heaven, so as every word seems 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, holiness, life, gravity, as the child betrays heaven in its forehead, and looks like the Father and Author God, and therefore it's more than a sound, to a deaf soul actu secundo, it hath but a sound, and whereas Antinomians say, it's but a dead letter, they speak of the paper, ink and printed characters of the word but we take it not so, but as the words 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, means of conveyance of Christ and the Spirit to the heart, and though without the Spirit the word works not, as no instrument, no tool, 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, Antinomians & Swenckefeld ●vert scripture and all ministry. but to those that have the internal 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 Gospel, why? it wants the Spirit to go along with it, and can never change, nor reform, saith Del pag. 18. and begetteth but a literal and feighned faith, saith Swenckefeld, and the word and the Spirit are always joined, saith Del pag. 19 now this is not the written read, nor externally preached Gospel, nor the Scripture, so they must but co●sen us for they mean the internal 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 always joined with it pag. 19 But the scripture and the external vocal word hath not always the Spirit joined with it, for when it is preached to Reprobates and to malicious obdured souls that stumble at Christ and the word being thereunto appointed, 1 Pet. 2.7. Mat. 13, 14, 15. joh. 12.37, 38, 39 joh. 9.39. It hath not the Spirit joined with it. 2 They speak 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 Deal, 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, ministry, ordinances, preaching, are mere delusions, for by the word of God that begets faith they mean the internal word, not scripture nor the written and preached word, and so they say nothing to take off this error justly laid upon them; to wit that under the Gospel, there is no need of Scripture, Preaching, Sacraments, hearing nor doing of any duties to men, nor abstinence from murdering killing, whoring, stealing &c. all exter●alls are indifferent. 3 You see how false it is that the Gospel 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 Christ's express commands to his Apostles Mat. 28.19, 20. Go teach all nations; so Paul preached to the obstinate Jews. Act. 13 to the scoffing Athenians Act. 17. Is it not therefore the Gospel that they preach● The arguments of Swenckef. and Antinom. to prove that the word is not an instrument of conversion, because, carnal, bodily, managed by man etc. discussed. 4 It is an undue arguing of Swenckefeldians and Antinomians: The word is a literal, carnal, sensible thing, ergo God works not faith, which is a spiritual grace, thereby: for it follows only; God works not faith by the vocal word alone, except he put to the pull of omnipotency of grace▪ 2 The assumption is false the preached word, though in its sound, it be carnal, literal, bodily, yet in its power, Majesty, and the thing signified, which is the birth in the womb of the word, it is spiritual, lively, heavenly. 5 Nor doth it follow, that justification begins at man, if the vocal 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 justification. 6 justifying faith and salvation both, are, in their nature, things spiritual, and yet have their original from the word preached as an instrument, The word though bodily and vocal and carried ●n by man, is yet an instrument of conversion. yea from the foolishness of preaching, 1 Cor. 1.21. Nor is the word altogether bodily, because it incurs 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 carnal but spiritual, 2 Cor. 10.5. Sharper than 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 Gospel, Rev. 14.6. 7 Nor can it follow that justifying faith is a work of man, or that, because ●raile men, that are but earthen pitchers come out bearing this heavenly treasure, How we believe on God and how in the word. that we believe in the word as in God, as if the principal 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 substantial word God is author and the only finisher of our faith, nor do we any otherwise trust, hope in, or believe the word, then as a mean or instrument sanctified of God▪ for so blessed an end. God is the only formal object of our faith and fiducial recumbency; but God clotheth himself in a way of condescension with his own word and ordinances for our capacity: neither doth it follow, because a sinful 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 Swenck●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 than Lazarus had his soul fetched into his body, by the created and vocal sound of those words uttered by Christ-man. Lazarus come forth, because faith cometh from the word preached tali modo, so and so, as the wind and breathing of the Holy Ghost goeth along with the vocal and literal air of words preached by a sinful man; for the soul of Lazarus entered his body by Christ's words, animated and quickened with the power of the Godhead, who indeed raised the dead man: only 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 jericho, 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 sign, and indeed the word of God, as the scripture every where calls it, and a real message from heaven, may, and (I nothing doubt) doth contribute an organical, instrumental, active influence to the begetting of faith, but ever as it is elevated as it were above itself, and above the nature and sphere of a mere vocal, and audible sound, and powered by the Spirit. Now I should think it but curiosity to inquire how the Spirit and word are united in the working of faith: for let those, that ask, Of the union of the Word and Spirit. show the union between bread eaten and the nutritive power that turneth bread, and transsubstantiateth it into blood, and flesh, and worketh the last work which Physicians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or assimulation, the very substantial turning of bread into a piece of the child's hand, foot, shoulder to cause the parts and members increase and grow to the stature and real bigness of a perfect man. I shall not think that the Spirit entereth into the bodily sound of words, and cometh along enclosed in it, to the hearers soul▪ and makes him believe. I rather think with learned Pemble, that the Spirit quickeneth rather the dead man that heareth the word, than the dead letter of the word: for the Holy Gho●● never so far reproached the word of God as to call it a dead letter in the sense of Swenckefeldians, Familists and Antinomians, whose mind is that word and seals 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 books to teach the ignorant and rude, Valdesso divine consider 32 p. 106, 107. An●inomians make the Scripture but a Catechism for babes, and fruitless and useless to believers. but when men are once justified, called, regenerated they have no more need of word, and ordinances of obliging Laws to lead them, awe them, teach, direct, or oblige or command them, than a learned man hath need to go back to the Catechise and learn the abc and spell and read again; Therefore the word doth but prepare and dispose the outward man, say they, and when men are perfect as they are, being once justified, and as sinless and clean as Christ: honycombe, c. 3. pag. 25. Saltmarsh, free grace, pag. 140 and their sins are but seeming and imaginary not really and truly sins, Saltmarsh free grace. 32.142.154. Town asser. grace 39 40. honycombe Chap. 5.47. Den, man of sin. pag. 9, 10, 11. after they need nothing that Man or Angel can do to them, they need no laws, 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 Love; not any of these are the written scripture, or the preaching of the word. Saltmarsh, free grace page, 240 the● believer 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 believe that he is so; sure in heaven he needeth not preaching, written scriptures, sacraments, praying for forgiveness repentance, faith, nor to complain as Paul doth Rom. 7 of the indwelling of the body of sin. The bright star c. 11 p. 108, 109. tells us that all means, ordinance, light, understanding, willing, thinking are annihilated and nothinged, and that the believer c. 12 beholds God without means in this life and so we have no more to do 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 endeavours or studying, or books or reading. It was observed in New England, when Familists grew, that, especially in the Town of Boston and in other parts of New England, Familists devised such a difference between the covenant of works, 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, reign. etc. 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 undervalved. Now as touching revelations and inspirations of the Spirit, I conceive with all submission to the Learned and Godly. 1 There is a twofold revelation, A Revelation twofold, active and passive▪ one of the letter of the word and Gospel, this is nothing but the Lords active uttering of his will and Gospel 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 only did devise the Gospel; when neither Men nor Angel could dream of a way of redemption for lost man, and reveeled to Adam that the seed of the woman, Jesus Christ, should break the head of the Serpent, and dissolve the works of Satan. This revelation of the letter of the Gospel is made to thousands, that never believe, and therefore though it be but literal and external, yet none could thus reveal the mind of God to Prophets and Apostles, but God only, as none were inspired of God, but writers of Canonnick scripture, and Scripture only is given by divine inspiration, 2 Tim. 3.16. 2 Pe. 1.21. & as this revelation active is God's only, & from him as the author and fountain, men do as Herold's carry this message of revelation to others: so passively, it is common to believers and unbelievers, for the letter of the Gospel may be revealed to all within the vissible Church, and yet the most part are destituted of an internal revelation. Therefore there is an internal revelation, of things that men believe. And this I conceive to be fourfold. 1 Prophetical. Passive revelation fourfold prophetical, special to believers, extraordinary, Satanical. 2 Special to the elect only. 3 Of some facts peculiar to Godly men. 4 False and Satanical. Prophetical Revelation is that irradiation of the mind that the Holy Ghost makes on the mind and judgement of the penmen of holy scripture, whether Prophets or Apostles and that by an immediate in-breathing of the mind and will of God on them, whether in visions, dreams, or any other way, without men, or the ministry or teaching of men, as he did to Esaiah, jeremiah, Esa. 1.1. jer. 1.1 or to Paul Gal. 1.11. Paul an Apostle not of men, Of prophetical 〈…〉. neither by men, 11▪ 12. But I cert●fie you, brethren, that the Gospel which was preached by me, is not after man, for I neither received it of man neither was I taught it, but by the revelation of jesus Christ. 15, 16. But when it pleased God to reveal his son in me, immediately I conferred not with flesh and blood, neither went I up to jerusalem, to them that were Apostles before me, but I went into Arabia, and returned again unto Damascus. Ephes 3.2, 3. If ye have heard of the dispensation of the grace of God, which is in me to you ward, how that by revelation he made known unto me the mystery etc. I dispute not of the way of the Lords imprinting the speeches, images, and representations of his mind to Prophets and Apostles; I conceive it is the same way, that God revealed himself to jeremiah c. 1.11, 12, 13▪ etc. and to Paul Act, 16.9▪ 10, and that as Ezechiel, c. 3.14 so john the Apostle Re. 1.10. was in the Spirit, and saw, by an immediate brightness of light, perfectly & understandingly the will & mind of Christ, in what they prophesied and wrote. And this Revelation is so far from being beside the mind of God, that it is formally the express word sense and mind of God: if Fami. have such Revelations. 1. they see the Visions of God. 2 They speak as acted by the Spirit immediately, and so we are with the like certainty of faith to believe, what H. Nicholas Wheelwright, Mrs. Hutchison, M. Del, Saltmarsh, Beacon, Den, Crispe, Collier, etc. speak and write, as we are to believe the writings and sayings of the Prophets and the Apostles, Familists have no prophetical Revelations. and both must be alike to us, the mouth of the Lord: and what they both write or preach must be the object of our faith, and their writings must be added to the book of the revelation, which is forbidden. Rev. 22.17, 18▪ 19 Deut. 12.32. Deut. 30.5, 6. This is the Antichrist himself. 3 Let them show the signs of their Apostle-ship; by miracles and speaking with tongues and foretelling things contingent, that are to come; and we shall believe them; Familists produce your strong reasons. Internal Revelation proper to believers. 2 There is a special internal revelation, made of things in scripture, applied in particular to the souls of elect believers, by which, having heard and learned of the Father joh. 6.4. there is made known and revealed to them, by the Spirit of wisdom and revelation, what is the hope of their calling, and what is the riches of the glory of the inheritance in the Saints. Ephes. 1.17, 18, 19 and that revealed to them, which fl●sh and blood revealeth not, but the Father of Christ, Mat. 16, 17. And that which the Father revealeth unto babes, and hides from the wise and prudent, Mat 11.25, 26. And this is common to all that believe, and not engrossed as peculiar to the Familists and Antinomians only, for if it were, than my faith should be in vain, and I have fallen from my portion and share in Christ, and of the inheritance of the Saints in light, for there should be no converts in the world but Familists only. Now this Revelation is a clear evidence in the conscience by the Testimony of the Spirit▪ that I am a child of God Rom. 8.16 whether it be immediate; or from speaking signs and marks of sanctification 1 joh. 1.3▪ 1 joh. 3.14.18, 19 20. 2 It is the knowledge of no new Article which is not contained in the word in the General▪ and is not proper and incommunicable to none but to Antinomians, but is the mystery of the Spirit revealing these things, that are graciously given to us of God▪ How particular rev●l●tions are n●t in Scrip●●●e 1 Cor. 2.12. even to all believers, 3 Its true as touching me, by name it's not revealed nor written in scripture in express words, that I am by name written in the Lamb's book of life, and a child and son of God and an heir annexed with Christ, of life and glory▪ nor are the individual and numerical manifestations and inshinings, flow, motions, inbreathing, outgoings of the Spirit of life, and stir of the new birth, to john rather than to Mary, to this believer rather, then to another in Spain written in the Scripture: yet the Spirit acts never ordinarily, but a believer may know and hear the noise of his feet; now if all these individual manifestations, ebbings and flow of tides of free grace were written, then should also be written their degrees less or more of Christ, the names of the believing Saints, that can say I Paul, I john, I Anne etc. Live not, but Christ lives in me; for these I presume add a numerical particular and individual being to every single act or motion of the dispensation of grace, and if all were in number, weight, and measure written in scripture, the world (as john saith of Christ's facts) should not contain the books, that should be written. The Holy Ghost speaking of a collective body the Church and spouse of Christ in Solomon's song, in the book of the Psalms and of the Lamentations of jeremiah, shows us of the outgoings, incommings of the beloved in the soul, of his cloudings and outshining of free love, of the acts of the hands of Christ, Can. 5. Touching the handles of the bar, and the smell of the myrrh of Christ, that he leaves behind him when he is departed, of the souls feelings of the impressions, or the withdrawings of Christ, as if the whole Church Catholic of Invisible believers (for so the Church is taken especially, Psal. 45. and in the book of Solomon's song) were but one particular believer, 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 unlawful revelations, and destitute of the word, no more than we can say, all the particular actings of Devils & of all wicked men, since the creation, of whoring, swearing, Idol-worship, lying, stealing, oppressing, misbelieving &c▪ are not contrary to the express law of the Holy Ghost speaking in the word, because these sinful acts are not particularly all specified and written in scripture, with the names of the actors. Of revelations extraordinary of men in our 〈◊〉 not immediately inspired and how they 〈◊〉 charactered from Satanical Revelations. Read a prohecy of M. Luther epist. ad Spalatinum an. 1520. et epist. ad Wenceslaum li●eum an. 1521 he prophesied of of the wars of the B●ures. 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 john Husse, Wickeliefe, Luther, have foretold things to come, and they certainly fell out, and in our nation of Scotland, M. George Wisha●t foretold that Cardinal Beaton should not come out alive at the Gates of the Castle of St. Andrew's, but that he should die a shameful death, and he was hanged over the window that he did look out at, when he saw the man of God burnt, M. Knox prophesied of the hanging of the Lord of Grange, M. joh, Davidson uttered prophecies, known to many of the kingdom, divers 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 engaged 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 Lions, which proved false, Becold prophesied of the deliverance of the Town of Munster which was delivered to their enemies, and he and his Prophet were tortured and hanged, David George prophesied of the raising of himself 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 tie no man to believe 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 do, and as Paul did Rom. 11. prophesying of the calling of the jews, and joh. Revel. 1.10. and through the whole book; yea they never denounced judgement against those that believe 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, Reign, pag. 61 art. 27. That her particular revelations about future events, were as infallible as any scripture, and that she is bound as much to believe them as the Scripture, for the same Holy Ghost is author of both▪ Mr. C●●mwell and Familists of old England say she and he●s were the more spiritual and only Saints in New England, and the rest were but Antichristian persecutors; It's known they held revelations without, and beside the word of God, Rise reign oer 4●. and said the whole letter of the Scripture holds forth a covenant of works, ere 9 And so the whole letter of the Scripture, Law, or Gospel is abolished to believers, and doth no more oblige them, than the covenant of works can curse those that are under grace. For T Collier marrow of Christianity, pag. 25.26. saith many spiritually enlightened of late, are brought to Gospell-injoyments, some other way which is spiritual, then by verbal preaching; but Familists take the word preached for the printed inky letter, or the air, dead sound of the Gospel, 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 years after it is preached, and the word long ago preached may be awaked up by a sad affliction, an inspiration from God, and produce the work of conversion, and still it is the word of truth in the scripture that produceth faith as it is the same seed that lieth many months 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 Deal 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, john Mathie, and joh. Schykerus (who killed his brother for no fault) and other Enthysiasts of that murdering Spirit Satan who killed innocent men, expressly against the sixth command. Thou shalt not Kill, and taught the Bowers of Germany to rise and kill all lawful Magistrates, because they were no Magistrates; upon the pretence of the Impulsions and Inspirations of the Holy Ghost, were acted by inspirations against th● word of God; All that the Godly reformers foretold of the tragical ends of the proclaimed enemies of the Gospel, they were not actors themselves in murdering these enemies of God, nor would M Wishart command or approve that Norman and joh. Leslyes' should kill the Cardinal Beaton, as they did. 2 They had a general rule going along that Evil shall hunt the wicked man: only a secret harmless, but an extraordinary strong impulsion, of a Scripture-spirit leading them, carried them to apply a general rule of divine justice, in their predictions▪ to particular Godless men, they themselves only being foretellers not copartners of the act. 3 They were men sound in the faith opposite to Popery, Prelacy▪ Soci●ianisme, Papism, Lawless Enthysiasme, Antinomianisme, Arminianism, arianism, 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 Satanical having these characters. 1 They are not pure and harmless; but thrust men on upon bloody and wicked practices forbidden by God: though ●od bad Abraham kill 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 man●ked directory, of faith and manners, contrary to Scripture, Psa. 19 7, 8, 9 2 Tim. 3.15▪ 16. Luk. 16.30.31. joh. 20.30, 31. Act. 26.22. Psal. 119.105, etc. 4 Then the Scripture shall not decide all controverted truths, nor be that, by which we shall find the truth and the rule of trying of the Spirits, whether they be of God, or no, contrary to Io. c. 39 1 Thes. 5.21. And contrary to the laudable example of the noble Bereans who tried Paul's doctrine by the Scriptures Act. 17.11. 6 Christ's knock and stir on the heart▪ sounds and breathes the breathe of God in his word, the Devils knock is a dumb and dead knock and is destitute of the word of truth 7 Men do and act all things from their own Spirit, and walk in the light of their own Sparks and there is no end of erring and wand'ring from God, when they act by no certain known rule of the word. CHAP. VIII. Of Humane Industry, Arts, Sciences, Tongues, and if they be lawful and necessary to the opening and supernatural knowledge of the Scripture. UPon the same ground Familists teach, because the Spirit acts them immediately, that 1 All humane industry and endeavours of free will are vain. 2 That arts and sciences have nothing to do with the right understanding of the Scriptures. 2 The word of God teacheth us that grace strengtheneth our Endeavours, but destroys them not, Cant 1.3. Draw me, Endeavours & Industry of fre● will consisteth well with grace we will run, Psal. 119. ●2. I will run the way of thy Commandments when thou shalt enlarge my heart. joh. 6.45. All that have heard and learned of the Father come to me. I shall not need to say that Paul extolleth grace highly, when he saith, 1 Cor. 15. J●laboured more abundantly than they all, and that he traveled spreading the Gospel, from jerusalem to Illy●i●um▪ and that he and Barnabas, and the rest of the Apostles, divided the earth amongst them, as some think, or that they went through the most part of it, journeying and sailing to spread the Gospel in journeying often, through Cities, Wildernesses, Countries, Seas. 2 Cor. 11.26, 27, 28. Watching night and day, fasting, caring for all the Churches. I shall crave no more, but that the Apostles stirred their limbs, did sweat, travel, and use free will, as other men, though the grace of God, and an extreme hunger to add glory declarative to the crown greatness and Majesty of their highly exalted prince, did stir and principle them, yet it's enough to our purpose, if the Apostles pieces of frail tired out flesh, were not mere patients, stones and blocks carried sleeping in all their journeying, cares, pains▪ and endeavours in preaching and that in the Spirits Bosom, as in a soft bed, they neither knowing, hearing, feeling, willing, endeavouring, longing, swetting, or acting, by any natural industry, more than Aristotle's dull and formless 〈◊〉 matter: if they were so, as Antinomians suppose as dead 〈◊〉 in their actings and the Spirit did all, only, adequately▪ irresistibly and immediately, and they themselves did nothing then. 1 Paul vainly did glory in his infirmities, he was not any thing but 2 Cor. 11. like a windy lying soldier numbering his wounds, when he never appeared in the field, nor received any one wound, nor faced an enemy for he was not so much as a patient, if no agent at all in these, for he compares himself; without pride, as not inferior to the greatest, in his sufferings, in his stripes, imprisonment, fasting, even with all the pretended Apostles his adversaries; now if he acted nothing to make him to be cried up in comparison of them as being as choice and excellent an instrument of God as the best of them, but the Spirit acted all, then was there danger, that the Holy Ghost should be drowned, suffer shipwreck, be killed with stripes and fasting, and deaths, for in sufferings especially, he glories, this we cannot say; and so the former must be rejected. 2 When he says in fasting and watching often, he must mean in not eating, and not sleeping often, for if he acted nothing as a man, which is repugnant to all sense, all his actings are but a pure frothy enumeration. 3 What can be a stronger motive for us to disobey Christ, who commands striving to enter in at the narrow gate, Mat. 7. forsaking of all, hating of all, for his name's sake, Mat. 19 Labouring and that without fainting and wearying, Rev. 2.3. Gal. 6.9. running, Phil. 3.13, 14. then to think such promises made to those that overcome are made to the Holy Ghost, and to persuade and beseech the Holy Ghost, not men, or that the promise of a crown of glory, upon condition of faithfulness to the death is made to the Holy Ghost, not to believers, who may, and can sin? 4 you may easily smell the Antinomian licence of enmity against works, labouring, patience, working out our salvation in fear and trembling, Rev. 2.3. Phil. 2.12, 13, 14. for their aim is to lay a hugh weight upon the Antinomian faith, which (if I know any thing) is a dead, imaginary, frothy speculation, not saving faith. Touching sciences, arts, and knowledge of the tongues, How far arts, sciences, and knowledge of tongues, Hebrew, Greek and Latin, are to be acknowledged the good gifts of God, and how far they are to be rejected. Antinomians are ignorant of the state of the question: for we grant sciences abused to the perverting of the simplicity of the Gospel 2 Sciences gloried in, 3 Sciences are reputed saving knowledge as if such masters of arts, and grand Rabbis▪ because learned, were taught of God, and heard and learned of the father, as the elect of God are. joh. 16.45. 4 Sciences reputed sufficient to teach Christ are but vainly so called sciences. Antinomians grant sciences, and arts, and tongues, in their proper place profitable and excellent for Statesmen, Lawyers, Physicians, but bring them once as helps to understand the mind of God in the holy Scriptures, and then if ye believe Sam. How they are detestable filth, dross and dung. 2 Sciences, arts, and tongues, are either considered in their substance and nature, or in the way of acquiring them, either by supernatural infusion, as they were in the Prophets and Apostles, or by education, industry, pain, studying, reading and teaching of men. In the former consideration, the same knowledge of the doctrine of Moses and the Prophets, and of speaking with tongues in the substance and nature of the gift that is in Paul and the Apostles by supernatural and immediate revelation, or infusion, is in men that acquire the same knowledge and speaking with tongues, for Paul otherwise, who received this knowledge not from, or by flesh and blood, not his own industry Gal. 1.11, 12, 13, 14 15, 16, 17, 18. Ephes. 3.2▪ 3. should then counsel and exhort Timothy to labour for another knowledge of the Gospel and so another Gospel by reading, studying, Sciences, arts and tongues, in their nature, though not in m●nner of acquiring them necessary for understanding of the scriptures and both ways they are the good gifts meditating and industry. 1 Tim. 4 15, 16. 2 Tim. 3.14, 15, 16, 17, than he himself had received by revelation, which is a manifest untruth, for he saith, But continue thou in the things which th●● hast learned, and hast been assured of, knowing of whom thou hast learned them, and that from a child thou hast known the Holy scriptures, which are able to make the wise to salvation▪ And 2 Tim. 2.1. Thou therefore my son be strong in the g●ace that is in Christ jesus▪ now lest any should imagine, as Antinomians do, that the grace that i● in jesus Christ, is contrary to, and inconsistent with the industry of learning and studying and acquired knowledge▪ he addeth. ver 2. and the things that thou h●st heard of me, amongst many witnesses, the same commit thou to faithful m●n, then as the same rose may grow by nature, and by the industry of the gardener, and by singular art, as by causing an Oven hot to send warmness and heat to the root of the rose in the winter, when otherwise the cold earth should produce no roses at all, nor can these three sort of Roses be said to be different in nature, & spece, though produced 3 sundry ways, by nature industry, and art fomenting and supporting weak nature, so also the same knowledge of the Scripture, doth come to Paul by revelation, to Timothy by industry and teaching, and the same knowledge and faculty of speaking with tongues is Act. cha. 2 in some, by the coming down of the Holy Ghost without education and teaching, and in some by education, and teaching ver. 4 5, 6. compared with ver. 8▪ when therefore it is said Act. 4.13▪ That the council perceiving Peter and john were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unlearned m●n they were amazed▪ it cannot infer as Sa●uel How sufficiency of the Spirits, teaching 3 Reason's. Antinomians think that humane learning and knowledge of tongues were not requisite in the Apostles, or that the Apostles were void of such learning, but they only marvelled that men unlearned, in regard of education, at schools and universities, being fishermen, and unlearned in a pharisaical sense, which only went for learning in their time, could so promptly and boldly speak of the mysteries of the Gospel, and were so skilled in the doctrine of Moses, and the Prophets, and they wondered at their Master Christ's learning, seeing he was a Carpenter's son and never taught at schools▪ Christ and the Apostles were learned, though they had not their learning from industry studying, teaching in Schools, and university as we have. and M. Beacon. Sam. How and other Antinomians are of the Pharisees opinion, if they believe Christ was destitute of learning, now what way he had his learning, whether by infusion from heaven, or the personal union, or by education at schools, (which is not apparent) is a far other question, and they are no less deceived, who imagine that those fishermen now Catholic ambassadors of jesus Christ, and on whom the Holy Ghost descended in cloven tongues, with the rest, Act. 2.1, 2, 3▪ 4. were ignorant of the tongues, Hebrew, Greek and Latin, or that they who preached and wrote scripture, and such divine epistles to the Churches, were unlearned men void of the very literal knowledge and skill of the very letter of the scriptures, of the old and new Testament, which these men call falsely profane and heathenish, so Christ and his Apostles had all the learning and tongues, that we now have, and what we have by industry and pains, reading, studying under teachers and in schools and universities, that they had by immediate infusion or some other way. Enthysiasts go upon a false principle that learning, arts, tongues, are in their nature and kind, heathenish, whereas of themselves and in their kind and nature, they are neither heathenish nor Christian, but natural and well polished habits and acquired qualities indifferent and extrinsecall to either the state of Ehtnicism or Christianity, and good or ill, as they are well used, or abused, in either states, they argue vainly then who thus reason: if Christ and his Apostles carried on a ministry without learning, arts, and tongues, than so may we: but the former is true, therefore so is the latter, the major is false, because sectaries want the immediate inspiring Spirit that Christ and his Apostles had to supply defects of education and industry, and the assumption is palpably false also: who ever therefore now will take on them, to be public ministers of the New Testament, and go from weaving, sowing, Carpentarie, Shoomaking to the pulpit to the representing of God, and being his mouth to his people, being void of all learning, tongues, logic, arts, sciences, and the literal knowledge of the scripture, and yet cannot show that either the Holy Ghost hath given to them the Gift of tongues, and the knowledge of the mystery of the Gospel by revelation without the teaching of flesh or blood as he did to the Apostles, or without some more than ordinary competent measure of knowledge and supernatural dexterity to cut the word of truth aright: and yet allege that fishermen never brought up at schools and universities may be preachers of the Gospel, and why not Weavers, Tailors, Button makers, Shoemakers, etc. they are but intruders, and run, and the Lord sent them not, how then can, M. Beacon in his Chatechisme, pag. 153, 154. Prove that the ministry of the Spirit can be carried on without that which we commonly call Humane Learning from Act. 4.13. Because Christ and his Apostles carried it on so? For Christ and his Apostles wanted not that which we commonly call humane learning, yea and most properly call so, they wanted learning acquitted at schools and universities, but that is not the question: whether men may be preachers though they never were educated and trained up in universites? Humane learning is not called so from the way and manner of acquiring of it, but from its own nature, And Christ and his Apostles made use of humane arts and tongues, for the understanding and opening of Scripture. 1 Christ and his Apostles cite Scripture out of the Hebrew text in the old Testament, That Christ & his Apostles had learning and made good use of sciences arts and tongues, is proved. into the tongue known to the hearers, yea and the Apostles do translate the scripture in Hebrew into the Greek tongue, and expone it, and draw Logical consequences from the Old Testament, so Christ Mat. 22. God is the God of Abraham now dead, ergo the dead shall rise again. Antinomians say, Christ makes no use of Logic and of Logical consequences, because they are Logical, for that which he saith there is Scripture, because Christ so saith, not because there is such Logical arguing in the words. Ans. The same way that we argue from an Antecedent to a consequent by natural logic▪ so doth Christ: we deny not but Christ and the Holy Ghost in the Evangelist Matthew does put the stamp and impression of Scripture on natural and sinless arguing from an Antecedent to a consequent: but it follows well Christ made use of logic in Scripture-discourses, therefore humane learning is lawful for, and necessary to the opening and understanding of the Scripture. 2 Whereas Antinomians say consequences are not Scripture, but darken the glory of the Gospel. Salt. shadows fleeing away. p. 8. It is clear Christ calleth this very logical consequence. God is the God of dead Abraham, ergo dead shall rise, by the very name of scripture, which yet was but a consequence drawn from Exo. chap. 3.6. ye err, not knowing the Scriptures, and further he rebuketh the Saduces as ignorant, who did not make use of the like logical consequence to see the truth of the doctrine of the resurrection, ye err, not knowing the scriptures. Mat. 22.31. Have ye not read that which was spoken to you? etc. ergo it was their unbelief and dulness that they did not read and understand the logic of the Holy Ghost, and they ought to have read the article of the resurrection, Exod. 3.6. in the consequence of it, as the Scripture itself. 2 Paul draws arguments, by good logic, and so doth Christ and the Apostles, from the scripture, it is written, it is written, and what saith the Scripture? And Isaiah saith, Hosea saith; then arguing by Logic from the old Testament to prove articles of ●aith in the new, which is a faculty of reasoning by art acquired by industry and learning, is lawful and necessary for the understanding of the Scripture. 3 The Prophets and Apostles almost in every line, use logical reasoning, from nature, from the cause, the effect, the consequent, and motives from good, to convince and rebuke, to exhort and stir up to duties, from wrath, life, reward, threatenings, promises, etc. 4 Paul citeth Heathen Poets, as Aratus, Act. 17.28. to convince the Athenians, and Menander, 1 Cor. 15.33, to convince the Corinthians, and Epimemdes, Titus 1.12. to silence the Cretians. 5 Our own language, that we understand by education and teaching from the breasts from parents, and others we hear speak, hath an use of natural necessity, that faith may come by hearing▪ Rom. 10.14. were the Gospel to be preached by the English to the Indians▪ we must make use of arts and tongues. 6 In the Books of Moses, are secrets of Physic, true antiquity of tracts of rare historical providences▪ Exodus a rule of justice and righteous laws, Joshua a glass of holy war. judges of Magistrates and Tyrants, Samuel, Kings, Proverbes, Ecclesiastes, sacred polititicks. In job use is made of Astronomy, etc. And Herodotus, josephus, Quintus Curtius, Xenopho●, and other heathen writers conduce not a little to give light to the textual knowledge of Chronicles, Nehemiah, Ester, Daniel, as all those that write of the Babylonish, Assyrian, and Persian Kingdoms and Empires, and the Roman history may, in regard of our dulness, add light to the Prophets and Evangelists, Acts and Epistles of Paul in the New Testament, so that these Spirits like M●●hie Becold and Swenckefeld, who would have all books burnt, except the Bible, in regard that humane arts hinder the spiritual understanding of the Scripture, declare their madness, for upon the same ground God should, in the conversion of a sinner, root out the natural understanding, senses and faculties of soul and body, for except they be sanctified and Elevated above their natural sphere, in an actual illumination, they can do nothing: yea and all Bible's translated out of the originals, in Germans, Latin, Italians, French, English, Sl●v●●icke, Persian, and Arabic &c. tongues, must be burnt, for all these translations must be done by singular art and the knowledge of tongues All that can be said on the contrary may be blown away easily, for the natural sinless knowledge of sciences, arts, tongues, are a substratum, a foundation to, and for the Spiritual knowledge, and faith of the mysteries of the Gospel. Christ and his disciples knew the art of sowing corn on divers grounds, How the inward teaching excludeth not the outward, but complyeth therewith. of fishing, of buying a field where a Pearl is, and this knowledge did not hinder, but much contribute to the spiritual knowledge of the mysteries of the Gospel, nor is the literal sense of the scripture, in the Saints, distinct from the Spiritual, but it is the same with two sundry lights and evidences, as with the same eyes, and seeing faculty I read the book of God in the night with candle light, and in daylight with the sun-light, than none can say I have for that two divers or contrary Bibles, and so the capacity natural that makes me see and know, Jesus to be the saviour of the world, literally, is heightened indeed with a real removal of spiritual blindness, and a real addition of a new distinct, higher supernatural visive faculty, the Spirit of revelation: but I see with this new faculty, the same jesus the saviour of sinners, not another▪ but with a light and a sunshine and daylight raying of a far higher nature, than I saw before. But this proposition, Mary's son jesus is the saviour of the world▪ hath no new different sense and meaning, nor foundes it another new objective Christ different from that Christ objected before to the literal or natural visive capacity or humane understanding only the proposition shines with the same very sense now, as before, but now it is seen with a higher daylight irradiation and splendour, and apprehended with the same natural, literal understanding, the same humane vital and created faculty, to which is added a new real power, a new visive heavenly capacity to see the same jesus in his beauty and glory, nor yet get I two natural understandings, nor can the scripture have two senses. Ob●e●t. 1. 1 joh. 2.26, 27. Th●se things have I written to you concerning them that deceive you: but to fence them from this d●ceeving, he opposeth the anointing so as they needed not that any man should teach them, for the anointing taught them. Now that anointing did never teach them such tongues and arts 〈◊〉 were humane, therefore the Saints had not need of any such learning, Privolous objections of Sam How against arts & tongues removed. and yet this anointing taught all truth and obedience in it also, joh. 16. He shall lead you in all truth, ergo no more truth is necessary. Ans. 1 Had this man a head to frame a Syllogism, as he bringeth a confused argument, it should appear how weak he is, thus, he that teacheth us all truth, so that we need not humane teaching, is a sufficient teacher without all humane teaching of arts and tongues, But the anointing or holy Spirit is such a teacher. How the teaching of the Spirit excludeth not arts, learning and tongues, or the teaching of men. ergo we need no other teacher, so the old Anabaptists and Enthysiasts. I answer to the major, he that teacheth us all truth, as the only inward, principal and efficacious teacher of all truth immediately, and without all instruments and external means: so that we need no other external teacher. It is true, he is in his kind a sufficient teacher, but the assumption, (to wit that the anointing and Spirit teacheth us so without all instruments and external means) is most false, the Holy Ghost, by this reason, should immediately, and only in his own sole and singular person preach to us without so much as speaking in our own known mother tongue, and without vocal preaching of pastor or gifted prophet. Now Christ who promised the Spirit did also, when he ascended on high, promise and actually Ephes. 4.12▪ Give some Apostles and some prophets and some Evangelists, and some pastors and teachers 12 for the perfecting of the Saints▪ for the work of the ministry, for the edifying of the body of Christ. Now the place speaketh not exclusively, but comparatively, he that teacheth all truth mediately, by the ministry of men, needeth not any teachers as organs and instruments in the ordinary course he hath set, to gather saints, by a ministry, it is most false for this argument doth with equal strength conclude against all ministry, preaching and coming of faith by hearing, aswell as against ar●s▪ and tongues, for neither doth the Spirit teach immediately and without schoole●▪ universities and humane teaching. The way of preaching▪ more than he teacheth arts and tongue's, yet this, the anointing did 〈◊〉 teach them arts▪ and tongues, is impertinently 〈…〉 overplus in the 〈◊〉 which is no● 〈◊〉 conclusion, for without the Spirit of revelation 〈…〉 maybe, and are learned. And whereas▪ john saith, 〈◊〉 no● that any man teach you, it is but that which jer. said 3.1▪ 34. And they shall no more ●each every man his neighbour, and every man his brother, saying, know the Lord▪ in which words john and Jeremiah 〈◊〉 no other thing, then there shall be more then only literal knowledge of man teaching man, because they shall be more, even inward teaching by the anointing, Esa. 54.19. joh. 6.44; 45. they shall all be taught of God, nor is it the intent of the Holy Ghost to reject the ministry of men which Ephes. 4.11, 12, 13. Must endure t●ll we meet all in the unity of faith in heaven, but only the Holy Ghost speaketh comparatively, and denyeth, the teaching of men to be reaching, if it be compared with God's inward and effectual teaching. So Psal. 50.8. I will not reprove th●● for thy sacrifices, v. 14 Offer to God thanksgiving, that is, I offend rather at thy unthankfulness, then that thou multiplyest not sacrifices to me. Object. 2 God placeth our salvation in enmity to man's wisdom, 1 Cor. 1.23 24. We preach Christ crucified to the jews a stumbling block, and to the Grecians foolishness, the jews cried away with him, at Athens, the Gentiles mock Christ and Paul, and God will have no fl●sh to glory but in the Lord, now this learning is but fl●shly and carnal. Ans. 1. God placeth our salvation in enmity to man's wisdom, simply, and in the simple natural and sinless knowledge of arts and tongues, It's most false, in enmity to to man's wisdom abused, gloried in, its true. and God brings to nothing the wisdom of this world, by which jew and Gentile slighted Christ, and denied him, and willed a murthererer Barrabas to be released before him. What is this to the Lords condemning of humane learning, arts and tongues of which the Apostle; 1 Cor. 1. speaketh not, but of their carnal abuse of these and glorying in them? and it is to beg the question, to say that this learning is carnal and fleshly, in itself, which is now the question. 2 Nor was it out of pride of humane learning, tongues, and arts that the jews stumbled at Christ and the wisdom of the Cross, but out of false glosses they put on the Scriptures of the Old Testament, seeking by the law salvation, Rom. 10▪ 1. and by this argument the Old Testament is condemned as well as arts and tongues, as an impediment to faith. Object. 3. We are complete in Christ. Ans. It is not worthy an answer, for as touching spiritual furniture, righteousness, salvation, teaching by the Spirit, we are complete in Christ, ergo the ministry and teaching of men is no instrument, no external means of our completeness in Christ, it follows not at all. Object. 4 Christ sent me not to preach the Gospel with the wisdom of words; lest I should make the cross of Christ of no effect. Ans. By the wisdom of man's word●, he means, not learning, Rhetoric, eloquence simply, for ●aul preached the Gospel with more of that, and spoke more tongues, than they all; but the fond, affectate, vain soaring and confiding in these, as if they could add virtue to the Gospel to save souls. Object. 5 The weapons of our warefare are not carnal. Ans. None of us are so mad as to say that humane learning, arts and tongues can convert souls, and lead high thoughts captive, to the obedience of Christ: but that Rhetoric, Logic, Tongues, learning sanctified, fitly made use of, by the Spirit being Spiritualised, as we see in the Prophets and Apostles may conduce to the opening and due understanding of the Scriptures. Other abused scriptures and babble, I will not answer nor trouble the reader with all. CHAP. IX. Of Henry Nicholas, and older Familists and Antinomians. The birth and qualities of Henry Nicholas the father of the Family of Love. H.N. Epistle to the two daughters of Warwick. HEnry Nicholas was borne at Amsterdam as some think, he spread his heresy a little after David George, about the year 1556 he was an ignorant, foolish man, a crafty hypocrite, had a sort of deceiving violence in his smooth eloquence of love. he calleth himself The first illuminate Elder of the Family of Love, was at the beginning austere, riged, and fasted, waked divers nights, and prayed and praised, spread his errors through Holland, and Lower Germany pretended visions, and conferences with the Angels from whom he had his way of exponing scriptures by allegories, but turned afterward, loose and vain; he came over to England and spread his foul heresies, and seduced a number of Artificers, and silly women, and wrote an Epistle to two daughters of Warwick, dissuading them from regeneration by the word of God, read or preached, and called that regeneration Ceremonial, elementish and false and laboured to persuade the maids to a spiritual new birth, by the Spirit and internal word, and did forbid suffering for the truth▪ or confessing of Christ to the death, before men, and exponed the laying down of the life for Christ▪ of the mortifying the body of sin: he had his errors from the Antitrinitarians and denied Christ to be God. This Epistle was answered and refuted by H. Ainsworth, he wrote a Book of Documentall sentences, another called Evangelium regni. The Gospel and joyful message of the Kingdoms, his doctrine and that of David Georgius was confuted by M. Martin Micronius Minister of the Dutch-church at London, under Edward the Sixth of England, and by M. Nicholaus Charineus, Minister also of the Dutch Church, who died, An. 1563. H. Nicholas his tenants, especially his joyful message was refuted by M. John K●ewstub preacher in Queen Elizabeth● time, the book was printed at London, An. 1576. and Dedicated to Ambrose Earl of Warwick. H. N. wrote in dark and obscure terms, following much that wicked pe●ce called Theologia Germanica, set out by Randall, 1646. this form of writing saith Knewstub is an evident note of a seducing spirit. This blasphemous Impostor, as if he were an Apostle, speaketh of his calling like a false Christ. 1 Chap. Evangelium regni. The joyful message of the Kingdom. H. Nichol●s, through the grace and mercy of God, through the holy Spirit of the love of Jesus Christ. What H. Nicholas called h●m●elf. Raised up by the highest God from the death, Ephes. 2.1. according to the providence of God and his promises. Anointed with the Holy Ghost, in the old age, of the holy understanding of Jesus Christ, Ephes. 4.13. Godded with God in the Spirit of his love. Illuminated in the Spirit with the heavenly truth, The true light of perfect being. Made Heir with Christ in the heavenly goods, of the riches of God. Elected to be a Minister of the gracious word, which is now in the last times raised up by God, according to his promises in the most holy service of God, under the obedience of his love. The Familists of New England, and Antinomians, profess all of them are Christed with Christ. The Apostles do not so extol themselves. Town Assert. of Justifica p. 39 So soare●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 righteousness of Christ apprehended by faith. As if a holy conversation and a spiritual walking with God in faith and duties, were low, base, and for men of the earth only. H. Nicholas his wicked doctrine▪ The specially 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. N●cholas challengeth to himself that which is proper to Christ Esa▪ 61. Lu., 4. (a) H. Nicholas evangel, c. 15. that the Spirit of the Lord is on him to preach glad tidings to the poor. The Antino, Beacon b Beacon cat●●chis. 155, 156. 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 We have no more sin from the first Adam, then by following the sins of all men. 3 The story of Adam of the tree and fruit, is but an allegory. Antinomians c Rise reign er. 53, 54. turn all in allegories. Randal. serm. a sour went out to sow; here is a warrant from parables to expone scriptures by allegories: all things of nature are sacraments of Gospel mysteries, as do this in remembrance of me. 3 H.N. saith c. 1 All that walked not in the form of Abel, according to the manner and ordinance of Seth, were not of the right stock of Seth. Then righteousness cometh by personal imitation of Seth, not by the imputed righteousness of Christ. 4 Christ to H. N. is head of Abraham's faith, not Abraham's flesh, which destroys his humanity, for H. N. applieth these words, the power of the most high shall come on thee, and overshadow thee; by an allegory to all believers, which d H.N. e●. ●. c. 5. had their descent 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 e Rise reig. er. 11. Antinomians, as Christ was once made flesh, so is he now first made flesh in us, ere we be carried to perfection. Del. ser. 17, 18, 19▪ 20. tells us of two means of Gospel-reformation. 1 The word dwelling in the flesh reforms the flesh, M. Del and H. Nicholas the familist, sympathise in the same Grammar, and it● to be feared in the same doctrine touching God manifested in the flesh. and it dwells in us through faith, this word is not the word without us, than it is not the scripture word, but the word within us; It showeth us Christ and changeth us into his image. The 2 means is the Spirit, which God promised long before to pour upon all flesh and so to reform all flesh, the Spirit reforms, 1 By taking away all evil out of the flesh, as pride, ●nvy, and all errors and false doctrines, for the Spirit burns up all errors as ●ay and stubble. I fear Del give us no more for God manifested in the flesh but this, not one word of the Scripture or preached Gospel is once mentioned hear, fo● fear Enthysiasts offend, 2 The Spirit reforms by changing the flesh into its own likeness, as fire changeth every thing into its self, so doth the Spirit in the flesh, make the flesh spiritual, M. Del inclines to deny Christ God incarnate. It were good he would clear himself of Familisme, and of this point in particular. heavenly▪ holy, meek, good, loving, etc. 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 poured on all flesh, and so is all flesh reform? p. 19 l. 20. Is he for universal salvation of all? the Scripture speaketh not a word of the heart reformation of all, This Devil 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 effectual 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 always joined, that is the inward word, (that is) faith wrought by the Spirit as I take it, is ever joined with the Spirit; who doubts but the Spirit, is ever with the Spirit? (3) The Spirit takes all evil out of the flesh, what is that? out of the man, out of the soul and body, this is a rare expression. 4▪ How dwells the word in our flesh? pag. 18. l. 1. God the substantial word the son of God dwells in our flesh, that is, personally in the nature of man, joh. 1.14. why does Del speak with heretics and not explain himself? 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 own likeness? by fl●sh, ye mean 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 sin spiritual, heavenly, holy, meek, good, loving, etc. then by flesh ye mean the fabric of the nature of man, soul 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 speaks with H. N. and puts us to request him for the truth's sake, to expone what a God manifested in the flesh, and what a word dwelling in the flesh he acknowledgeth, for H.N. grammar rules his pen and tongue, What Christ, God manifested in the flesh is to Familists. 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 believing, and loving▪ and Christ is no where else saith, Theo. Ger. p. 22. but he is the same man. 6 f H. N. ●. ●xh cap. 7. Gods being is love itself. The damned apostate, should acknowledge his being to be some other thing then love only, as Moses doth Exod. 34.6. The Lord strong, gracious, slow to anger, etc. 7 g H. Nich. 1 exh. c. 17. sect. 26. There is no deity belonging to God but love, of which mortal men do partake 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 sons. 9 Love is faith, working and doing is faith. Whereas faith worketh love and obedience as the cause of love, Sect. 9▪ saith the scripture. jam. 2. Heb. 11. 10 Obedience of love and misliking of sin, bringeth us unto the being of Christ, Sect. 9 clear against the freedom of the grace of God, Tit. 3.3. 2 Tim. 1.9 Ephes. 2.1, 2, 3, 4, 5. 11 All that believe not as H. N. are unbaptised, no christians more than heathens. So Del and the Antinomians esteem all, Sect. 10. not of their way, legal Pharesies. 12 h H. N. Evan. c. 13. Se. 2. Christ not God, nor man▪ but the state of perfection in believers or anointing, or the Sabbath; yea sect. 8, 9, 10. Oh how grossly (saith he) have then certain wise of the world overreached themselves, which have without 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 back the same as a thing unneedfull. But have all for the most part cried, Christ, Christ, and we are Christians, and attributed to themselves much freedom ere ever the time of the appearing of Christ, or the anointing of the Holy Ghost was come to pass: which doctrine M. Hutchison approves, and the Antinomian M. Cornewell in his preface to the conference of M. john Cotton approves her way and all her followers. pag. 7, 8. now she was (Rise reign, ruin, pag. 37, 38.) much perplexed to know the meaning of that 1 joh 4.3, Every Spirit that confesseth not jesus 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 Antinomianism, 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 think she and hers believe God incarnate is not the man Christ like us in all things in the days of his flesh except sin, but the anointing 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 Christ's incarnation resurrection and ascension even till the Holy Spirit and anointing come to make every believer Christ: and this anointing 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 Warwick sect. 4 saith The being of Christ in love, H. Nicholas, with Antinomians, M. Del. M. Beacon, reject all ordinances and repute all external worship and confessing of Christ before men all controversies in religion indifferent▪ this wicked opinion is re●uted by 8 arguments. is received through the power of the Holy Ghost, not by any ceremonial Christ which one man speaketh to another, and sect. 5.7.10. He condemneth all scripture, as literal, fleshly, Elementish, ceremonial, all preaching of the word, seals, sacraments, ordinances, as literal and indifferent▪ and all regeneration that way as unlawful, and extolleth a spiritual regeneration of the Family of Love, done by the Spirit, without the preaching of man, so doth the Antinomian De● pag. 6, 7, 8, etc. in his sermon extol inward reformation, but withal cries down all external reformation, that is done by laws, synods, the power of men, yea or of Angels, as carnal, antichristian hypocritical and false. 15 All Ordinances, hearing, preaching, Scripture, scripture-learning, Baptism, the Lords Supper, all confession of Christ before men, all externals in religion are things of no worth, indifferent, free, trivial, laid 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 james calls for the cleansing of the hands, aswell as the purging of the heart, and Gospel-reformation (saith Del) only minds the reformation of the heart than nothing is minded by the Gospel of walking worthy of the Lord in our conversation among men. So Beacon the Antinomian in his Catechism in the Epistle to my Lady Say and Seal. Oh that they were once wise to forbear, this clashing and dashing themselves in pieces for matters external, trivial, and circumstantial in religion. These be most like the words of Galli●. Act. 18.15. But if it be a question of words, and names, and of your law, look ye to it, for I will be no judge of such matters, 16. and he drove them from the judgement seat. So saith he Catech. pag. 188, 189. Q. Are you bound to this doctrine and practice of baptising, by a law? A By the law of love. Q May you use it or not use it? A I have liberty so to do. 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 less 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 righteousness, peace, and joy in the Holy Spirit. Q They are not then heavenly things themselves? A They are jews, that know not Christ, that so think. Q What then is the baptism of water? A A Shadow, 1 Pet. 2.21. Q Why do men strive about it? A It shows our unacquaintance with the substance, Phil. 2.7. Mic. 6.6, 7. Q Of what is it a shadow? A A shadow of Christ, Col. 2 17. Q Is there a teaching by shadows in the New Testament? A Yes. 1 Pet, 3, 21, etc. In all this good Reader observe, this absurd doctrine from this Antinomian way of Mr. Beacon, for ●he raiseth the old heresy of a sectary whom Calvin in a treatise called Confutatio Hollandi, refuteth, who said it was lawful to bow to Idols, because Christ violated the Sabbath, and because Christ hath perfectly fulfilled the Law, and restored us to spiritual liberty, he hath freed us from all external observance of the law, either ceremonies, or any other thing, if we love God, and our neighbour, we are now in Christ made spiritual, and are to seek the things that are above, and that Christ calls us from all externals, ceremonies even of the Lords Institution, baptism, the Lords Supper, hearing, reading, and he spoke in the Grammar of M. Beacon nos de umbra a asini et de inani atque infantili naenja certare cultum d●i nihil amplius esse atque ejus neque legem neque normam habendam. So is Del against all externals and outward reformation, and for the heart reformation only. And Calvin, in his treatise called excusatio ad Psedonic. an Apology to the false disciples of Nicodemus, refutes them who thought they might go to Mass, worship an Idol, so they keep their heart to God, and this they did to get into rich benefices, to be Bishops, Pry●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 Altar at Athens, brings the Testimony of 1 Melancthon who saith, Nec tantum interior cultus nec●ssarius est, sedetiam externa significatio, seu confessio, seu professio, Mat. 10 qui negav●r●t me coram hominibus, negabo eum coram patre coelesti, so Mar. Bucerus, Peter Martyr, and Calvin condemn the same external observance of popish superstition, Calvin excusatio ad Pseu. Nicode. pag. 521, 522. It followeth then that from Beacon's way, I preaching of the Gospel, false opinions of Papists, controversies between Protestants and Socinians, Antinomians, Arrians, Familists, Enthysiasts, Brownists, Jndependants, etc. must be but matters external, trivial, and circumstantial in religion 2 the profession of truth, since it is an external & outward thing, & a testimony of Christ's truth before men, and of Christ before the world than is trivial and so indifferent and free, which yet is commanded by Christ and hedged with the greatest reward and threatening in the word, Mat. 10.32. 3 Yea, for outward things and all externals, reading, hearing, scripture, preaching, seals, praying, baptism, the Lords Supper. There is no law, but the law of love, not a law of the sovereign authority of God the commander, contrary to Mat. 28.19, 20. and so men sin 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 Gospel by the law of love▪ but by his sovereign authority, as God in covenant with us, that we do all whether inward or outward things that he commands. 4 So all externals under the New Testament of being baptised, or not baptised, hearing or not hearing, a sent ministry, confessing or not confessing Christ before men, are as free and indifferent, though expressly commanded of God, so as we sin if we despise prophecy, 1 Thes. 5. and reject the counsel of God as did the pharisees and Lawyers in not being baptised, Luk. 7.29▪ 30. whereas the publicans in obeying these commandments justified God. They are (I say) as free, trivial, and indifferent to Antinomians, as eating, or not eating meats merely indifferent in the case, 1 Cor. 10. 1 Cor. 8. so if it were not a scandal, we may refuse baptism, the Lords Supper, the scriptures▪ hearing the word, confessing Christ before men, teaching and admonishing our brother, yea all duties of keeping our body clean, of speaking the truth, of not lying, not killing, for all these are commanded believers, by no law, but by the law of love, for say the Antinomians we are under no moral Law else. 5 Yea▪ so also we may suspend the use of all outward things, by Beacons Antinomian argument, we need not hear, pray, praise, receive Sacraments, teach the ignorant, comfort the the feeble minded, relieve the poor, visit the sick, etc. Why? all these are both outward things and are abused, most men place all religion in them, as in Paul's time, Gal. 2. they placed religion in circumcision, & the jews placed all holiness in them, Es. ●. Mi. 6. 6 Why then was Christ circumcised? for in his time many said they were Abraham's circumcised sons, 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 external ordinances, because they think they are good christians, if they be baptised and go to Church, nor doth Paul Gal. 2. think circumcision to be nothing but a thing indifferent, for that the false Apostles and be witched Galatians thought their justification stood in circumcision, but Paul saith, Gal. 5. Not only circumcision was not indifferent, but damnable and whosoever was circumcised, had fallen from Christ. 6 Conseq. To Beacon, they are all jews, who judge baptism, the Lords Supper, the scriptures read and preached heavenly things. It's true they are external, and without the Spirit they avail not, but there is a Majesty and divinity in the Scriptures, and in the power of God, in the foolishness of preaching and baptism also, and they are in themselves spiritual ordinances of God, and though baptism be a shadow, yet striving about the doctrine of baptism is in Moses and Paul no token of their unacquai●tednesse with Christ, the substance of all ordinances, as M. Beacon imagineth. 7 This is to turn all orthodox and sound opinions touching Christ, free grace, redemption, worship, scriptures, over into Septicisme. doubtsome bicker, and to leave us doubting and knowing nothing with certainty and full assurance of faith, but to halt between 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 turn to professed Atheism, to doubt and profess 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 jews who think not all things external, all observances and our outward conversation with men (which is most external) most indifferent and free, than the letter of the written and preached old and N. Testament must be free and indifferent, and it must be judaism to read, hear, or study the scriptures, for they are outward things in which carnal 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 baptism and all the ordinances of God, and to consent to wholesome 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 sharply rebuked the Galatians c. 3. c. 4. for lesser truths than we now contend for. But in this Antinomians bewray of what Spirit they are, when they profess 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 wickedness, 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 consubstantial son of God, but a holy disposition or Godliness, whereas the Lord Jesus himself appeals to the senses, the eyes and fingers of his disciples even after his resurrection, when he was most spiritual and now in some measure entered into glory, Christ is truly and really perfect man, not a holy disposition as H. N. blasphemously saith. that he was a speaking man, and had flesh and bones, and the print of the ●ailes in his hands and sides, yea the scripture saith he was the son of Adam, Abraham, Isaac, Jacob, David, Mary, 3 he was like us in all things, sin excepted. Luk▪ 24.39, 40. joh. 20.26, 27. 18 The second birth is the Godhead, and Gods true being, obtaineth the victory, beareth rule with God, and bringeth forth the name of Israel or Christ itself. sect. 12. 19 Christ is not true man, nor Abraham's seed after the flesh, but God only in so far as he followeth Abraham's faith. 20 H. Nicholas and all his illuminated Elders are Christ, all not of his way the Antichrist, so some Antinomians now at Oxford. Say 1 That jesus Christ is not God essentially, but in name, 2 That his nature was defiled with sin, aswel as ours. 3 It is as possible for Christ to sin, as for any of us. 4 The Trinity of the Persons is a fiction. 5 The fullness of the Godhead doth dwell bodily in the Saints as in Christ, and that when this Godhead shall be manifested in them, they shall have divine honour, and have more power than Christ, and do greater works than he. 6 The scripture is but a shadow and a fiction▪ now the word saith 1 The father and Christ are one, and he thought it no robbery to be equal with the father Phi. 2 and maintained he was the consubstantial son of God, joh. 7. joh. 10, else the jews would never have said, he blasphemed in calling himself the son of God by adoption, for they knew Godly men, to be so the sons of God. 2 By him the word, the heaven and earth were created, joh. 1.1, 2, 3. Col. 1.16▪ 17. now God only created the World. jer. 10, 11, 12. Esay. 44.24. Gen. 1.1. Psal. 33.6, 7, 8. 3 He was anointed above his fellows with grace, Psal. 45.2.7. and we receive out of his fullness, and light our halfpenny candles at this sun of righteousness, joh. 1.14.16. and he giveth the Holy Ghost, joh. 16.14. And hath received a name above all names, Phil. 2 9▪ 10. and God said to none of the Angels, far less to any man, save to the man Christ, sit thou at my right hand, Heb. 1. 21 The Familists are perfect in this life, and so are Antinomians Town as. p 77, 78. Saltm. free grace 140. 22 To say the three persons are one God is, a foolish making three Gods. Antinomians profess that Antitrinitarians, Arrians, Socinians are their brethren, so they believe and love God as they do. 23 There is but one Spirit in all creatures and that is essentially God, Epist, to the the two daughters of Warwick. 24 Love and well doing and good works, are the cause of our re-reconciliation, and the very saviours that bears our sins: whereas Christ bore our sins in his body on the tree, Esay. 53.6, 7, 8. 1 Pet. 2.23, 24. 25 Christ's dying on the Cross, is nothing but H.N. and his illuminated Elders, their obeying constantly the doctrine of H. N. so as no suffering could cause them to forsake it. 26 Then is Christ put to death, when any of the Family of Love is no longer led by the Scripture, but by the Spirit of revelation, that is as sure as the Scripture, so said Mrs. Hutchison Rise reign. p. 61. oer. 27. 27 Mortification is to H. N· justification and removing of sins so do Antinomians confound these two. 28 The resurrection of Christ was but a passing out of the flesh, or letter of the law to the spiritual being of illuminated Elders. 29 Christ sitteth not in our flesh, at the right hand of God, but in the spirit. 30 The coming of the Holy Ghost in cloven tongues, was the coming of Christ again from heaven in the Spirit. 31 Christ's ascending to heaven, was his coming to heavenly mindedness and fullness of knowledge. 32 The resurrection of the body is a rising in this life from sin and wickedness. 33 In H. N. God this present day judgeth the world, the family of love are the many thousands of his saints, that Judgeth with him, even now and reigneth on the earth. Evang. c. 1. sect. 9.10. 34 The Marriages of all not enlightened are unlawful. 35 Men shall marry and have wives at the resurrection. 36 The illuminated Elders cannot sin nor pray for forgiveness of sins, so Antinomians honeycomb c. 3. pag 25. c. 7 pag. 139, forgiven sin is not, or hath no being before God, Saltm. free grace, pag. 44. 37 Heaven and Hell are in this world, Antinomians say we are fully and completely, not in hope only, saved in this life. 38 The family of love is under no law. 39 All things are the act of God. 40 Angels and Devils and wicked men, are acted immediately by the Spirit of God. 41 The Scripture is a shadow. 42 Ordinances are for babes, in their family of love only. 43 The perfect are to live above all ordinances. 44 If temptations lay hold on us and force us to sin, and we cry to God for help, and find no help, we are as guiltless as the maid forced in the field, who cried and had no help; and is not for that a whore H.N. documentall sentences. sect. 13. sect. 8. It is true the believer shall not be charged to eternal condemnation, for sins of infirmities, that are his burden and affliction, aswell as his sin: but sins of infirmities are essentially his sins who acts them, and make him liable to wrath: If God should contend with David; for his adultery, and murder displeased the Lord, but God cannot charge the sin of whoredom on a maid that is forced and doth cry out: if she do cry out, and have no help, it is no whoredom on the maid's part. 45 All the scriptures are to be exponed by allegories. This makes 1 The Scripture a mass of contradictions and lies. 2 This turns our faith and knowledge into a fancy, for the scripture itself cannot be a rule of exponing scripture, if the gloss destroy the text. 3 The scripture shall not Judge all controversies, as Christ refers the gravest question that ever was, Whether he be the son of God or no, to this tribunal: Search the Scriptures for they testify of me, joh. 5. 4 All the articles touching Christ his birth, life, death, burial, resurrection, ascending to heaven, sitting at God's right hand, his second coming, etc. Creation, providence, histories shall teach nothing, Scriptures are not to be exponed allegorically but where the Holy Ghost so exponeth them. an Allegory shall cause scripture say the contrary. Antinomians call all their allegories the spiritual sense of Scripture. Bread may in an allegory signify comfort, than the love of God dwells in a brother, who seeth his poor brother famishing and gives him neither clothing nor bread, but only faith in good words, Brother go in peace, and be warmed, and clothed, an● feed, for he gives the poor man allegorically bread, and clothing contrary to james 2.14, 15, 16, 17. 1 joh. 3.17, 18. yea so all scripture shall be turned over in lies, dreams, and fancies all covenants violated, all faith private and public among Christins may be broken, and yet truth kept in an allegorical sense according to scripture. A man may murder his brother, and have life eternal. Contrary to 1 Io. 3.15 in regard that killing him, he saves him from sinning any more, and so does not murder him, though violently, he take away his life; for the scriptures calls the soul the man. CHAP. X. Of joannes Agricola Eislebius the first father of the Antinomians. The first rise of Antinomians under that name to wit of Joannes Agricola Eislebius the Author of Antinomians. THe first man that appeared under the name of an Antinomian was joannes Islebius Agricol● a Schoolmaster or Reader of divinity in Eisleben as (a) Luc▪ Osian. ●er, epi●o. hist. eccles. Centur. 16. l. 2. c. 29. Luc. Osiander saith: he was a proud, vain unconstant man, so saith (b) Schlusselburgi●●, S. Theol. Doct●r Gymnasio, Tralesund●nsi●i● pomerama, in suo ●atologo ●aer●ticorum lib 4. p. 35, 36. Conradus Schusselburgius. This man in the Augustine Assembly defended with Melancthon and Brentius, the Augustine confession an 1530, as (c) Osiander▪ ibi. Osiander saith, and adhered to the Saxon confession, so saith (d) Sleidanus, 〈◊〉 l. 7. Sleidan. And after the battle of Smaldack, saith Osiander; with julius Pflugius Bishop of Numburg, and Michael Sidonius he composed that unhappy book called the Jnterim. For Antinomians are much for indifferency of all Religions, especially in externals, see R. Beacon in his Catachis. pag. 194▪ 195. and in this they comply with the Anabaptists called fratres liberi, free brethren who think all things under the Gospel are free, and neither forbidden nor commanded, which the council of Trent (as also Alphons. a castro) said, was the doctrine of Lutherans; but Osiander with reason said, this was a Calumny, and lays the charge justly upon Eislebius and the Antinomians. The lying jesuit (e) Gualterius in tabula Chronographica, s●cul. ●6. c. 36. Gualterius saith that Antinomians are the disciples of Luther: But Luther (saith Osiander) Instituted six public disputes at Wittingberge against the Antinomians, and brought Eislebius to a Recantation, and in an Epistle at length clears himself of the Antinomian way with a great deal of vehemence and indignation against them. Eislebius an. 1538. brought in this error in the Church, he was first admonished privately, by Luther, before he wrote. But that Luther's innocency may appear, I have from a Godly and Learned Divine caused to be printed an Epistle of D. Luther in which the Reader may see how vainly Antinomians of our time boast that Luther is for them, in which both the Recantation of Eislebius and the judgement of Luther may appear. CHAP. XI. A Treatise against Antinomians written in an Epistolary way, by D. Martin Luther, translated out of the high Dutch original; containing the mind of Luther against Antinomians and a recantation of joannes Agricola Eislebius their first father. Doctor Martin Luther, Against Antinomians. To the Reverend and most Learned M. Gasper Guttill, Doctor and Pastor at Eisleben his singular good friend in Christ. Loving Mr. Doctor I Suppose you received long ago the disputations against those new spirits, the Antino. which have undertaken to thrust the law of God, or the ten commandments out of the Church, and to remit them to the secular court: which kind of proceeding in points of divinity, I never imagined, that it should have entered into any man's purpose, much less into his practice. But God warns us by such passages, to take heed▪ to ourselves, and not to fan●y▪ the Devil so far from us, as those secure daring spirits presume. Verily, God must incessantly be implored, with fear, humility, and earnest supplications, that we may have his assistance and protection; Otherwise truly it may soon come to pass, that the Devil will present ●efore our eyes, such a Phantasm, that we should swear it were the true Holy Ghost itself, as not only those ancient Heretics, but in our time also examples (which have been and still are great and dreadful) do forewarn. I could indeed have easily forgotten all these things, which had so much grieved me, but that I rested in hope, that by means of those forementioned disputations, I had performed my part, and defended myself. But Satan would not be content with this, but still he brings me upon the stage, as if matters stood not so ill betwixt me and them. I am afraid that had I died at Smalkalden▪ I should have been proclaimed forever the Patron of those Spirits, because they appeal to my Books, although they have done it behind my back, without my knowledge and against my will. Nor did they afford me so much respect, as to show me one word or syllable of it, or to confer with me about it. I was therefore necessitated to convent more than once M. john Agricola, besides my former dealings with him in the disputation itself, And in the presence of our Doctors and Divines (because he had been the beginner and Master of this Game) I did let him know all my mind, that he might be throughly sensible, what a pleasure he had done to my Spirit, which I repute also to be of good proof. Whereupon he humbly submitted himself (as much as words and behaviour could evidence) promising to intermeddle no further, if he had gone too far, and to comply with us in the same judgement. This so overruled my belief, that I was satisfied. But it being otherwise construed, yea vaunted of, in pamphlets sent hither▪ that Doctor Martin and M. Eisleben were in good terms; I further pressed him to publish in print, an open Recantation, there being no other remedy left, to expel this poison from the town of Eisleben and the country round about. To this likewise he willingly assented, & offered himself. fearing he should not hit it so well, as to gain a due approbation by it; he most earnestly referred the matter to myself, entreating me to do it, as well as I could, professing for his part that he would be well contented with it. This induced me to undertake it, & now presently to perform it, especially lest it should be given out, D. M. Luth. vehement against Antinomians who abolish the Law, setteth down the Recantation of John Islebius in the name of Islebius. after my decease, either by M Eslebius himself, or by any other, that I had neglected these things, and permitted them to pass without control. To come then to the matter; the said I. Eisleben, Mr. of Arts, willeth me to make a recantation in his behalf, of what he had preached, or written against the Moral Law, or Ten Commandments; and to profess that he is of the same judgement as we are here at Winterberge, as likewise at Augspurg, according to the tenor of our confession and Apology tendered to the Emperor: And if hereafter he shall hold or teach the contrary, he willeth me to pronounce the same to be Null and condemned. I could find in my heart to commend him for stooping so low, but it being so manifest, that he was one of my best and nearest friends, I will spare my praises for another, lest the cause should be prejudiced by it, as if I had not gone in good earnest about it. If he continue in this lowliness of mind, God can, and will exalt him, but if he transgress, he may be sure that God can as well throw him down. Let me therefore entreat you, good M. Doctor, that you would take this to be written not as to yourself alone, but that you would make it known to others, wherever you can, especially to those that cannot read. For therefore also it is printed, that every one, who will, or can read, may peruse it, lest it should be conceived that it was penned only for your sake: Since I am not able to disappoint Satan by any other means, 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 Commandments, there being extant so many of my own expositions (and those of several sorts) upon the Commandments, which also are daily expounded, and used in our Churches, to say nothing of the Confession and Apology, and other books of ours. Add hereunto the custom we have (a) This was no custom in the Apostolic Church, but by superstition keeped for the times being the dawning of Reformation. to sing the Commandments in two different tunes; besides the painting, printing, carving, and rehearsing them by children, both morning, noon and evening; So that I know no other way then what we have used, but that we do not (alas!) as we ought, really express and delineate them in our lives and conversations. And I myself as old as I am, use to recite them daily, 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 catechistical exercises) in reason have been persuaded to call upon me, and demand these or the like questions. What? Good Doctor Luther, d●'st thou press so eagerly the ten Commandments, and yet teachest withal, that they must be rejected? Thus they ought to have dealt with me; and not secretly undermine me behind my back, 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 sin: and that it cannot be otherwise expiated; but by the death of the son of God: Which is not mine; but St Bernard's doctrine. But why do 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, Contrary to th●s, Town the Antinomian saith, assert. ●ree grace, p. 3. we are ●re●d from the Moral Law or Decalogue, with all its authority, dominion, offices and effects so Saltm. free grace, p. 140. that therefore the law must be taken away? I find no such inference in my Logic, and I would gladly see or hear that Logician, that would demonstrate the truth of this conclusion. When Isaias saith, chap. 35, I have smitten him for the sins of my people; I pray tell me; here Christ's sufferings are preached, that he was smitten for our sins: Is the Law hereby rejected? what is the meaning of these words: For the sins 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 sin, where there is no law? Whoesoever abrogates the law▪ must of necessity abrogate sin allsoe. (b) But our Antinomians say we can no more sin, being once Justified, than Christ himself. Ea●on honey comb. c. 3. p. 25. Saltmar. fr. g. 140.146.41. honey come. c 4.5. If he must suffer sin to be; he must much more suffer the being of the law. For the Apostle saith: Rome 5: Where no law is, there is no sin. If there be no sin, than Christ is nothing. For why died he, if there were no law nor sin, for which he ought to die? Hence you may see, that the Devil intends, by this Ghostly Gambold to take away, not so much the law, as Christ, the fulfiller of the law. For he knows too well; that Christ may quickly & lightly be forgotten: but the law being engraven in the bottom 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 Psalms, that are not able to undergo the wrath of God: which can be nothing else but the lively preaching of the law in their consciences. Satan removing the law which is deeply engraven in the heart, would drive men to all kind of sensuality. 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 proves in his second chap▪ to the Rom. v. 14: 15. For when the Gentiles, which have not the law (In the Germane Copy: 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 show the work of the Law written in their hearts etc. His main plot therefore is, to make people secure, and to teach them, to slight both law & sin, that when they are once suddenly overtaken, either by death, or in an evil conscience, they might without any remedy sink into hell; as having bin● accustomed to all manner of sensuality, and taught nothing else in Christ but a sweet security; so that when terrors of conscience seize on them, they take it for a certain sign, that Christ (who can be nothing but sweetness itself) had reprobated and forsaken them. This the Devil seeks and would fain compass. But it appears to me, that these fanatic spirits are of opinion, that all those, which attend the preaching of the word, Justified persons have sin dwelling in them, yet is it the current doctrine 〈◊〉 the Antinomi●●s of our time, to teach that a believer is not to sorrow for sin, nor to fear either ill of sin or punishment, but to live for ever in a merry pin, ye●, he wa●ts nothing that the glorified in heaven have (saith Saltmarsh) fr●e gra. p. 140.) but believe he is in heaven, and is in heaven. must needs be such Christians, as are altogether without sin: whereas indeed they are such, whose hearts are altogether sorrowful and pensive, such as fear God and feel their sins, and therefore they ought to have comfort administered 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 myself. But these teachers are themselves far short of such Christians, because they are so jocund and secure; Much less their Auditors▪ who likewise are as fearless and foolhardy. There is a godly Virgin, an excellent singer, who speaks thus in a certain Hymn. He hath filled the hungry with good things, but the rich he hath sent empty away. He hath put down the Mighty from their seats, and exalted 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 me therefore beseech you (Good Mr▪ Doctor) to continue, as hitherto you have, in the pure doctrine, and to preach, that sinners can, and must, be drawn to Repentance, not only by the sweetness of grace, that Christ suffered and died for us, but alsoe by the terrors of the Law. For when they pretend, that we must follow but one kind of Method in teaching the Doctrine of Repentance (to wit, The preaching of the Law necessary both before and after conversion. that Christ suffered for us) lest all Christendom should deviate from the true and only 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 Precedents in the word, to bring them to the acknowledgement of sin, and of the Law. Thus do all the Prophets, Apostles, and Saint Paul, Rom. 2. Knowest thou not that the goodness of God leads thee to Repentance? But admit I had taught or said, that the Law should not be preached in the Church (although the contrary be evident in all my writings, and in the constant practice of my Catechising from the beginning) why should men so stiffly adhere to me, and not rather oppose me, who having ever taught otherwise, were now revolted from myself (even as I dealt with the Pope's Doctrine?) For I will, and may boast of it in truth, that there is no Papist now adays so conscientious, and in such good earnest, as once I was. For those that now profess Popery, do it not for any fear of God, (as I a poor wretch was given over to do) but they seek something else, as the world may see, and themselves know. I was fain to learn by experience, what Saint Peter writes: Crescite in cognition Domini. Nor do I find, that any Doctor, Council, or Fathers (though I should distil their books, and extract the quintessence out of them) have on a sudden, and in their first entrance perfected their Crescite, 〈◊〉 Town asser. grace, p. 76.77. pleadeth for perfection both of persons and works, of believers & all Antinomians do the same, as I prove. Antinomians will not yield it▪ lawful to a believer to pray for remission of sins. Town saith David in the flesh, and out of weakness prayed for it, Psal. 51. asser. p. 103. 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 encouragement, Sufficit tibi gratia mea, etc. Good God will not men endure it, when the holy Church acknowledgeth her sins, believes the remission of sins, asks in the Lord's Prayer, the forgiveness 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 we, nill we, must be preached, if we mean to preach Christ, though we should not use the word Law. For, do what you can, the conscience will be terrified by the Law, when it is told, The Law preached wit● Christ's sufferings, for the preaching thereof, terrifieth more. that Christ was to fulfil the Law for us, at so dear a rate. Why therefore should any go about to abolish it, when it cannot be abolished? Yea, when by the abolition of it, it is the more firmly established, and deeper rooted? For the Law terrifies far more dreadfully, when I am told, that Christ the Son of God must necessarily satisfy 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 threatenings. For in the Son of God, I really see the wrath of God, which the Law declare● but verbally, and with far less operation and efficacy. Alas! that my own friends should thus molest me; I have enough to do 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 perished, And that the works of such haughty spirits, might be sold in all Booksellers shops, which is that indeed they would have, that so they might be satiated with their goodly vainglory. Again, I must not count myself better than our Lord Jesus Christ, the Master of the house, who complains once and again: In vain I have laboured, and spent my strength in vain. But it is so, the devil is lord in the world, and I could never be brought to believe, that the devil was the Master and God of this world, till I found by a pretty deal 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 unbelief, and I myself but weakly believe it. For every one is in love with his own way, and all persuade themselves, that the devil sure lives beyond Sea, and that they carry God in their pocket. But for the godly, which desire salvation, we must live, preach, write do, and suffer all things. Otherwise, if you regard the devil and false brethren, it were better to preach and to write nothing at all, but presently to die and to be buried. For, do what you can, they will be still perverting and traducing all things, and raise mere Scandals and mischiefs, according as the devil doth ride or lead them. There is no remedy, but we must, and will fight and suffer. We must not think to fair better, than 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 Germany a stool for Cat's Anti●omians are against all Law, humiliation that goeth before conversion contrary to Luther's method in this passage. wherein they might please themselves imagining that they can turn; and wind, the whole Scripture, as they list, that so they may be Lux mundi▪ But S. Paul must, and shall be that light, Rom. 1. These men see not how the Apostle teacheth that which is directly opposite to their tenants, 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, than he teacheth further, how they may obtain Grace, and be justified, and this the 3 first Chapters mightily and clearly evince. But is it not a singular blindness & folly of theirs, to conceit that the manifestation of wrath must be something else, beside the law, which cannot possibly be. 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 again, by teaching the Revelation of wrath? But thus they preposterously put the Cart before the Horse▪ teaching the Law after the Gospel, and wrath after grace. But what foul errors the Devil drives at by those juggling Gypsies, I discern (in part) well enough, but cannot now stand to discuss them. And because I hope they will proceed no further, it shall not need. It hath been a special piece of pride and presumption in those men, Conceit of singularity an occasion of Antinomianisme. that they would bring something to light, that is new and singular, that the people might say, He●r's a brave fellow indeed! Here's another Paul! Have they of Wittenberg ●ngrossed all knowledge? have not I also a good head? Yes truly, thou hast a head, but it is such a head, that ●●ekes its own glory, and be●●ummers itself in his own wisdom. For you resolve to cashier the Law, and yet would preach wrath which only the law must do. Thus you do no more in effect, but throw away the poor letters L.A.W. but ratify the wrath of God which is pointed at, and signified by those letters save that withal you wreath St. Paul's neck behind him and put that, which is foremost, hindermost. Is not this forsooth a high mystery, and a good reason, why all the world should stand amazed at it? But let this suffice at this time; For I hope, seeing that M. Eisleben is converted, and makes a recantation, that they likewise which have been his followers, will surcease: which God grant! Amen. From all these premises, if we would, we might learn to understand the histories from the beginning of the Church, that evermore when the Church of God, did shine forth at any time, and if its little flock began to be gathered, than the Devil, espying the Divine light, raised from all corners huge great storms and hideous tempests, to put it out: And though one or two puffes were stayed, and kept off, yet he never gave over to bluster through some other hole against the same light, without any end or ceasing. And so he will continue to do, I warrant you till doomsday. I think, that I alone (to omit the Ancients) have undergone more than twenty several storms and sects, by which the Devil hath puffed at me. The first was the Papacy. And I persuade myself, 1 Luther's suffering from Sects that almost all the world knows, by how many tempestuous winds of Bulls and Books, the Devil by those his instruments hath raged against me, how direfully they have torn me in pieces, devoured and brought me to nothing. I confess that sometimes I have also bestowed some little breath upon them, but it did them no good, but made them more angry and mad, raging and raving, without any intermission, till this day. 2 And when I was almost freed of the fear of these devilish whirlwinds, another stormaticall devil, breaks in upon me through another hole, by Munster, and those uproars, which had near blown out my candle. But when Christ had almost stopped that gap, Satan breaks some panes of glass in my window by Carolast wheirling and whizzing, that I thought he would have carried away both weike and candle; but here also God assisted his poor Taper, preserving it that it was not blown out. After this came the Anabaptists, who to put out the light, thought to have thrown the house out at window. Into hazard all they brought, But their wills they have not wrought. Some also have raged against the ancient Doctors the Pope and Luther altogether, as Serveto, Campanus, and the like. As for those which have not openly in print fall'n upon me, since their venomous malignant papers and speeches, touched only my person, I will not insist upon them. Only let me add thus much, that by my own experience (If I should not reflect on histories) I have learned that the Church will never be at quiet for the good words sake; but must still expect more new tempests from Satan, as it hath been from the beginning, as you may read in the Ecclesiastic and Tripartite history, and in the books of the holy Fathers. But should I live yet a hundred years, and could I (by the grace of God) appease not only the former sects, and modern storms, but also those, which should arise hereafter; Yet I see well, that no rest can by such endeavours be procured to our posterity, so long as the Devil lives and domineers. This makes me also pray for a gracious hour, as desirous to be quiet of such matters. O you of succeeding generations, pray likewise, and study diligently, the word of God Preserve the poor Taper of God. Be warned and armed, as those that must look every hour, where the Devil will attempt to extinguish the light, either by breaking the whole window, or a piece, or else by pulling off the door of the roof. A warning to the following generations to look for sectaries, such as Antinomians, Familists, Anabaptists, and yet to believe that the power of Christ shall preserve his own Church. For he dies not till the last day. I and thou must dye●, and when we are dead, yet he remains the same, that he was ever, For the Fiend cannot leave his storming. I see yonder a far off, how vehemently he blows his cheeks, till he grow red; intending to bluster and storm. But as Christ our Lord from the beginning (even in his own person) did strick with his fists upon those pouch-mouthed cheeks of his, that they proved but mere blasts of the Devil (though they left but an ill favour behind them) so he will do still both now and for ever, For he cannot lie when he saith, I am with you to the end of the world. And the Gates of Hell shall not prevail against the Church. But let us do our duty withal, as we are commanded, which is to watch and to preserve the light, as much as in us lieth. It is written, Be vigilant, and the devil is called Leo rugiens, a roaring Lion, who goes about seeking whom to devour, not only in the Apostles time, when Saint Peter spoke those words, but to the world's end. This we must look for: the Lord help us as he hath holpen our forefathers, and as he will help our posterity, to the honour and praise of his glorious name, to all Eternity. For alas! what are we, that we should be conservators of the Church; our forefathers could not do it, nor can they that come after us. He only it is, that hath been, that is, and that shall be: He that saith, I am with you to the end of the world; or as it is Heb. 13· Jesus Christ heri & hodie & in soecula [Jesus Christ yesterday, and to day, and for ever.] And in the Revelat. He that was, that is, and that shall be. This is the man, thus he is called, and there is none other besides him. For thou and I were nothing a thousand years ago, when the Church of God was preserved without us; For He did it, who is called [Who was and yesterday] Qui erat, & heri. Nor can we do it now in these our days; For the Church is not preserved by us, because we cannot stave off Satan, who is in the Pope, Sectaries, and other Malignant people. And for aught we can do, the Church might be ruined before our eyes, and we with the Church, (as we have daily experience) were there) not another who doth visibly protect both Church and us This is so palpable a truth, that we may even touch and feel it, had we no mind to believe it; And therefore he only must do it, who is styled [who is ever and to day] qui est semper & hodie. Nor are we able to do aught for the preservation of the Church, when we are dead. But he will do it who is called [Who is to come, and who is for ever] Q●i venturus est, & in soecula. And what we now say of ourselves in this point, the same also our Progenitors were forced to say, according as the Psalms and other Scriptures testify: Yea, our posterity will even experiment the same, and must sing with us and the whole Church, the 124 Psalm, If God were not with us, now may Israel say, etc. O! What a lamentable thing is it, that we should have so many dreadful 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 shameful 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 befallen Muncer in our time (to say nothing of Elder and former ages) who was persuaded, that the Church could not subsist without him, but that he might bear and rule her? And of late the Anabaptists have warned us (with a vengeance) to remember, how puissant, and nearly advancing that specious Devil is, and how perilous it is to have such gallant thoughts of ourselves. Let us be wise at last and learn when we enterprise any thing, first, to look (according to the counsel of Isaiah) into our hand, whether it be God or an Idol, whether it be gold or clay. But all this avails not; for we still remain secure, without fear or care. We can put the devil far from us, and believe not, that there is such a body of flesh in us, as Saint Paul complains, Rom. 7. That he could not do that which he would, and that he was led captive. For we (forsooth) are those Heroic Champions that need not fear our flesh and thoughts: but we are all Spirit, and have wholly captivated both flesh and devil; so, that whatsoever we think, or is cast into our minds, that must be a certain truth, and infallibly the Holy Ghost. How can it be otherwise? Therefore, what other fine Catastrophe could be looked 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, quam pio Theologo fuisse similiorem. Lucas Osiander, Epit. hist. Ecclesiast. venture. 16. l. 3. p. 802. De●to. Agric. Eislebi. Printed at Wittingburgh, by Joseph Klug, an. 1539. that is, Whether or no, Eislebius before his death repent of his heresy, I dare not affirm, but I heard by report in his old age, that he lived more like a voluptuous Epicure, than a Godly Divine, 2 The Divines of Eisleben in their large confession published an. 1560 say that after Luther's death, he again defended his error in his public writings, So Schlusserburg, Catalo. heretic. l. 4. pag. 36, 37. 3 he declined to publish in writing his own recantation, as Luther desired him, but shifted the business, and laid it upon Luther to do it, though he was a learned man and able to do it himself: How ever Osiander is so far from thinking that Luther favoured the Antinomian way▪ that he saith he believes that there was not any that held the opinion of Antinomians, Lucas Osiander ubi enim Lutherus docet (ut saepe come. supe● epis. ad Galatas) paeni●entem peccatorem non debere audire Mos●m per legem peccata accusantem, sed in Christum salvatorem oculos conjiciendos qui sanet co ●rita corda, inde Eislebius et alij colligerunt legem non esse docendam. 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 hear the Law condemning sins, but should turn his eyes to Christ, who healteh the broken in heart. Luther was a man much exercised in conscience, and writes much from his own 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 believe, and thou art in the midst of salvation. 3 The Law of God belongeth to the Cours or Benches of Civil judges (to men-ward) not to the pulpit or conscience (to God-ward. The tenants of Eislebius and other Antinomians in Luther's time. ) 4 Men are not to be prepared for the Gospel or conversion by the preaching of the Law. 5 Who ever have to do with Moses, go strait to the Devil. 6 In the Gospel nothing now should be spoken of violating of a Law, But only of the offending of the son of God. 7 To hear the word and think 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 works is needless.. 10 If you think the Church should be so governed, as men must be sober▪ holy, good, chaste▪ now ye have erred from the Gospel. 11 The Law teacheth not good works, nor is the Law to be preached, that we may do good works, but only the Gospel. 12 The Law and Moses cannot show us the true God. 13 Christians are not to be rebuked by the Law. 14 Our faith and New-Testament-religion was unknown to Moses. 15 Good works profit nothing to salvation, Ill works tend not to damnation. 16 Christians with all their good works belong to the Devil. 20 The Holy Ghost converteth by himself, not by the Law, nor convinceth he the conscience of sin. 21 A believer is above all law, and all obedience. 22 The Legal Preachings of the Prophets, belong nothing to us. 23 We should not use these phrases, A Christian conversation, a christian obedience, good works of christians. 24 The law, good works, new obedience belong not to the Kingdom of Christ, but to the world, as Moses and the Pope's supremacy belongs thereunto. So Saltmarsh. Christ is our new obedience, and our mortification by imputation. 25 We should so live, as jews, Anabaptists and others should see no good works in us, 26 The law only, without the Gospel reveals not sin in its greatness and deformity. 27 The Gospel 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 righteousness or justification to a sinner, is no part of the Gospel, as the Gospel is the pure doctrine of free justification in Christ's alone imputed righteousness, nor can the law as it curseth and condemneth, justify, or convert the soul, but sure what ever Antinomians say on the contrary, The Law of the Lord converteth the soul, Psal. 19.7. that is, the law in the hand of Christ and spiritualised with a Gospell-Spirit converteth, which is not to be taken as M. Town 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 fulfil 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 do, must be will-service wanting all warrant of one letter of the word, contrary to Rom. 14.23. These Antinomians (d) Schlusselbu. cat. hereticorum, l. 3. p. 45, 46, 47. descended to a more subtle and finer way of the Laws use▪ they said it was no question, but the just man or believer having received the Holy Ghost, doth every thing of the Law and lawfully useth the Law, to discipline and repress those that were politically or in a Theological consideration unjust or unregenerate, or to terrify and punish their own flesh, or unrenewed part (which Town (e) Town asser. p. 35. with them says is under the Law, and is no better (said they) than the flesh of the unjust, for none on earth keeps the Law, but the believer by the Spirit of Christ, for he, by faith, establisheth the Law. In this, the old Antinomians are not so gross 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 believers is no better than the flesh of unbelievers, and so the Adulteries and murders of the one, are sins as well as the murders of the other. Our Antinomians, as (f) Saltmarsh free grace· 154. 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 God's account, but in the worlds. then by good Logic, the flesh, the sins, the murders of the believer are but seeming sins, and sins in the world's false account, not in God's just and true account. Yea, they are as clean (saith Eton (g) Honey comb c. 3. pag. 35. from sin, as Jesus Christ, and (h) Saltm. fr. gr. p. 140. (as Saltmarsh saith) as the glorified in heaven, and they are sins saith i. Sermon the man of sin discovered rather vailed p. 10.11 The old Antinomians are not so gross as Saltmarsh and our new Antinomians. Sclusselbur. p. 46, 47, 48, 49. The state of the question touching the Law, as the old Antinomians framed it De●, to men ward and in the conversation, but not to Godward, or in the conscience, that is, right down, 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 do good works, and require them of him, or doth it teach him that he must do good works, as a mere patient or doth he, without the Law urging, teaching, commanding, do the Law, being created in Jesus Christ to good works, or more shortly, whether is the Law a mere 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, do all import some activity, or is the law proposed as a teacher and commander only to the flesh, or to the unrenewed part of a believer? Antinomians say that the Law is a mere patient to a believer and doth neither command, direct, nor give him any glance of light to do Gods will, the spirit is his only light. this is the cardo hinge of the controversy (say they k Saltmarsh fr. gr. p. 146, 147. ) Saltmarsh saith, We being once justified, have no need of one beam of light from the Law to teach us: no more than the world has need of the first day's light of the creation, or of a candle, when the Sun is risen, and l Town asser. gr. p. 10. what if it be affirmed that even in true sanctification, the law of works is a mere passive thing, as the King's high way, which a christian freely walketh i●? you can never have face to deny it. Psal. 119. ●, 2. Town saith, the Law in teaching, ruling, or commanding, is a mere patient, that is, the Moral Law is as close abolished in teaching us, what we shall do, as the Ceremonial Law, now if the Spirit should teach us to be circumcised and to keep the Ceremonial 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 do such a duty, than the Law teacheth us to be circumcised, or then if a Candle-light should show us what is black, we are to believe it is so, and the light of the sun, show the contrary, we were to believe that black is not black; so if the Spirit teach the Mother to kill her child, and offer it in a sacrifice to God, because it was baptised, as an Anabaptist mother in Dover lately hath done; the mother is to believe and follow the light of that spirit, contrary to the express law, and the law is by this way a mere patient, and the believer freed from the direction of the sixth Commandment (Thou shalt not murder,) for the teaching, ruling, commanding thereof are activities, and yet is the Law a mere patient to the regenerate part, so the woman's 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 sixth Command, in killing her own child, said right, Why speak ye to the believing Mother of the Law, the Law doth not rule nor teach the regenerate part, and she hath killed the child according to the Spirits daylight, and the regenerate part, not according to the Laws starlight, and the fl●sh, speak (say they) to her of free grace. So Michael Neander, a gross 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 Town. pag. 129. asser of grace. Being justified 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 kingdom of glory, etc. and (i) Saltmarsh. free grace. 140. pag. 142. Saltmarsh speaketh in the same Grammar, as if the believer were at the right hand of God, and the old Antinomians said, in the words of (k) Town asser. grace pag. 34. Town, read his words, the justified man (as Schusselburgius (l) Schlusse●. catalogo. haeriticorum. l. 3. pag. 47 48, 49. Novus homo ●ustus, regeneratus renatus— perfectus in Christo jesu, et completus in ipso Sanctus justus innocens unum cum Christo, caro de carne, et os ex ossibus eius: illud ipsum denique ex gratia, side, et imputatione, quod Christus est natura in quo Christus vivit loquitur, facit, et operatur omn●a, nam omnia opera eius sunt opera Christi, ●uius▪ ipse est mera passiva ma●er a. relateth their mind) is holy, just, neither male nor female▪ but one with Christ, flesh of his fl●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 works of the just man, are the works of Christ, and he is the mere passive matter of these works. Therefore all the doctrine of love, good works, and new obedience, which Christ and the Apostles give after the doctrine of justification, is given only for the unjust man, or the flesh, and old man in every man. So say the English Antinomians, that the precepts of a Christian conversation do only oblige the hypocrites under the law that are mixed with true believers, so doth (m) Town ass. grace pag 41, 42, 43. Town, all the duties Mat. 5. Blessed are the meek etc. are performed by the believer in Christ, and Christ presseth not these duties as obleiging the believer, but that he may destroy all vain boasting and confidence in man's own righteousness of works, bred by the Scribes and pharisees, which is an abominable doctrine, for then there was no believer on earth blessed through personal meekness, spiritual poverty, hungering for Christ: and the Apostles, and believers were not blessed, nor had any reward to look for in heaven, in that they were persecuted and killed for Christ's sake, the contrary is clear in scripture (n) M●t. 10.18▪ 19, 20. joh. 16.1, 2. Luk. 21.15, ●6, 17, 18, 19, 20. joh. 21.18, 19, 20. 1▪ Pet. 3.14, 15, 16, 17. The putting on of the new m●n (said they (o) Schluss. cat. haer. l. 3. p. 82. ) and walking in newness of life is nothing but external discipline and hath nothing common with the Spirit. So Eton, Crispe, Den, Saltmarsh, it's but to walk according to the outward conversation, honestly, as in the sight of men, not as in the sight of God, yea walking contrary to new obedience, and after the lusts of the old man, in believers is no sin, which God (p) Hony●co c. 4 43, 44, 45, 46, 47, 48 &c▪ c. 3.23, 24, 25. can see in believers, say Eton (p) Hony●co c. 4 43, 44, 45, 46, 47, 48 &c▪ c. 3.23, 24, 25. Town (q) Tow. ass. gra. p. 95, 96▪ 97, etc. Saltmarsh (r) Salt. free grace. 144, 145, 146. & c. in Luther's time Christopherus Petzelius wrote a bitter piece for Antinomianism, against joannes Wigandus, Crellius in spo●gia contra. Io●n. Vigandum, Mart. Luther more against Antinomia●s than any man. and others as Petrus Paladius in catalo aliquot haereseor relateth. Antinomians now, as of ol●, pretended that Luther is of their mind, and allege divers testimonies out of Luther. But Luther instituted six public disputations, at Wittingburg against the Antinomians, but the style of Luther was according to his Spirit and zeal; hot, hyperbolicke, vehement against justification by works, and therefore these distinctions are to be observed to clear Luther's mind. Divers useful distinctions touching the law and the believers freedom from it tending to clear the mind of Luther and Protestants. 1 Luther speaketh one way of the Law, and the works of the law, in the matter of justification, and a far otherway of the Law and works simply as they oblige all. 2 To Luther the law teaching, squaring, commanding is one thing, & the law in strict terms commanding perfection, under highest eternal pain, & compelling, terrefying, cursing, condemning, is another thing. 3 The Law compelling legally, and condemning that it may condemn, is one thing, and the Law compelling and condemning materially, not that it may destroy and condemn, but condemning to the end it may chase the sinner to Christ, and save intentionally, is a far other thing. 4 The conscience simply is one thing, and the conscience terrified, crushed, shaken with despair, a far other thing, Luther constantly ●aught that the law obligeth the conscience of believers, as well as unbelievers, and yet that the law ought to exercise no dominion over the terrified & affrighted conscience of a believer, to press him to despair. 5 The Law according to Luther hath three special uses. 1 That it may reveal sin and wrath, and by this be a pedagogue 〈◊〉 lead the sinner to Christ. Three special uses of the law according to M. Luther 2 To be a rule of a holy life. 3 To discipline and compesce, with the fury and fear of wrath, hypocrites and wicked men, that they may be disciplined externally, and not go with loose reins after their lusts. 6 The Law in its rigour, as it sounds out of the mouth of Moses and is violated, and presseth us to absolute obedience out of our own strength, without a Mediator, or a Mediators free grace is to the believer a rough and bloody enemy, and preacheth bloody tragedies, and craveth and exacteth hard things, but the Law as pacified with the blood of a surety. and as it is the sweet ●reathing of the love of Christ, through the Spirit, and as it saith walk in love through the strength of him that hath loved you to death, it is a sweet, warm, kindly lovely friend, and leadeth us being willing. 7 The law is eternal, the law condemning, forcing, cursing a believer is not eternal; but ceaseth to the believer in that bloody office through the satisfaction of Christ. 8 Luther highly magnifieth good works in themselves, but as the agent resteth on them with confidence, he abaseth them. 9 The law without the Spirit is a poor, thin, liveles, hopeless, useless, dead letter: the law animated with the Spirit, and tempered with some ounces of Gospel-breathing of free grace, concurreth instrumentally to convert, quicken, revive us and to promote salvation. 10 The law as it teacheth, directeth, commandeth, obligeth, bindeth to duties for the authority of the lawgiver, and is ever an active rule to the believer; and never a passive thing: But as it condemneth and nurseth, it is to a believer a mere passive, and a naked slander by, and hath no activity, nor can it act in that power upon any in Christ, as the law of Spain is merely passive in condemning a free borne man dwelling in Scotland. 11 The binding authority in the law laying on the sinner an obligation to do and act, is different from the binding power of the law to suffer punishment, for transgressing of the law. The former agreeth to the Law simply, as it is a Law: the latter agreeth to the Law a● it is violated and disobeyed. 2, The former is eternal & urgeth the believer, unbeliever, before the fall. after the fall, in the life to come, the latter is removed in Christ, to all those that are in Christ, for the law fully satisfied, neither condemneth, nor can it condemn to eternal suffering, for Christ's passive obedience removeth all possibility of our passive obedience for sin in a satisfactory way. 12 The Law admonish●th but helpeth not. Hence these conclusions for the clearing of the truth, and of the mind of Luther more fully. 1 Conclusion, Luther expressly declared himself against Antinomians, by that title and name (a) Luther to, 2 in Gen. c. 18. fol 18. They are (saith Luther) pernicious teachers, who in our time moved by ways I know not what, contend that the law should not be preached in the Church, wouldst thou not preach the Law, where there is truly a people for Law, to wit, men greedy, proud, unclean, usurers, Idolaters. b Luther writeth against the Antinomian● by name In the Antinomian sect (saith Luther) this is a peculiar proposion, if any was an adulterer, a murderer etc. let him only believe that God is gracious to him, Luther ●o 2. in Gen c. 18 f. 119. Luth●r ●●fu●eth the Ant●nomians under the name of Antinomians, is enemies to the law of God. and that's enough, but what a Church is this in which so horrible a voice doth sound? But we must teach that there be two sort of sinners, some who acknowledge their sin, some who securely please themselves therein. I entreat Saltmarsh, Eton, Crispe, Den, Town, Del, Randel, Simson, who are so much against all preparations for Christ, and for sole believing, and cry out so much against strict walking with God, to consider this. c Luther to. 2. in Gen. c. 18. fo. 119. How can the preaching of the Law be excluded out ●f the Church? do ye not also exclude the fear of God, and a great part of the works of God. d 19 fo. 118. The Antinomians these new prophets contend that men should be sweetly handled, and ought not to be terrified with examples of God's wrath, but Paul teacheth another thing, 2 Tim. 2.3. when he saith The Scripture is profitable to rebuke, to correction. So Saltmarsh, Crisp, Den, Del, Town, Randel, preach a honey Gospel, and a short cut to heaven, and exclude all gall and vinegar, from the law. e Luther to. 2. in Gen. c. 19 f. 132 Let's not fall to the madness of Antinomians, who remove the law out of the Church, as if they were all holy that are in the Church the world loves such teachers and say, preach to us pleasant things. f Luther tom: 2 in Gen: c: 2. fol: 132. Antinomians teach that all sins are simple, taken away, and are not to be rebuked, and that because they are pardoned and damnation is removed and sin is nothing so Honeycomb. c. 3. p. 23. Saltm. free grace, 140. Town asser. gr. 71.72. Believers are as clean from all sins as Christ or the glorified Saints, pardoned sin is no sin, God cannot see adulteries to be sins in them. 2 Conclusion, g Luther, tom▪ 1. pa: 555. Luther extolleth good works against all Antinomians. Luther saith for justification, the law is impossible, but it's given to show sin to work wrath, and to make the conscience guilty. But h Luther tom: 3. fol. 109. lay aside the matter of justification (saith he) no man can too highly commend good works commanded of God and I Luth. ttm. 3: f●l: 165 Its necessary that Godly teachers press as diligently the doctrine of good works, as of faith. Satan is angry at both and resisteth with all his strength both. (k) Faith only is not sufficient and yet only faith justifieth, for if it be true faith, it obtaineth the spirit of love. This Spirit fulfileth the law, and obtaineth the kingdom of heaven. l Luth: tom: 1: fol: 449. Except faith be without the least good works, it justifieth not, m Luth: tom: 1: fol: 522. yea it is not faith, it is impossible that faith can be without assiduous and great good works. n Luther to 2 in Gen. c. 15. fol. 57 Faith justifieth not as our work, but as a work of God for the promise is a work of God, not our work in which we do or give something to God, but in which we receive something from God and that through his mercy. (o) Luther to 2 in Gen. Luther teach●eth that only faith justifieth and yet faith is not alone with out good works. Thou holdest in thine hand seeds of divers kind, but I ask not what seeds are conjoined with these or these seeds; but what is the proper virtue of every seed, in this case, show plainly, what faith it's alone doth in justification, but not with what other virtues it is conjoined, faith it alone apprehendeth the promise, believeth God promising, and puts to its hand, and receieth something that God promiseth: this is the proper work of faith only: Love, hope, patience, have objects about the which they work, and other bonds within which they consist, for they embrace not the promise, but fulfil the commandments: So Luther in the matter of justification putteth reproach on good works, just as Paul Phil. 3. maketh all his privileges, and his very works of righteousness that he doth by the grace of Christ dung and loss in the comparison of imputed righteousness. Luther tom. 2▪ fol. 517. Works (saith he) cannot be taught, except ye hurt faith, seeing faith and works in the matter of justification are extremely contrary; How faith and works are contrary to Luther. so that the doctrine of works must necessarily be a doctrine of Devils, and a departure from faith. Pernitiosi Doctores sunt qui hodie nescio quibus occasionibus adducti, (a) Luther to, 2 in Gen. c. 18. fol 18. contendunt legem in ecclesiâ non praedicandam. Tu legem non doceres. ubi verus legis populus est, scilicet, avari, supe●bi, adulteri, usurarii, Idololatrae. b Luther writeth against the Antinomian● by name In Antinomorum dogmate erat haec propositio, sig●is esset adulter, tantum ut crederet se habitu rum Deum propitium. Luther ●o 2. in Gen c. 18 f. 119. Luth●r ●●fu●eth the Ant●nomians under the name of Antinomians, is enemies to the law of God. Sed qualis quaeso Ecclesia, in quâ tam horribilis vox sonat? faciendum discrimen erat & docendum, quod adulteri s●u peccatores▪ duplices sunt, quidam qui agnoscunt adulterium, se● p●ccatum suum, alii securè indulgent. Quomodo predicatio legis potest as debet ex Ecclesiâ ejici; c Luther to. 2. in Gen. c. 18. fo. 119. nonne simul, excludis timorem Dei & maximam partem operum Dei. d 19 fo. 118. Luth. tom. 2. in Goe Antinomi novi isti prophetae contendunt homines tractandos suaviter, nec terrendos irae divinae ex●mplis, sed diversum Paulus dicet, 2 Tim. 2.3. Vbi dicet scripturam utilem ad objurgandum, ad castigandum. e Luther to. 2. in Gen. c. 19 f. 132 Ne in Antinomorum insaniam in●idamus, qui legem ex Ecclesia tollunt quasi vero in ecclesia ommes si●t sancti, f Luther tom: 2 in Gen: c: 2. fol: 132. mundus quidem tales doctores amat, sicut apud Hierem. dicunt loquer● nobi● placentia. Antino. docent omnia peccata sublata, nec arguenda esse, nec homines terrendos lege, pescatum esseremissum, nibil damnationis, igitur peccatum est nihil, et prorsus sublatum. Lex non tantum non est necessaria ad justificationem, g Luther, tom▪ 1. pa: 555. Luther extolleth good works against all Antinomians. sed plane inutilis et impossibilis sed data est ut peccatum ostendat, iram operetur, hoc est, conscientiam ream fa●it, h Luther tom: 3. fol. 109. Extra causam iustificationis nemo potest bona opera a Deo praecepta satis magnifice praedicare. Aeque necessarium est ut pij doctores tam diligenter urgeant doctrinam de bonis operibus, I Luth. ttm. 3: f●l: 165 quám doctrinam de fide: Satan enim utrique sensus est, et acerrimé resistit. Non sufficit sola fides, l Luth: tom: 1: fol: 449. et tamen sola fides iustificat, quia si vera est, impetrat, m Luth: tom: 1: fol: 522. spiritum charitatis sic legem implet et regnum Dei consequitur, fides nisi sit sine ullis etiam mini mis operibus non iustificat, impossibile est fidem esse sine assiduis et magnis operibus. n Luther to 2 in Gen. c. 15. fol. 57 Fides justificat non tanquam opus nostrum, sed tanquam Dei opus: promissio enim non est nostrum opus, cum nos Deo facimus aut damus aliquid, sed accipimus aliquid a Deo, idque tamen per ipsius miserecordiam. (o) Luther to 2 in Gen. Luther teach●eth that only faith justifieth and yet faith is not alone with out good works. Texes manu varia semina, non autem quero ergo, quae cum quibus conjuncta sint, sed quae cuiusque propria virtus, hic aper●e die, quid faciat sola fides: non cum quibus virtutibus conjuncta fit, sola enim fides apprehendit promissionem, credit promittenti Deo, Deo porrigenti aliquid manum ●●m●vet et id accipit, hoc proprium solius fidei opus est, charita●, ●pes, patientia, habent alias materias, circa quas versa●tur, habent alios limites intra quos consistant, non enim amplectuntur promissionem, sed mandata exequuntur. Luther tom. 2▪ fol. 517. Opus non potest doceri, nisi laedas fidem: cum fides & opera in re justificationis extreme adversantur ita a fit ut doctrina operum necessario sit doctrina daemoniorum et discessio a fide. How faith and works are contrary to Luther. Luther speaketh so of Good works, only in the matter of justification, But our Antinomians speak so of the whole course of sanctification in order to heaven, and as they are the way to the Kingdom, not the cause of the crown. as both they follow the person already justified and as they go before him who is yet to be justified: for crisp saith vol 1. ser. 4, pag. 89. But withal I must tell you, that all this sanctification of life is not a jot the way of that justified person to heaven. I persuade myself Luther had an eye to Antinomians, when he said, 〈◊〉 feared after his death that the doctrine of the true office of the law should be obscured, Luther to 3. fol. 102, admoneo pietati● amatores, praecipue qui aliquando sunt futuri doctores ut diligentèr ex Paulo dis●●●t intelligere verum et proprium usum legis qui (ut timeo) post t●mpora nostra▪ interim obscurabitur, et prorsus obruetu●. to 4.106 timeo quod ista doctrina (de vero legis usu) nobis extincti●●bscurabitur. 3 Conclusion. Luther saith the New man needeth no law, it's the flesh, the old man, the body of sin that is under the Law, q Luther to 4, fol. 6. The law in a Christian ought not to exceed his bounds, and ought only to have dominion over the flesh which is subject to it, and remaineth under it. but oh law! wilt thou invade the conscience and exercise dominion there, and accuse the conscience (of a justified believer none terrified) of sin, and take away the joy of heart, thou dost this beyond thy office. r Luth. tom. 4▪ f▪ 114. When I behold Christ, I am all holy and pure knowing nothing of the Law (as it curseth and condemneth the believer) but if I behold my flesh, I find avarice, lust, wrath▪ pride, r Luth: tom: 4. fol: 114. How according to Luther his mind, the law hath power over the flesh and not over the renewed conscience. fear of death, sadness, horror, hatred, murmuring and impatience against God, in so far as these are present, Christ is absent, or if he be present, he is weakly present, here there is need, yet of a paedagogoe. who should exercise and vex this strong ass (the flesh) that by this pedagogue sins may be diminished, and a way prepared for Christ. q Luther to 4, fol. 6. Luther Lex in Christiano non debet excedere limites suos, sed tantum dominum habere in carnem, quae et ei subiecta sit, et sub ea maneat, hoc ubi fit, lex consistit intra suos limites lex, si tu vis ascendere in regnum conscientiae et ibi dominari (loquitur de conscientia hominis justificati sub tentationibus terrefacta) et eam arguere peccati, et gaudi●m cordis tollere, hoc praeter officium tuum facis r Luth. tom. 4▪ f▪ 114. Si Christum inspicio, totus sanctu● et purus sum, nihil plane sciens de lege. Si vero meam carnem inspicio, r Luth: tom: 4. fol: 114. How according to Luther his mind, the law hath power over the flesh and not over the renewed conscience. sentio avaritiam, libidinem, iram superbiam, timorem mortis, tristitiam, pavorem, odium murmurationem, et impatientiam contra Deum; quatenus ista adsunt, catenus abest Christus, aut si adest, infirme adest: hic opus est adhuc paedagogo qui fortem asinum carnem exerceat et vexet ut hac paedagogia minuantur peccat●, et Christo via paretur. I grant s Town ass. p. 35.73 the Antinomians now▪ as Town t Salt. free. grace. 154.152. Saltmarsh w Den. ser. man of sin p. 9.10. Den, and the old Antinomians x Schluss. cat. heret. l. 3. p. 53.54▪ 55. in Luther's time spoke after the same Grammar and stile, and so did the Libertines in calvin's time say, non ego pecco, sed y Cal. adv. lib. c. 18 452, A●inus meus. It's not I that transgress the law and am under the law, but my ass. But they have a far other mind than Luther, for the Antinomians (as Schlusfelburgius saith cato heriti. l 3. p. 53, 54.) taught that the flesh only and the unrenewed man was under the law, but the renewed and justified man was under no law, more than if it had been never given to him, and the law was no rule of life and obedience to a believer. Luther cryeth against this as most false, and Luther a Luther tom. 2 in Goe c. 18. fol. 119. saith, those that believe in Christ must be daily mortified by daily Law-rebukes, and b c. 19 f. 132. arguenda sunt peccata et proponenda ira dei propter incredulos qui in eccl●sia sunt, imo etiam propter credentes ne adhaerescenti peccato et innatae imbicillitati indulgeant: lex manet c Luther contra Anti. disp. 3. propos. 27. dis. 4 pro. 33. inquit ante evangelium et justificationem, in justificatione et post justificationem. d Luther tom. 2. fal. 5●9. Luther, verum tunc amplius non sunt opera legis, sed Christi in nobis per fidem operanti●, et viventis per omnia: ideo non possunt sunt Mogis omitti, quam ipsa fides, n●c sunt minus necessaria quam ipsa fides. Caeterum opera (legalit●r perfecta) quae verè sunt legis, ficta et falsa sunt. d Luther tom. 2. fall. 5●9. Good works (saith Luther) are not any more the works of the law, compelling under the pain of damnation, (for he saith in the same place libere et gratis facienda sunt) but works of Christ working in us by faith, and every way living in us: therefore they can no more be omittted, than faith itself, and are no less necessary than faith itself. Observe this in reading Luther's works, How good works conform to the Law are not necessary. The new man is under the same law as a rule of life which was in the covenant of works, and though we be changed, the law is the same that he taketh the law, as opposed to justifying grace, and as it may condemn or justify, and so as an instrument of the Covenant of works exacting perfect obedience in a legal sense, otherwise neither Luther nor any of our Divines will say good works absolutely perfect and in all things conform to the Law are necessary to salvation, for it is false, all believers are saved by faith in Christ without any such good works or perfect legal obedience. Then we must hold this to be Luther's mind, that if good works be commanded to the renewed man, in the law, as well as faith, and be as necessary as faith, than the renewed part is under the law commanding good works, as well as it is under the command of faith but Luther saith, the former Antinomis. say nothing sins but the flesh, & nothing is under the law, but the flesh▪ & so nothing is under a command and an obleiging rule of law or Gospel to do good works and believe, but the flesh: a senseless untruth, For it is the new man by the Spirit of Christ, saith Luther from the word of truth, that doth good works and believeth. So Luther to 4. fol. 499, in Psal. 130. (2) and excellently saith Luther to 1 fol. 436▪ Christiana l●bertas est, quando non ●utata leg●, m●ta●tur homines, ut l●x eadem, quae prius libero arbitrio odiosa●uit, The Law is given to the new man 〈…〉 of lif●, and not proper●y to the flesh, but as a sin▪ condemning law. iam defusa per spiritus sa●ct● charitatem cordibus nostris iucunda fiat. Hence Luther saith two things, that contradicts the Antinomians. 1. The Law is not changed, when the sinner is changed, but that which was hateful to free will before, is the same law, but now sweet and pleasant to the heart, then if the law be not so much as changed, it is not abolished to the believer, it's made of hateful pleasant. 2. That Law that is pleasant to the heart, and sweet, it is not given to the flesh and unrenewed part, but especially to the renewed part. 3 The renewed part in the believer doth either do good works by the grace of Christ and so keep the law, though unperfectly, or not do good works at all. If the latter be said, the renewed part, is not renewed, but dead and is the very old man, which is a contradiction, but if th● former be said, that it is the new man or renewed part that doth good works in the believer, than the new man either doth th●se good works contrary to the law, which is nonsense, for to be merciful, sober, just, true, chaste, are agreeable, not contrary to the law, or the new man doth good works without the law, and so without the word of either Law or Gospel, this is will-service to God and separateth the Spirit from the word, and is a high way to legitimate, murder, adulteries, parricides, under the veil of the Spirits working, and leading without the word, if the new man work 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 works 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, showeth us cred●nda non fac●●nda, what we should believe▪ not what we should do (4) the new man worketh by love, the flesh worketh not by love, but love is the fulfilling of the law Ro. 1●. 8 9 Ga. 5.14.18.19▪ 24. Ga. 6.2. th●n must the new man be under the debt of love, and so under the law as an obliged rule, and to this Luther ●e●reth witness. (e) Luther to. 4.178. Eton Sponte faciunt quod lex requirit, fide enim Spiritum receperunt, qui non si●it eo● esse otiosos si caro resistit, Spiritu ambulent. Sic Christianus implet legem, fide: Christus enim perfectio legis est ad salutem omni credenti: f●ris operibus, et remissione peccatorum intus. But our Antinomians mean that there is no indwelling sin in believers, they are (f) Hony-com c. 3. pag. 25. as clean as Christ from all sin, as (g) Saltm. free grac●. pag. 140. the glorified in heaven; that God can see no sin (h) Hony-com. ch. 5 73, 74. in believers, crisp vol. 2. ser. 4.136, 137 138▪ 152, 153, 154, 157. because there is no sin in them (i) Hony-com, c. 71, 72. he cannot be displeased with them for sin, because it is not, forgiven sin is no sin, it (k) Hony-com c. 7.134. hath no being before God, it's but a seeming sin, (l) Saltm. free grace. 145. not really and to faith. 3 But Antinomians, as Town asser. pag 77, 78. Salt. free grace. pag. 140 44, 45. Eton Hony-com. c. 11.322. teach that all the natural, civil and religious works of believers, as well as their people, are made perfect and conform to God's law, than Christ cannot be absent in any measure, nor weakly present, as Luther saith nor have they need of the pedagogy of the law to make way to Christ. (e) Luther to. 4.178. Eton Believers of their own accord do what the Law requires, for by faith they have received the Spirit that suffereth them not to be idle, if the flesh resist, they walk in the Spirit, so a Christian fulfilleth the Law of God by faith, (f) Hony-com c. 3. pag. 25. for Christ is the end of the Law for salvation to every one that believeth, he fulfilleth the law without, by good works and remission of sins within. (g) Saltm. free grac●. pag. 140. 2 Luther Meaneth that the flesh the ass in believers truly sinneth, and violateth the Law, and bringeth the believer under condemnation, if God would enter into judgement with them, so as God seeth sin, adultery in David to be sin, crisp vol. 2. ser. 4.136, 137 138▪ 152, 153, 154, 157. denying of Christ in Peter to be sin, and hateth it and is displeased with it, and (i) Hony-com, c. 71, 72. believers have carnem peccatricem a sinning sin in them Luther Tom. 2. c. 18. fol. 119, pride, avarice, (h) Hony-com. ch. 5 73, 74. murmuring against God, and in so far as they have these in them, (k) Hony-com c. 7.134. Christ is not in them. To 4. fo. 114. (l) Saltm. free grace. 145. 3 Luther in these words expressly saith the justified man is not perfect, nor are his works perfect, because the sin of them is pardoned quatenus ista (avaritia, libido, superbia etc.) adsunt, Christus abest, aut si adest, infirm adest, hic opus est adhuc paedagogo qui fortem asinum carnem excerceat et vexet, in so far as there is sin in the believer, Christ is absent, or if he be present, he is weakly present, etc. and hath need of the pedagogy of the law. 3 Conclusion, How Luther according to Scripture saith the new man and terrified conscience in the believer, is simply freed from the law, and the Law is abrogated to him, and hath only power over his flesh. Taking the Law simply as the Law and an instrument of the covenant of works exacting by Law-compulsion perfect obedience without a Mediator and that under the strictest penalty of eternal wrath for the least breach, as it is opposed to the Gospel, which is a milder King, and taking the conscience not in its latitude, as it is in both the believer and the unbeliever, but as it is in the believer renewed, and withal troubled and terrified with the sense of sin, so the Law as Luther saith, is abrogated, and hath no dominion over the renewed man or the renewed conscience to condemn it, but only over the old man and the sinning and lusting flesh to chase the believer to a more strict closing with Christ, and arguing and convincing him of too real and true sinning, not of seeming and imaginary offending against a Law, as Antinomians dream, so is Luther m Luther tom. 4. fo. 178. to be taken. Lex justo non est posita; sie enim vivit, ut nullà lege opus habeat, quae eum admoneat, urgeat, ●ogat, ●ed sine ullà coactione legis, sponte facit, quae lex exigit, Id●o lex non potest accusare; & reos agere credentes in Christum, nec enim conscientias perturbare, terret quidem & accusat, sed Christus fide apprehensus a●igit ●am cum suis terroribus & minis. Itaque lex iis simpliciter abrogata est, non igitur habet jus accusandi eos, Sponte enim faciunt, quod lex requirit. n Luther tom. 4. p. 112. Luther, ingrediendum est igitur Regia vià, ut neque legem, pla●e rejiciamus, neque plus ei tribuamus, quam ●portet. o Luther tom. 4.119. Luther, Ant Christum [lex] est sancta, post Christum est mors: Ideo ubi Christus venit (justificans impium) nihil simpliciter scire debemus de lege, How the law condemneth & terrifieth, and how not. nisi quatenus imperium habet in carnem, quam coercet & premit. p Luther tom. 4. fo. 47. Luther, lex etiam dedecalogi sine fide in Christum est mortifera, non quod lex mala sit, sed quod justificare non possit, quia pl●●e contrarium habet effectum. q Luther to. ●. p. 112. Luther, Legis (c●ge●tia cond●mnantis) proprium officium est nos reos facere, humiliare, occidere, adinfer●um d●ducere & omnia nobis auferre sed illo fine, ut justificemur & non ergo simpliciter occidit, sed ud vitam occidit. r Luther to. 1 128. How the renewed man i● freed from the Law. Luther, Dominetur sa●e lex in corpus & veterèm hominem, is sit sub leg●, h●ic praescribat lex, quid facere, quid perferre debet, cubile enim in quo Christus s●lus quiescere & d●rmire debet, non contaminet id est, novum hominem nullo suo usu aut officio perturbet. Luther. Fatemur justis non esse p●sitam legem, s Luther tom. 1. fo. 546. quaten●● just● sunt & spiritu vivunt, sed quatenus in c●rne sunt, & corpus peccati habent, esse sub lege, & facere legis opera, id est, non esse justos nec facere bona opera. The Law is not given to a just man, who so liveth that he hath no need (in his terrified and quaking conscience of the Law as compelling and forcing with curses and as condemning) of a Law which should admonish press and compel him, but without any compulsion of the Law of his own accord, he doth what the Law requireth, therefore the Law cannot accuse and implead believers as guilty, nor can it trouble their conscience, it terrifieth and accuseth▪ but Christ apprehended by faith, chaseth it away with the terrors and threatenings thereof: therefore the law to them is simply abrogated, nor hath it authority to accuse them, for they do willingly what the law requireth. We must then walk (saith n Luther tom. 4. p. 112. Luther) in the King's way, that we may neither utterly reject the Law, nor ascribe more to it then is due. o Luther tom. 4.119. Before Christ [the Law] as it rigidly commands and condemns▪ is holy, after Christ justifieth, it is death. Therefore when Christ cometh (being apprehended by faith) we should know (or acknowledge in the renewed conscience nothing of the compelling and condemning Law) nothing simply of the Law▪ How the law condemneth & terrifieth, and how not. but in so far as it hath dominion over the flesh, which it oweth and presseth. p Luther tom. 4. fo. 47. So the Law (saith Luther) of the ten Commandments without faith in Christ bringeth death, not that the Law is evil, but because it cannot justify, but hath the plain contrary effect. q Luther to. ●. p. 112. The proper office of the Law (as the Law without a Mediator) is to make us guilty, to humble, kill, bring to hell, take all from us; but for this end (as it is the hand of the Mediator) that we may be justified, and then it killeth not simply, but killeth to salvation. Therefore r Luther to. 1 128. How the renewed man i● freed from the Law. Luther, the Law hath dominion indeed over the body and the old man, let this man be under the Law, let the Law prescribe what he ought to do, what he ought to suffer, let it not pollute the chamber in which Christ only ought to rest and sleep, that is, let it not trouble the new man with its use and office. s Luther tom. 1. to. 546. We grant (saith Luther) there is no Law given to the just, as they are just and live in the Spirit, but as they are in the flesh, and have in them a body of sin, and are under the Law, and do the works of the Law, for that is not to be just▪ nor to do the works. But the Antinomians in Luther's t Schlusselburgiu●●at▪ heretics l. 3. p. 53. time, and in our days, do wickedly w Town ass. grace. p. 35. p. 3. infer then, these, and the like commandments, Walk in my Laws, put ●n the new man who is created according to God, serve one another in love, do not belong to the new man, How the Law is given to the new man, and how not. but only to the flesh, and to those that are under the law, for what need is there (said the old Antinomians) to bid a man put on his coat, when his coat is already on him? therefore we say this to a man that hath not put on his coat, that is to a man under the Law, and to the old man in the believer, not to the new man: for it is true these precepts, as they are merely legal and to be obeyed without the grace of the Mediator, and as they exact perfect Law obedience in a compulsive way under the pain of death eternal, are not given to the new man, nor to the believer at all, that is most true. But that these commands, Evangelically considered, and as they urge obedience unperfect and by the grace of God, are not given to the new man, but to the old only, is a most palpable untruth, for Christ biddeth the believer and the new man put on his coat, though he have put it already on, but imperfectly, there is a sleeve or a shoulder of his new wedding coat not on yet, it is not perfectly buttoned in this life; though the coat of imputed righteousness be perfect, and if sanctification be sincere, yet it is not every way so sewed and pinned on us, but the very new man hath need, in regard that his faith is in the growing hand, of that command. Put ye on the Lord Jesus. The just, as just, should have no need of a compelling Law, if they were perfectly just both in person and works▪ as Antinomians say they are. And it is most false that the Law is giv●n formally to the flesh, as if sinful flesh were commanded to believe and put on Christ, or were capable of righteousness, as before is cleared. 4. Conclusion. Luther saith, the conscience of a believer weak, and tender, terrified, challenged, accused▪ hath nothing to do with the Law. Luther tom. 1. f. 541. Luth. Nunquam p●c●at homo horribilius quam in eo articulo, in quo incipit legem sentire, s●u intelligere. Luther tom. 2. l. 253. Impossibile est Christum & legem simul habitare in corde: aut enim legem aut Christum cedere oportet. a Luther tom ● f. 5●. Discamus igitur diligentissimè hanc artem distinguendi inter has duas justitias, The guilt● conscience 〈◊〉 believer no● under the 〈◊〉. ut sciamus quatenus legi parere debeamus, diximus autem suprà quod lex in Christiano non debet exced●re limites s●os, se● tantum h●bere dominium in carnem Christiani— Dicas legi, consiste intra limites tuos, & exerce dominium in carnem, conscientiam autem n● attingas mihi, ubi nulla lex est. Summa●●rs & sapientia Christianorum est, b Lu●her tom. 4 f 5. Excellent replies of a believer to the accusing Law. nescire legem, ignorare opera & totam justitiam activam, presertim cum conscientia luctatur cum judicio Dei: sicut extra populum Dei summa sapientia est, noscere, inspicere, & urgere legem, opera & activam justitiam. Luther. c Luther tom. 4. fo. 15. Diabolo accusanti: tues peccator: ergo damnatus: respondere possumus: quia tu me peccatorem dicis, ideo vol● esse justus & salvus: imo damnaberis: non, confugio enim ad Christum qui sem tipsum tradidit pro peccatis meis. d Luther to. 4 fo. 40. Cum conscientia perterrefit lege, nec ratio nem nec legem consulas: sed sola gratiâ ac consolationis verbo nitar●●: ibi omnino sic te geras quasi nunquam de lege Dei quicquam audieras▪ sed●scendas in tenebras, ubi nec lex nec ratio lucet, sed solum aenigma fidei quae certo statuit te salvari extrà & ultrà legem— est & lex audienda sed suo loco & tempore. Luth. Christiano nihil prorsus nego●ii▪ esse debet, e Luther to. 4. f. 46. A tempted believer freed from the chalinge of the condemning Law. praesertim in tentatione cum lege & peccat●, quatenus est Christi●nus, est supra legem & peccatum, habet enim in corde praesen●em & inclusum, ut 〈◊〉 gemmam, Christum d●m●num legis, itaque cum lex cum accusat, peccatum perterre▪ facit, int●●tur Christum, quo fide apprehenso, habet ●●cum victorem legis peccati ●orti● & diaboli, qui illis omnibus imperat, ne no●ere possint. Luth tom. 4.117. Luther, Exten●●tiones legis referend● sunt ad certamen conscientiae. g Luth: tom: 4. f. 11●. Nequ● satis viliter & odiose, cum in hoc argumento versamur, de ea loqui possumu●, ideo conscientia in vero agone nihil prorsus cogitare & nosse debet, nisi unicum Christum, acsummis viribus adnitatur, ut tum legem quam longissime è confl●ctu abjiciat. h Luther tom ● f. 118. Extra locum justificationis debemus cum Paulo reverenter sentire de lege & eam summis laudibus evehere, appellare sanctam, bonam, justam, spiritualem, divinam, ●ebemus extra conscientiam facere ex ea Deum, in conscientia verò est verè Diabolus. Luther tom. 1. f. 541. A man (a believer) 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 feel and understand the Law (in its condemning power.) Luther tom. 2. ●. 253. It's impossible that Christ and the Law can dwell together in one soul; for either must the Law or Christ yield the one to the other. a Luther tom ● f. 5●. Luther, Let us learn to distinguish these two righteousnesses, The guilt● conscience 〈◊〉 believer no● under the 〈◊〉. 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 show 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 near my conscience (to condemn me, otherwise to oblige as a rule of obedience it doth) where there is no Law. It's the great skill and wisdom of Christians to be ignorant of the Law and works, b Lu●her tom. 4 f 5. Excellent replies of a believer to the accusing Law. and of all active righteousness, especially when the conscience wrestleth with the justice of God, as without the Church of God, it is the great wisdom of God to know, consider, and press the law, works and active righteousness. c Luther tom. 4. fo. 15. To the Devil 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 the damned: no, for I fly to Christ, who gave himself for my sins. d Luther to. 4 fo. 40. When the conscience is terrified with the Law, and wrestleth with the justice of God, consult neither with natural reason, nor with the Law▪ but lean only to free grace and the word of consolation, and the●e thou mayest behave thyself as if thou hadst never heard any thing of the Law of God: there thou mayest enter in darkness, 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. e Luther to. 4. f. 46. A tempted believer freed from the chalinge of the condemning Law. Luther, A Christian hath nothing at all to do, 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 enclosed in his heart as a ring hath a pearl 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 conqueror of the law, sin, death, and hell, who commandeth these that they hurt him not. Luth tom. 4.117. Extenuations of the Law, are referred to the conflict of conscience. g Luth: tom▪ 4. f. 11●. Nor can we vilely and hatefully enough speak of the Law in this argument; therefore the conscience in a true conflict, aught to think 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. h Luther tom ● f. 118. Setting aside the case of justification, we ought with Paul to think reverently of the Law, and extol it with great praises, as holy, good, just, spiritual, 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 Devil. Now Antinomians not only in the case of Justification debase the Law, but they cry it down as a rule of life, they have nothing to do with Moses and his Law, or strict walking. And where as Antinomians tell us the sins of believers are but sins to our sense and feeling, or before men, or sins 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 i Luth●r tom. ● f 154.55. A tempted s●nner is 〈◊〉 from a sensitive 〈…〉 imputed righteousness. Luther speaketh, in a conflict of conscience we know by experience, sense of sin, wrath, hell, death, hath dominion, than we must say to the tempted, Brother, thou wouldst have a sensitive righteousness; that is, thou desirest to h●ve such a sense of righteousness, as thou hast of sin▪ that shall not be; but thy righteousness must go beyond the sense of sin, and believe thou art righteous before God; that that is, thy righteousness is not visible or sensible, but there is hope it shall be revealed in its own time, Luther i Luth●r tom. ● f 154.55. A tempted s●nner is 〈◊〉 from a sensitive 〈…〉 imputed righteousness. In certami●e conscientiae, experienti● 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, ●ustitia tua non est visibilis, non sensibilis, sed speratur suo tempore revelanda. Luther never denied the sins of believers to be real sins, and that there was ●o more original sin dwelling in a believer then in Christ, as our gross libertines do. But he forbiddeth the tempted to measure their own condition, as forlorn and hopeless, from sense; because they feel sin, wrath, hell, death, terrors of conscience, but contrary to the sense of all this, the weak soul must believe an invisible and spiritual righteousness, and seek no sensitive righteousness, as most men do in conflicts of conscience. Luther hath divers comfortable grounds of believing when the Law in its condemning power breaks in upon the conscience. k Luther tom. 4.54. Christ on the cross is to be e●ed to comfort the weak believer against his own sin. 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 m Luther tom. 3 f. 376. The ways of overcoming Law temptations. Luther, Sicut tutissimum est canem latrantem contemnere & praeterire, ita una vincendi ratio est contemnere rationes Satanae, neque cum iis disputare diutius. n Luther tom. 3 f. 396. Textatus à Satana, cum nullum evadendi modum scent is, simpliciter claude oculos, & nihil responde, & commenda causam Deo. o Luther tom. 3 376. Luther, Satan nihil minus ferre potest quam sui contemptum. p Luther tom. 3. fo. 489. Hi sunt amplexus ejus quibus amplectitur sponsam prae impatientia amoris. q Luther tom. 4 f. 6. Luth. Non enim feram te (O lex) Tyrannum durum & crudelem exactorem in conscientia mea regnare; siquidem ea sedes est & templum Christi filii Dei. r Luther tom. 4▪ f. 76. Qui possum esse sanctus cum habeam & sentiam peccatum? quod sentis & agnoscis peccatum, bonum est, gratias age Deo, ne despera. Est gradus ad sanitatem, cum aegrotus agnoscit, & fatetur morbum suum. S●d quomodo, liberabor à peccato? accurre ad medicum, mactatâ ratione, crede in eum. Disce credere Christum non pro fictis aut pictis, sed veris, non pro parvis, s Luther tom. 4. f. 14. sed maximis: non pro uno atque alt●ro; Sed pro omnibus, non pro devictis (nullus: etiam Argelus velmi nimum peccatum vincere p●test) sed pro invictis peccatis traditum esse, & nisi inveniaris in numero eorum, qui dicuntur, nostri, hoc est qui ha●c fidei doctrinam habent▪ ●●cent, a●diunt, discunt, & ei credunt, tum plane de salu●● tuâ actum est. As 1. k Luther tom. 4.54. Christ on the cross is to be e●ed to comfort the weak believer against his own sin. Luther, When I find remorse of conscience for my sin, I look up to the brazen Serpent Christ on the cross, and there I find another sin against my sin, that other sin in the flesh of Christ which taketh away the sin of the world, is an omnipotent sin and condemns and swallows up my sin. And l I confess I have sinned, but my sin is condemned in Christ who is made a condemning sin, and the condemning sin is stronger than the condemned. 2. m Luther tom. 3 f. 376. The ways of overcoming Law temptations. As its most▪ safe to contemn and pass by a barking Dog, so the only way of overcoming is to despise Satan's casting in thoughts, and dispute no longer with him. And n Luther tom. 3 f. 396. when there is no escaping▪ close thy eyes and answer nothing, and commend the cause to God, he giveth a reason o Luther tom. 3 376. Satan cannot endure to be a contemned enemy. 3. p Luther tom. 3. fo. 489. Luther, Tentations are the throng or embrace of the bridegroom to the bride from impatience of love. 4. q Luther tom. 4 f. 6. Luther, The tempted is to say, I cannot endure thee (O Law) a rigorous Tyrant, and a cruel exacter, to reign in my conscience, for it is the seat and temple of Christ the Son of God. 5. r Luther tom. 4. f. 76. Luther, It's true the tempted saith, how can I be holy, when I have and f●el sin? that thou feelest and acknowledgest sin, its good, give thanks to God, despair not; it's a degree to health to feel sickness. But how shall I be freed from sin? fly to the Physician, follow not reason, believe, and sacrifice reason. Antinomians comfort us thus, the sin of believers is seeming sin. Luther saith, it's too real, and must be cured by Christ. 6. s Luther tom. 4. f. 14. Luther, Christ died not for the painted and phancied, but for true sinners, and the chief sinners, not for one or two, but for all, not for conquered, but for unconquered sins, and if thou be of the number of these that believe, its good. Luther, here would have the weak ones that find hearing, learning, loving of his doctrine, 〈◊〉 believing, that is such as have qualifications and conditions in them to know Christ died not for fancied men, but for them, Antinomians reject all qualifications and conditions▪ Yea. Luther is for conditions in the Covenant of grace, and for preparations before conversion. Antinomians deny both. Luther comforts only these against the Law, who have this condition of Christ enclosed in their heart, as a pearl set in a ring, Luther tom. 4. f. 46. Yea though Luther be against all preparations of merits, yet is he clear for preparations of order against the Antinomians. t Luther tom. 4 f. 112. Legis proprium officium est nos reos facere, humiliare, occidere ●o fi●e ut justificemur. w Lex non facit filios Dei- atqui praeparat ad novam nativitatem qua fit per fidem. x Luther to 4. 100LS. Luther, Malleus lex opprimit pertinacem best ā presumptionem ut ista contusione homo in nihilum redactus desperat de sui● viribus: justitiam— ●itiat misericordiam & remissi●nem peccatorum. Luth. to. 1.472. Per fidem Christi non sumus liberi ab operibus, sed ad opinionibus ope●ū, id est, à stultâ praesumptione justificationis per opera quaesitae, fides enim conscientias nostras redimit, rectificat, & servat: quâ cognoscimus justitiam esse non in operibus, licet opera abesse neque possint, neque debeant. Luther. Sentiens terrores & minas tuas, O Lex, immergo conscientiam meam in vulnera, sanguinem, mortem etc. Christi. Venit in mentem Christum velle expostulare nobiscum velle rationem à nobis exigere transactae vitae, etc. z Luther tom. 4 f. 156. Luther. Cor dictat Deum adversum, verbum Dei sequi debeo, non sensum meum. a Luth. 9 tom. 4. f. 289. Luther. Est diabolus persuasor mirificus— Verbum pingit Christum, non accusatorem, non durum exactorem. Luther. b Luther to. 4. f. 289. Temtations and how they are resisted in the conscience. Quanquam caro non nihil murmuret, tamen Spiritus gemit ad Deum & potius intentatione perpetuo manere & perire cupit quam ad impietatem à Deo recidere. c Luther tom. 4 f. 147. Hic canon est, quod in omnibus tentationibus, nos— ipsi alium fingimus Deum esse, quam sit, putamus enim Deum tunc non esse Deum, sed phantasma, id est, horrible spectrum. Luther. Peccator es, igitur te odit Deus. d Luther tom. 4 f. 387. Haec consequentia vera est in naturâ, in jure civili— ad tribunal Christi— hoc sequitur, peccator es ergo confide. e Luther to. 4.391. Luther Cum Sathan vexat conscientiam per legem, ●tile est opponere Satanae. Quid ad te tamen, non peccavi tibi, sed Deo meo. Non enim sum tuus peccator. Quid igitur juris est in m●?— non peccavi tibi, non legi, non conscientiae, nulli homini, Angelo nulli, sed soli Deo. t Luther tom. 4 f. 112. It is proper to the Law to make men guilty, to humble, kill, bring down to hell, and take all from us, for this end, that we may be justified. w The Law maketh not men sons of God— but it prepareth us for the new birth. The Law is a fire and a hammer breaking the rocks, x Luther to 4. 100LS. to suppress that pertinacious beast presumption, that a man may be brought to nothing, and despair of his own strength and righteousness, and being terrified, may thirst for mercy and pardon. More of this ye may see in Luther to. 1. fol. 11. p. 286.412. to. 4. f. 5. f. 296. to. 1.53. Luther never meant that we are freed from the Law as a rule of good works, Luther to. 1.472. by the faith of Christ, we are not freed from works, but from the opinion of works; that is, from a foolish presumption of justification by works. Luther. Finding thy terrors and threatenings, O Law, I dip my conscience in the wounds, death, blood, resurrection of Christ; beside these I will see nothing, hear nothing For we think Christ will quarrel with us, and seek a reckoning of our ill ●ed life, and will accuse and condemn us. z Luther tom. 4 f. 156. In tentations though sense say, that God is an enemy, I follow the Word that sayeth the contrary. a Luth. 9 tom. 4. f. 289. The devil is an admirable persuader to cause us think a little sin a heinous crime. But the word pointeth Christ sweet, meek. 10. b Luther to. 4. f. 289. Temtations and how they are resisted in the conscience. Luther. The flesh murmureth, but the Spirit sighs to God, and had rather die in the tentation, then depart to wickedness. 11. c Luther tom. 4 f. 147. Luther. This is a rule in all temptations, we fancy another God, and believe God not to be God, but a fancy, a Ghost. 12. d Luther tom. 4 f. 387. This consequence (thou art a sinner, therefore God hateth thee) is true in the Civil Law or Court, but in Christ's Tribunal; its true thou art a sinner, therefore believe. 13. e Luther to. 4.391. Luther. When Satan vexeth the conscience with the Law, it's fit to say to Satan, what is that to thee, yet I have not sinned against thee, but against my God▪ for I am not thy sinner; what Law then hast thou in me?— I have not sinned to thee, not to the law, not to conscience, to no man▪ to no Angel, but only to God. Luther's meaning is, that he hath not sinned to the Law, or so against it, that he should be therefore condemned, because he is pardoned in Christ. f Luther to. 4▪ f. 400. Luther. Nulla alia re potest sanari hoc vulnus conscientiae quam verbo divinae promissionis. g Luther tom. 4. fo. 413. Luther. Si es calamus contritus, noli te amplius conterere, aut Satana conterendum dare, sed da te Christo qui est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & amat conquass●tos & contritus Spiritu. h Luther tom. 4 ●▪ ●92. Luther. Desperatus non orat, dum desperatio durat— sed cum remittitur paroxysmus tum primum incipit clamor— plurimus adjuvatur animus, cum audit fratrem commodè tractantem verbum Dei▪— cum ad hunc modum siducia in Deum— animo anxio inculcatur: tum surgit sci●tilla fidei & gemitus cordis, O si possem; sequitur tandem sensus gaudii, neque potest Deus hos gemitus negligere. i Luther tom. 4 f. 502. Luther. Deus mammam gratiae etiam justificatis nonnunqu●m subtrahit, ut discamus. Quid nostra ipsorum justitia soleat facere, nempe, quod solet opprimere desperatione. k Luther tom. 4 758. in Ps. 2. Luther. Cum Satan objicit, ecce es peccato●, non sic credis, non sic or●s, sicut requirit verbum: tu contra dic, quid me vexas his visibilibus? bene sentio ista, nec opus est, ut tu me doceas, illud opus est ut verbum sequar & transferam me ad invisibilia. l Luther ex ad Cus. Aquilam. an. 1528. f. 393 Luther. Maxima pars fallitur, quod non credunt has cogitationes esse tentationes Satanae. m Luther to. 2. in Gen. c. 21. f. 188. Luth. Docemur in hoc certamine apprehendendam promissionem in baptismo factam, quae certa & clara est, sed hoc cum fit, non statim cessat Satan, sed reclamat in corde tuo, te non esse dignum istâ promissione, est autem opus ardenti oratione— ne extorqueatur nobi● promissio— Dic, scio promissam mihi propter filium Dei gratiam. Haec promissio non mentietur, etiamsi in exteriores tenebras abjiciar. 14. f Luther to. 4▪ f. 400. Luther. This wound of conscience cannot otherwise be healed, but by the word of God. g Luther tom. 4. fo. 413. If thou be a broken reed, do not break thyself any more, or give thyself to Satan to be broken, but give thyself to Christ, who is a man-lover, and loveth the broken and bruised in Spirit. 16. h Luther tom. 4 ●●92. The despairing soul prays not, while the despair continueth,— but when the fever turneth to a cool, the cry begins— he is much helped when he heareth a brother rightly handling the word of promise— when faith in God is thus inculcated in a sad heart, then glimmereth up a sparkle of faith, and a sigh of heart, O if I could— then followeth sense of joy, God cannot despise these sighs. 17. i Luther tom. 4 f. 502. God withdraweth the paps and 〈◊〉 of Grace from the justified, that we may learn to know what our own righteousness useth to do, even to press us with despair. 18. k Luther tom. 4 758. in Ps. 2. when sathan objecteth, behold thou art a sinner, thou dost not so believe, thou dost no● so love as the word requireth: say thou again, why vexest thou me with those visible things? I feel these well, there is no need that thou teach me, there is need I follow the word and turn to invisible things. 19 l Luther ex ad Cus. Aquilam. an. 1528. f. 393 Luther. The greatest part of men are beguiled, that they know not that the thoughts of their utter casting out from God, is a tentation of Satan. 20. m Luther to. 2. in Gen. c. 21. f. 188. Luther. In a conflict of despair, we must hold the promise made in baptism— if Satan cease not, but cry in thy heart, thou art not worthy of that promise— we must ardently pray that the promise be not thrown out of our hand.— Say, I know there is a promise of grace, for the Son of God's sake made to me; this promise shall not lie, though I were cast in utter darkness. I have stayed the longer on these, because possibly every Reader cannot have Luther's works at hand. 4. Conclusion. Luther and our Divines say, that we are patients in the business of justification, How we are patients in justification, how not. which tendeth not to favour the Antinomian dream, that we are justified without faith, and before we believe, or that we are ●locks and dead passive creatures in the act of believing, or in other supernatural acts. The Antinomians of old, as n Schlusselburgius. i● Ca●●logo. heretico. l. 3. p 49. Town ass. 3.9, 10. now t Town, and others teach that the Law hath no activity over the new man, by teaching▪ ruling, commanding, requiring, exacting or demanding obedience of him, because the Christian man is Lord of the Law and the Sabbath, and doth all without a Law teaching or commanding; for the new man, as new, doth good works by nature, as the fire casteth heat then not by law, or teaching or command. But Luther will have justification to be passive, and the Law in justification a patient in a far other sense. 1. Because the broken debtor is free in Court for nothing he doth himself; but because the rich surety did all, and paid his debt. 2. Because the Law, and the fulfilling thereof in the person of the justified is utterly impossible, and he is justified freely in Christ's rich grace, without Law or works, and the Law makes him no help for justification at all, but is a mere patient. 3. Because Christ that justifieth the ungodly, and is the head of the justified, oweth nothing at all to the Law, and needed not to be teached what to do by the Law, and did and over-did, and out-suffered more abundantly by grace, than the compelling, cursing and threatening Law can teach or command, had we suffered for the breach of one Law, and done all the rest of the Law most perfectly and exactly, yet could we never have given such glory to God, nor such exact payment and satisfaction to the Law, both by doing and suffering, as Christ did, we should have paid to the Lord and his Law, but copper and brass. Christ paid our Law-debts in fine and precious gold. And what our new obedience wants in quantity (for we cannot by Grace keep the Law exactly, nor thereby be justified) it hath in quality, being wrought by Grace, and perfumed with the glorious merits of Christ in these respects; saith, o Luther tom. 4 f. 399. Luther. The whole nature of justifying us, in regard of us, is passive. p Luther to. 4.130.131. Actively the Law is a weak and poor ●lement (the letter of neither Law nor Gospel can give strength to obey) and its weak passively, because of itself it hath not strength to bring righteousness▪ and newtra●ly its infirmity▪ and poverty itself. q Luther ●●. ● 95. Luther. Our merit (by doing the Law) is just nothing. What can a cursed sinner, ignorant of God, dead in sins, liable to the judgement and wrath of God deserve? therefore that is the only way of eschewing the curse to believe in God. Thou, O Christ, art my sin, and my curse, or rather I am thy sin, and thy curse, thy death, thy wrath of God, thy hell; on the contrary, thou art righteousness, blessing, life, the grace of God, my heaven; for the text saith clearly. Christ was made a curse for us, than we are the cause why he was made a curse; yea, we are his curse. r Luther tom. ●. f. 52. Good works are not to be drawn to the article of justification, as Monks do. s We grant we must teach of good works and charity, but in the own time and place. When the question is without the lists of this Article of Justification—. We say with Paul, by Faith in Christ only, not by the works of the law or charity, we are j●st, not that we reject works and charity as our adversaries say— When then we are in this common place of justification, we reject and condemn works,— we simply reject all laws, and works of the Law. o Luther tom. 4 f. 399. Tota ratio justificandi, quoad nos passiva est. p Luther to. 4.130.131. Active Lex est elementum infirmum & egenum quia reddit homines infirmiores, & egentiores, passive, quia ipsa per se non habet vim & opes justitiae donandae & afferendae▪ neutraliter est infirmitas & paupertas ipsa. q Luther ●●. ●. 95. Ergo meritum nostrum plane nullum est, Quid enim mirerer maledictus, peccator, ignorans Dei, mortuus in peccatis, obnoxius irae & judicio Dei? Quare illa unica via est evadendi maledictionem, credere & certâ fiduciâ dicere. Tu Christ, es peccatum & maledictum meum, seu potius, ego sum peccatum tuum, maledictum tuum, mors tua, ira Dei tua: infernus tuus. Tu contra es justitia, benedictio, vita, gratia Dei, coelum meum. Quare textus clarè dicit, Christus factus est pro nobis maledictum. Itaque nos sumus causa quod factus sit maledictum, imo nos ipsius maledictum sumus. r Luther tom. ●. f. 52. Luther, non sunt trahenda bona opera in articulum justificationis, ut Monachi fecerunt. s Concedimus docendum quoque de bonis operibus, & charitate: sed suo loco & tempore, quando, scilicet, questio est de operibus extra hunc capitalem articulum— Respondemus cum Paulo, sola fide in Christum nos pronuntiari justos, non operibus legis aut charitate, non quod opera aut charitatem rejiciamus, ut adversarii nos accusant— Cum versamur in communi loco, de justificatione, rejicimus & damnamus bona opera. Our Antinomians point blank to this in all the way to heaven condemn them, so Crisp, Saltmarsh say, the only work of the Gospel is faith. Therefore the law is passive only in the article of Justification, in which article it condemneth, compelleth, curseth, and so is just nothing, and is passive in justifying, but in binding the New man to obey, and in laying on him a rule of life, it is active. We can then easily expone s Luther tom. 4. f. 451. Luther. The just man ought not to live well (in regard of any compulsion of a legal curse, How the law is abolished, and how not. that the law (from which in Christ he is delivered) can inflict on him. Neither standeth he in need of the Law to teach him, (in a compulsory legal way) to live well, for he liveth not well, because the Law (forcing, and cursing, and not furnishing Grace, as the Gospel doth) requireth that he live well. Justus non debet bene vivere, s Luther tom. 4. f. 451. sed bene vivit (hoc est, non obligatur compulsione legali, How the law is abolished, and how not. & vi condemnatoriâ legis, quia nulla condemnatio iis qui sunt in Christo) ibid. Nec indiget lege, quae docet eum bene vivere. Injustus autem debet (nexu legalis condemnationis) bene vivere, quia non bene vivit, quod lex requirit, hoc totum urget, ne ex lege & op●ribus justifieri presumant &c, Luth. l. 1.451. In this regard Luther doubteth not to say, How the law is abolished. that the Law is simply and absolutely abolished to a just man. 2. That the law is not the law, if it be not a condemning law. But he taketh the law strictly as a covenant of Works, and as opposite to Grace, as Paul doth, Rom. 7. Ye are not under the Law, but under Grace. s Luther tom. 4 f. 178. Then the law is absolutely abolished to a just man, it hath no power to accuse them, for they do willingly, what the law requireth. t Luther tom. 4. fo. 521. in psa. 90. The law is not given for this end to justify, but to discover sin, terrify, accuse, and condemn. u Luther tom. 1. in Gen. c. 3. f. 57 This is the fruit of the law, when it is alone, without the Gospel, and the knowledge of grace, that it leadeth men to despair, and final impenitence. The law (without Christ and the Gospel) is omnipotent— Yea, x Luther tom. 4 in Exod. 19, 20 f. 130. it's invincible omnipotency, the conscience compared to it, most weak and poor, for its a tender thing, so that except it be strengthened, it is terrified, waxeth pail, and despaireth for the least sin, therefore the law in its proper use, hath more strength and might than heaven and earth can comprehend, so that one tittle or iota of the law can destroy whole mankind. y Luther to. 1. 4●9. By the law we have no help, but the revealing and warning of our misery. s Luther tom. 4▪ f. 178. Luther, Itaque lex eis simpliciter est abrogata, non habet igitur, jus accusandi eos, Sponte enim faciunt, quod lex requirit. t Luther tom. 4. fo. 521. in psa. 90. Luther, non data est lex ut justificet, sed ut ostendat peccatum, terreat, accuset, & condemuet. u Luther tom. 1. in Gen. c. 3. f. 57 Hic legis effectus est quando sola est, sine evangelio, & cognitione gratiae, ut adducat in desperationem, & finalem impaenitentiam. Lex in suo usu— est omnipotens; x Luther tom 4● in Exod. 19, 20 f. 130. imo est invinbilis omnipotentia- ad quam collata conscientia est infirmissima et pauperrima, et enim tam tenera res, ut propter leviss mum peccatum, ita pavefi●t, & pallescat, ut disperet, nisi rursus erigatur. Quare lex in proprio suo usu plus virium & opum habet, quam coelum & terra comprehendere potest, ita ut etiam unus apex & unum iota legis totum genus humanum occidere possit. y Luther to. 1. 4●9. Per legem non adiutorium, sed nostri mali indicium & monitorium habemus. All this is true of the Law as a Covenant of works without Christ and the Gospel, as Luther saith, quando est sola si●e evangelio, Tom. 1. in Gen. c. 3. f. 57 Then Luther thinketh that the Law conjoined with the Gospel, and as it is in the hand of Christ, hath the being of the law, and not such terrible effects, 2. Luther acknowledgeth that the law as it condemneth is to be preached to believers, that they may crucify the flesh with the lusts thereof, to the wicked, that they may feel sin and be humbled. 3. He will have the law, as it condemns to be the only law that is opposed to grace, and so meaneth the Apostle, Rom. 7.1, 2, 3, 4, 5, 6, 7, 8, etc. y Luther tom. 1 f. 506. Luther, Lex docenda promiscue— impiis— ut territi agnoscant peccatum suum— humilientur. Piis ut admoneantur carnem suam crucifigere cum concupiscentiis. z Luther to. 1.561. Luther, Qui legem damnantem negat Docendam esse reipsa legem simpliciter negat, ac siquid de lege docet, velamen Mosi, non faciem clarem ac veram, id est carnaliter intellectum docet. Lex non damnans est Lex ficta & picta, sicut Chimera & trag●laphus. Nec politica ac naturalis Lex quicquam est, nisi sit damnans & terrens peccatores, Ro. 3. y Luther tom. 1 f. 506. Luther, the law (condemning) is to be preached promiscuously to the wicked, that they may feel sin, and wrath, and be humbled; and to the godly, that they may crucify the flesh and the lusts thereof. z Luther to. 1.561. Those that deny the condemning law should be preached. Deny absolutely the Law (as Paul opposeth the Law to the Gospel)— the Law not condemning, is a fancied and painted Law, a chimaera— for the civil and natural Law is nothing, if it be not a Law condemning and terrifying sinners. 1. It is clear both that the Law, as the Law, and as it's opposed to the Gospel, and as it condemneth all the world, is abolished to the believer, as we teach with Paul, and all our Divines. 2. That Paul in this notion compareth Law and Gospel as opposite, and so we, with him, teach that believers are not under the Law, in its rigour, exaction and condemnation, but under grace. 3. Yet is the Law not made void, but established by grace, in that the sinner is justified by Christ's passive obedience to the Law, not in any sort by his own active and personal obedience. And so his justification is to him passive, for both the Law is a mere patient to justify the believer, for it condemneth him, but justifieth him not, and he is a mere patient in being justified by the Law, for he never doth, nor can by his own holiness active and personal be justified; for that holiness is contrary to, and swerveth from the perfect and spiritual Law of God. 4. It is evident that Paul, that Luther, Calvin, and our Divines following Paul teach that believers are under the Law as a rule and a commanding and obliging Law laying on them a necessity of living according to the Law. 5. Conclusion. Of the union between Christ and a believer, holden by Luther, opposite to that fancied union of Familists and Antinomians. In regard of the strict union between Christ and a believer, Luther hath many pithy and hyperbolic expressions, that made Antinomians, as they pervert Scripture to their own destruction, to perverr Luther's doctrine, to say a believer is Godded with God, and Christed with Christ, and that God is manned, and humanized by a believer. It's necessary to set down some of Luther's expressions and the reasons, why he speaketh so, and both out of his own writings. a Luther tom 1 f 232. Luth. Re vera quicquid de Christo ipso dicitur, mox de quolibet ejus membro vivo & proprio dicitur. b Luther tom. 1 f. 432. Luth. Vita Christiani non est ipsius, sed Christi in eo viventis. c Luther tom. 1. fo. 106. some say tom 4. Christianus est filius Dei, heres regni, frater Christi, socius Angelo rum, dominus mundi, particeps divinae natura. d Luther to. 4. 438. Luth. Christianus non vivit, non loquitur, non operatur, non patitur, sed Christus in eo, omnia opera ejus sunt opera Christi, tam inestimabilis est gratia fidei. e Luther tom. 4 f 59 Luther. Tunc fiunt bona opera quando Deus ipse solus ac totaliter ea facit in nobis, ut operis nulla pars ad nos pertineat. f Luther to. 4. f. 65. Christus ergo (inquit Paulus) sic inhaerens & conglutinatus mihi, hanc vitam, quam ego, vivit in m●; imo vita qua sic vivo, est Christus ipse: itaque Christus & ego jam unum in hac parte sumus. g Luth. tom. 4. f. 35. Luther. Fide homo fit Deus. 2. Pet. 1. h Luther tom. 1 f. 353. Verum est hominem Dei gratia adiutum plus quiddam & Augustiorem esse, quam hominem, atque adeo gratia Dei ipsum deiformem reddit, & quasi deificat, ut Scriptura ipsum dominum & Dei filium vocet. a Luther tom 1 f 232. Luther. What ever is said of Christ, may be said of every living and true member of his; so every Christian is a Lamb, just, holy, a rock, a foundation. b Luther tom. 1 f. 432. The life of a Christian or a believer, is not his own, but the life of Christ living in him. c Luther tom. 1. fo. 106. some say tom 4. A Christian is the Son of God, heir of the Kingdom, brother of Christ, a fellow of Angels, Lord of the world, partaker of the divine nature. d Luther to. 4. 438. Luth. The Christian man liveth not, speaketh not, acteth nothing, suffereth nothing, but Christ in him, all his works are the works of Christ, so invaluable and incomparable is the grace of faith. e Luther tom. 4 f 59 Then are good works done when God himself only, and wholly doth them in us, so that no part of them belongeth to us. f Luther to. 4. f. 65. Christ therefore (saith paul) so remaining in, and glued to me, liveth in me, the life that I live, yea the life by which I live, is Christ himself, therefore Christ and I am one in this part, or respect; then we are not one simply. g Luth. tom. 4. f. 35. A man by believing becometh God. 2 Pet 1. h Luther tom. 1 ●▪ 353. It is true a man helped by the grace of God, is more, yea and more excellent than a man, and therefore the grace of God maketh him of the form of God, and as it were Goddeth him, so as the Scripture calleth him, the Lord, and Son of God. Such hyperbolic and Rhetorical passages in Luther, Luther's expressions mistaken drawn Antinomians into their heresy. which he softened with a (quasi) and a (ut ita loquar) that I may so speak, as catachrestical and hard sounding speeches, have driven blasphemous Familists to think and say, as the Bright Star, Theologia Germanica, Hen. Nicholas, Dau. Georgius say, Christ incarnate, or God manifested in the flesh, is nothing but a believer doing by grace greater works than Christ, and that the Saints have by love and faith communicated to them the being, essence, and nature of God, that H. Nicholas that so was Godded with the being of God. That every Saint hath a more excellent Spirit of grace than Christ, as is maintained of late in Oxford, by a Socinian Sectary, so the Familists of new England i Rise reign, er. ● o. 2. say the holy Ghost is turned in the place and stead of the natural faculties of the soul, of understanding, conscience, will, memory. 2. That love k er, 3. is the Holy Ghost himself. 3. That l er. 7. the new creature, or new man, is Christ himself. That m er. 8. by love and the Armour of God is meant Christ. That n er. 11. Christ is made flesh in the Saints. That o er. 14. The light and life of a man in Christ. the living Christ worketh in a man in Christ, as in a dead passive creature, so speaketh a Familist, in a blasphemous pamphlet. That p Rise er. 15. Town asser gr. 11.12. there is no inherent grace in the Saints, but Christ immediately worketh all in them, and grace is only in Christ, and therefore we q Rise reig er. 49 are not to pray, but when the Spirit acteth in us. That r 49.50, 51. we are mere patients in all we do, and God the immediate agent, and s Calv. adv. lib. c. 14, 15. that God (as say the Libertines) w is the author of sin and righteousness, no man is to be rebuked for sin, nor to be touched in conscience for sin, x 448, 449, 450. Archer ser. on Joh. 14. ●. because God is the Author and worker thereof, and there is no letter of a command y Saltmarsh free gr. 146. of either Old or New Testament, that doth oblige a believer, The Law is now (saith Saltmarsh) in the Spirit. There be no Laws z ●el serm. before the Commons, p. 26, 2●. (saith Del) now in God's Kingdom, but God's Laws, and they are 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 Love. Farewell Scripture then. But Luther exponeth himself, in what sense he meaneth Christ and a believer is one, and a believer is God, and as it were Christed, to wit▪ in regard of the union of the grace of Faith, and the marriage between a believer and Christ. and the legal interest that the broken man hath in Christ his surety. and of the new birth, so saith Luther, a Luther to. 4. f. 74. Fides est res omnipotens & virtus ejus inestimabilis, & infinita, Faith is an omnipotent thing, and the power thereof unvaluable and infinite. Now faith is not Christed, nor Godded with the infinite essence of God or Christ, no more is a believer. b Luth. tom 4.57. Luther, fides pure docenda est, quod scilicet per ●am sic conglutineris, ut ex te & Christo quasi fiat una persona, quae non possit segregari, ut cum fiducia dicere possis: Ego sum Christus, hoc est, Christi justitia, victoria, vita est mea, & vicissim Christus dicat: Ego sum ille peccator, hoc est, ejus peccata et mors mea sunt: Quia adhaeret mihi, & ego illi. Conjuncti enim sumus per fidem in unam carnem & os. Ephe. 5. Ita ut haec fides Christum & me arctius copulet quam maritus uxori copulatus est. c Luth. tom. 4. f. 91. Christus quod ad suam personam attinet, est innocens, ergo non debet suspendi in liguo. Quia vero omnis latro secundum legem suspendi debuit, debuit & Christus secundum legem Mosis suspendi, quia gessit personam peccatoris & latronis, non unius sed omnium peccata portat— non quod ipse commiserit ea. Quaecunque peccata ego & tu, & nos omnes (clecti) fecimus & in futurum faciemus, tam propria sunt Christi, quam si ea ipse fecisset. b Luth. tom 4.57. Luther, Faith is purely to be taught, because by it thou art so glued to Christ, that of thee and Christ, there is as it were quasi, made one person, which cannot be segregated, so that with confidence thou may say, I am Christ, that is, Christ's righteousness, victory, and life is mine, and again, Christ may say: I am that sinner, that is, his sin and death are mine, because he adhereth to me, and I to him. We are conjoined by faith, in one flesh and bone, Ephes. 5. so that this faith does more nearly couple Christ and me, than the husband to the wife. c Luth. tom. 4. f. 91. Christ in his own person is innocent, than he ought not to be hanged on a tree, but because every robber ought to be hanged, Christ according to Moses Law, aught to be hanged, because he did bear the person, not of one sinner and robber, but of all sinners and robbers,— He behoved to be the robber— He beareth the sins of all, in his body,— not that he committed them. What ever sins, I, or thou, or we all have done, or shall hereafter do, are as proper Christ's sins, as if he himself had done them. Not that they were Christ's intrinsically, How our sins were Christ's, not intrinsically fundamentally, or personally, but legally. in the fundamental guilt, and law-obligation to suffer for them, as Crisp saith, but legally the believers sins are Christ's, the client and the advocate are in Law one law-person, they have but one cause, the surety and the broken man are one, the debt owed by both is one, therefore Christ is the sinner legally. h Luth. tom. 4. f. 471. in ps.. 117. Luther, The believer in doing nothing, (but believing in his surety) doth all things. and in doing all things (in Christ) doth nothing. i Luther to. 3. in Gen. in c. 12. f. 64. One Christian tempted, can do more (by faith in him who doth all things for him) quam centum non tentati, than a hundred not tempted can do. k Luth. tom. 1. in Gen. 3▪ f. 55. A Christian by faith becometh a conqueror of sin, Law, and death, so as the Ports of hell cannot prevail against him. l Luth. tom. 3▪ in Gen. 60. ●. 27. Luther, Omnipotency is conjoined with nothingness and weakness, and causeth the weak to do things impossible and incredible. m Luth. to. 1▪ f. 466. So incomparable is the grace of faith, that it conjoineth the soul with Christ, as the Bride with the Bridegroom, by which mystery Christ and the Soul are made one flesh, and if they be one flesh, then are all things common, whether good or evil things, and what ever Christ hath, the believing soul may presume and glory in them, as its own, and whatever things are the souls own, Christ may ascribe these to himself. m Luther to. 2. f. 1●8. Luther, Faith in Christ causeth him live in me, and move, and work as a saving ointment worketh on a diseased body, and is made with Christ one flesh, one body, by an intimate and unspeakable transmutation of our sin into his righteousness. n Luther to. 2. ● 15. Faith bringeth to us Christ, that is, makes us one flesh with him, bone of our bone, and makes all things common with him. o Luther tom. 1. f. 178. A man in faith may glory in Christ, and say, it is mine that Christ lived, did, said, suffered, died, no otherwise then if I had lived, done, spoken, suffered, died, as the Bridegroom hath all the Brides, and the Bride all the Bridegrooms, for all are common to both, they are one flesh, so Christ and his Church are one Spirit. h Luth. tom. 4. f. 471. in ps. 117. Pius nihil faciendo facit omnia, & faciendo omnia nihil facit. i Luther to. 3. in Gen. in c. 27. f. 64. Luther, Vnus Christianus tentatus plus prodest, quam centum non tentati. k Luth. tom. 1. in Gen. 3▪ f. 55. Christianus fide constituituitur victor p●ccati, legis, & mortis, ut ne quidem inferorum portae ei praevalere possint. l Luth. tom. ● in Gen. 60. ●. 27. Luther, Omnipotentia conjungitur cum nihilitudine— eò perducit infirmum ut faciat impossibil●a et incredibilia. m Luth. to. 1. f. 466. Luther, Fidei gratia incomparabilis hac est, quod animam copulat cum Christo, sicut sponsam cum sponso, quo sacramento Christus & anima efficiuntur una caro, quo●si una caro sint, sequitur & omnia eorum communia fieri, tam bona, quam mala, ut quaecunque Christus habet, de iis tanquam suis presumere & gloriari possit fidelis anima; et quaecunque animae sunt, ea sibi arrogat Christus tanquam sua. m Luther to. 2. f. 1●8. Luth. Fides in Christum facit eum in me vivere, moveri, agere non secus atque salutare unguentum in aegrum corpus agit, efficiturque cum Christo una caro & unum corpus per intimam et ineffabilem transmutationem peccati nostri in illius justitiam. n Luther to. 2. ● 15. Fides nobis Christum affert, hoc est, unam carn●m, os ex ossibus nostris, & omnia communia cum illo facit. o Luther tom. 1. f. 178. Luth. Homo eum fiducia possit gloriari in Christo & dicere. Meum est, quod Christus vixit, egit, dixit, passus est, mortuus est, non secus quam si ego illa vixissem, egissem, dixissem, passus essem, mortuus essem, sicut sponsus habet omnia quae sunt sponsae, & sponsa habet omnia, quae sunt sponsi, omnia enim sunt communia utriusque: sunt enim una caro: Ita Christus & ecclesia sunt unus spiritus. Conclusion 6. Antinomians contend, as I prove, at length, from their writings, that there is no sin in the believer, more than o Eton honey comb. c. 3. p. 25. in Christ, that Justification is a taking away of sin, root and branch, in its essence and nature, so that pardoned sin is no sin, and hath lost p honey comb. c. 7. p. 139. the nature of sin, the justified man is q Saltmar. free gr. 154. but a sinner seemingly, not in Gods, but in the world's account. So blasphemously they speak. But Luther and all Protestant Divines say they are licentious teachers, and gratify the flesh, and belie the Holy Ghost that so teach. r Luther to. 1.543. Antinomians say that we once being justified, there is no sin in us, Luther saith the contrary. Luther who ever is justified, he is still a sinner, yet he is as it were fully and perfectly reputed righteous, the Lord pardoning and showing mercy. s Saltmar. free gra. 154. Saltmarsh contradicting Luther saith the Scripture calleth us (being justified) ungodly and sinners and children of wrath, not that we are so, but seem so: or, not in God's account, but the worlds, so De●, Crisp, Town, Eton. t Luther tom. 4. f. 103. Luther, We are just, and declared to be the Sons of God: but sin originally remaineth in us, rebelling against us, we are not free from all pollutions. w Luther to. 1▪ 406. It's better that Peter and Paul falling in unbelief, be accursed, than that one iota of the Evangell pass away. x Luth. tom. 1.449. All the Saints have sin, and are sinners, and also none of them do sin, m L●●h. tom. 1. 46●. they are righteous according to that which grace hath wholled, and sinners in that in which they are to be wholled. y Luther to. 2. ●6. By God's mercy, the Saints when they are hardened, fall in manifest sin— and with so great care, God is forced to save them, that contrary to mercy, he leads them to mercy, and by sin freeth them from sin. r Luther to. 1. 543. Antinomians say that we once being justified, there is no sin in us, Luther saith the contrary. Luther, Peccator est adhuc quisquis justificatur, & tamen, velut plene et perfecte justus reputatur, ignoscente et miserente Deo. t Luther tom. 4. f. 103. Luth. Sumus quidem justi & declarati filii regni sed peccatum originis manet adhuc rebellans in nobis. Non sumus puri ab omnibus vitiis & inquinamentis. w Luther to. 1▪ 406. Melius est Petrum & Paulum in infidelitatem lapsos, imo Anathema haberi quam unum iota Evangelii perire. x Luth. tom. 1.449. Luth. Omnes sancti habent peccatum, suntque peccatores; m L●●h. tom. 1. 46●. & nullus peccat: iusti sunt juxta illud, quod gratia in iis sanavit, peccatores, juxta quod adhuc sanandi sunt. y Luther to. 2. ●6. Luth. Proinde fit miserante Deo— ut si sint Sancti crassioris duritiae, cadant aliquando in man●estarium opus peccati,— tantaque, curâ illos Deus cogitur servare, ut contra misericordiam suam eos ad misericordiam perducat, & per peccatum a peccato liberet. It is a proverb (saith z Luth. tom. 1. f. 479. Luther) they must have strong bones, who can bear many fair days of prosperity. Oportet esse ossa robusta, qui serant dies bonos. So say I, not sinning, and not being acquainted with our own weakness in falling in sin, hath broken many bones, and the falls of David and Peter hath cured their bones. a Luth. tom. 1. f 56. Relatiuè non formaliter a●t substantialiter est peccatum sublatum, lex abolita, mors destructa. a Luth. tom. 1. f 56. By way of relation, not formally, nor essentially, is sin taken away, the Law abolished, death destroyed. Hear this, Antinomians, who teach that sin pardoned loseth the nature and being of sin, so that God can see no sin in a believer. b Luth. 6. c 2. f. 314, Originis peccatum transit reatu, manet actu. c Luth. tom. 4.385. Luth. Deus peccata delet quoad remissionem culpae & ipsam vim peccati, non quoad rem seu materiam peccati: Haec vi● peccati per miseri●ordiam gratuitam tollitur, & tamen manent verae hujus veneni reliquiae: ergo utrumque verum est: Quod nullus Christianus hab●t peccatum: & quod omnis Christianus habet peccatum-hinc duplex p●ccatum apud Christianos, peccatum remissum & peccatum reliquum, quod extirpandum & abluendum est. d Luther to. 4. f 385. Christianus non est formaliter justus, non justus secundum substantiam aut qualitatem,— sed est justus secundum praedicamentum ad aliquid, nempe respectu divina gratiae tantum, & remissionis gratuitae quae contingi● agnoscentibus peccatum & credentibus. b Luth. 6. c 2. f. 314, Sin original passeth away after baptism in the guilt, it remaineth actually. c Luth. tom. 4.385. God taketh away our sins, as touching the remission of the fault, and the power of sin, not according to the thing itself, and the matter of sin, this power of sin through free mercy is removed, and yet the true relics of this poison remaineth; then both is true, none in Christ hath sin, every one in Christ hath sin: there is a twofold sin in Christians, a sin pardoned, and a sin remaining; a sin to be rooted out, a sin to be washen out. d Luther to. ●. f 385. Luther. A Christian is not formally just: he is not just according to the substance or quality— but according to relation; to wit, in regard of grace only, and of remission of sins, which befalleth freely to such as confess their sins and believe. This is our very doctrine, point blank contrary to Antinomians. Crisp saith, Sin is taken away, as money removed out of a place, it was once in, it is no more in its being and nature there, Pardoned sin is sin, and dwelleth still in justified believers. then if it had never been there. The believer is as just and as clean from sin as Christ; God cannot see sin in a believer, because pardoned sin as lost the nature of sin, and both his person and his works are perfect and sinless before God. The devil cannot teach more fleshly doctrine; for we are only by justification just by a relative righteousness as the prodigal bankrupt is just legally, and free from debt, for which is his surety hath satisfied. But the bankrupt personally, inherently, subjectively and in himself, is an unjust waster a thief and a robber, and hath in him still a sinful disposition to take one new debt, except both inherent and assisting grace hinder him; there is not this injustice in the surety, far less can any such thing be dreamt to be in Christ, nor is pardoned sin taken away in its nature and being, as money removed out of a place, it's only in its law, obligation, and rigid power of condemning removed, as if it never had been; and we, with Luther, say, that sin remaineth formally and essentially sin in the complete being and nature of sin, both in our person and best works after we are pardoned and justified, though God see it not as a judge therefore to condemn us; the sting and condemning guilt of sin, not the sin itself, in its nature and being, is removed, as a Serpent without a sting▪ hath still the being and nature of a Serpent. A Lion, chained that it cannot devour, is still a Lion: so is sin pardoned, still sin in the kind and nature of transgression against a divine Law. Luther. Haec est justitia infinita & omnia peccata in momento absorbens, Luther to. 1. 1●8. quia impossibile est quod peccatum in Christo haere. at, & qui credit, haeret in Christo, est que unus cum Christo, habens candem justitiam c●m ipso. f Luther tom. 1. ●. ●●5. Luther. Impossibile est ut peccet filius Dei quicunque, tametsi verum est, quod peccat: sed quia ignoscitur ei, ideo vero etiam peccans, non peccat. Non videt Deus dubitationem de voluntate ejus, Luther. tom. 4 〈◊〉. diffidentiam— & alia p●ccata quae adhuc hab●o. Don●● enim vivo in carne, verè peccatum est in me. h Luth. tom. 4. ●. 7●. Luth. Peccatain nobis manent, quae Deus maxime odit, ideo propter illa oportet nos habere imputationem justitiae. i Luther tom. ● f. 420. How sin remains in us▪ and how 〈…〉 moved. Luther. Non est dicendum, quod baptismus non tollat omnia peccata. Verè enim omnia tollit, non secundum substantiam, sed plurimum secundum substantiam, & totum secundum vires ejus, simul quotidie etiam tollens secundum substantiam, ut evacuetur. k Luther tom. ●. f. 182. Luther. Renatus non peccat▪ & peccat, peccat in opere eodem propter voluntatem carnis: non peccat propter contrariam voluntatem spiritus. l Luther to. ● f. 240. Quotidie peccat omnis homo, sed & quotidie poenitet. m Luther to. ●. f 537. Toto vitae tempore durat peccatum in carne nostrâ, & adversatur Spiritui sibi adversario: Quare omnia opera post justificationem sunt aliud nihil quam paenitentia, aut bonum propositum contra peccatum. n Luther to. 4.111. Luther. Quotidie Spiritualiter in quolibet Christiano subinde invenitur per vices tempus legis & gratiae. o Luther tom. 4.111. Luth. Multae horae sunt, in quibus cum Deo rixor, & impatienter ei repugn●: mihi & judicium Dei displicet: ipsi vicissim displicet mea impatientia: How we are under the Law and under Grace, in regard of the flesh and Spirit. hoc tempus legis est, in quo Christianus sub carnem semper est: car● concupiscit, etc.— Tempus gratiae est, cum cor iterum ●●igitur & dicit, Quar● tristis es anima mea etc. Qui istam artem bene nosset, ille merito diceretur Theologus: Ego & mei similes vix tenemus hujus artis prima elementa. p Luth. tom. 4. ●71. Luther, Imo quo quisque magis pius est, hoc plus sentit illam pugnam. Ego Monachus statim putabam actum de sal●te meâ si quando s●ntiebam co●cupiscentiam carnis; tent●bam multa, confitebar quotidie, sed nihil prorsus proficiebam, si tum recte, intellexissem Pauli sententiam, Caro concupiscit adversus▪ Spiritum, non usque adeo me a●●lixissem: sed, ut hodie soleo, cogita●●em. Martin, tu non carebis probus peccato, quia carnem adhuc habes— Staupicius dicere solitus, millies vovi me probi●rem fore, ●●nquam praesti●i, amplius non v●vebe. q Luther tom 4 172. Luther. Hoc quod verê peccatum est contra legem, lex pro peccato non potest accusare in piis. r Luther tom. 4.385. Luth. Peccatum remissum est, quod fiduciâ misericordiae contritum est, ne damnet, ne accuset, & tamen propter hanc carnem, adhuc pullulat & militat in carne. s Luth. tom. 4.386. Cavendum ne illas peccati reliquas extenuemus— vilescit enim purgator. t Luther tom. 2. in Gen. c. ●0. f. 156. Luther. Manent in nobis reliquiae peccatorum quae quotidianâ remissione opus habent. w Luther. to. 4. in Gen. c. 42. f. 94. Luther. Remissa quidem & tecta sunt omnia peccata, sed nondum expurgata, haeret in nobis tantum libidinis, superbiae, odii— sed occultae etiam maculae, dubitatio, imputientia. x Luther t. ●. 163. Luther. In carne nostra etiam cum justificati sumus; reliquiae peccati manent, ne scilicet sumus otios●, s●d habeamus exercitia pietatis. y Luther t. 4▪ 385. Peccatum, sicut Augustinus loquitur, actu manet, reactu tamen transit, hoc est, res ipsa qu● verè peccatum e●t, & remissa est, & â Deo tolleratur, ea manet in carne reliqua, nec dum plane mortua est, nisi quòd per Christum, caput serpentis contritum est, lingua tamen adhuc mi●at & cauda minatur ictum. z Luther t 4.382. Luth. Quid, Inquies? an non decalogus praestari debet? si autem praestatur, an non ea justitia est? Respondeo volumus decalogum praestare & servare sed cum largâ, hoc est verè Evangelicâ dispensatione seu distinctione. Quia accipimus tantum primitias Spiritus, & gemitus Spiritus in corde manent, item caro nostra cum suis libidinibus ac concupiscentiis, hoc est tota arbor cum fructibus etiam manet: haec causa est cur decalogus nunquam plenò praestari possit. e Luther to. 1. 1●8. Luther. The infinite justice of God in a moment swalloweth up all sin; because it is impossible that sin remain in Christ, and he that believes in Christ, remaineth in Christ, and is one with Christ, having the same righteousness with him. f Luther tom. 1. ●. ●●5. It is impossible that a Son of God should sin, though it be true, that he sin, but because his sin is pardoned, therefore when he truly sins, he sins not. g Luther. tom. 4 〈◊〉. Because of saith, God seeth not my doubting, my unbelief, my sadness of spirit, and other sins, which I have yet in me; for so long as I live in the flesh it is truly sin that is in me; but because I am under the shadow of Christ's wings, I am protected as a chicken under an hen. h Luth. tom. 4. ●. 7●. Sins remain in us, which God hateth; for them therefore we must have the imputed righteousness of Christ. i Luther tom. ● f. 420. How sin remains in us▪ and how 〈◊〉 moved. We must not say that baptism takes not away all our sins▪ for it truly takes them all away, not in their essence or nature, but in some respect in their nature, and wholly in their dominion, and it removes them daily in their being and nature, through the growth of sanctification, that sin at length may be fully exhausted and spent. k Luther tom ●. f 28. Luther. A renewed man sins, and sins not: he sins in the same work, in regard of the will of the flesh, he sins not because of the contrary will of the spirit. l Luther to. ●▪ f. 240. Luther. (every renewed) man daily sins, and daily reputes. m Luther to. ●. f 537. All our life sin dwells in our flesh, and resists the spirit, as an adversary, therefore all our works after justification, are nothing but repentance, or a good purpose against sin. n Luther to. 4.111. Luther. Every day there is by course spiritually in every Christian a time of the Law and of Grace. o Luther tom. 4.111. There be many hours in which I quarrel with God, and impatiently fight against him, the wrath and judgement of God displeaseth me: and again, my impatience displeaseth him, How we are under the Law and under Grace, in regard of the flesh and Spirit. this is the time of the Law, in which a Christian is under the flesh, for the flesh ever lusts against the Spirit, and the Spirit against the flesh, in some more, in some less. The time of grace is when the heart is erected, and saith, why art thou cast down, O my soul, etc. He that knows this art well, is deservedly a Divine. I and those like me, know scarce the first elements thereof. p Luth. tom. 4. ●71. The more godly any is, the more he feels this battle. When I was a Monk, I thought my heaven gone, so often as I felt the concupiscence of the flesh, I assayed much, I confessed every day but in vain, while I understood Paul, saying, The flesh lusteth against the Spirit, than I was not so afflicted, I thought then as now. Martin, even thou, though godly, shalt not want sin, and this battle, despair 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'll vow no more, etc. q Luther tom 4 172. Luther, That which is truly sin against the Law, the Law cannot accuse as sin in the godly. r Luther tom. 4.385. Luther. Sin that is pardoned, is broken, through confidence of mercy, that it condemn not, or accuse not, yet because of the flesh it springs up and wars in the flesh. s Luth. tom. 4.386. Beware to think little or much of the relics of sin, for so the purger, the holy Spirit is lightly esteemed. t Luther tom. 2. in Gen. c. ●0. f. 156. The relics of sin remain in us, which need daily pardon. w Luther to. 4. in Gen. c. 42. f. 94. All (the believers) sins are pardoned and covered, but not yet purged, so much pride, hatred, lust, etc. yea, inward blots, unbelief, impatience, murmuring, remain in us. x Luther t. 1.163. The relics of sin remain in our flesh, even when we are justified, lest we should be idle, that we may have exercises of godliness. y Luther t. 4▪ 385. Sin, as Augustine speaks remaineth in us actually, and in guilt it passeth away, that is, the thing itself that is truly sin, is both pardoned, and tolerated by God, and the remnant of it remains in the flesh, and is not close dead, except that by Christ the Serpent's head is bruised, yet his tongue moveth, and his tail threatens a stroke. z Luther t 4.382. What, you will say? aught not the ten Commandments to be kept? or if they be kept, is not that our righteousness? I answer, we will perform and keep the ten Commandments but with a large, that is, with a truly Evangelic dispensation and distinction, because we receive only the first fruits of the Spirit, and the sighs of the Spirit remain 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 Gospel, 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 a Del Serm. 19 Antinomians ignorant of the mind of Luther in the point of difference between the Law and the Gospel saith, The word and the Spirit are always conjoined, and therefore Christ saith, the words that I speak 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 works, 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 conjoined with it, the Spirit, not always, 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 always, not when their hearts are hardened, Mark. 6.52. Mark. 8.16, 17. but when God is pleased to open their hearts, and effectually to concur with the word of the Gospel: b Luther to. 1.556. Quiequid ostendi● peccatum, i●ram, mortem, id exercet officium legis, sive fiat in veteri, sive in novo Testamento. For Luther saith what ever revealeth sin, 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 hardened hearer: and so it hath not the Spirit always accompanying it, and the Law, when it is made a Pedagogue to lead us to Christ, carrieth 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 effectual. c Luther tom. 1 f. 471. Luther. The Evangell is a word both of power and grace, while it beats on the ears, & within powers in the Spirit. But if it pour not in the Spirit, a hearing man differeth not from a deaf man. Then the Gospel is sometimes without the Spirit, as well as the Law. d Luther to. 1.399. What is a dead, and what a quickening letter. Except the doctrine of faith, by which the heart is purified and justified, be revealed, all teaching of all commands is literal, and the tradition of Fathers. e Luther to. 1. f 412. The Law teacheth what is your debt, and what you want, Christ giveth what you should do, and what you should have. f Luth. ●om. ●. 16. Augustine saith, the Law of works saith do what I command: the law of faith saith to God, grant, Lord, what thou commandest: and again, what the Law of works commandeth by threatening, that the Law of faith obtains by believing, the people of the Law is haughty, the people of Faith, sighs for pardon. g Luth tom. 2. f. 356. Every law, especially Gods Law, is a word of wrath, the power of sin, Luther speaketh of the Law as given to us now in the state of sin. the law of death: the Gospel is the word of grace, life, salvation, the word of righteousness and peace. h Luth. tom. 4. 2. Tim. 2.5. 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 only 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 unbelieving world, as if there were no Gospel promise, no grace. i Luther to. 4. ●1. Luther, The Gospel is a preaching of Christ, that he pardons sin, gives grace, justifies and saves sinners. Whereas there are Commandments in the Gospel, they are not Gospel, but expositions of the law, and consequences of the Gospel. c Luther tom. 1 f. 471. Evangelium verbum virtutis & gratiae simul est dum aures pulsat, intus Spiritum infundit. Quod si Spiritum non infundit, nihil differt audiens â surdo. d Luther to. 1.399. What is a dead, and what a quickening letter. Luther, Nisi doctrina ●idet, quâ cor purificatur & justificatur, reveletur, omnis omnium praeceptorum eruditio, Literalis & paterna traditio. e Luther to. 1. f 412. Lex docet quid debeas, & quo careas, Christus dat quod facias & habeas. f Luth. ●om. ● 16. 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. g Luth tom. 2. f. 356. Luther, Lex quae cunque presertim divina est verbum irae, Luther speaketh of the Law as given to us now in the state of sin. virtus peccati, lex mortis: Evangelium verò est verbum gratiae, vitae, salutis, verbum justitiae & salutis. h Luth. tom. 4. 2▪ Tim. 2.5. 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. i Luther to. 4. ●●. 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, Luther calleth the Law a dead letter in a fair other sense than Antinomians mean. as the Gospel is a saving word, he hath not the same meaning with Antinomians to exclude all outward commands, to cry down the Scriptures and the written Law and Gospel, and turn the Gospel in the Spirit, and to remove all outward ordinances, word, Sacraments, praying, and make faith all our work, and the Spirit of life, that is, in Christ all our Law, as k Del. Serm. ●6 Del and l Saltm. free grace. p. 146. Saltmarsh and other Antinomians do; and as m Theolog. German. c. 2● p. 71.72. vide Lutherum▪ to. 3.215.490.344 544. t. 4. ●62. 283.286.376.415.424. & f. 457. in Ps. 126. & 654 in Ho●. 10. to 1. in Gen c. 3. fol 45 51. Theologia Germanica doth, and other Familists teach: for Luther aimeth highly to extol 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 books, often I wish they may perish, for fear they take the readers, and draw them from reading of the Scripture, to 3. in Genes. f. 45. c. 24. It's a common proverb, Prince's letters should be thrice read, so far 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 literal sense of the Scriptures is the whole substance of Christian faith and divinity, n Luth. tom. ● 83. which only carrieth a man out in tentation. o Luth. tom. 1. in Gen. c. 3. fo. 67. Luther detesteth allegories Allegories are empty speculations, and the froth of Scripture. p Luth. Gen. 3. c. 30. f. 117. An allegory is a fair whore that cannot but be loved for the present by idle men, that are not tempted. q to. 3. c. 30, f. 117. Only the historical sense doth rightly and solidly instruct, fight, defend, conquer edify. n Luth. tom. ● 83. Luther. Literalis sensus scripturae s●lus tota est fidei & Theologiae Christianae substantia qui in tentatione solus subsistit. o Luth. tom. 1. in Gen. c. 3. fo. 67. Luther detesteth allegories Luther. Allegoriae sunt inanes speculationes & tanquam spuma sacrae Scripturae. p Luth. Gen. 3. c. 30. f. 117. Est allegoria tanquam formosa meritrix quae ita blanditur hominibus ut non possit non amari praesertim ab hominibus otiosis▪ qui sunt sine tentatione. q to. 3. c. 30, f. 117. Luther. Historicus sensus rectè & solidè erudit, pugnat, defendit, vincit, aedificat. And Luther acknowledgeth a literal sense of the Law. r Luth. tom. 1. ●. 433. 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. r Luth. tom. 1. ●. 433. The Spiritual understanding of the Law, is that by which the law is known to require the Spirit, and to convince us that are carnal, and that is the literal 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 literal 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 commandments, as Antinomians do. And again, the law without the Spirit, as also the Gospel, is literal and legal to Luther. s Luth▪ to. 2. f. 21●. Lex litera est, sive scribatur, sive dicatur, sive intelligatur, donec ametur. s Luth▪ to. 2. f. 21●. The law is a letter, either written, spoken, or understood, till it be loved, this is not a work of the teaching Law, but of justifying faith converting souls. It is true, Luther holdeth that all commandments of law and Gospel, are then sweet, and Christ's yoke easy, 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, do. t Luth tom. 1. epist●l ad S●aupicium f. 69 an. 151●. Luther, Ita dulcescunt praecepta Dei quando non in libris tantum, sed in vulneribus dulcissimi salvatoris legenda▪ intelligimus. w Luth. tom. 1. ●. ●11. 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 fidem 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. x Luther tom. 1.412. 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. t Luth tom. 1. epist●l ad S●aupicium f. 69 an. 151●. Luther, So the Commandments of God, become sweet, when we understand them to be read, not only in books (than as written they are sweet,) but also in the wounds of the most sweet Saviour. w Luth. tom. 1. ●. ●11. 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 feigned fulfilling. For by the law (the mere 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. x Luther tom. 1.412. The Law of the letter and the law of the Spirit differ, as the sign and the thing signified: as the word and the thing, the when the thing is obtained, there is no need of the sign. So there is no law to the just man▪ but having only the sign, we are taught to seek the thing itself. This expression of Luther, with another in the same Tome, Luther to. 1. f. 451. Justus non debet be●e vivere, sed bene vivit, nec indiget lege, quae doceat cum bene vivere. In justus autem debet bene vivere, quia non bene vivit, quod lex requirit, hoc to●um urget, ne ex lege et operibus justi fieri praesumant, sed per fidem accipiant Spiritum sine lege & operibus, quo legi satisfaciant. to wit, The justified man ought n●t to live holily, but he 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 mind, 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, hear, or meditate in the Scriptures, but are so freed from the sign, 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 righteousness by the works of the Law, and a living to sin, and from the oldness of the letter in this sense we are freed by the Spirit of faith; How the believer needeth not the Law in the letter, neither is under it. and Luther explaineth himself, when he saith, Obtentare jam signo non opus, having obtained the Spirit, we need not the letter. He meaneth nothing less than when we have received the Spirit, we need not the written Scriptures or the Commandment or any outward Ordinances, nor any commanding. Sure Satan devised that sense, it came never in Luther, never in Paul's mind; but he meaneth having obtained the thing, that is, the Spirit, we need not the sign, 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 pain of eternal damnation. But Luther explaineth himself 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 etc. He so liveth that he hath not need of the Law to teach and command without Christ that he must perform absolutely perfect 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 condemn believers 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 enjoining obedience under pain of eternal condemnation; for faith looseth him from this, debet, and from this Law debt yet, vivit bene, he liveth holily, and he ought to live holily in an Evangelic sense; and that this is Luther's mind, is clear; the just man is loosed from that Law, that the unjust and believer is under; as Luther saith in the same place, Injustus debet bene vivere. Now the believer being under the Law, he is a full debtor 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, etc. God presseth all this that we seek not a letter-righteousnesse, that is righteousness by the works of the Law, for the Law in its letter requireth absolute obedience under the pain of death. But Christ's intention & sense is not that the ●etter of the Law, Cursed be he that obeyeth not in all that is written in the Law to do it, shall stand against the believer; but that the spiritual sense shall stand, that the believer shall be cursed in his head Christ, suffering for him, and that he shall fulfil the Law, not in the letter, that is perfectly and completely, (for so the old letter is now out of date, and passeth away to the believer) but in the Spirit, that is an Evangelic obedience to the Law. 8. Conclusion. Antinomians hold a Town all. 7●▪ 77, 78. that a justified man is perfect and free from sin both in person and works, as if he were b Saltmarsh. free grace. 140. in heaven, and that the c Eton honey comb. ●. 11.322.323.324. etc. natural, civil, and religious works of believers are made perfect in the sight of God. Then must they perfectly keep the Law, and Christ must make our good works exactly conform to the Law, what can hinder us then to be justified by works? Randal the Antinomian and Familist, said d Randel Preface to the Bright-star. Lu●her never dreamt believers to be perfect as Antinomians think. 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 sin, and the Church was without spot and wrinkle, they left out in the Lord's prayer, Forgive us our sins: and said we are justified by works, and could keep the Law perfectly. Sure Luther denies the believers to be perfect in this life. e Luth. tom. 1. f. 65. Say not, I am perfect, I cannot fall, but be humble and fear, thou▪ that stands to day, mayst fall to morrow. f Luth tom 4. f. 343. Luther So is the life of a Christian, that he who hath begun, may seem to have nothing; therefore Paul saith, I believe not that I have apprehended, Phil. 3. because nothing is more pernicious to a faithful man, than that presumption as if he had apprehended it, and there were no need to seek; so many make defection, and whether through security and negligence. So Bernard, to stand in the way of God is to go back, 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 remain in this rule,— then he that is a Christian, is no Christian, that is, he that believeth he is made a Christian▪ when he is to be made a Christian— we endeavour toward heaven, we are not in heaven: so he is already in heaven who endeavours toward heaven, because God counts him to be in heaven.— woe to him that is wholly renewed that is, who believeth he is renewed. Then woe to Town, Saltm●rsh, for these, that are as free from sin as Christ, must be perfect. g Luther to. 3. in Gen. f. 2. in c. 25. Patience required that sin dwell in us. Luther, The mind of man, when it is in temptation and danger, with difficulty rests on this consolation, for thus it doth perpetually complain: 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 again, when shall it be? say thou, I have no other advice, but that thou endure and wait on longer, one, two, three years, he that cometh will come, and will not ●arry. e Luth. tom. 1. f. 65. Luther. Ne dicas ego perfectus sum, non possum labi, sed humiliare, et time: ne hodie stans, cras cadas. f Luth tom 4. f. 343. 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 quam ista praesumptio, quasi apprehenderit, & opus quaerendi non sit, hinc etiam multi relabuntur & marcessunt securitate & ignavia. Sic Bernardus: Stare in viâ Dei est retrogredi, quare qui caepit esse Christianus, hoc restat, ut cogites, so nondum esse Christianum, sed quaerere, ut fiat Christianus, ut cum Paulo possit gloriari: non sum, sed cupio esse— Christianus, non est in facto▪ sed in fieri— igitur qui Christianus est, non Christianus est, hoc est, qui se putat Christianum factum, cum sit tantum facien●us Christianus— tendin●us in coelum, non sumus in coelo.— Vae illi qui jam totus renovatus est, id est qui putat sese esse renovatum, ille absque dubio non caepit renovari, nec unquam gustavit quid sit esse Christianum, etc. g Luther to. 3. in Gen. f. 2. in c. 25. Patience required that sin dwell in us. Luther, Animus humanus quando est in tentatione & periculo, difficulter hâc consolatione acquiescit: sic enim perpetuo a●gi & quaeri solet. Quid fiet? Quando fiet? Vbi fiet? Respondeo igitur: exspecta, exspecta. Quodsi longius differtur & rursus quaerit, non habeo aliud, quod consula●, inquies quam ut ●era● et exspectes amplius annum unum, duos tres, veniens, veni●● & non tardabet. h Saltm. ●re grace 140. Saltmarsh and I Town asser. gr. 15●. 157▪ 158.159. Town, teach contrary to this, a believer wanteth nothing (say they) of heaven in this life, but believe he is in heaven, and he is not saved by hope, but hath heaven already in this life. k Luther tom. 4 f. 63. Luther, Grace doth not so change the godly, that it maketh them in all things new and perfect. Many things are purged, especially the very head of the Serpent, unbelief▪ ignorance of God is loved, but the scally body, and the relics of sin remain in us. m Luther tom▪ 2. f. 432. Sin rageth more in the godly then in the wicked. Luther, Sin in the Saints not only hath being, life, will, operation, fight, but also it robs and leads captive, yea, (which is a greater wonder) it rages like a mad man, more in the godly, then in the wicked. n Luth. tom 2▪ f. 434. How sin pardoned is no sin. Luther, It is one thing to speak of God incarnate, or man made God, and another thing of God and man simply, so sin out of the element of grace is one thing, and sin in grace another, as you may imagine, grace, or the gift of God made sinless, and sin graced, so long as we are here, so that because of grace sin shall not be sin. k Luther tom. 4 f. 63. Luther, Gratia non ●ic mutat pios, ut per omnia reddat novos & perfectos. Multa quidem purgantur, praecip●● autem ipsum caput serpentis, i●credulitas & ignorantia Dei praeciditur & conteritur, sed squamosum corpus & reliquia pec●ati manent in nobis. m Luther tom▪ 2. f. 432. Sin rageth more in the godly then in the wicked. Luther, Peccatum in sanctis non solum est, non solum vivit, non solum vult, non solum operatur, non solum repugnat▪ sed etiam furit, & captivat: Imo quod mireris, in impiis non sic furit. n Luth. tom 2▪ f. 434. How sin pardoned is no sin. Luther, Aliud est de Deo incarnato, vel homine Deifica●o loqui, & aliud de Deo & homine simpliciter. Ita aliud est peccatum extra gratiam, aliud in gratia, ut possis imaginari gratiam ●eu donum Dei esse impeccatificatum, & peccatum gratificatum, quamdi● hic sumus, ut propter donum & gratiam, peccatum, jam non peccatum sit. If Antinomians would learn: Luther hath a necessary mystery in this, for he meaneth, that sin is exceeding sinful in its own element, in a wicked man, being not pardoned in Christ, in him sin is sin, but sin in a believer, though it keep still the nature of sin, (justification destroyeth not, nor removeth (as Antinomian, ignorantly dream) sin in its nature: but only in its guilt, or actual condemnation) yet in a believer, sin is made as it were sinless or no sin, in regard that sin in them is lustred and graced with pardon, and so leaveth off to be sin-condemning, and cursing, as it is in the wicked. o Luther to. 4. f 173. Luther, Libenter (in credente) Spiritus vellet totus esse purus: sed caro conjuncta illi non permittit. p Luth. tom. r. in Gen. c. 3. f 57 Frustrà exspec●amus in hâc vitâ perfectionem hanc, ut toti justi simus, ut Deum perfectè diligamus, etc. q Luther to. 4. f 404· Luther, David fatetur Spiritum sanctum se habere, sed nondum perfectè aut totum, sunt enim tantum primitiae Spiritus. r Luther to. 4. in Gen. c. 42. f. 96. Luther, Haec propria scientia Christianorum est, scire ●se in peccatis natum esse, idque in carne haerere usque ad mortem, nec posse nos ab eo perfectè liberari & mundari nisi per mortem, vermes & ignem extremum. o Luther to. 4. f 173. Luther, Gladly would the Spirit in the believer be wholly pure, but the flesh conjoined therewith will not permit it. p Luth. tom. r. in Gen. c. 3. f 57 In vain look we for perfection in this life, that we should be all just and love God perfectly, and our neighbour as ourselves. q Luther to. 4. f 404· Luther, David acknowledgeth that he hath the holy Spirit, but not perfectly: or in whole, for they be but the first fruits of the Spirit. r Luther to. 4. in Gen. c. 42. f. 96. This is the proper knowledge of Christians to know that they are borne in sin, and that it sticks in the flesh to death, and that we cannot be freed and purged perfectly therefrom, but by death, the worms and the last fire. Luther taught that the Jews were justified by faith as we are, the Antinomians say the contrary. 9 Conclusion. Luther is far from denying remission of sins, and that complete and actual to the Jews under the Law, or any way of Justification to them by the Law, but by faith in Christ, as we are justified and saved. s Luth. tom. 2▪ ●5. Luther, ipse Moses & qui sub eo fuerunt, non sunt justificati ex lege: JustiJustitia enim non est facere legem, sed credere pr●mittenti Deo. t Luther to. ●▪ 397. Luther Peccatorum remissio omnibus ●aeculis fuit eadem; Christus autem heri & hodie idem est etiam in saecula: illi igitur fiduciâ Christi venturi, nos fiduciâ Christi exhibiti, passi glorificati salvamur, & remissionem peccatorum consequimur. w Luther to. ●, 413. Holaca●s●a in lege a sanctis & justis exhibita eo sine off●rebantur: non ut justificarentur per ea, sed ut testarerentur se accepisse misericordiam— sic bos immolatus est testis gratiae, seu ut ita dicam, operaria vox gratitudinis, seu gratitudo manualis, quâ manus effundit gratitudinem, tanquam realibus vocabulis. Christum illi crediderunt futurum, nos scimus eum exhibitum & abiisse ad patrem ut pararet nobis mansiones, etc. y Luther tom. ●▪ in Gen. c. 13▪ f. 35. Vidit Abraham diem Christi, Joh. 8. sed vidit in fide & Spiritu tantum. z Luther ●. ●▪ 523. Idem Christus eademque fides ab Habel ad finem mundi per varia ●aecula regnavit in electis. s Luth. tom. 2▪ ●5. Luther, Moses himself, and those that were under him, were not justified by the Law, for righteousness is not to do the Law, but to believe God promising. t Luther to. ●▪ 397. There was the same Remission of sins in all ages. Christ is the same to day, yesterday, and the same for ever, they were saved and justified by faith in Christ to 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. w Luther to. ●, 413. Luther, burnt offerings were not for justification, but a sacrificed Ox was a witness of grace, and to speak so a working voice of thankfulness, or an handy or manual gratitude, by which the hand poured out thankfulness by real words. They believed in Christ to come, we know he is come, and gone to the father to prepare dwelling places for us. y Luther tom. ●▪ in Gen. c. 13▪ f. 35. Luther; Abraham saw Christ's day in faith, and the spirit only. z Luther ●. ●▪ 523. Luther, the same Christ, the same faith from Ab●l to the end of the world, and did reign in divers ages of the world. Antinomians, as Den, Crisp, Saltmarsh, Del, deny any heart-Reformation▪ true conversion to God, actual 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 S●●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. a Luth. tom. 4.164. Luther, Vnusquisque Christianus sciat; s● per Christum constitutum esse in conscientia dominum legis, Luther in the point of Christian Liberty against the Antinomians. peccati, mortis: contra sc●at quoque hanc servitutem externam corpori suo impositam, ut per charitatem serviat p●oprio. Qui autem aliter intelligunt libertatem, etc. * Luther to. 2. ●▪ 78. Luther, Omnia sunt libera nobis per fid●m, omnia serva per charitatem: ut, simul stet servitus libertatis, et libertas servitutis. b Luther tom. 1 ●▪ ●31. Libertas Evangelii non tollit res, & corpora, & debit●, nominum, sed conscientias liberat a vinculis spiritualibus. c Luther to. 3.394. Luther, Christianus in conscientia debet esse medicus, in externis moribus debet esse asinus. d Luther tom. 1 473. Per fidem Christi non sumus liberi ab operibus, sed ab opinionibus operum id est, a stultâ praesumptione justitiae per opera quesitae. a Luth. tom. 4.164. Let every Christian know, that by Christ he is made in his conscience (as he believeth in Christ) the Lord of law, Luther in the point of Christian Liberty against the Antinomians. sin, death, so that these have no power over him. On the contrary, let him know that this external 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 gain of the Gospel to their own destruction, and are worse Idolators under the name of Christians, than they were in Popery. * Luther to. 2. ●▪ 78. 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. b Luther tom. 1▪ ●▪ ●31. The liberty of the Gospel takes not away things, bodies, nor duties of men, but freeth the consciences from spiritual bands of wicked opinions. c Luther to. 3.394. Th● Christian in his conscience should be a physician, but without in external conversation, an Ass, to bear the burden of Brethren. Luther meaneth in things indifferent, that are without the case of scandal, as he 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, etc. and Tom. 2.154, 155, 156 158. d Luther tom. 1 473. Through faith in Christ, we are not free from works, but from opinions of works, that is, from a foolish presumption of righteousness to come by works. Now by opinion of good works, Luther meaneth conscience, and the resting of the conscience on good works, How the Law hath nothing to do with the conscience in Luther's meaning. as our righteousness, hence so often, saith Luther, the Law hath nothing to do with the conscience, the Law hath no power over the conscience, the Law ought not to reign over the conscience. And so▪ 2. he placeth our Christian liberty, not only in freedom from the Judicial 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 Moral Law. As is clear, e Luther tom. 4▪ 150. Luther, That Christian liberty which Christ hath purchased, is not so easily believed as spoken, if it could be apprehended by a sure and firm faith, no fury, nor terror of the world, of law, sin, death, and the devil▪ could be so great, which would not be swallowed up as a little spark of fire by the great sea. e Luther tom. 4▪ 150. 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 magu● 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 we have sinned against the Law. f Luth tom. 4.149. Luther, Verba illa, libertas ab ira Dei, lege, peccato, morte, etc. Dictu facilia sunt, sed Magnitu dinem hujus libertatis sentire & fructum ejus, in certamine, in agone conscientiae, applicare, hoc plus quam dici potest, difficile est. g Luth. tom. 3. f. 421. 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. f Luth tom. 4.149. These words, Liberty from the wrath of God, law, sin, death, etc. are soon said, but to find the greatness of this liberty, and the fruit thereof, in a conflict and agony of conscience, and apply it practically, is more hard than can be spoken. So he expressly, clearly, this Liberty, g Luth. tom. 3. f. 421. 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 believe none, trust in none, fear none, but only Christ, who reigns in the midst of afflictions, with joy and gladness, in the midst of sins with strength and courage. It's clear, by the flesh, Luther cannot mean, as Antinomians, and Papists, with Libertines do, the sensitive part, which they call the Ass, How the conscience is free according to the mind of Luther. contradistinguished from the mind, 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, We ought to be subject to Parents, Magistrates, and the servants of all; Now not the flesh only, but the whole man, and the conscience is subject to the fifth Commandment▪ and to all the ten, to obey Parents and Magistrates, for otherwise the ten Commandments should no more oblige the conscience of believers to obey, than the Ceremonial 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 believers conscience is free, and feareth none, but feareth filially, and with a son-ly fear, Christ Jesus only, and is fully free from the fear of condemnation. Antinomians reply, that the conscience of believers is freed from the ten Commandments; That distinction of Antinom. that We cannot sin against God as a commanding lawgiver, but against God Redeemer only, removed. Rise reign ruin of Antinomia●s in New England. p. 60, 61. art. 2●. as they are a Law and enjoin obedience to the conscience by power or Authority of a Lawgiver, for so say they, no believer can sin against the Law as the Law, either commanding, promising, or cursing. But the believer may sin against the Law, as sin is ungratitude to Christ the Redeemer, not as it is a thing offending God, the commanding Lawgiver, or failing against his Authority. So Mistress 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 spiritual, and so are exceeding sinful, and are only against Christ. Answ. There would be some colour in this Answer, if Antinomians did not teach that Believers are as free from sin, root, and branch, in the nature and being of it, as Christ himself then being once justified, they cannot so much as sin against Christ, nor against the Law, as in the hand of Christ, therefore I hear that Den maintained before a godly and learned Minister, That Christ satisfied for sins only against the first Covenant, and that we ourselves satisfy for sins against the Covenant of grace, which is to make us joynt-saviours' with Christ. 2. Sins committed by Believers once justified, are not si●s, because they are against no Law, and involve the trespasser under no guilt, curse, or wrath, for he is as free, as Christ, from all danger of wrath. 3. These sins 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 Commandment, Mat. 5.18, 19, 20. And who saith, To do to all men, is we would they should do 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 clearly contradicteth Antinomians, touching certainty from signs. h Luth. tom. 4. f. 410. Bona opera placebunt, Deo propter fidem in Christum quod non fiunt ad jus●●itam, sed ad testimoni●m quod grati simus et gra●●● ju●tificati. i Luth tom. 4.403. Spiritus sanctus nunquam o●iosus est in piis sed semper agit aliquid quod pertinet ad regnum Dei. k Luth. to. 1. in Gen. c. 24. f. 23●. 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? l Luther tom. 3 in Gen. f. 38. Post meam mortem multi meos libros proferent in medium, & inde omnis generis errores & deliria sua confirmabunt. m Luther tom. 4. in Gen. 41. ●. 84. Sed simul etiam exierunt Anabaptistae, Sacramentarii & alii fanatici qui de Trinitate & incarnatione Christi palam impia tradiderunt, non enim fuerunt ex nobis, etc. h Luth. tom. 4. f. 410. 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. i Luth. tom. 4.403. Luther, The Holy Ghost is never idle in the godly, but ever doing something that belongs to the Kingdom of God. k Luth. to. 1. in Gen. c. 24. f. 23●. Luther, If Muncerus and the Sacramentarians, when they hear us preach the Spirit, and that we reject works (in the matter of justification only, as I have cleared from his own words) can abuse this Doctrine, and neglecting word and seals, sound nothing but the Spirit, (as Familists and Antinomians did then, and now) and that while we live, and teach the contrary, and resist them, what shall be done, when we shall teach no more? l Luther tom. 3 in Gen. f. 38. After my death (saith Luther) they shall allege my writings, and therewith strengthen errors of all kinds, and their own dreams. m Luther tom. 4. in Gen. 41. ●. 84. Also there are gone from us Anabaptists, Sacramentarians, and other fantastic 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 he calleth Sacramentarians, who rejected the dream of Consubstantiation, yet as Calvin observed of the Libertines, hay had nothing more frequent in their mouth, than the Spirit, so Anabaptists, Familists, Antinomians, who all pretend that Luther is theirs, allege nothing more than the Spirit, the immediate testimony of the Spirit without the word, or any signs or marks of sanctification, by which men know that they are in Christ, and I appeal 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, lawful and necessary constitutions of Orthodox Synods, against Familists like himself, for all these, without the Spirit, can work but an outward Reformation, and he extolleth so the Spirits inward, omnipotent and only working of an inward, and heart reformation, as that men, ministry, preaching can have no more influence in Gospel-reformation, then in Christ's redeeming of the world, and the taking away transgression, for saith he, o Del ser. 12.13▪ 15. he only that can do the one, can do the other, now in redemption Christ hath no fellows, no under Mediators, no instruments no with-workers, he alone by himself, 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 only Redeemer. Antinomians deny any certainty of our being in grace, to judge of our spiritual condition by sense, hath a two fold, meaning. by signs, marks, and characters of holy walking, which Luther is utterly against in all places▪ especially where he extols good works as the fruits of our justification. It is true, Luther saith often we must not judge of our spiritual good estate, by sense, but by faith, and so say Antinomians, and Eton most frequently. But the word sense is taken two ways, 1. for the indictment 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 believer especially▪ we are never to look to sense, but to faith, and the promises▪ for the unrenewed part, never told us good news of ourselves, our Spiritual estate, or of Christ, except it speak truth▪ as the Devil speaketh to deceive, and to render us secure, sluggish, haughty, proud, vain, but Antinomians say all the murders and adulteries of believers, are sins only in our sense, that is, in the apprehension of our unrenewed part, not to the light and judgement of faith, now so Antinomians follow sense. But, 1. I should as soon believe the Devil, saying that the adultery of a believer is no sin, as believe sense, that is, the indictment of flesh, and the unrenewed part, it is true the devil can say truly, as the flesh also, the adultery of a believer is a sin, that actually condemns for ever to hell, and argueth the committer thereof to be in nature, not in Christ, which is a lie, both in the matter, and specially in the end, to cause a believer despair. 2. The sense and apprehension of a believer, that saith adultery in him is no sin, because it was pardoned before it was committed, is as false as the Devil. Now the light of faith saith the contrary, the Word of God saith, adultery in justified David is sin, but the inference and logic of the flesh is not to be believed, therefore David is not in Christ, and so far, sense is not to be believed. 3. Antinomians know no sense, but the sense and indictment of the lying flesh, which they teach men to believe, when it saith falsely, that the adultery of a believer is no sin, now no whorish mother will call her own child a Bastard, and it's no wonder that the flesh, especially in the fleshly Antinomian plead for the Devil and sin, but sense is taken in another meaning in the Scripture, for the spiritual knowledge and apprehension of the Spirit, as Heb. 5.14. The strong in Christ have their senses exercised to discern both good and ill, so the use of the spiritual sense is spoken of, Cant. 2.3. I sat down under his shadow with great delight and his fruit was sweet in my mouth. Cant. 1.3. Because of the savour of thy good ointments▪ thy name is as anointment poured out, therefore the Virgins love thee, Joh. 6.45. All that have heard and learned of the Father come to me. Here is the actual exercise and use of the spiritual and renewed sense which we are to believe no less than faith, and what this sense indyteth, that the Holy Spirit in us indyteth, and teacheth, and that we are to believe. Luther never willeth us to close our ears, and to hear nothing that this sense saith to us. 12 Conclusion. Luther speaketh pathetickly of the slavery and impotency of our freewill by nature, Luther in the matter of freewill against Anti●omians & Familists. but no ways to favour Antinomians and Familists, who would have us blocks and stones in all we do, and not to pray but when the Spirit acts us immediately. a Luth. tom. 1. f. 9 Man cannot naturally desire God to be God, for he would have himself to be God, and God to be no God. 1 Luth. tom. 1. f. 9 Non potest homo naturaliter velle Deum esse Deum, imo vellet se esse Deum, & Deum non esse Deum. Luther, in regard that the efficacy and success of freewill, as of all second causes, is from God, depresseth the creature to heighten God, Tom. 3.103. Deus labore nostro utitur s●u laruâ quadam sub quâ benedicit nos & sua largitur ut fidei sit locus. God useth our labour as a shadow or cipher, under which there is place for faith. Luther meaneth of imperated acts of the will flowing from the corruption of a natural man desiring to be above a Law, and without God, that he may sin without being awed of Justice or of a God, but there is a natural inclination going before acts of will and reason, by which a natural man desires the being of God, in so far as he desires his own being, that he may subsist in God, if we suppose reason to be in no shadow, we cannot think it naturally and simply would desire that the body on which it depends were just nothing, or that the rays of the Sun, would wish the Sun to be turned into pure nothing, or the streams, that the fountain were nothing. b Luther to. 1. f. 11. Luther, The will of every man would desire there were not a law, if it were possible, and that itself were altogether free; grace is necessary to friend the law, and the will, and the Gospel. c Luth. tom. 1. f. 27. freewill since the fall by a subjective power can be carried to good, by an active power ever to ill; nor could the wills active, but only its subjective power, stand even before the fall, or promove into good. f Luth. tom. 1.306 Luther, freewill is merely passive in every act that is called willing, because the will is nothing except it be pulled, drawn, moved, which drawing having influence on the members, and strength either of soul or body is the wills activity, and no other, as the drawing of the Saw, cutting the wood is to the Saw merely passive from the Sawer, nor does it confer any thing to the drawing, by way of co-operation, but only being drawn, it works on the tree, being more drawn then drawing, which Sawing is called the work of the Saw with the Sawer, when yet it merely suffers. b Luther to. 1. f. 11. Luther, Voluntas cujuslibet mallet, si fieri posset esse nullam legem, & se omninò liberam; necessaria est mediatrix gratia quae conciliet legem (evangelio) voluntati. c Luth. tom. 1. f. 27. Liberum arbitrium post peccatum potest in bonum potentiâ subjectiuâ in malum vero actiuâ semper: nec enim in statu innocentiae potuit stare, activa sed subjectiva potentia, nedum in ●onum proficere. f Luth. tom. 1.306 Liberum arbitrium est merè passivum in omni actu suo, qui velle vocatur: quia voluntas non nisi rapitur, trahitur, movetur, qui tractus redundans in membra & vires, seu animae seu corporis est ejus activitas & nulla alia, sicut tractus serrae secantis lignum ' est serrae merè passivus a sectore, nec ad tractum suum quicquam cooperatur, sed tantum tracta jam in lignum operatur, impulsa magis quam impellens, quae serratio opus ejus cum serratore dicitur, cum tamen merè patiatur. It is clear that Luther makes us not blocks, and stones in believing, praying, or other supernatural works, as if after our conversion, we were mere patients, and ought not to pray, but when the wind of the Spirit bloweth fair upon the flowers, and the Garden. Or, as if the person of the Holy Ghost and Christ's grace were the only formal efficient cause and principle in all supernatural works, and we trunks and stones, and not to be rebuked as slothful servants in sins of omission or commission. Luther saith the contrary, To. 2. in Gen. c. 24. f. 232. Antinomoi docent simpliciter omnia peccata sublata, nec arguenda esse, nec homines terrendos lege. Antinomians say simply, all sins are taken away, and are not to be rebuked, nor are men (renewed) to be terrified by the Law, for Luther 1. speaks comparatively, and denies not all subordinate activity to renewed freewill, after conversion. g Luther to. 1.46. In every good work, the Sons of God are rather acted upon, then do act. g Luther to. 1.46. In omni opere bono potius aguntur, quam agunt filii Dei. Then Luther means that they act, but grace rather acts upon them, for To. 3. in Gen. in cap. 28. fo. 82. Luther saith, there is a twofold holiness in us, one imputed, by which we are sanctified by the Word, and is perfect, another, by which we are holy by our work and conversation, which is unperfect. The other holiness is of works, Tom. 3. f. 82. it is charity that makes us acceptable to God, there not only God speaks to me, but I study to follow God speaking. h Luther to. 4. f 174. When I was a Monk, often I desired that happiness to see a godly man in life and conversation, in the mean time I dreamt of an Eremite, that abstained from meat and drink, and fed on roots and cold water— but they are holy who are holy with a passive, not an active holiness— if every man do his duty, by rule, according to his calling, and obey not the flesh, and in the Spirit suppress the desires and lusts thereof. Altera sanctitas operum est charitas gratum faciens, Tom. 3. f. 82. ibi non solum Deus loquitur, sed studeo ego sequi loquentem Deum. h Luther to. 4. f 174. Ego Monachus saepe ex animo optabam eam faelicitatem mihi contingere, ut possim videre, conversationem & vitam alicujus sancti bominis. Interim somniabam talem sanctum, qui in Eremo agens, abstineret a cibo & potu & victitaret tantum radiculis herborum & aquâ frigidâ— & sancti sunt sanctitate passiuâ, non actiuâ— si unusquisque ex praescripto verbi Dei faciat officium in vocatione suâ, carni non obsequatur, sed Spiritu reprimat desideria ejus. And where ever Luther speaketh of inherent holiness, he calleth it imperfect and active, then renewed freewill must be an Agent in it. 2 The subjective power of doing good that Luther calleth a passive power, and which was in man before the fall, in the renewed man is not simply passive, for in regard of it, saith Luther, Voluntas magis est impulsa quam impellens, the will rather is drawn, Of the subjective and active power of freewill. than it doth draw and act, but inclineth more to be drawn; but it is passive, because free will in pure naturals, before the fall or after regeneration, is a subject receiving a holy sanctified rectitude of will: and before the fall, that rectitude was that concreated and natural Image of God in the first Adam, in regeneration it is the supernatural image of the second Adam, which we call the new heart, and before the fall Adam did not love and serve God by free will simply, but by freewill gifted with that natural accident of concreated sanctity and holiness added to the will as a connatural gift to make the will complete in its operations. Now the will is a mere patient in receiving a supernatural active power to will according to Christ, and in this regard the will is patient and must be elevated in its natural activity, by receiving a new infused heart Ezeki. 36.26. Zech. 12.10. Deut. 30.6. And because freewill acts according to Christ in believing, hoping, loving out of faith, all by the strength of new supernatural habits therefore doth Luther call the renewed man a patient, and his supernatural works like the drawing of a Saw which yet hath its own activity of cutting the tree and hath teeth by art for that effect, yet 'tis called a patient in sawing the tree, because it is moved in its motion by him that draweth the Saw, 3 In the receiving the active determination of actual assisting grace, the will is a patient in the reception and subjective and passive lying under the actual motion of him who works in us to will and to do, for we can do nothing more than clay, when God infuseth a spirit in it, to move the predeterminating wind of the spirit, to blow right on us, in regard of both these, though being acted by habitual grace, and by actual assisting grace being drawn, Cant. 1.2, 3. and Psal. 119.32. compared with Ezeki. 36.26, 27. we do and have our own subordinate active influence in all the works we do toward Heaven, and life eternal, yet Luther saith, we are patients. Luth. tom. 2. f. ●06. Luther, Heraeseos venenum est quod tribuit libero arbitrio virtutem disponendi se ad gratiam (sive habitualem sive actualem) recipiendam quale faciunt in illo, Zech. 1. Convertimini ad me, & ego convertar ad vos. k Luther to. 3.200. Homo merè passiuè se habet nec facit quidquam, sed fit totus. l Luth. tom. 3.457. Luther, Deus in materia privativa non positiva operatur. Luth. tom. 2. f. ●06. It's a poison of Heresy that giveth to freewill power to dispose itself to receive grace, as they say from Zech. 1. Turn to me, and I will turn to you. k Luther to. 3.200. Man is a mere patient, he doth nothing, but is acted, or done upon. l Luth. tom. 3.457. God worketh on a privative, not a positive matter. 4. Luther holds men to be mere patients because grace and grace only beginneth all supernatural works. m Luther to. 2.215. Luther, How shall freewill remain, and our doing what we can. When we are taught that we are wrought upon, and we work not but God works? we are the work, not the workers, so all the Divinity of proud men utterly perishes. n Luth. tom. 3.218. Faith is wrought in us, not thinking, not wisely understanding, not willing, but whoever is gifted with faith, is prevented by the incomprehensible & hid work of the Spirit, by the only hearing of the Word, without all work of us. m Luther to. 2.215. Vbi manebit liberum arbitrium, ubi facere, quod in se est, cum hic fieri nos doceamur, non facere, & non nos operemur, sed Deus nos operetur? facturae, non factores simus, funditus scilicet ruit omnis Theologia superborum. n Luth. tom. 3.218. Non nobis cogitantibus, sapientibus, volentibus, sed incomprehensibili & occulto opere Spiritus, praevenitur, quisquis fide donatur in Christo, ad solum verbi auditum, citra omnem nostram aliam operam. 4. Luther is much, as he cannot be enough, in depressing the glory of nature and freewill and exalting God. o Luth. tom. 1. f. 46.138. We are not good by working, but by suffering, when we suffer the actings of God on us, and are quiet. p Luther. tom. ● 140. Whatever shall give thy ●elfe to thee and permit thee, hold that in suspicion, for it will cause thee find thy own will in fasting, as Esa. 58. Whatever shall take thyself from thyself, follow that. o Luth. tom. 1. f. 46.138. Luther, Non operando sed patiendo boni sumus, cum patimu● divinas actiones quieti ipsis. p Luther. tom. ● 140. Quicquid tibi teipsum dederit, & permiserit, tene suspectum, quia facit ut inveniatur voluntas tua in Jejunio tuo, ut dicitur, Esa. 58. quicquid autem teipsum tibi abstulerit, hoc sequere. Therefore I add these few considerations touching the Antinomians way of freewill. 1 Consideration. We are not able to master a good thought, but when the spirit works in us to will and to do, yet are we not freed from the Gospell-command to do, will, believe, love, hope, pray, fear, obey, even when the spirit acts us not. 2 Consideration Note. Nor is it peculiar to the covenant of works that what ever God commands, man hath absolute and independent power to obey. But 'tis common to the dispensation both of the covenant of works and the covenant of grace, an absolute independent power to do what ever God commandeth, peculiar neither to the covenant of works, before the fall, nor to the law or Gospel after the fall, but i● ever was common to all States to the creature to act dependently upon God's predetermination. and not peculiar to pure law more than to the gospel, but common it is to all states, that Angels or man can do nothing but as predetermined by God who did show what frail nature is, for though Adam had a sanctified and strong freewill to obey God, yet when God was pleased to withdraw his predeterminating influence, by which Adam should actually have continued and persevered in actual obedience and in a holy abstinence from eating of the tree of knowledge, hic & nunc, it was no more in Adam's independent power to keep that commandment, ●ate not, than the sun can move or the fire cast heat, when God denyeth his actual influence to either. So the law had so much of beggarlinesse, frailty and impotency of the creature, before its fall that the Image of God in its flower & Summer-prime and beauty could not keep Adam from falling on his own weight, yet was he obleiged not to fall by law and was not able to stand without the predeterminating influence of God, and so sin, in falling when he could not stand, and this is the same in the covenant of grace, the Image of the second Adam keeps us not indeclinably from sin, and though in the Gospel, God gives grace to do what he requires, yet can we do nothing even when we are gifted with a new heart, and with a new spirit, except the Lord work in us to will and to do, hic & nunc. Antinomians say, when God withdraweth his predeterminating grace, without which we cannot work, nor pray, nor believe, no command obligeth us in that case to work, pray, or believe, because we are not under the law, & it is legal that we should be obliged to fulfil a command which we cannot fulfil so Del ser. p. 19 In the Gospel the word and the spirit are always conjoined. a manifest untruth, for the spirit is free to deny his influence hic & nunc, when the Gospel is preached to believers. And it is no law-straine that we be obliged to obey a Gospel-command when the spirit worketh not. 3 Consideration. What is our own only and nothing but pure, unmixed created freewill in any good work is not to be our darling, as if that were all. A higher principal must lead us then will, else we are misled and stuck in the briers. 4 Consideration Even to carry grace and to be subjective and passive under grace, and to have a new heart, sours us with pride, therefore the spece and nature of mankind, let alone our individuals, must break in Adam under habitual grace, far more when we are active by grace; therefore all must be ascribed to God, I laboured more abundantly than they all, to prevent boasting he must add. Not I but the grace of God in me. And lest he should be proud of being the subject of grace, as if a poor Horse should boast of a golden Saddle. He saith, by his grace I am that I am, pride is so subtle, that it would creep in under the golden crown and enter in the heads of the four and twenty Elders glorified in heaven, if there were not grace to cause them Rev. 4.10. Cast down their Crowns before him that sits on the throne: most refined grace, where it wants dross, even in Heaven, in the element of grace, can swell us and puff us up, except another grace pull down our topsail. 5. Consideration. It is safer that we be chosen, then that we chose, that we be acted upon, then that we act, and that that choice and fine piece of us, freewill, be like a rare Jewel, kept in a case of gold, and in such a cabinet, as the grace of Christ. 6. Consideration. Free-wills Sabbath and rest is to lie quietly and contentedly under the sweet actings of grace, and our non-resisting of Christ in his sweetest operation, is our only happiness; would we be patient of the Holy Ghosts omnipotency of saving operation, and not withdraw our hearts from under the bedewing celestial showers, and droppings of the heaven of heavens, we should improve to good purpose, freewill, and rest in the bosom of Christ's love, and sleep and lie, and drink in Christ, and then we were undeniably happy. 7. Consideration. True, freewill is a sparkle of God, so much of a loosed and unfettered will to do good, so much of God, grace is golden wings, for nature to flee to heaven withal. Freedom to do ill, and to move to hell, is the devils fetters of vengeance. 8. Consideration. Created freewill and Law are enemies, as fire and water: what Law willeth, Will refuseth. The love of Christ sodereth them in one, and grace maketh Law honey and milk to the soul. 9 Consideration. Man chooseth God, because he is chosen. And marrieth Christ, because he was first married against his will, for without consent, the consent is conquered to Christ. 10 Consideration. That we cannot lose Christ and the Crown is our best freedom. 11 Consideration. Antinomians by fathering their heresy on Luther, harden the Papists in their lies: for Alphonsus a Casco de haeresibus, l. 6. Verb. Evangelium, saith Luther, Melanthon, Brentius teach that the Gospel commandeth no duty at all, and removeth all necessity of good works, which they do only in the matter of justification. But this was that which Antinomians taught in Luther's time, which Luther refuted. For Luther often speaketh of the Gospel, as opposed to the Law of Works, and as it teacheth the way how the ungodly is justified. And saith with Paul, that we are justified by faith only, without works, which Papists cannot endure. 12 Consideration. Broken freewill that first, and ever lost credit, is a field fit for freegrace to grow in. And the less that the freewill of Angels could do to stand, when their fellow-Angels fell, the higher is the rate and worth of freegrace, in sustaining them, and except we would have elect Angels to divide the glory with God, of their standing when their fellows fell, we must say the lot of grace falling on these blessed Spirits, not nature, separated them from others, as good by nature, as they were. 13 Consideration. Let nature at its flower be a broken gold chain, that Christ may solder it. It was a depth that our wise Lord would create such timber or mettle, as freewill, that Christ might engrave on it the artifice and elaborate skill of never-enough admired freegrace. CHAP. XIV. Of other Fountains and springs of Familists, and Antinomians, and of the Treatise called, The Divinity of Germany, or, Theologia Germanica, and that called The Bright-starre. THE Gnostics having their name from knowledge, had their rise not from Nicholas, one of the seven Deacons, as Philaster thinketh, but rather as Irenaeus saith, lib. 1. heres. c. 24. from Carpocrates, they said the Soul was made of the substance of God, or, It was the very essence of God; I conceive the Monkish Familists had their rise from the Gnostics, and Manicheans, who sprang from the Gnostics. The Libertines, David George, Libertines sprang from the Gnostics, Familists from Libertines, Antinomians from both and H. Nicholas seem to have their first spring from these two, to wit, Theologia Germanica, and The Bright-starre. For Philosophy and Divinity dissected, is but a rude, foolish, and unlearned Pamphlet, of late penned, and changing as Familists and Antinomians do, Scripture, and God, and Christ, into Metaphors and vain Allegories. The Author of Theologia Germanica is not named, one John Theophilus translated it out of High-Dutch into Latin, and it was Printed at Antwerp, Anno 1558. The Author was a superstitious Priest, of the Order called Teutonicis or Dutch lads, in French, the Knights of the Rhodes, it is like the Author was before Luther, and it is certain Familisme is a branch that grew from the root of Popery, and was whelped in a Monastery, by men that would be perfect above all Law, Ordinances and Acts of a practical life, and would live on spiritual Monkish contemplations, and they are much of blood to the Antichrist, though they will not acknowledge their father, and call all but themselves Antichristian. John Valdesso a Spaniard of noble birth, a Chevalier of the Emperor, who being a Bishop repent, wrote in the Spanish tongue, a Treatise of Practical Divinity, called Divine Considerations, in which though there be sundry good and excellent Meditations, yet are there in it, many fooleries, and the grounds and poisonable principles of Familisme, Antinomianisme, Enthusiasm, for he rejecteth the Scriptures, magnifieth Inspirations, vil. fi●th good works, heighteneth the dead faith, ext●nuateth sin, etc. The man leaving his Bishopric, came to Naples, and died there, Anno 1540 Vergerius caused to be Printed the Treatise out of the Spanish language▪ at Basil, An. 1550. It is Englished, and Printed at Cambridge, An. 1646. The Antinomians, Familists, and others in England of that stamp specially M▪ Beaco●, Catechism, pag. 138▪ salute the book as happily arrived in the English coasts, far above any piece that Calvin ever wrote; Such Lettuce such lips, But to return: This Author of Theo. Germanica, and of the Bright Star, say, There is nothing in the a Theol. Ger. ●. 2●. p. 53. Creature, but God the Creator, as there is nothing b Bright stare c. 8 p. 11. in the heat and beam of the Sun, but the Sun itself, and fire. Just so (as Libertines teach) there is but one Spirit, one God, one internal form in God, Angels, and Men, good and ill, and in all creatures. But 1 The Holy Ghost makes this the highest Treason in Tyrus, who being clothed with a bit of corruptible glory, saith, Ezek. 28.2. I am God. 2. Creatures can err and be tempted to sin, God cannot be tempted, Jam. 1.3. 3. Creatures are changeable bits of dependencies on God, Rom. 11.36. Prov. 16.4. The Lord is without, and above change, or shadow of change, Mal. 3.6. Jam. 1.17. 4. All Nations to God are nothing, Isa. 40.17. God calleth himself to Moses, I am, and, I am that I am, as the fountain of being, and being by nature, and the alone infinite, only wise, happy being, as all Scriptures clear, Creatures, even Angels are in their essence, but time-dependencies, created results of God, Lame-nothings, frothy yesterday start-ups, poor time-accidents▪ branches budding out of mere mother-nothing, by the alone will and goodness of God, there was folly found in th●se Sons of the morning, the head-pieces and master-creatures, the Angels, Job 40.18, 19 2. God becometh all things in man, Man or the Creature should arrogate to himself nothing, not life, essence, power, knowledge, doing, or not doing, there is nothing that is not God, and belonging to God— for it is God only who liveth, understandeth, is able, loveth, doth, or leaveth undone all, So Theolo. Ger. c. 56. Nothing is but God and his will, and this will is God, and whatever is in God is God, and nothing is but God alone, 1. Because God is infinite, and if there were being in us, than should infinite being be bounded, where our being begins. 2. If man be being, he is good, for being and good are convertible, but there is none good but God. 3. Philosophers and fathers say there is but one only truly being. 4. God saith, I am that I am. 5. The son of God made himself of no reputation and descended to be a man and nothing, than man is nothing. so Bright-stare. The old Adam and disobedience or sin, is nothing, but when the creature ascribeth to itself Being, The wild stuff that is in Theologia Germani. and the Brightst. Theol. Germ. c. 14. vetus homo est Adamus & inobediemia ipseitas, egoitas ●t ●imilia: ut nov●s homo est Christus & obedientia. and life and essence and goodness. So sin is nothing, but I, myself, Egoitie and such like and the new Adam or Christ is nothing but obedience and an ascribing of all to God. So ch. 2. Faith and Scripture saith, sin is nothing else but that the creature doth divert itself from the immutable God and adhereth to a mutable thing that is, doth turn itself from that which is perfect, and to that which is in part and imperfect, and especially to itself. Now this observe, when the creature doth challenge any good thing to itself, as to be, to live, to know, briefly to be able to do any thing that can be termed good, as being in itself that good thing, or as though that good thing were appertaining to it, than it averteth itself, what other thing than did the Devil? This arrogancy to be I, to be myself, to be me, and to be mine, was the devil's aversion and fall. I answer nothing is a being of itself, by heritage, essentially, and without dependence on another, as its father, cause, Author, Creator, but God; and nothing lives, worketh, doth good, independently, infinitely, immutably, from and of itself, but God only. And all Creatures, Angels, and Men, are but borrowed beings, beings by adoption, gift, loan, and little shadows, How creatures are under-causes of their own working, and yet in be●ing and working, depend on God. remaining shadows, by the essence, goodness, and free pleasure of God. And as their being is dependent, so are they Gods dependent tools, and instruments of working, they do, and do good, but dependently and so as both power and actual doing, and doing good is from God principally, by moving, exciting, and determinating them to do, and from, ego, egoitas, ipseitas, from themselves actively as instruments and tools in God's hand, if the creature seek a world of its own, in being and working without God, that egoitas, that I, that myself, is the great Lord of pride, but otherwise the creature is not in its essence God. There was a comparative self-denial required in Adam, and is in the man Christ and the elect Angels, though no sinful self was in any of these three, and it is that the sinless creature should yield its being, lust, will and desires, rather to be trampled on, despised, or turned to nothing, before God be dishonoured; All the essential attributes of goodness, holiness, wisdom, grace, justice, power, sovereignty, etc. that are all infinite in God, proclaim that there is an infinite distance between the Creature and the Creator, but if we speak of a borrowed being, and a borrowed working, at the second hand, and by loan, than 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 soul, nor is it sin to the Creature to ascribe doing of good to itself, 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 than 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 Lawgiver acting him against a Law. 4. Error, Obedience is to deny self; The creature is all good in the Creator, and to value and esteem all being, and all good, God himself, Theol. Ger. c 13. 5. All creatures, the body and soul of man were hid potentially in God, and shall return to silence, and to nothing after. This is clear against the immortality of the soul, that, Scripture saith, seeth God, enjoyeth his face, goeth to Paradise, or torment after death. 6▪ Hell standeth in these, 1. when a man seeth himself worthy of all ill, 2. Perpetually damned and lost. The heaven & hell of Familists included within the lists of this life. 3. Neither wills nor conceives comfort from any ●●eature. 4. Yet he waiteth for deliverance. 5. Bears nothing wayward 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 eternal good, so this becomes his, he may often, in one day, pass 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 burial, 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 eternal, Mat. 25. last. Psal. 16.11. 7. When God alone works in man, and leaves undone in him, without any I, to me, 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 Christ's are one by union of will and Spirits. Bright star. c. 18 ●89, 190, 191. etc. 200. Then is Christ not true man. 2. nor died he really, The Familists acknowledge no Christ, but a Metaphorical Chri●t▪ but only Spiritually in us, when we suffer with the like meekness and patience, as he died and suffered; and yet he is but an Allegoric or fancied man to the Familist. The like Familists say of his Resurrection, Ascention, and judging the world. It's but to do what is already done, to open these rotten graves any farther; These two pieces, so fleshly and abominable, agree well with the Tenants of H. Nicholas, and are now set out, An. 1646. by the Familist Randel, to the ensnaring of the souls of many thousands in London. In the year 1●75. the Familists of England published a confession before King James came to the Crown of England but lax and general, Of the Familists in England in reign of K J●mes, and the contents of a supplication they presented to the King. I know not what, for H. Nicholas wrote books of sundry sorts. As his exhortation 1 c. 6. § 5.7, 8, 9 His instructions of the upright, and Christian baptism: his crying voice: his first exhortation: and these (saith he) may be confessed among the adulterous and sinful generation and the false hearts of the scripture learned: for so he called all the godly in England, and all that are not of his way. But for his love-secrets, he saith, ye shall not talk of your secrets (either yet utter your myster●●●) openly or nakedly in the hea●ing of your young children or disciples, Familists dissemble and cover the●● foulest and grossest points of doctrine from the simple. but spare them not in the ●ares of your El●●rs, which can understand the same, or are able to bear, 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 needful to be known, or declared, are always according to the capacity of their understanding brought and declared to them, to the (§ 17) young or new borne children according to their youngness, to the weak according to their weakness, and to the eld●r● according to their driednesse or old age, where (§ 18) neither some hear all, nor all hear some private mysteries; but the confession might have a sound meaning. Though as they meant, there is nothing sound in it. About the year 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 University, in the supplication they hid their soul tenets and say, We do beseech your Princely Majesty to understand that the people of the Family of love, or God, do utterly disclaim all obsurd and self-conceited opinions, and disobedient and erroneous Sects of the Anabaptists, Browne, Penry, Puritan, 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 brainsick Preachers, nor their rebellious, or disobedient Sects whatsoever, but have been and ever will be truly obedient to your highness 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 truly godly that were nonconform to Prelates, prelates patrons of Familists. 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 Prelatical 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 therefore 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 Catholic licence and toleration to all Religions, that themselves may be tolerated 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 think 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, Puritan, and promise to conform to all Popish Ceremonies, to Arminianism, 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 hateful to King James and all such as were non-conform to Prelacy, and Ceremonies, in either Kingdoms, and therefore to ingratiate themselves into the King's favour, they rail 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 truly godly, and unjustly called Puritans, and what shall we think of those that went for Puritans in England, not many years ago, who now turn Famili●ts, as many now adays do? 2. They defy all to object any thing against them, except disobedient Puritans, who maliced them these 25 years, and what marvel, for Hen. Nichol. saith (prophet of the Spirit, c. 13. § 8.) He can no more err in what he saith, than could the Prophets of God, or Apostles of Christ, He saith saith 9 Almost all of his way were an unclean whorish covetous and fleshly company. 3 They acknowledge their obedience to Ceremonies, sacraments, and the King's supremacy. Y●t amongst them are neither Kings nor Masters H. Nicho. Spirit c. 34. Sect. 8. But are equal in all degrees among themselves as they say. 4 Th●y say, only right gracious Sovereign, we have read certain books, brought forth by a Germane Author under the Characters of H. N.— out of ●hich service or writings we be taught all dutiful obedience towards God and a Magistrate and to live a godly and honest life, and to love God above all things and our Neighbour as ourselves agreeing therein with all the Holy Scriptures, as we 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 legal way to heaven, as if they were in the state of innocence. So they extol fleshly Henry Nicholas and his doctrine that disclaims all the protestant faith. 2. They will not have the scriptures a rule of faith, but as they understand them. 5 They complain that H. Nicho. is shamefully slandered, and his disciples traduced, persecuted and imprisoned. 6 That nothing could ever be proved against them. But that was because they hold it lawful to deny Christ and their religion before men, what then could be proved against them? 7. They entreat 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 Germany who knew H, Nicho. while he lived, to resolve the K. of hard phrases in his writings. 8 That they maintain no errors wilfully. 9 They desire enlargement upon bail out of prison. Yet the Puritans maintain error wilfully. But the truth was the Prelates, because the Familist● 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 warm prelacy, spoke nothing against their domination and now in this time of liberty they come out to the sun and daylight. CHAP. XV. Of the Familists and Antinomians of New England. ABout the year 1630. The Christians of England, The rise of the late Familists in N. England. who could not bear the Antichristian yoke of prelacy, nor submit to the Popish Ceremonies and new inventions of infamous Laud, the late persecuting Antichrist of Canterbury who for his Tyranny to souls, and treason against the state, died by the hand of the Hangman 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 Independency, or of the stricter Separation, or any other different from the reformed Churches, but only to enjoy 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 prelacy, I heard at London, that godly preachers were in danger of being persecuted by Laud for striving to reclaim some Antinomians. They held these wicked tenets especially, that follow, as may be gathered out of the story of the Rise, Reign, and Ruin of the Antinomians and libertines that infected the Churches of New England penned (as I am informed) by M. Winthrope Governor, a faithful witness, 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 soul 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 anointed of God, which is the Christ, or the whole entire Christ, as one sp●rituall new man 1 Cor. 12.12. and that the Image of Christ ●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 mystical 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, believers 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 actual being out of Christ, it is Christ believing 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, Salt● Spark. of glory, p. 235.236, 237, 238. 9 All Covenants to God expressed in words, are legal, Saltmar. Spark. p. 244. 10 A Christian is not bound to the Law as a rule of his Christian walking. Saltm. ibid. 11 Christ's example is no pattern to us, because 'tis external and void of the spirit. 12 The soul may have true union with the Father, son and spirit justification and sanctification, and the person remain a Hypocrite. 13. There is no difference between hypocrites and believers in their kind. 14. All graces in the regenerating are fading. 15. In the Saints there is no inherent grace, but Christ is all. So also Saltmarsh Sparkles of Glory, p. 254.255.256. 16 We are united to Christ, and justified without faith, yea from eternity, So Saltmarsh Sparkles of glory, p. 190, 191, 192. as if the decree of Justification, and ●ustification itself were all one, and the decree of God to create the world, and permit sin, and redeem the Elect, were all one with the creation of the world, permission of si●, Redemption of the Elect. Yea so that which is from eternity, and since God was God, and that which falleth out in time, must be all one. 17 Faith is not a receiving of Christ, but a discerning that the man hath received him already, Saltmarsh ibid. 18 A man is united to Christ by the work of the Spirit on him, without any work of his own, he being a mere patient first and last, Ibi. 19 A man is never really and effectually Christ's, till he have such assurance as exludeth all doubting. 20 The witness of the Spirit, is merely immediate, without respect to sanctification or acts thereof, as signs, or concurrence of the word, So Saltmarsh Spark. of glory. p. 274, 275, 276. 21 He that hath once assurance, never doubteth again, contrary to Ps. 77. Ps. 88 Ps 32.22. Jona 2.4. 22 To question assurance of a spiritual good estate upon the commission of murder or adultery, is a token of no true assurance. 23 Sanctification can be no evidence of a good estate, Saltm. Spar. of Glor. 275 276, 277▪ 278. 24 I know I am Christ's, because I believe that Christ hath crucified my lusts for me, not because I crucify them myself. 25 What tell ye me of graces and duties, tell me of Christ, as if Christ and duties of sanctification were contrary one to another; by this means, Christ and living to him, that on the tree bore our sins, Christ and walking worthy of Christ, Christ and willing and doing by the grace of Christ, must be contrary one to another, which is an inverting of the Gospel, indeed before the tribunal of Divine Justice, a wakened conscience hath peace by being justified by Christ, but not by duties or works even wrought by grace. 26 I am not better accepted of God, because I am holy, nor the worse, because unholy, sure he that hath elected me will save me. 27 To be Justified by faith, is to be justified by works. 28 No comfort, no ground of assurance or peace can be brought from a conditional gospel, or gospel-promise● because all depends on our freewill, which might say something, if Grace did no● efficaciously work in us to will and to do, and determine irresistibly the will to choose freely and invincibly that which is good. 29 None are to be exhorted to believe but such as we know to be the Elect of God, and to have the spirit working in them effectually, Saltmar. sparkles▪ p. 256, 257. 30 It is true poverty of spirit to know I have no grace at all. 31 A child of God is not to sorrow for sin; and trouble of conscience for sin argues a man to be under a covenant of works. 32 To act by virtue of, or in obedience to a command is a Law-worke, Saltm. Sparkles of glory p. 242, 243, 244. 33 We are not to pray against all sin, because it cannot be avoided, but sin must dwell in us. 34 The efficacy of Christ's death is to kill all activity of graces in his Members, that Christ may be all in all, Saltmarsh Sparkles of glory p. 254, 255. 35 All the activity of believers is to act sin. 36 The spirit acts most in the Saints when they endeavour least. 37 Sanctification rather darkens justification, the darker my sanctification is, the more evident is my justification. 38 A man cannot evidence his justification by his sanctification, but he must needs build upon his sanctification and trust to it. 39 Frequency and length of holy duties argue the party to be under a covenant of works, So Saltmarsh, saith Spark glory. pag, 224, 225, of prayer as if to bring forth much fruit, which is to glorify our heavenly father Joh. 15. To go about doing good Act. 10. To be abundant in the work of the Lord 1 Cor. 15. To pray continually 1 Thes. 5. savored of the law and had nothing to do with Gospel-grace. 40 It is dangerous to close with Christ on a promise. Contrary to Joh. 5.25, 26. Joh. 11.25, 26. Joh 7.37. Joh 3.16. Math. 11.28, 29. Rev. 22.17. Rev. 2.7. Rev. 3.20. 41 All doctrines, revelations and spirits must be tried by Christ, rather than by the word. 42 It is no way of grace that a Christian support his faith in ill hours with the comforts of former experiences, contrary to Psa. 18.6, 7, 8, Psa, 34.8. 1 Sam. 17.34. Rom. 5.1, 2, 3, 4. Joh 35, 10. 43 The soul need not go out to Christ for fresh supply, but is acted by the inhabiting spirit, contrary to Christ's continuated intercession that we fall not. Luk. 22.32 Heb▪ 7.25. 1 Joh. 2.1. to the prayers of the Saints, who are ready to die if they be not quickened. Psa. 119.25.32.35.36. 44 Christ works in the regenerate as in those that are dead and passive in all spiritual acts so that Christ loves, prays, believes, praises formally in them, and they are wholly Christed and Goded ●o Saltmarsh sparkles of glory. 254, 255, 256. 45. A Christian is not bound to pray, nor to any spiritual acts, but when the spirit exciteth and moveth him thereunto. As if the impulsion of the spirit were our binding and obliging rule, and not the scripture, nor any command of law and gospel; yea, Saltmarsh goeth so far on with Swenck. H, Nic. Joh. Wa●ldesse and Del, in this that he refuseth Scriptures as not necessary to the perfect ones as is clear to the reader in his late piece called Sparkles of glory p. 289, 290. etc. p. 315, 316. and clearly pa. 245. others say (Familists in opposition to Protestants:) that outward ordinances in the letter are not commanded of Christ 246, 247▪ That the new Covenant, or God revealed in his, and teaching of his, is not by any outward 〈◊〉 or ministry or means (So the elect of God may burn all the Bibles and pack away Saltmarsh and all Ministers out of the land)▪ but by the inward or unction, or anointing, ye are all taught of God, no man shall teach his neighbour or brother any more: saying know the Lord, and all conference and discoveries in letters and speech is but mere witnessing to the Lord, and the discoveries of God of what we are taught▪ not any ministry (as formerly) for teaching. Why then saith Christ, search the scriptures, and why doth John say, Blessed in he that readeth Rev. 1.3. and Paul charge that his Epistles be read to all the brethren, Col. 4.16. why should the seven Churches read or hear the seven Epistles that Christ wrote to them? For all these are legal shadows that are done away and the spirit without the word must only teach Seekers, Familists and Antinomians, then is Saltmarsh a legalist in writing and preaching, for sure he can but write letters and speak words, he cannot speak spirit, nor is he the holy Ghost. 46 He that hath the seal of the spirit can infallibly judge of another, whether he be elected or not, Saltmarsh Sparkles of glory 256, 257. 47 A man may have grace and poverty of spirit, and want Christ 48 It is legal to say we act in the strength of Christ. As if it were legal to be able to do all things in the strength of Christ. Phil. 4.13, Eph. 6.10. 2 Tim. 2. 49 No Minister can convey more to another than he hath experience of in his own soul. 50 He that hath true faith of dependency is not justified. Whereas the Scripture saith frequently we are justified by faith, and faith of leaning and dependency on God is true faith, Psa. 22.8. He rolled himself on the Lord Esa. 10.20. The remnant shall lean upon the Lord. Psa. 18.18, The Lord was my stay. Esa. 26.3. Thou wilt keep him in perfect peace whose mind is stayed on thee. Psa. ●12. 7. His heart is fixed leaning on the Lord. And full assurance may be wanting, where there is faith, and fainting conflicting together Jona 2.4. Psa. 31.22. Mark 9.24. 51 All, that preach and believe not as Familists and Antinomians do, are under the Law, not under grace, and so under the everlasting curse. 52 Paul's Doctrine was more for freegrace than Peter's. 53 No Christian must be pressed to duties of holiness. So Saltm. Sparkles of glory p. 245, 246. CHAP. XVI Of the first sowers of the tares of Antinomianism and Familisme in New England. Of Mistress Hutchison and her tenets. THe first Authors of these wicked opinions were N. Wheelright some adherents to M. Wheelright, and Mistress Hutchison. This woman is called the American Jesabel, she was the wife of M. William Hutchison of Boston, the daughter of M. Marbury, sometime preacher in London: She was haughty, bold, active in wit, eloquent, vain, and self-conceited, would not stick to lie, and brought these opinions from old England and so was holden for a time out of Church communion, yet admitted, deceived many with extolling of Christ as working all in the souls of believers, as in dead and passive Organs and depressed sanctification and all qualifications of inherent graces as nothing held union with Christ and justification without faith, she drew to her way many godly people and many loose and profane by a weekly lecture she held in her house, under pretence of repeating sermons, took on her to sit in a chair and to teach men. All these foresaid errors were condemned by a general assembly of the Churches of New England, at Newtowne August 30. 1637. They learned by sad experience of these seducers from that time, as I am informed to remove farther from M. Robinson's democracy and popular government, and come a little nearer to Presbyterial Government, and while they embrace that Apostolic Government, they shall ever be infested with heresies, as now they are this day with new Bee-hives of Anabaptists, Seekers Enthusiasts, Familists, and Antinomians: they come, blessed be the Lord, a little nearer to it then they did, M. Cotton in his Treatise of the keys of the kingdom of heaven, set out by M. T. Goodwin and M. Philip Nye, is well sound in our way, if he had given some more power to assemblies, as is clear Act. 15. and in some lesser points, Though Independents in England oppose that Godly and learned Divine, and as we hear have suppressed his judgement touching constitution of visible Churches, and are not willing that Antinomians, Familists, Socinians, Anabaptists, or other abominable sectaries be brought to the trial of a lawful Church assembly, but plead for a toleration to them, which the Churches of New England deservedly abhor as Atheistical and destructive to the truth, peace and unity of the Church of Christ. Mistress Hutchison ought to have been convened before this Church-assembly, Of M. Wheelwright a preacher in N. England, a prime Familist. and M. Wheelright and others were convened before a civil court in Massachusset. Octo. 2. 1637. For disturbance of the public peace, where in the month of March, M. Wheelright was convict of sedition: upon occasion whereof, a number of Familists gave in a Petition or Remonstrance complaining that their beloved M. Wheelright was condemned for no fault, whereas his doctrine was no other than the very expressions of the holy ghost himself, though he had said expressly, That Magistrates, Ministers, and most of the people were under a Covenant of works, and therefore were enemies to Christ, such as Herod, Pilate, Scribes and Pharisees, and encouraged the people to rise up against them, as Philistims, and pronounced the curse of Meroz on them who would not join with them against the churches of the legalists. And made mention of Moses his killing the Egyptian. Much falls doctrine and debates and disputes raised he in the Church there, which were not known before his coming to the Country, where upon he was sentenced to be disfranchized and banished out of their jurisdiction and committed to safe custody till he should find surety to depart before the end of March, upon this he appealed to the King's Majesty. Others of his Disciples saying he held forth nothing but the truth of Christ, were censured, some banished, some fined, and imprisoned. Mistress Hutchison boldly justified herself, that she might teach as Priscilla did, reproached the Ministers as legalists, told by revelation and many misapplyed Scriptures that she was forewarned by God, in Old England that she should separate from all Ministers because legal men: except M. Cotton and M. Wheelright; that she should come to New England, suffer for the truth. She said she should be delivered as Daniel was from the Lions. Such Prophet's love to foretell things past and say they knew them before they came to pass. She having received the sentence of banishment, though she had before dissembled and lied, now stood to own all these Articles laid against her. 1 The souls of men by generation, are mortal, as beasts. Eccl. 3.8▪ but made immortal in regard of Christ's purchase who bought the souls of the wicked to eternal pain, and of the Elect to eternal peace. 2 The united to Christ have new bodies, and two bodies 1 Cor. 6.19. She knew not how Jesus could be united to our fleshly bodies. 3 Those who have union with Christ shall not rise with these fleshly bodies. 1 Cor. 15.44. 4 The Resurrection 1 Cor. 15. and John 5.28. is not of the body but of our union with Christ in this life. so said Hymeneus, Phyletus, the Libertines, the Georgians, Henry Nicholas, and his. 5 There be no created graces in the Saints, Christ takes them out of their own hands into his. 6 There was no created graces in the human nature of Christ, he was only acted by the Godhead. 7 The Image of God in Adam was not in holiness, but in being like to Christ's manhood. 8 No scripture warranteth Christ's manhood to be now in heaven, but the body of Christ is his Church; So Saltm. Sparkles of glory, as before observed. 9 We are united to Christ with the same union that Christ's humanity on earth was with his Godhead, Joh. 17.21. that is right down, Christ and every Saint is one person▪ then were the saints personally and really crucified, died, buried, rose again, and ascended to Heaven with Christ. 10 No evidence of our good estate, is either from absolute or conditional promises. 11 The Disciples were not converted before Christ's death, Matth. 18.3. 12 The Law is no rule of life to a Christian. 13 There is no Kingdom of heaven but only Christ. 14 There is a first engraffing in Christ by union, from which a man might fall. 15 The first thing God reveals, is to assure us of election. 16 Abraham, till he offered his son, and saw the firmness and certainty of his election, was not in the state of grace. 17 Union to Christ is not by faith. 18 All commands even of faith, kill, as the Law doth, Rom. 3.17. Contrary to the Gospel that gives life, and commands faith in Christ also. 19 There is no faith of dependence, but only that of assurance. 20 A hypocrite may have Adam's righteousness, and perish, and is obliged to keep the Law. 21 There is no inherent righteousness in us. 22 We are dead to all spiritual acts, and only acted by Christ. 23 Not being bound to the Law, it is no transgression against the Law, to sin, for our sins are inward, spiritual, exceeding sinful, and only against Christ. 24 Her own revelations about future events, are as infallible as Scripture, the Holy Ghost is author of both, she is obliged with certainty of faith to believe the one as well as the other. 25 So far as a man is in union with Christ, he can do no duties perfectly, and without the communion of the unregenerate part with the regenerate, 26 Exhortations to work out our salvation, to make sure our calling and election by good works, are given only to those that are under a covenant of works. M. Weld showeth, when preaching could not prevail to gain Familists, though thereby many were gained to the truth, many doubting ones confirmed, an assembly was appointed at Cambridge, then called Newtowne: M. Hooker, and M. Bulkley were chosen Moderators. The Magistrates sitting by as hearers, and speakers when they saw fit, Liberty being given to the people, to hear, that they especially might be satisfied in conscience, touching the truth then controverted by wicked wits, A place was appointed for all the Opinionists to come in and speak, due order being observed. Which if done by citation and the Ministerial power of Jurisdiction, as may be gathered from Matth. 18.15, 16, 17, 18, 19, 20. 1 Tim. 5.19. And they accused upon the Testimony of witnesses, and publicly rebuked, and not only the Heresies condemned, but the holder's of such opinions, ministerially, and by authority and power given of Christ for edification, 2 Cor. 10.8. declared publicly to be such as trouble the Churches, and pervert souls, Act. 15.24. and that the people of God believe no such lying opinions, nor follow such wicked practices, Act. 21.25. and if the Opinionists should refuse to hear the Church or Churches offended, they should be excommunicated and holden for Heathen and Publicans, as Matth. 18.15, 16, 17, 18. 1 Cor. 5.1, 2, 3, 4, 5. that they leven not the whole lump of many Churches, Gal. 5.9, 10. compared with Gal. 1. v. 2. if, I say, so they had been dealt with, it had been right. But though this Synod did much work upon many, the chief leaders remained obstinate. When four Elders were sent to Mistress Hutchison, she with a fiery countenance, ask whence they came, received this answer, We come in the name of the Lord Jesus Christ, from the Church of Boston, to labour to convince you, Answered, with disdain, from the Church of Boston? I know no such Church; call it the whore and strumpet of Boston, no Church of Christ. As men turn to these abominable opinions, God gives them up to vild affections, for divers of them became unclean, M. Weld saith, they had no prayer in their family, no Sabbath, insufferable pride, hideous lying, some of them convicted of five, some of ten lies, one smitten of God, in the act of lying, fell in a deep swoon, and being recovered, said: Oh God, thou mightst have struck me dead, as Annanias and Saphira, for I have maintained a lie. Mistress Hutchison and others were excommunicated for lies, others for other foul scandals. Mistress Hutchison defended her twenty and nine errors in the Church of Boston openly, with lying, known to many that heard her, she brought forth deformed Monsters, to the number of thirty. Omnipotency of Divine Justice further interposeth a revenging hand from heaven, for at Boston, 1637. October 17. When God was beginning to take vengeance on persecuting Prelates and their adherents in Scotland, (for the Assembly of Glascow was convened the end of the next year, Anno 1638.) in which the Prelates of Scotland were excommunicated, and the morning of Britan's Reformation was dawning, at this time the Wife of William Dyer, a proper comely young woman, was delivered of a large woman child, (as the Story saith, Rise, Reign, p. 43▪ 44) it was stillborn, about two months before the time, the child lived a few hours. The child was a fearful and rarely prodigious Monster: It had no head, but a face which stood so low on the breast, as the ears, most like an Ape's ears, grew on the shoulders, the eyes and mouth stood far out, the nose was hooking upward, the breast and back was full of sharp prickles like a Thornback, the Navel and all the belly, with the distinction of the sex, were where the lower part of the back and hips should have been, and those backparts were on the side the face stood, the arms and hands were as other children's, but instead of toes, it had upon each foot three claws, with talons like a young foul, upon the back above the belly, it had two great holes like mouths, and in each of them stuck out a piece of flesh, it had no forehead, but in the place thereof above the eyes four horns, whereof two were above an inch long, hard and sharp, the other two shorter. The Father and Mother were the grossest and most active Familists, malicious opposers of the godly, the father of the Monster, after a Month's absence came to Boston, the Lords day the just time when it was borne, and the same day was convented before the Church, for making Christ, and the Saints a monster, he maintained that Christ and the Church together are the new creature, that there is no inherent righteousness in believers, that Adam was not made after God's Image, and other monstrous lies he held, which do make the first and second Adam, in divinity, Monsters. 2 The Midwife, one Hawkins Wife of St. Ives, was notorious for familiarity with the Devil, and now an active Familist. 3 The Monster was concealed five months, yet in the day Mistress Hutchison was excommunicated, she revealed the Monster, the Magistrate caused to dig up the grave, and it was seen in the horns, claws, holes in the back, and some scales, and that by an hundred persons. 4 When the child died, being two hours after the birth, the bed violently shaken, that all in the house conceived it to be an earthquake. 5 The manner of concealing it was strange, all present with the travelling woman were taken with violent purging and vomiting, some fetched home to their children in a new convulsion, none left but the Midwife with two other, of which one fell asleep. Mistress Hutchison, who defended her opinions with lies, and equivocations, and pretended she was still of Mr. Cottons judgement, and that she was by revelation in England, that she durst hear none, by M. Wheelright, and M. Cotton, all the rest being Satan's Ministers, still spoke of the things of the Kingdom of God, and professed Repentance, and yet kept her wicked opinions. M. Cotton, and M. Davenport, convinced her of her errors all to the last, and she confessed in the Congregation, her Errors, her contempt of the Magistrates, that she was deserted of God, deluded in her revelations, desired the Congregation to pray for her, afterward she was found to be a liar, gave no satisfaction in her answers, but lying circumlocutions, and denied she held any such opinions as were imputed to her, the contrary whereof was known to many godly persons: she was banished to the Isle called the Road-Island, from thence removed to the Dutch-plantation, near a place called in the Map Hellgate, where the Indians, beside their custom, slew her and her daughter, and husband's daughter, some say the Indians burned her house, and all she had. CHAP. XVII. Of the late Familists banished out of New England in Massachusets and now inhabitants of Shaw-omet, otherwise called Providence, and their tenets. THere is a piece lately Printed and Licenced, Aug. 3. 1646. called Simplicities defence against sevenheaded Policy, Or, Innocency Vindicated, being unjustly accused and sorely censured, by that sevenheaded Church-government united in New England. It's a piece stuffed with wicked principles and gross and blasphemous deductions of Familisme, smelling rankly of the abominable Doctrine of Swenckefield, Muncer, Becold, David Georgius, and of H. Nicholas the first Elder of the Family of Love, of the piece called Theologia Germanica, and the Bright Star. It is flowered with a Poem, inveighing against the godly in New England, who hate the deeds of the Nicholaitans, cannot endure those that call themselves Apostles, and are not, and oppose wicked Liberty of Conscience, and have banished Antinomians and Libertines out of their bounds, these Libertines say, that the same spirit of persecution works in Papists, Jews, Turks, and the Churches in New England. The Author of the Poem, who makes ●one Saints, and of the Kingdom of Christ, but Familists and Antinomians, and all the rest enemies, is reported to be R. Beacon, who wrote a Catechism, of stuff not unlike this. 1 Sam. Gortyn, and his late Disciples of Familisme, The tenets of the la●t●r familists called Gortenianss hold all the godly and sound, of the Churches of New England, that are not theirs, to be Antichrists, Idolaters, worshippers of the star of their God Remphan, figures that they made to themselves, pharisees, Scribes, Herodians, children of disobedience, in whom the God of this world Satan works, false teachers, etc. and what not, and themselves the only Saints. 2 The calling of the Apostles and ministers, extraordinarily without the ministry of men, and the calling of them now ordinarily by men, must argue a Change in the son of God and a nullity. Then must the ceasing of sacrifices and old Testameent-Ceremonies, and Gods divers ways of revealing himself to us say Christ is not the same yesterday and to day, and for ever, contrary to Heb. 13.7, 8, 9, 10. 3 Libraries, books, and humane learning are to be condemned, Simpl. defence p. 15. as Antino. do. 4 The rising of Anabaptists, Familists and sects, which the truly godly in New England fear and abhor, is the Messenger of the Covenant, Christ coming to his temple, Ibid. 5 Herod, Act 12. Taking on him to be a Magistrate, to protect the people with wisdom and Counsel, to minister Justice unto them, took on him an office that belongs only to God, (and so did Brother Winthrop, the Governor of New England) for which cause Herod was stricken with worms, Magistracy then in itself must be unlawful, Simplic. Defen. p. 17, 18. 6 The two Olive trees and candlesticks standing before the God of the earth, are the two witnesses whom the godly of New England do kill, and these two witnesses are the life and death of our Lord Jesus Christ, the strength and the weakness of Christ: for he was crucified through weakness, but liveth by the power of God, Simplic. Def. p. 19, 20. Thus these Wizzards change the true Christ, true man like us in all things, except sin, into a Metaphorical imaginary Christ; for Gorton in the Postscript, expounding these words, Except ye eat the flesh, etc. Joh. 6. saith p. 104. And whereas he saith, I say unto you, or, as the word is, I say in you, it signifies, that what ever the Saints utter in point of Religion, it is, and must be the voice of the Son of God, and not of themselves; so that as he suffereth death in them, else can he have no death at all, and then no Saviour, even so he speaketh in them, or else hath he no voice or language at all, and therefore without them, no revealer of the will of his Father, For where Christ is silent, there can be no revelation, therefore he is the word, or expression of his Father. Hence by the new way of new Familists, Gortine and the latter Familists of New England deny the incarnation, or that Christ was true man and died for us. it is clear, Christ is not true man, dying in his manhood for man, but he dyeth in the Saints, and suffers in them, else (saith Gorton) He cannot die, nor suffer, because p. 105. He is that fountain of life, yea, life itself. Then all the dying and suffering of Christ-man, is the dying and the suffering of the Saints; But the Saints dying and suffering, offer not themselves a sacrifice to God for their own sins, and the sins of the world, nor are they our Redeemers, nor Saviour's, to save the people of God from their sins, as Christ was, Matth. 1.21. The Son of God is made flesh, that is, weak and frail, in regard of us, or our nature that he took. But he means that Christ took our nature, not in his own person (that I cannot fasten upon their words) but the Son of God became flesh in us, that is, weak in the Saints, who bear his image; therefore Gorton expounding flesh and blood, Joh. 6. saith, p. 106, 107. By blood is here meant the life, Spirit, and power of the Son of God, as he descends from the Father, even as the life, spirit, power, virtue and vigour of the Son of man, runs in the blood in creatures, and such is the life, descent, and power of the Son of man, as he is of the life, descent, and power of the Father from above, and so is God blessed for ever, Amen. So the Apostle, this is he that came by water and blood, that is, by weakness and strength,— that is by weakness in us, or in our nature, (than not in Christ personally) but by power in God, or in that nature divine, so is he said in the like sense to be crucified in the flesh, but quickened in the Spirit, then it's but metaphorical flesh and blood that Christ took, not real and material, but in regard the Saints that bear his image are men, Christ is a man in them, and Christ weak in them, that is, Christ lives in them, according to the wisdom, skill, strength, study, and forecast, about the things of God, that a creature (merely as he is a creature) is able to procure and bring forth, now the best thing that is in man (saith he p. 106.) which is his wisdom, is enmity with God, for it is not subject to the Law of God, neither indeed can be, so we have from these Familists, an imaginary and a Metaphorical Saviour, And if we eat the flesh of Christ and drink his blood (saith he, p. 107, 108.) that is, if we eat and communicate with that weakness and frailty that is naturally in man, and which the Son of God assumed and took into unity, (he saith not unto the unity of the second person) with himself, without alike drinking in, and communication with that spirit and life, wherein he visits us, and comes into our nature from on high, (even out of the bosom of the Father) then do we surfeit and suffocate the Spirit (so is flesh eaten to the body without drink) and die in ourselves and in our sins, and so also if we neglect that weakness that is in us, (as though no such thing were) and dream of an high and spiritual estate, which doth not arise out of, and is the result (through the wisdom of God) of that weakness that is in us, then do we either sink in our folly, and become sottish, the things of God being drunk up only with the things of this natural life, else are we puffed up, and become giddy in ourselves, thinking that we know something, when indeed we know nothing as we ought. In all these, Familists 1 Deny the Trinity, three persons in on God. And if the reader consider it Saltm. speaketh the same way with Gortine and H. Nich. Sparkles of glory p. 288. Others say (he meaneth himself and Familists whom he divideth from Protestant's) the mystery of salvation is no other than Immanuel or God with us, or God in flesh, Christ being no more but an anointed one, and that anointed one is our nature or weakness anointed with the spirit, even God himself who is strength. There is not a word here of God and man in one person, and of true God consubstantial with the Father, and man like us in all things except sin, in the unity of one person, but Christ is our nature (in every Saint and believer) and weakness anointed with the spirit. Then every saint is Christ, and Christ hath no body and soul of his own, but every believer, Goded, deified, and anointed with the spirit, is Christ. 2 Christ is not one single man, who was crucified on Mount Calvery: But every weak believer made of flesh, and a frail body, and of a soul Goded and anointed with the spirit, is God manifest in the flesh, and another Messiah we have not but every Saint is his own Saviour, Christ is nothing but mystical Christ by his spirit dwelling in the flesh and weak nature of all Saints; is not this the Antichrist who denyeth that Christ is come in the flesh? Now Christ suffers in us saith Gortyn p. 105. Because no other creature in the creation was made according to the Image of God but man alone, and so no other creature in regard of degeneration can bear the image of death and hell but man alone. Then the Father and Spirit suffers in us and our weakness, because of the unity of images that is in God, and in us. If this be all, here is no incarnation or suffering personal in the Son more than of the Father and the Spirit. 2 This is but the imaginary and Metaphorical Saviour of H. Nich. and unclean Familists; for if flesh and blood be but Metaphors, that is, the weakness and nothingness of man, and blood be Metaphorically only the power of the divine nature, and if the blood and water that issued from Christ's side was not material blood and water, and if Christ's being crucified according to the flesh, and his living according to the Spirit, be but fair Metaphors, as we say, the Meadows laugh, when they are but vigorous, green and flourishing, and are not capable of material laughter, more than of a reasonable soul, then surely Christ was not true man borne of the virgin Mary, but a Metaphorical man, that is, weak in us who alone are his Image by creation. 3 Then died he but in fantasy and Metaphorically, for his fl●sh that he was crucified in, is not true flesh; nor the true manhood assumed in the unity of his person, but only it is Metaphorically the weakness that is in us. And John saith, He saw the water and the blood that came out of his side, and did bear record, and his record is true, yea, they heard Christ with their ears, they saw him with their bodily eyes, and looked on him, and their hands handled the Lord of life, John leaned on his bosom, they pierced his hands and his feet, they parted his garments among them, they took down his body off the Cross, folded it in clean linen, laid him in a new Tomb, he truly rose again, eat with his Disciples, when they doubted if it was he, he called to them to make their senses and fingers witnesses, a spirit hath not flesh and bones as ye see I have, 1 Joh. 1.1, 2, 3. Joh. 19 Mat. 26, 27, 28. Luk. 22.23. ch. 24.39, 40, 41. And he was seen of all the Disciples, and was seen of more than five hundred brethren at once, 1 Cor. 15.5, 6. And he showed himself to his Disciples after his suffering, by many infallible proofs, being seen of them forty days, and spoke of the things concerning the Kingdom of God, yea, Paul saith, Act. 20. ●28. God purchased a Church by his blood. Our Divines with good reason say, Here is concluded against the Socinians a real satisfaction, a true, real, not a moral or exemplary dying by way of imitation only to teach us the like patience, but that Christ God-man really offered to the Father blood as a perfect ransom to redeem his Church. The deceiving Familists eluding the whole history of Scripture, and this Impostore Gortyn saith his blood is to be exported only of the power of his Godhead, and his flesh of the weakness of our natures, or of us, who only in creation are made according to the Image of God; Yea, Gortyn saith, p. 104. Christ suffereth in them, that is, in the weak Saints, else can he have no death at all, and then no Saviour, than he suffered not in his own Manhood, then hath he not by himself purged our sin, Heb. 1.3. Nor was it Christ himself who in his own body on the tree bore our sins, 1 Pet. 2.24. The body of Christ say the Familists and Antinomians, is his Church; Now the Church is his mystical body, but Christ had and yet hath another true, real, natural body besides his body the Church. This seemeth to me to be the doctrine of M. Saltmarsh, who in his latest piece (that I cannot now examine this work being printed, but it is the very picture of the spirit of Henry Nicholas) giveth hints that Christ is not true man, Sparkles of glory▪ p. 39 The baptism of Jesus Christ is that whereby we are baptised into his body. Now his body is a spiritual one, and fashioning like his glorious one, that place, Phil. 3.20, 21, that speaks of Christ's natural body, Saltmarsh exponeth of his mystical body the Church, as if Christ had not another body than his Church his mystical body; Now Christ's mystical body suffered not on the Cross for our sins. And pag. 43. When Jesus (saith he) went out of flesh into spirit, or ascended, he confirmed this ministration etc. Then Christ's ascension to heaven in his manhood is not local and visible, though the scripture say Act. 1. His Disciples saw him locally and visibly ascend, and the Angels said these men of Galilee should see him after the same manner come to judgement, but his ascension is but his leaving of his flesh or mystical body on earth, and being turned into a spirit, or his entering in a more spiritual and glorious being into heaven, and if this be true that his ascension is but his going out of flesh into spirit, then hath not Christ taken our nature and flesh and a man's heart to heaven with him that he may be touched with our infirmities. Contrary to these Scriptures Eph. 2. ver. 6. Phi. 3.20.21. Heb. 4.14, 15. Heb. 7.24, 25, 26. Heb. 10.20, 21. Again by blood in scripture is never meant the power or life of God. How shall we then make sense of that Heb. 2.14. For as much as the children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is, the Devil. And what is that but he was true man? v. 17. Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful Highpriest. Now the Children were not partakers of flesh and blood that is of weakness and the power of God, or the Godhead, for so Familists expone flesh and blood, except we say that every believer is both borne of the seed of David according to the flesh, and is God blessed for ever. A horrible blasphemy, for so Christ, Rom. 9 partakes of flesh and blood according to the Familists way. And this way of changing all histories of the word in allegories, is the way to elude all truth. When it is said, God created the Heaven and the Earth, the Sea, Man, Beasts, Birds, Fishes, we must make the world an Imaginary and Metaphorical world, the Creation must be but an allegory, men must be figures, allegories and metaphors, so must heaven, earth, sea, land, birds, fishes, be metaphors, for there is as true a real history of all that Jesus did and said until the day he was taken up to heaven, Act. 1.1, 2. As of all other true histories in the word. Else Familists puts us to a stand in all the Articles of our faith. Del ser p. 19 I confess the way that Deal and the Familists take, when they cite these words for an internal word, and a spiritual and allegoric sense, besides the literal sense, The words that I speak are spirit and life, Is an unavoidable way to elude all scripture, and M. Beacon in his Catechism while he clear himself, is a gross Familist to me, for he speaking of Christ crucified, turns all Christ in a Metaphorical Imaginary Christ in these words pag. 137. M. Beacon turneth Christ over in a metaphorical Saviour as all Familis●● do. Q. how long did this suffering last? A. Till he gave up the Ghost. Q. Who was crucified hereby? A. The old man. Q. What was the old man? A. The sinful man. Q. Is the sinful man ceased? A. Yes, in Christ. Q. How so? A. He was left nailed on the cross. These words (who was crucified) in a Catechism, ask in what nature Christ suffered, and whether or no Christ God & man in regard of communion of properties may be said to suffer. Who did suffer? Now he should answer the Lord of life in his humane nature. But passing the answer touching all personal and material sufferings of Christ, which is a special and fundamental article of our faith, and ought not to be omitted in a Catechism, he cometh to a moral suffering of the body of sin by influence of Christ's death on our souls; now first and primarily Christ himself was nailed to the Cross as a sacrifice, for our sins (this is omitted by Beacon) secondarily as a fruit of his death, the Old-man is crucified with him, Rom. 6. but not as Beacon means, that the Old-man is ceased, and we sin no more being once justified, as if the Old-man were perfectly crucified, as he answereth. And it is true, that Christ's dying teacheth us to die to sin, and so Christ's death is spiritually to be expon●d, where the scripture exponeth it, as Rom. 6.1, 2, 3, and 1 Pet. 1.23, 24. and else where. But that is no ground for Papists, Antinomians and Familists to take away all the truth of histories touching Christ his incarnation, death, resurrection, ascension, sitting at the right hand of God, redeeming of the world, heaven, and hell, and to subvert our faith and change all in spiritual and allegorical senses under pretence of a spiritual Gospel-preaching, we cannot then by the learning of these Jugglers expone the story of the drowning of the world by waters, but of allegorical men, allegorical drowning, not literally. For if we expone the stories of the Scripture literally, Familists say we are literal expositors and know nothing of the spirit and spiritual learning. 7 These Familists teach, that Christ reveals his will by no voice, but the voice of the Spirit in the Saints, p. 104. that is, the internal Spirit and word is our only rule, and not the written word, suitable 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 believers make use of some rules (of Scripture) to preserve the health of their souls, John Waldesso so much extolled by M. Beacon is an Enthysiast and rejecteth the scriptures. as they do for the health of their body, rather to conform 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 Famil●sticall book, must always judge Images unlawful) 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 himself with holy Scriptures, as with an holy conversation, and which causeth refreshment unto him, altogether putting from himself 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. del, deny the Scripture to be an obliging rule to the Saints, but only 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 unclean 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 err 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 tried, 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 marvel that Antinomians be Antiscripturians, and deny Scripture to be the Word of God, affirming it to be a dead letter, a humane thing of Ink, and that what the Spirit speaks to the soul, is only the word of God, and no other thing contained in the Old and New Testament. 9 Faith justifying is no fiducial recumbency on Christ, God and Man. Nor do we eat his flesh and drink his blood spiritually by believing in Christ crucified, but by acts of humility, Seven headed policy p. 111. seeing ourselves 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 eat 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 eternal, not humane and temporary. Windmills, and phanacies must they be big 〈◊〉▪ who leave the Scriptures▪ and imagine that God only acts, understands, wills, loves, fears, hopes, etc. and doth 〈◊〉 in the Saints. 12 Swearing at all, though before a Judge, is unlawful, 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 would of mind, they communicate in the sufferings of Christ, it is nothing else, but to conclude the Son of God to be Beliel. 14 Baptism is unlawful, except it be conjoined with the cross and sufferings of Christ, ●o Saltmarsh Sparkles of glory, p. 30, 31. denyeth all Baptism. 15 As every Saint ought to hear the word, so ought he to preach it, Calling of Ministers is groundless, so p. 66.67. so the An●●nom. Beacon, Catechi. p 7.8. and Saltmarsh Spark. p. 131. 16 They are Idol 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 do it out of any ability, skill, or will of mine own, gotten, or acquired by any pains, or industry, as men do attain to Arts and Trades, wherein they are to be preferred before and above others, than I have a reward, that is, something to be attributed, and contributed to me for the same, than I go about to deprive my Lord of his right, showing myself an unfaithful Steward, & ●. Simpl. Defen. P. 68 than was Gorton unfaithful 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, believing, loving, bereave us of the use of mind, will, reason, affections, and make the Holy Ghost and Christ in his person united to us to do all. 18 To preach for stipend or contribution, is to give unto God, and unlawful, contrary to 1 Tim. 5.17, 18, 19 which I grant, if stipends be the preachers design and end. 19 None is to forethink of what text or subject he is to preach on, but as God's Spirit for the time casteth in his mind, p. 75. that is, he is to speak fancies, without sense, method, or intention to edify, 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 weakness and tired out condition hath rest and strength in another, though not in myself, 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 Gor●on, p. 106. wresteth it most foolishly to another sense, as if it were metaphorical flesh and burial, and so an allegorical and spiritual resurrection only. 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. Town, who coldly refuteth Doctor Taylor, Of other Antinomians now in England. and by M. Eton in his Honey comb, and Saltmarsh of late fall'n off conformity to Antinomianism, and Tob. Crisp, a godly man (as is thought) But Melancholions, who having builded much on qualifications and signs, fell to the other extremity of no signs of sanctification at all, by H. Den, an High Altar man, a bower at the syllables of the name Jesus, and conform to all the abominable late Novations introduced by Canterbury, who also opposed the Remonstrance and Petition of the well affected, pleading for a riddance from Episcopacy, Ceremonies, and other corruptions, and is now a rigid Arminian, and an enemy to free Grace, an Anabaptist, an Antinomian, to these join Paul Hobson, who speaks more warily than the rest, and R. Beacon, in his late Catechism, who holds sundry gross points, and M. Del in his Sermon before the House of Commons, whose noble Ancestors could not have endured Familisme, S●einianisme, or the like to be preached in their ears. CHAP. XVIII. Saltmarsh cleareth his mind touching personal mortification faintly, and holdeth many other points of Familisme, as of Christ crucified, risen, ascended to heaven in a figure, or in the spirit, not really in his true Man-head. SAltmarsh is now the chief Familist in England, hath written of late a Treatise called Sparkles of glory, which contains the spirits and extractions of the doctirne of Swenckfeld, David Georgius, Henry Nicholas, and all the Familists, Antinomians and older Libertines, in which he professeth himself A Seeker, and disclameth Presbytery, Independency, Anabaptism, and that there is neither Ministry, Church or Ordinances, nor any promise of continuance of them till Christ's second coming, contrary to Mat. 28.19, 20, 21. Ephe. 4.11, 12, 13. Mat. 26.13. Mat. 24.14. And pleads for liberty of conscience, and yieldeth that he will write no more against that learned and Godly man M. Tho. Gittaker. He further labours to clear himself, (Sparkles of glory pag. 323, 324, 325, 326,) That he said, that Christ hath believed perfectly, repented perfectly, mortified sin perfectly for us; which he thus explaineth to wash it from Antinomianisme and so calleth it a pretended Heresy. 〈◊〉 would c●eare how he said 〈◊〉 hath perfectly believed repent, and mortified 〈◊〉 for us, but 〈◊〉 no purpose. 1 (saith he) that Christ hath done all for us is truth, he hath fulfiled all righteousness for us, b●● that which is of the Law and that which is in the Gospel in graces etc. And upon this account is made unto us righteousness, etc. 2 Faith, Repentance, Mortification, were all in Christ origiginally, primarily, as in their nature, their fountain, their root, or seed, and therefore he is said to give repentance to Israel, and he is the Author and finisher of our faith, and it is called the faith of the son of God, and of his fullness all we have received, and grace for grace, for every grace in him, a grace in us. A. 1 If Saltmarsh have no other sense, but that our faith, repentance, mortification, are in and from Christ as the meritous cause, because Christ by the merit of his death procured grace to us to believe, repent, mortify sin. 2 That these are from Christ efficienter, as the efficient cause or from the spirit of Christ infusing the life of God in us, and actuating the supernatural habit of grace in us and working in us to will and to do, this is that which Protestant Divines say, that Christ is our Saviour merito and efficaciâ, by the merit of his death, against Papists, and the effectual; yea, and the irresistible applying of his death to save us, as we teach against Papists, Pelagians, Socinians, then surely I hope neither that learned man M. Gattaker, nor any of ours censured M. Saltmarsh for Antinomianisme or any heresy, in his point we agree, and then we say that M. Saltmarsh in these words, gives us a fair and ingenious Recantation. I am glad of this. But Saltmarsh will be found to wash Antinomianism off himself with Ink-water, and he hath no face, at least it is much ignorance to call Protestants legalists, because they teach that our faith, repentance, and mortification are from Christ by way of merit and the effectual working of grace, nor did ever Protestant deny this. 1 Saltmarsh free grace p. 61, 62. excludeth personal not acting such and such a sin and our personal sanctification from being part of Gospel pure▪ and spiritual mortification, p. 62, 63. And saith, our pure and Gospel mortification is to believe that Christ mortified sin perfectly for us, and the like he saith of sanctification, and repentance, p, 84, 85. So Saltmarsh willeth us not to repen●, nor believe, nor mortify sin in our own person, but to believe Christ hath done these for us perfectly, and then we believe, repent, and mortify sin perfectly 2 He citeth Scripture, But ye are sanctified, but ye are justified etc. This is out of all doubt personal sanctification flowing from Christ's merits, and his spirit. And I can do all things through Christ, which strengtheneth me. This is personal doing in Paul's person by the grace of Christ, and we are his workmanship created in Christ Jesus unto good works. Those be good works that we in our own person do, by the spirit of sanctification. But Saltmarsh exponeth all these to be not ours, but the very personal actings of Christ, for his words are these, pag. 84. free grace. All these scriptures set forth Christ the sanctification and the fullness of his, the all in all. Christ hath believed perfectly for us, he hath repent perfectly, he hath sorrowed for sin perfectly, he hath obeyed perfectly for us, and all is ours, and we are Christ's, and Christ is Gods. Now Saltmarsh can have no such sense as here he would force on himself: For never man doubted, but personal acts of grace, or, done by the strength of grace, are ours; but how are they ours? as we are Christ's? only as Christ acteth them for us without us. No, are they not ours? the Spirit of Jesus worketh them in us, and causeth us personally to do and act them, Ezek. 36.27. John 7.39? If Christ's perfect believing, perfect repenting, and his perfect mortifying of sin be ours, because Christ did these acts for us in the days of his humiliation while he was in the flesh; then are they ours before we be born, and the holy Ghost must exhort us to do all in the strength of Christ, and to be sanctified, and to believe perfectly to justification, and that we be his workmanship, to walk in good works, that we put on the new man, that we mortify sin 1640 years before we be born: for so many years ago Christ performed all these things for us: but we are this day exhorted to put on the new man, and to walk in good works. Now the holyghost in scripture must either speak nonsense or when he saith, walk in love even this day, repent while it is to day, stand up from the dead to day, believe to day; he must mean, you need not stir foot or hand, or any power of your soul to these acts: for Christ performed all these acts for you 1640 years ago. For than he must mean Christ hath repent perfectly in me a believer, and wrought perfect repentance free of sin in me a sinner, and Christ hath obeyed perfectly in me a sinnerr; that is, by his merit and Spirit, Christ hath wrought in me and in my sinful person, perfect obedience, and so hath made my personal sanctification, my personal new obedience by his grace perfect, and perfectly conform to the Law, which is most false. And when Paul saith, I am able through Christ's strength to do all things, his meaning must be, Christ worketh in me, in my sinful soul, understanding, will, affections, and whole man, to do all things through Christ's strength perfectly, as Christ doth all things perfectly. Now, sure, Christ doth all things perfectly, and without sin: But did Paul by Christ's strength all things perfectly, and so as he was free of si●ne? I think not. 3. Saltmarsh taketh upon him to yield us some purer and finer Gospel mortification, than the Protestant Legalists have done in former times, as he saith▪ pag. 61, 62. Now if his mortification be in Christ only, and not in the sinner himself, nor any act of him, and a perfect mortification in Christ only, as the meritorious cause, and also as the only efficient, not in us, and as in Christ the only subject not in us: then I grant he gives us a finer mortification, because what Christ doth only and perfectly, and in himself, not in us, must be finer than any mortification or acts of sanctification we do in our person, though we do these by the Merit and Spirit of Christ working in us to will and to do. But then Saltmarsh nill he, will he, must say, the Gospel-mortification is that whereby Christ hath perfectly mortified sin for us, and not that (which he saith. Sparkles of glory, 324, 325.) mortification which Christ first doth in himself, and then in us through himself; and so he vindicates not himself. (4.) I never yet (saith he) denied graces and fruits of the Spirit of God, which appear in faith, repentance, new obedience, mortification of sin. I speak it in another conception▪ and measure of light.— The Christian as the English or French, can only speak in his own tongue or language, till the Lord be One, and his Name One amongst us. It is true, 1. Saltmarsh and Antinomians say, there are graces of Faith, Repentance, Mortification, or rather, (as Town saith) gifts of Faith, etc. But 1. they are not Gospel-mortification. Why? Gospel-mortification is perfect in Christ, saith Saltmarsh, Free Grace, pag. 84. these that are in us, are not perfect at all, nor conformable to Law and Gospel. 2. They are not commanded so, as the contrary omissions should be sin, they are only free and arbitrary acts of the Spirit, and of a spirit separated from the word. 3. Saltmarsh denies not graces in faith, repentance, and mortification. But he denies the necessity of the things themselves, as acted personally by us; Yea, Saltmarsh saith, Confession, Repentance, are sins, at least infirmities or sins of weakness. For free Grace, pag 87. he saith, You say well: For David c●yed out in the bitterness of his soul, that his sin was ever before him, and then his sanctification was out of his sight, and that God had forgotten to be gracious but I said saith he, this is my infirmity. In whic● words, david's confessing of his sin, which is a● act of 〈…〉 is joined with his quarrelling with God, 〈…〉 had been a changed God, Psal. 77. and of both it is said, that David said, This is my infirmity, or my sin. Now if he spoke not of both, the words can bear no sense; and if so, confession of sin, (and by the same reason, repenting of sin) must be a sinful infirmity. How then can Saltmarsh acknowledge grace or fruits of the Spirit, except he acknowledge grace in sinning, which were absurd. 4. Saltmarsh calleth his unsound speaking, a Christian speaking, till the Lord be one, and his Name One; as if the expressions of Antinomians and their Heretical doctrine, were the language of a Christian, when it is the language of the Antichrist. And if Saltmarsh failed but in expression, he should have answered his own Arguments, and the Scriptures that Mr. Gattaker alleges on the contrary, and confessed Mr. Gattakers doctrine was found in that point, and his own Familisticall, in his way of expression of it, at least. Yea Saltmarsh further enlargeth himself in other Articles of Familisme, more unsound than before, and worse, if worse can be; as 1. Man is said to be made after Gods own Image, which Image was Jesus Christ, Sparkles of glory, p. 3. called by Paul, the Image of the invisible God, the brightness of his glory, the express Image of his person. Scripture saith not, that man was made according to the Image of God Christ: for Christ is the Substantial and eternal Image of the Father. Man was created in the created participation of God in righteousness and holiness, Eph. 4.23, 24. and especially if Saltmarsh speak of Christ as Mediator, as he doth, it is most false. 2. Man while he stood was the figure and Image of Jesus Christ in his new creation, or whole body, or Saints. p. 4. Sparkles of Glory. An. P. 201. he setteth down this as the last & highest discovery of God to man, above & beyond what Protestants say of salvation by faith in Christ crucified, died, buried, ascended, sitting at the right hand of God, etc. For all these Gospel truths he rejects as literal and fleshly, They say, (saith he, speaking of Fumilists) Adam was a way by which God preached first to man, and was not the first man in whom all stood and fell, but a way (figurative and allegoric, not literal and historical, as if Adam were a true real man) by which this mystery of God was made to appear. But what Scripture is ●here, that Adam ●n the st●●e of Innocency was a figure of the Mystical body of Christ Mediator? We may not at our will fancy figures and types where the word goeth not before us. 3. This excellency and glory of the first man, as it left God, life and communion in him, was a figure or image of this creation departing from God, and living out of God. Ans. What reason hath Saltmarsh to speak with H. Nicholas who saith man sinned from the beginning, bu● speaks not one word of the first Adam that sinned▪ as if th● first sinner were not one single man, s●e Knewstub against H. Nicholas. 2 The Scripture saith, Rom. 5. All sinned in the first Adam, as the head, root, Familists deny the first Adam to be a true man, but a figure only, and Christ to be man only figuratively in regard of his mystical body the saints in whom he dies and suffereth. first nature and public father of all mankind. By one man many were made sinners, inherently and intrinsically. Saltmarsh will have all men to sin in Adam, as in the first figure, type and Sampler by imitation, only as Pelagius said, or he will have the first Adam, a man figuratively only, not really and indeed, and we know Familists change the whole story of Adam's fall, and say the tree, the Garden, eating were not material trees, gardens, etc. but mere figures. 4. Jesus Christ is the Revelation of God, even the Father, this is the glass or Crystal of God, in whom we with open face see God, p. ●. Ans. In all the wild expressions, he hath of Christ, as that he is God's Revelation, God's Crystal. He calleth him not the Son of God, by an eternal generation, as Divines from Scripture speak. 5 The veil of this first Temple or creation, was rend by him who crucified all flesh through the eternal spirit and enured in his glory. Ans. What Scripture saith Christ crucified all flesh through the eternal spirit; hath Christ nailed all his flesh to the Cross? or must he mean, as he elsewhere hinteth, that Christ had not a proper natural body of his own, in which he died, but all his mystical body the Church is his body, in which he suffers afflictions and death in his Saints, as in his image, then must the sufferings of the Saints be that satisfaction and price of Redemption, paid to justice for our sins, and so as many afflicted suffering Saints, as many Saviour's. 6 Sparkles of glory, p. 15, 16, 17. He acknowledgeth no visible Church, but only the invisible baptised into one Spirit. Ans. The word acknowledgeth a visible kingdom like a draw-net that gathers in good and bad, a barn floor in which is chaff and corn, Familists acknowledge no visible, bu● only invisible Church. a field, in which is wheat and tares, Matth. 13. a visible house of sons and servants. 7 The man of 〈◊〉 2 Thess. 2. is the corrupt flesh in every man, not the Antichrist the Pope of Rome. An. So said H. Nicholas judging all the externals of Popery indifferent. 8 Pag. 29, 30. The Baptism of water, is John Baptists Ministry till Christ, Christ baptised none, nor his Disciples, but from John's Ministry so that Baptism of water is done away, as other legal shadows, and all baptising spoken of in the Epistles, is spiritual baptising. An. Christ gave a contrary mandate, Mat. 28.19, 20. and Peter saith, Act. 10.47. Can any man forbid water? Act. 8. the Eunuch was baptised with water, Act. 16.33. Col. 2.11, 12. 1 Pet. 3.20, 21. Antinomians judge baptism, the Lords Supper indifferent, as they do all external administrations, for to them they are but the kill Letter, the flesh. 9 Christ ascending to heaven, went out of flesh into spirit, p. 43. Sparkles. Familists teach that Christ is not ascended to heaven in our flesh and nature. An. He hath not then our nature and flesh in heaven, contrary to Ephe. 2.6. He is not then our High Priest now touched in heaven, with a feeling of our infirmities, his flesh is now not the new and living way, contrary to Heb. 4.15.16. chap 7.24, 25, 26. ch. 10.20. Nor doth the Heaven contain him till the last day, as the Scripture saith, for his Spirit is every where. CHAP. XIX. Saltmarsh with Familists phancyeth divers new administrations, of the Law, of John Baptist, of the Gospel, of all spirits. 10. ANtichrist, or the mystery of iniquity came in upon this ministration by gifts and Ordinances, and the glory of the spirit, and power of gifts, went off from the visible Church, as the glory of God from the Temple to the threshold, till it was wholly departed.— and all things in the absence of the spirit, and of gifts were Administered by Arts and Sciences, and Grammatical knowledge of tongues and languages, p. 45. Sparkles of glory p. 49. The ministry that shall destroy the Antechrist, is Jesus himself, the Prophet whom we must hear, and the God of whom we shall be all taught, pa. 49. Not that of Arts and Sciences acquired by natural power and industry. An. The falling away was not the ceasing of extraordinary gifts of the Spirit in the Apostles. What is Antichrist to Familiars, not the Pope but the Protesta 〈◊〉 whom they falsely call legal teachers But the Antichrists bringing in of another Gospel, Joh. 2. ver. 10. and the Spirit that confesseth not that Jesus Christ is come in the flesh 1 Joh 4 3. is Antichrist as the Libertines H. Nicholas, Joh. Saltmarsh and Familists who pag. 219. parteth with the common Protestant to behold a state of condemnation in sin and a way of salvation by Jesus Christ and faith in him— to be but a knowledge of Christ after the flesh and of Christ as one single person or figure of a man and the first glimpse of the love of God, and but merely a discovery beyond the Law and all but a fleshly spiritualty. And why? because this comes not by a Yard-length up to the Family of Love, and teacheth salvation by Christ whom these men call a figure of a man, because not true man. And the Antichrist came in the Pope also, and denied Christ to come in the flesh, nullified his manhood, with transubstantiation, a visible head of the Church, Images, merits, traditions of men, etc. invocation of Saints, prayer for the dead, works of supererogation etc. but all these are indifferent to Mr. Saltmarsh and on●y Antichristian because literal and external, not because they are not warented by scripture. and he brought in the abuse of Philosophy, Logic, Arts and tongues, which much darkened Gospel-glory. 1 The Apostles with gifts and the Spirit made much use of arts and tongues as inferior helps in their kind to convert souls, because sinners are not Angels, Saltmarsh maketh the Antichrist to come in with arts & tongues, & yet flowers the Margin of his book with bits of broken Greek, such as he can. and faith came by hearing of known languages and sent preachers, Rom. 10.14. 2 Saltmarsh his Sparkles of Glory, must be an administration by arts & tongues, and so not that Ministry that can destroy the Antichrist, and sparkles of flesh and Antichristianisme not of glory, for he besprinkles the margin of his book in the beginning, till his breath fail and he dry up, with the popish lace of bits of Greek, as p. 1, 2, 3. etc. and citations of Scripture; and he hath had some Art such as it is, in writing Treatises to the School and Family of Love, the professed enemies of Puritans; yea, there is no writing, no speaking of English, no consequences (of which there be many monstrous ones that follow not from Scripture such as no confession of sin, no working in the Gospel, but only believe, etc. in Saltmarsh his books) but from Tongues, Arts, Logic, and so Familists yet must be under the Law. 3. Observe that Saltmarsh in bringing in Antichrist, is deeply silent of Popery, and the Romish Religion. For H. Nicholas, and Familists deny the Pope to be Antichrist, and think the Mass and Romish Priesthood indifferent, as all Religions are to them, and there is no Antichrist but the Legal Protestant void of the Spirit, because he speaks Greek and Hebrew, and hath some skill in Logic, and would have the Scriptures in use, and the preaching of Gospel, which Saltmarsh in his Reformation would lay aside, as contrary to that, Ye shall be all taught of God, he hath such a stomach against subordinata non pugnant; but whether he will or no, teaching by the Word, and so by Tongues and Arts, and by Timothy's attending to reading, shall go together till Christ's second coming, as is clear Esay 59.21. Esay 61.1. where Christ is anointed with the Spirit to preach, and yet that Scripture was fulfilled when he spoke by Art & Tongues, Luke 4.18, 19, 20, 21, 22, 23, etc. And that Sermon was but a dead letter to the hearers, v. 28 29. nor was Christ for that under any absence of the Spirit, 1 Tim. 4.14, 15, 16. and Revel. 1.3. compared with Rev. 2.7. whereas he saith, The Ministry that is to destroy Antichrist, is more glorious than Arts and Tongues, and this is Jesus Christ himself. 1. Libertines said, the Gospel or Word was the Spirit himself, Saltmarsh here saith, the Ministry destroying Antichrist, is Christ, which is most false. The Ministry is but 1. an Instrument, 2. a created Ordinance▪ Christ is God, Man, and Mediator. 2. The Ministry that destroyeth him is the Word preached as an instrument, and Christ the principal cause: But the principal cause removes not the Instrument, as Familists imagine; but the Ministry of Familists shall never do it. Whereas former Antinomians made two contrary administrations, one under the Law in the old Testament, Familists with Saltmar. make three administrations▪ of Law, Gospel, and all Spirit. Antinomians two▪ Law, and Gospel, as they expone them. another under grace or the Gospel, in the new Testament; Only John Baptist was pinned in as half 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 fullness 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 Georg●, who said the first Ministration was the law of death, and the letter, the second was under Christ and the Apostles, but not very spiritual, but fleshly, literal, carnal; but the last under David George the true Messiah was spiritual, purely spiritual, beyond that of Christ and the Apostles, and so spiritual, that to have conscience or sense of uncleanness, or sin, was a work of the flesh. And Saltmarsh saith it is fleshly, and literal that a pardoned man should confess sin, p. 69, 70, a Christian (saith he) passeth through several ages, even as Christ was under the Law, circumcision, Supper of the Lord, Baptism, and then he crucified all that fl●sh he walked in under these dispensations, and entered unto glory. Answ. Then he crucified Baptism, the Lords supper, preaching of the Gospel, the Ministry, the visible Church, and every outward letter of conference, praying, for Saltmarsh now turned Seeker, denies all these, and he must have crucified 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, died 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 Son of God, born of a Virgin in the fullness of time, made under the Law, bearing our sins, crucified, dead, buried, and risen, and ascended, and entered into glory, etc. but pag. 190, 191. he forsaking this as legal doctrine, tells 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 down 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 only 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 spiritual things, or Christ risen, but as to Christ in the flesh, or under the Law, of which these Ordinances were a sign, And p. 198, 199, 200, 201. which he calleth the last, highest, and most glorious discovery 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 righteousness, but only the dying of Christ is a mere figure, insinuating that he died 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, etc. Concerning Election, Reprobation, the power of freewill, the supremacy of the Pope, Idol-worship, the consubstantiality of the Son of God, Christ's manhood, his dying, satisfaction, merit, burial, resurrection, ascension, the last judgement, heaven, hell, the resurrection of the body, in all which they are unsound, and aught 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 carnal and more fleshly courses, as in proceeding against the Nations by war and fight, with all their other legal Rites, and Rudiments, were a clear figure of the Christian under age, or under tutors and Governors, and worldly Rudiments. Wars under the New Testament for any religious caus● not lawful to Familists who yet practise them not a little. Here lawful Wars, and the use of the Sword, are made legal rites and figures. War (saith he) with all other legal Rites; then War is no more lawful to us under the New Testament, than Circumcision, and all the Law of Ceremonies. Saltmarsh then would no more go as a Priest to the Camp, to preach to the General, than he would be Circumcised, except with H. Nicholas, he thought all Moses Law indifferent, and that the spirit without scripture led him to be accessory to unlawful bloodshed, 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, baptism, prayer, confession, reading; then all these must be abolished in this life to the Christian; and if Christ have crucified all these as fleshly ordinances, to Pray, hear, must be as unlawful as to be circumcised, which Paul saith, Gal. 5. is to fall from Christ. See if these men mind God. 13 The Disciples of Ch●ist (saith, p 70, 71.) according to John's ministry were a type and figure of such as are under Tutors, as Gal. 4.1. and as carnal and Babes in Christ, 1 Cor. 3.1, 2. Answ. These under nonage, The Baptists ministry and the Apostles are made different by Familists and Papists. Gal. 4.1. are under the Law of Moses, and yet Heirs of the promise: The Disciples were under Christ's ministry, and believed 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 ministry, and his Doctrine, and baptism, were all one with the ministry and baptism 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 etc. Corinthians are called carnal, not because they prayed▪ and heard▪ and believed, but because, though Babes and weak, yet they were contentious, and Shismaticks, ver. 3, 4. For one saith I am of Paul, and another I am of Apollo. Sure Saltmarsh ordinarily expones Scripture by consequences which are fleshly and legal, and fancies types by a spirit that contradicts the spirit speaking in the word. 14 And the great and excellent design (saith he speaking of the marrow of the Family of love) or mind of God in all these things is only to lead out his people, Church, or Disciples, from age to age, Sparkles of glory 71, 7●. The different ministration of law Gospel and all Sp●rit, and that the l●fe to come is already in this lif●●●co●●ing to 〈◊〉 way of ●amilis●s. from faith to faith, from glory to glory, from letter to letter, from ordinance to ordinance, from flesh to flesh, and so to spirit, and so to more spirit, and at length to all spirit, when the Son shall deliver up the Kingdom to the Father, which is not only when the fullness of time, or ages is come, but in transacting and finishing in par●s and Members of the body of Ch●ist, and is not one● single act, point, or effusion of glory, but a perfecting and fulfilling it, in several members of Christ, till the fullness of the stature of Christ; for the day dawns, 1 Pet. 2.19.75. And for a Disciple to stay longer in any ministration than the Lord, or the life and Spirit of Christ is in it, is as if Lot should tarry in Sodom. For (saith he, p 73.) A Christian must crucify each condition he passeth through. We must then learn from Familists, 1. That Christ was a legal and literal Saviour, as David George said, for he passed through all these ministrations. And Saltmarsh must be nearer to all Spirit, than Christ and the Apostles. 2. Saltmarsh grows in transitions to new Orbs and Heavens: Familists say the day of judgement is in this life. For in his Treatise of Free Grace, we heard of nothing but Law and Gospel; now he is upon the secrets of Famil●sts, and Enthusiasts, to crucify Scripture, praying, hearing, writing, and he is become all spirit. And this is a third state. I grant the Scripture saith, that the Messiah shall, Dan. 9.27. cause, in the midst of the week, the Sacrifice and the Oblation to cease; and that shadows of good things to come shall be abolished, when the body and life of ceremonies shall come. But I desire one letter of Scripture that saith, when the Spirit cometh, even in this life, he shall cause praying, believing, prophesying, seals, the Scriptures, to cease, and we shall be above and beyond all Gospel-Ordinances even in this life. 3. For Familists that are all Spirit, to hear, be baptize● with water, read, is as unlawful, and fleshly, as for Lot to stay in Sodom, after the Lord had commanded him to depart. 4, Then the delivering up of the Kingdom spoken of, 1 Cor. 15. and the day of judgement is already begun, and is in doing these many centuries of years. So we heard before H. Nicholas say, even now in this present day, doth the Lord sit in his Throne, and judge the world. I rather believe Paul then Saltmarsh or H. Nicholas; For Paul saith, 1 Cor. 15. speaking of the Resurrection of our bodies, which I am sure the Familists have not yet seen, 1 Cor. 15.24. then cometh the end, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Then, when the resurrection of the body shall be, Then shall be the end, when he shall render up the Kingdom to the Father. So the rendering up of the Kingdom to the Father, (which Saltmarsh faith, pag. 72. is even now, when the day dawneth, and the Daystar ariseth,) shall not be till the end, and till the general Resurrection of all be: And therefore Saltmarsh misseth a step in his new devised order, except he say with Libertines, and Hen. Nicholas, that the resurrection is to be exponed spiritually, as Hymaeneus and Philetus said, and there shall be no more resurrection, nor day of judgement, nor rendering of the Kingdom, nor heaven nor hell, but such as we see in this life, (as it is most like Saltm. believeth with all the Nation of the Familists) for the administration of the spirit is in this life, as well as the ministration of Law and Gospel were in this life. The Scripture speaks of the day of judgement, as of a thing not yet come, 2 Thess. 2.2. Let no man trouble you, neither by spirit, nor by word, nor by letter, as from us, as that the day of Christ is at hand. Then some by the spirit of Scripturelesse revelation, ●s now Anabaptists and Familists, have said, the day of judgement was near, or begun in this life; yea, the Scripture saith, It is a day apppointed of God, Acts 17.31. and showeth us the foregoing tokens of that day, beyond which there is no more time nor Gospel, as 1 Thess. 5.1, 2. Matth. 24.22, 23, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47. Matth. 25.31, &. 46. 2 Pet. 3.1.2, 3, & 10, 11, 12, 13, &. 1 Cor. 15.24, 25, 26. And what needed the Holy Ghost bid us watch and be sober, and beware that that day come not on us unawares, and tell us, if we have not oil in our Lamps at that nick of time, wh●n the shout shall be given that the Bridegroom is entered in his chamber, Matth. 25. there is no more place for repentance, or buying oil, or any possibility of salvation, when that day is once come; because, if the day of judgement be now, and the rendering up the Kingdom to the Father, be in this life, how is it that so many daily repent and escape out of the snare of the Devil? And the market of buying oil in this life, is not passed: For Peter, Act. 8. willeth Simon Magus, while he liveth, to repent and sue for pardon. And so the time of the offered Gospel, and the day of judgement cannot be both together Paul could never s●y, 1 Cor. 3. I could not write to you as to spiritual, but as to carnal, except he meant that he wrote to some spiritual man, nor could he say, the spiritual man discerneth all things except the last ministration, which is the spiritual ministration, were begun in the time that Paul wrote to the Corinthians, and then began the ministration of the Spirit, and our seeing of the Lord with open face, 2 Cor. 3. and so then was the rising of the dead, & the rendering of the Kingdom to the Father. And where are we now, If the d●●d have been a rising now these fifteen hundreth years, and a dying all this 〈◊〉▪ For Saltmarsh assured u●●hat the 〈◊〉 of the Kingdom is not in the end of 〈◊〉 ●orld, when the fullness of ●ime or ages is come, but it is a 〈…〉 in parts, till the fullness of the stature of 〈…〉 Ephes. 4.11, 12, 13. that we meet all in heaven, and the Lord Jesus his myst●cal body be filled up and perfected, and so long as Pastors, teachers, and a ministry shall be on earth, and when this shall be, the scripture telleth when the end shall c●me, 1 Cor. 15.24. and when all rule, power, and Authority shall be put down, and Christ's enemies subdued, and when all things shall be subdued. Now this is not in this life. 5 That Saltmarsh and his Spiritualists should stay under the ministration of Ordinances of preaching, praying, believing, hearing, reading, or that they should preach, is as unlawful as for Lot to remain in Sodom. But when is there a ministration that Peter, Paul, and believers in this life, should pray no more, when they are to pray continually? to hear and read no more, when John saith they are blessed who read, and Christ that they are blessed who hear and do; and they are to watch to the end, to grow in grace? CHAP. XX. Of the ceasing of Ordinances since the Apostles died as Saltmarsh teacheth. SInce Antichrist now reigneth, and Prophets, Apostles, Evangelists are no more, Saltmarsh Sparkles of glory. there is no warrant to labour a reformation like the Apostolic times. God hath no where said he will have them restored, but he aims at a pure spiritual worship, more glorious than that of the Apostles, when there shall be no Temple nor Ordinances; ●nd that place Ephes. 4 Till we all meet in the unity of Faith, is till he fill all things. Saltmarsh is for the ceasing of all ordinances since the 〈…〉 now Apostles ●●se. 1 ●or who 〈◊〉 perfect the Saints but Christ? Apostles cannot do it, and we 〈◊〉 no Apostles now nor any of the pure gifts of the holy Ghost. Doth the scripture any where speak of Apostles, Evangelists, Prophets, only for the first age, and Pastors and teachers only for the ages after? And that of Matth. 28. Lo I am with you to the end of the world is (if more clearly translated) to the finishing of the age, or that age of ministration, pag. 108, 109, 110, 111. Answ. It cannot be denied but Antichrist reigneth, but where? in false Doctrine in the Protestant Churches? It is most false. We have separated from Babylon. Nor is it true that Saltmarsh saith, local separation is Legal and Jewish, and hath begotten strife and abated love, p. 53. For separation out of Babylon cannot be Jewish, Separation from Rome lawful. when the Lord hath expressly commanded the Christians, come out of her my people; and a Church-separation, where there is nothing found, as to come out from the unclean Family of Love, is Christian not Jewish, except we should communicate with the unfruitful works of darkness, and not care to defile our garments. And Familists separation from Protestant Churches upon their own ground must be fleshly, legal, and Jewish, and hath begotten much 〈◊〉 and abated love. But any outward performance or duty done out of conscience of a command, even not to go to Mass, not to worship Jdols, is legal to Familists, if we do it not upon the impulsion of the Spirit separated from the command; as for corruption in conversation, if that be the reign of Antichrist (our separation (I confess) is to scarce) then must he reign more in Familists the uncleanest of sects, then in the truly godly who hate the deeds of the Nicolaitans. 2 Familists and Seekers would have no Churches reform according to the Apostolic pattern; because they think the Apostles legal and Jewish men, and they judge all externals and outward Ordinances, as hearing, baptism, praying, to be Jewish and legal, and hold that love is all. And another commandment there ought not to be. Upon this ground I judge Antinomians say, this is the only gospel-worke and way to believe, and there is no sin but unbelief; adultery, murder, sodomy, covenant-breach, perjury, treachery of Army's, Servants to Masters, are sins before men only, but not against God, and in these we are obliged by no Law, but to please one another in love, adultery is against no obligation of command, Saltmarsh free grace 193. 74.14● 154. Town 39.40. Honeycomb 95.37. Den sermon of the man of sin 9, 10. 3 Another more pure, and spiritual, and more glorious Ministration where love & all spirit reigns, then is warranted by the Doctrine of the Prophets and Apostles, we know not. Yet Saltmarsh pag. 194, 195. condemneth the Assembly of Divines, There are no new lights nor doctrines more to be expected, after the canon of holy Scripture is closed. the seven Churches of the Anabaptists, their confession and reformation, because they endeavour a Reformation only in some outward Ordinances, and not any purer or more glorious discoveries of God, or union with the spirit or glory. Why? and what cause is there? For these new discoveries and new lights of a more pure and glorious spirit, are either warranted by the Word of God in the Old and New Testament, or they are not warranted: If the first be said, the Assembly and Reformed Churches, Calvin and Luther, whom Saltmarsh carpeth at, as p. 107. dark, legal, and Jewish reformers, because they loved not the Spirit of the Family of Love, aught to have gone no further on to reform or measure the Temple then according to the golden Reed of the word of God. But Saltmarsh cannot away with any reformation, but such as setteth up a firmament of new lights especially of Antinomian and Familisticall wildfire to shine to men, and we confess we endeavour no new discoveries of that kind, for they are not known to the Apostles, such as that the justified cannot sin, their Adultery is no Adultery, they are as free of any indwelling sin as Jesus Christ. 2 They are not to be touched in Conscience for sin. 3 Nor to crave pardon. 4 Nor to do any duty because commanded in the Law. 5 Nor to believe that Christ died for sinners, rose for their righteousness. 6 Or to pray continually. 7 To hear. 8 To be baptised with Water, etc. Answ. 1. Paul saith, 1 Cor. 2.1. He determined to know nothing but Jesus Christ and him crucified, than Paul knew no discovery or new light, nor any more spiritual way that is all spirit, and a dispensation beyond the Law and that of the Prophets, and beyond the Gospel, which is that of the Spirit, all spirit, and pure spirit, For Paul would have, no doubt, desired to know it, yea, all other things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatever they be, are dung and loss to him in comparison of the superexcellent knowledge of Christ Jesus our Lord, Phil. 3.2. John the Apostle who saw so many Divine revelations and discoveries of the spirit, if any man else, must be above Law and Gospel, and up at this highest and most spiritual discovery: But John even in his actual visions, and spiritual ravishments, Revel. 1.10. was never beyond sinning, and a capacity of exhortations, consolations, and rebukes for Idolatry, as is clear, Revel. 1.16, 17. Revel 19.10. Revel. 22.8, 9 Then there can be no such pure and spiritual dispensation to the Saints in this life as is beyond all ordinances of exhortation, consolation, rebukes; for the Holy ghost telleth us that John, in the discoveries of God that are most spiritual, had need of these. Fear not, I am the first and the last, and see thou do it not, I am thy fellow-servant, worship God. 2▪ It will be found that the anointing and the holy spirit that leads in truth, leadeth by no other means then by the word preached, Rom. 10.14. Esa. 59.19, 20, 21. But if these new discoveries be not warranted by the word, they must be the traditions of men, and argue the imperfection of the word of God; and if they be another Gospel, then though the Apostles or an Angel from heaven preach them, let alone Familists, we are to pronounce them as accursed, knowing well, 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 soul, to make wise the simple, Psa. 19.7. and that new spirit must involve us under a curse, and the breach of a commandment, if we add 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 contrary 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 Sun, or of the Moon, or of a Candle, Revel. 21.22, 23. chap. 22.5. and so are freed of their bodies, and glorified with the Lamb, and such as see God face to face, and are not in the dark moonlight 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 sin not, Pro. 20.9. 1 Joh. 1.8, 9, 10. Eccles. 7.20 nor of any beyond the reach of praying, believing, 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 fullness of Christ. For the most perfect and most spiritual, that are all Spirit, shall have mortal 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 loins of their mind, and so ruled by ordinances. 5. It is true, Christ only perfecteth, as the principal 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 Ministry there is, and believers, till Christ's second coming 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 prevail 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 Christ's second coming. 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, The place Mat. 28.19. ●0. proveth that a ministry there must be, and a Church, till Christ's second coming, what ever Seekers and Saltmarsh say on the contrary. not of glory. And sure his Interpretation comes not from all spirit, nor must we take his allegories, types, corrupt glosses, fancied 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 forgiveness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it cannot be that it hath not forgiveness for that age, because it is punished with eternal damnation. Matth. 21.19. Let no fruit grow on thee for ever, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Saltmarsh his new Discovery of all Spirit, must say, the Figtree for all this might bring forth fruit the next age. Luke 1.55. as he spoke 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. Christ's sheep shall never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, perish. He that liveth (saith Christ, John 11.26.) and believeth in me, shall, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, never die. But do 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 darkness is reserved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for ever. The darkness of hell endureth not for an age only. 3. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is simply everlasting, and that which hath no end, John 3.16. He that believeth shall not perish, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but hath eternal life; that is, not life for an age only. So John 3.36. John 4.14. John 4.36. He gathereth fruit to life eternal, John 5.24. John 6.40. v. 54. John 10.28. John 17.2. Acts 13.46. and ye judge yourselves unworthy of eternal 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 sign of thy coming, 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 do cease in the next age, then must there be no Saints on earth now, but only in the first age after Christ's resurrection: For this promise of Christ's presence, is extended not to Apostles only (for Christ walketh with all true Churches, Rev. 10.2.) but to all the faithful. 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 kingdom, nor Sceptre of Word or Ordinances. He reigns 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 righteousness preached, which is the Sceptre of his Kingdom, no Sword of the Spirit coming out at his Mouth, no word of the Kingdom, no Ambassadors, no Ministers of the Gospel, his Kingdom had an end above fourteen hundred years ago. 6. Now to all this we must say, Christ's 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 spiritual way of all Spirit. And yet after his ascension, and ceasing of Apostles, he led them by a retrograde motion, and ●ook away all ordinances of the preached Word, all Seals, all Preachers and witnesses, all Churches, and they have been so under a darker than a Law-dispensation these fourteen hundred years, and shall be till men of the Family stamp shall arise, even men that are all pure spirit, such as H. Nicholas, and Mr. del, Randall and Saltmarsh, who teach that believers cannot sin, nor confess sin, nor are to walk in any Commandment of God, nor after any Ordinance of Word, covenant of Grace, Seales, Faith, Prayer. etc. 16. In this most pure, most spiritual manifestation of God (saith he pag. 36.) all shall be spiritual Disciples. This ministry is of the whole body of the Saints, not of one Tribe, or sort of men, page 51, 52. and that immediately in all gifts and operations, without studying or industry. Answ. Here 1. all distinction of Church-Officers, which Paul saith, Saltmarsh taketh away all ministry, and calling thereunto, and maketh all Saints Preachers without industry and study, in his third orb or circle of ministration. 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 only those that are sent, Rom. 10.14. and only such as have such and such operations in Christ's body, 1 Corinth. 12.19. Rom. 12.4. But it is apparent, Familists dream 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, than 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 clear 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 be, 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 point upon tradition from Familisis. 17. The Christian is and was (saith he 93, 94.) under Prelacy, Presbytery, Baptism, Independency, etc. Why not under Popery, Socinianism, arianism, Judaisme, and the profession of all these? For they are Christians, believers, and saved under all Religions, by H. Nicholas his grounds, Mr. Saltmarsh indifferent in all external worship. who saith, we may deny Christ and Religion before men. 2. Saltmarsh saith, p. 100, 101. under all these Religions (he excludes not Gentilism) if they wait to come up to higher revelations of the Spirit when discovered, they are true and spiritual Disciples of Jesus Christ. This is grace universal, 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 righteousness by the Law and works. CHAP. XXI. The Doctrine of Saltmarsh and Familists touching Magistracy, and Spiritual discerning of Saints amongst themselves. Magistracy (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 wisdom, justice and righteousness, are his unction now. Page 138. They are set up more specially to minister peace and judgement to God's 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 spiritual Kings, and Prophets, and Priests under Chr●●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 Christ's 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 God's 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, etc. And by this every Magistrate must be a Christian ●f an image of the Mediators power; or then no Christian, or spiritual 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 spiritual, having no flesh, how are they under Magistrates? The flesh is to Saltmarsh that which is under Law, H.N. Spirit land, c. 34. Sect. 8, 9 c. 37. Sect 9▪ c. 8 4. One man of God ●or●eth not ov●●●nother: that were slavery. 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 sin, nor in Christ? And is a believer obliged to confess murder, parricide, adultery, to a Magistrate who is a man, and to crave him pardon, when Saltmarsh saith, he is not to confess any sins to God, page ●92 He see●s to grant Magistracy, and so do the Familists in their petition to King James, But it was their doctrine there should be no Magistrate▪ 141, 142. 19 Spiritual men may know each other in Spirit and in Truth, as men know men by the voice, features, statures of the outward man. Of the discerning of the Spirits that Familists have, & certain knowledge they 〈…〉 know one another. An. 'tis true, there is a spiritual instinct that will try the spirits, but dull in many, & cannot go in to election & reprobation, nor do Seekers, and Familists any other thing then take their marks by the Moon, when they say, Presbyterians, Divines of the Assembly, to their spirits, are the Antichrist, the false Prophet. 2 Familists will have none judged Heretics, 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 Heretics to be avoided, as one man by sense knoweth another. 3 Let us judge none before the day: tares grow and go for wheat even to the most spiritual. 4 The Familists of New England take on them to judge who are elect and who are reprobate: and Saltmarsh will have one Saint to know another, as well as we know one another by voice, features, statures of the outward man; then must the light of this new spirit be as certain as our knowledge by sense, why then are we bidden, try the spirits, and believe not every spirit? Peter (saith he pag. 150, 151, 152.) walked in his fleshly appearance with his sword, not knowing God was to call him out of that dispensation of the flesh to more glory, into the same glory he had with God before the world was. Eye for eye, and wars, are from the Law and legal principles. Ans. Peter was not called to the glory that Christ had with his father before the world was, in this life, so long as his flesh needed the defence of a sword, except heaven and the resurrection be in this life while we are clothed with flesh, as Familists teach. 2 Sinless, Gall-less, self-defence and defensive wars, without malice, desire of revenge, Famil●sts are against all wars. are perpetual moral duties under the Gospel obliging the most spiritual man by the sixth Commandment (thou shalt not murder) to defend his own and brother's life from unjust violence, Eph. 5.28. 1 Chro. 12.1.2.22.36. 1 Sam. 26.2. 2 Kings 6.32. 1 Sam 14.44. Pro. 24.11. So Fortunius Garcias Comment. in l. ut vim vi ff. de justit & jure. So the Law l. Gener. c. de decur. l. 10. l. si alius § bellissime ubique gloss. in vers. etc. Ferdin. Vasquez. illustr. question. l. 1. c. 8.11.18. the Gospel, the spirit looseth no man from the Law of nature (thou shalt not murder). 2 Eye for eye, was a judicial Law, falsely exponed by the Pharisees to maintatne hatred of our enemy, and private revenge, which both Law and Gospel forbids. 3 If because we are clothed with flesh, we may not in an innocent way defend ourselves, as the worms and all beasts do, but the Gospel must forbid this, the Gospel must forbid to eat, drink, sleep, cloth ourselves. 4 Saltmarsh in this condemneth Christians and Familists to bear arms, or to be Magistrates, the contrary of which is their daily practice, (preserve thyself) and (deny thyself) are nor contrary as Saltmarsh imagineth, pag. 160. nor did God ever command contraries in Law and Gospel. CHAP. XXII. The highest discovery Familists have of Christ, to wit, that he is a man only figuratively not true man. OF the highest & last discovery of God to man saith Saltm. 201. They say (speaking of Familists) Adam was a way by which God preached first to man, and was not the first man in whom all stood and fell, The first & second Adam men only in figures not truly and realy by the way of Saltmarsh. but a way by which this mystery of God was made to appear first to the creation, and Adam held forth nature or a part of this creation in communion with God as to grace and love while he stood, and another part of the creation or nature out of communion with God, as to love and grace, (he should say as to no love, no grace) but in communion or union to God as to Law and Justice, & thus they interpret these scriptures of man's first glory, & fall, less in the very letter, and more in the mystery, and in this twofold state were all the rest, Cain and Abel etc.— They say the Gospel or fullness of time of the clearer discovery of this mystery was the Lor● Jesus himself, or God manifested in the flesh, or as in one man, a figure of the whole mystery, as to grace and love, or God in flesh, or in his; or of God in that other part of his creation his Church or Saints— And all that Christ did from his childhood to his crucifing, death, and cross, was a discovery of God by this figure in the whole mystery, how God is in all his, & how he works, & hath his times of law and of graces, and gospel, of crucifing and offering up all to death through the eternal spirit which is the blood of the everlasting Covenant, or Seal, whereby God witnesseth to his people, that he is their God, and they his people, by killing all the strength, and life, and power of the first creation, and carrying it up into a more excellent life, his own Spirit: And so all Christ's birth, growing, submitting to ordinanecs, crucifying, death, burial, resurrection, ascension, were so many discoveries as to us in the flesh, of the whole mystery of God in the Saints, made out in these parts and degrees, and several ages and conditions, to show how God weakens and brings to nothing the life of nature, or of this creation in which he will dwell, and make his Tabernacle, and carry it up into a higher and more excellent life, even himself and his own glory: So, as they say, all that is spoken of Christ, as in that person that was born of a virgin, who was crucified, dead and buried, risen and ascended, is spoken in figure, (in a mystery▪ an allegory, not in Christ as a true real man) of the 〈…〉 into which God enters, or is born into the world, and so 〈…〉 along with him, through several administrations into 〈◊〉. Answ. In all this observe a greater and higher mystery of Familists then in Antinomians, though they be birds of the same nest. Saltmarsh speaks of them in the third person▪ that he may seem not to own them, but they are his own Sparkles of vain glory, while as he would speak his Antinomianism and Familisme, in so high, mysterious, sublime a strain, so far above and beyond the L●tter, and written Scripture, that Mr. Gattaker, and those whom he calleth Legali●ts, do not understand him, page 320 3●1▪ The same very thing saith Calvin of Libertines, They used strange and dark language, so prating of Spiritual things, that they could not be understood Instruct. adve●s. Libertinos, cap, 3. in Opus●▪ p 435. Caeterum obscuro & peregrino sermone utebantur, ut de rebus spiritualibus ob●annientes minimè intelligi possent Libertini. But lest this high and last discovery of the Spirit, should not be known to all the Familists of England, he will reveal it them, and in print too, to all Legalists, whereas before we heard Familists reveal their secrets, but to some few of the perfect●●● of their own Tribe. So H. Nicholas tells us, Exhor. 1. c. 6. Sect. 5.7 8, 9 And in his Elidad. Sect. 5. But 1. there is nothing of the first Adam's sin imputed to us: that is plainly denied: They say Adam was a way, that is, a figure, mystery, or example, by which God preached first to man, Law, Justice and Wrath, and was not the first man in whom all stood and fell. What then? He was not a material man at all, it was no tree, no fruit, no eating material or bodily. For all that is according to the Familists way, to expone the word in the letter and fl●sh, not in the Spirit. For saith he, thus they interpret 〈◊〉 Scriptures of man's first glory and fall, less in the very Letter, and more in the mystery. So to expone all the histories of the first Adam, and of Christ, not in the Historical, Literal, and Grammatical sense, but in the Mysterious, Allegorical, and Spiritual sense, is the way of Legalists; who (say they) follow the Letter, and know nothing of the Spirit; but the Letter killeth, and the Spirit quickeneth. Read Philosophy dissected, and the pieces called Theologia Germanica, and the Bright Star, and H. Nicholas his Exhortations and Documentals, and you shall find strange Allegories. And Saltmarsh is as Monkish in Allegories as they. 2. Antinomians tell us often of imputed righteousness, which supposeth Christ was a true real Man, and God-Man in one person, and that we are saved by the merit an satisfaction of his obedience and death imputed to us. But Saltmarsh and Familists her● tell us, Christ is a mere figure, sampler, document or example only, in which God discovers to us grace and love, And, all that is spoken of Christ as in that person, (not in that person really, but figuratively as in that person) that was borne of a virgin, who was circumcised▪ etc. is spoken in figure of the whole nature. What? Was not Christ real and very Man, our only surety, Mediator, High Priest, who offered a real sacrifice for us? Is he nothing but a figure? and if Adam was not the first man in whom all stood and fell, so that all have sinned in him, neither can Christ be the second Man, in whom all his sons are justified, redeemed, and saved. But Familists deny that Adam was the first man in whom all stood and fell, as Saltmarsh told us before, and therefore Familists deny that doctrine of the first and second Adam, Rom. 5. and 1 Cor, 15. 3. It is a mystery, that all that Christ did from his childhood to his crucifying, death, and cross, was a discovery of God by this Figure in the whole mystery, how God is in all his, and works and hath his times of Law-crucifying, etc. Was his crucifying but a discovery, or a document of God by this figure? The Scripture riseth higher: He was wounded for our transgression, he was bruised for our iniquity, the chastisement of our peace was upon him, with his stripes we are healed, Esai. 53. And him that knew no sin, God made sin for us, that we might be made the righteousness of God in him, as it is 2 Cor. 5.21. And in his own self on the tree he bore our sins, 1 Pet. 2.24. The Familists make Christ a discovery, and a teaching figure, not a true Man. The Socinians make him a Man, but a mere example of patient suffering, if we follow him, his example will save us; but they denied he paid a real satisfactory ransom to God's justice for us. 4. By Christ's death (say they) God witnesseth to his people that he is their God and they his people, by killing all their strength and life, and power of the first creation, and carrying it up to a more excellent and glorious life, his own Spirit. How killed Christ the strength, life and power of the first creation? Christ is but a figure, and Christ but suffers (saith Gortine) and dies in us, when we who bear his Image (For Man saith Saltmarsh, p. 3, 4. is created according to the Image of God, which was Jesus Christ) do suffer and die, for God cannot die. And to this agreeth well what Saltmarsh saith, p. 288. Others say (he himself and Familists, in opposition to Protestants, who make Gospel-administration to stand in repentance, faith, sanctification justification, 285, 286. the mystery of salvation is no other than Immanuel, or God with us, Christ being no more but an anointed one, and that anointed one is our nature or weakness, anointed with the Spirit, even God himself who is strength. And this mystery of great and exceeding glory, is revealed in pieces and parts, and after the manner of men, according to the infirmity of our flesh, within the Christian in graces, etc. and in the Scriptures, or expressions and forms without the Christian: then is Christ crucified nothing but a believer graced within with God's Image. And p. 283. he saith, O how doth the pure appearance of God power shame upon all flesh, and fleshly glory,— Either by letter or by graces, the day of the Lord will be upon all our Cedars and Okes. Now a Saint anointed, is God manifested in the flesh to Saltmarsh, and will the Lord powre shame on God manifested in the flesh? or is the day of the Lord against Christ revealed within the Christian in graces, and in the Scriptures without the Christian? Then is God's wrath kindled against grace within, and Scripture without; brave Divinity. The Scripture saith not, that Christ on the Cross killed the strength, life, and power of the first creation, that is, Gospel-grace, believing, and God manifested in the Saints, that is, the new creature in them; and the first creation, that is, as they say, the natu●rall faculties of knowing, willing, nilling; so as the holy Ghost, and the Lord Jesus must come in place of these faculties, and in us, love, fear, believe rejoice; and we & all our powers that we had in creation, must be dead passive organs; Industry, Arts, Sciences, Tongues, Labouring, acting of Duties, quite removed, as flesh and corruption, and we turned in all spirit. See Rise reign, Er. 1, 2. For Saltm. saith, Sparkles of Glory, 230, 231. all other askings or seekings of God, which are not thus in Spirit, or in the will or mind of God, in some evidence or pure work of the Spirit, is but the askings of creatures, as creatures. All exhortations in Scripture to this duty, as, Seek ye my face, Pray continually, are only then rightly, effectually, and properly applied and obeyed, when the Spirit of God doth it in the Christian, when the Spirit of God breathes in, and reveals the will of God, and acts in the duty, or expressions, and the Christian speaks in himself, or the presence of others, that mind of God, and so the Spirit of God clothes itself in flesh, or letter, or expressions as to the outward man. If by a pure work of the Spirit, Saltmarsh mean, that the Spirit acteth as the principal determining, moving, acting cause, carrying on the work so, as our Spirit, and natural faculties of mind, will, affection, have their own subordinate, and inferior active influence in the work, the holy Ghost helping our infirmities, it is good; but this is no new light, nor Familisticall secret of all Spirit, but that which Protestants teach against Den, and other Arminians, & old liars, and new lights. But ● fear, a pure work of the Spirit, is as much as the Spirit acts purely, wholly, only, in praying, and all supernatural acts, and the natural faculties, strength, power and life of the first creation are destroyed and annihilated, so as we are dead passive Organs, doing nothing, but the Spirit doth all, as Libertines say: Second causes work nothing, but God, as the soul of all, worketh all in all creatures. This is the secret, and so the praying, and all the supernatural duties of believers, are pure works of the Spirit, and works of all Spirit, and perfect according to the rigour of the Law: for the acts of the pure Spirit admitting of no retardment, pollution, or sin from our nature, must be as perfect as pure works of Angels. And if our natural faculties be not wholly dead, they are but acts of the creature, as the creature: then are all our supernatural personal duties, no less perfect and sinless, than the imputed righteousness and actings of Christ. 2. Then the holy Spirit only, is to be blamed, when either the Saints pray not, or pray not in the Spirit, or not with that fervour, 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 fear, 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 supernatural, which cannot be if the Saints have no more active influence in all these, than stones & blocks have; for that is none at all: then are we mere passive and dead in all these▪ than must a praying Christian be God, or his Spirit manifested in the flesh, as to this; and a Christian believing, 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, Praying is to Familists a part of Legal bondage. and not yet brought into the glorious liberty of the sons of God, Rom. 8. they are under the ministration of prayer, as children are to a Father in nonage vnd pupillage. 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 from God, it is true, praying argueth some Bondage, & want of full and complete redemption, that we, as women travelling in birth, long after. But Saltmarsh meaneth of Legal Bondage and fear of the curse, and fleshly and carnal fear, and most blasphemously he makes Paul's thrice praying to remove the Messenger of Satan, & Christ's thrice praying, O my Father, if it be possible, remove this cup, not be praying in the sp●irit, but in weakness, or the flesh, according to their own wills; which must make praying in faith to be in the same act, praying out of legal and fleshly unbelief, and make Christ under a fit of unbelief, and not to pray in the Spirit, when he said, Remove this Cup, etc. Now Saltmarsh could not have brought a place more against himself, to prove that prayer is not a fit of Legal bondage, then Rom. 8. For it is said, v. 15. For ye have not received the spirit of bondage again to fear, but the spirit of Adoption, whereby we cry, Abba, Father. 23. The mere Commandments and letter of Scripture, is not a Law to a Christian, Saltmarsh holdeth that neither written law nor Gospel is any obliging Rule to the creature. 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 believer to pray, believe, give alms, or not to kill his father or King; but when the H. Ghost breatheth in the soul to do these duties, then if a believer whore, swear, kill, rob, blaspheme, misbeleeve, etc. he sins not against any command in Law or Gospel, because the holy Spirit acted him not to abstain, and God the holy Ghost is the only cause of all the sins of the Saints, because he concurres not with more than the letter, even with saving grace, to prevent these sins. We sin not in not praying, not believing, when the grace of God joins not; then a man being in Christ, may whore, rob, blaspheme, misbeleeve, etc. if God will be wanting to him with his flow, and out●shinings of free grace, let him see to it, blame himself, he fails against no Law, Commandment, or Obligation. Libertines taught the very same, to wit, That God is the only cause of sin, Calvin Inst. advers. Libert, c. 13. c. 14. c. 15. p 445, 446, 447, 448. no creature, Man nor Angel is to be rebuked or punished for sin, God sins in them. Oh blasphemy! 2. We never said, that the mere Commandments and Letter of the Scripture, is our obliging rule, as the Letter is a thing of Ink, and a Paper, divided from the natural 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 L●w written in the heart lays on us. But this is as much as when a Sectary being justified, robbeth and killeth the innocent, he fails nothing against this written commandment, (Thou shalt not murder) and a Saint cannot sin, yea if the Law written in the heart, excite him not to abstain, he sins against no commandment 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 formal object of our faith, the Judge of controversies, and that is then lawful, that every unwarranted spirit biddeth us do and believe. 3. The Law written in our hearts, is either an obliging Law to the Christian, because it is only 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 less revelation, if then a Spirit in the heart, command Becold & Knippe●d●●ing to ●oe a●ts of murder and Rebellion, ●s they did, they 〈◊〉 in not obeying these impulsions, which yet are contrary to the revealed will of God. Now it is a contradiction i● 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 mere Commandemement and Letter of the Scripture, the last obliging law at least to a Christian. And then yet when the Spirit does not conjoin his sweetest breathe to procure in us an holy abstinence from murder, harlotry, perjury; but the Christian falls in these sins, he sins not, because no man sins, when he doth what he is not obliged to forbear, or not to do: For every one that sinneth, doth against an obliging Rule. But when there is no inspiration, nor actual 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 only Rule that obligeth a Christian, it must oblige as it stirreth and moveth us, then when it stirs or works not, it is no Rule; and if so, in all the sins committed by Christians, be they never so heinous, the Christian sins not; for he go●s against no Law, no● any obliging Commandment. CHAP. XXIV. Of the Indulgence of sinning under Law and Gospel, granted by the Familists. GOd had a time before Christ came in the Spirit, as he had before Christ came in the flesh, in which he suffered with patience their sins; so— now under Episcopacy, Independency, Presbytery, he useth much forbearance; but he hath a time in which he will judge the world, and destroy Antichrist, and then shall all the Saints Indulgencies cease to all these things under which they are walking, some in conscience, some in liberty. Sparkles, 251, 252, 253. Answ. The Scripture speaketh of no Indulgency to sinning after the revealed Gospel; because after his ascension he came both in the flesh and Spirit, and men have no excuse for their sins. Acts 14.16. Acts 17.30. In times of ignorance God winked, but now, even in Paul's time, he commands all to repent. 2 Cor. 6.2. Behold now is the day of salvation. And Rom. 13.12. Now the night is far spent, and the day is at hand. The Gospel day is dawn, a day of the Spirit beyond the Gospel day the Scripture knoweth not, except the incomming of the Jews, which is a Gospel day, in which the Moon light shall be as the Sun in his full strength. 2. Here is a new Familistical day of judgement begun in this life, and why not also the Libertine and Nicolaitan resurrection in this life? 3. Sinning in conscience and liberty excuseth no sin, nor can Saint's sin at all in the Antinomian way, as is proven, and shall be hereafter, God willing. Now under Episcopacy must God give dispensations to Prelatical Saint●, under that Antichristian ministration, to bow to Altars, and 〈◊〉, to all their Popery that now they profess and practice, and they sin not in that case; yea, and such walk with God in all ●is removes, p. 316. and in all outward religious Administrations, page 314. and even following Popery. CHAP. XXV. Familists will have us to be very Christ or Christed and Godded. 25 SOme say, CHRIST in us is no other than the habit of grace, and such a work of sanctification wrought by the graces of the Spirit, We are Christ, and made very Christ, & God manifested in the flesh by the Familists way. and this they say, is CHRIST form in us. This the Protestant Generally. Others say, CHRIST in us is, when we are made the anointed of God, which is Christ, or the whole entire Christ, as one spiritual new man, 1 Cor. 12.12. and that the Image of Christ in us, is Christ manifested in our flesh as to sufferings, and death, whereby the flesh is crucified in the power of God, and of the Spirit, the outward man or flesh dying daily, and it is no more we that live, but Christ manifested in us, as in resurrection, Sparkles, 255, 256. Answ. Saltmarsh here quits the Protestant, but leaves him with a slander and blot, that Christ in a Christian is but a habit of mortification: but he speaks nothing of imputed righteousness, and Christ living by faith in the heart, which he knows the Protestant teacheth to be Christ in the Saints, the hope of glory. 2. He takes him to H. Nicholas, and makes every Saint one entire whole Christ, and the whole mystical body of the Catholic Church in every believer, 1 Cor. 12.12. that is, every man is Christ, and God manifested in the flesh, and Godded with God, and Christed with Christ in suffering: and this is all the incarnation of God, and crucifying of the Lord of glory, that Saltmarsh will allow us. But we believe Christ died, and rose, and in our flesh is sitting at the right hand of God, and withal, that in a spiritual manner he dwells in us by faith, clothing a sinner in his whites of glory, and breathing, living, acting in him as in a Tabernacle, a redeemed and graced palace, which he will cast down, and raise up at the last day, and plaster, and more than over-gold with finest purest glory; This is Christ in us, the hope of Glory. CHAP. XXVI. The Familists fancy of our passing from one ministration to another of higher glory in this life, and the Lords Prayer, and Christian Sabbath. 27 THere is a fiery trial of the Spirit, Sparkles of glory, 256, 57 1 Cor. 3.13.15. 2 Pet. 3.10. Rev. 2.9. in which a Christian passing from Law to Gospel, and from a Gospel state of graces, gifts and ordinances, to more glorious manifestations of God, and all Spirit, burneth and crucifieth all his former works and ministrations, as vile and nothing. Familists fancy a day o● judgement in this life, in which we cast of all our former ministrations, and enter into a new ministration of all Spirit and glory. Answ. Law or Gospel-merit, are daily to be burnt and trampled under foot, and not only when we pass from Law to Gospel, except men under the old Testament be saved by law-righteousness. 2. When we pass from Law to Gospel, we leave shadows, and approach nearer to the Sun, and the night-torches of ceremonies are blown out, because the day dawneth. But that we are to admit new lights contradicent to the old, is an untruth: there was ever the same truth from the beginning, 1 John 1.1. Jer. 6.16. Gen. 3.16. Heb. 13.8. neither Christ nor Truth wears out of fashion, the matter is not thus. It was not of old, Confess sin, and now it is sin to Saints to confess sin. Nor was it of old, that David was justified by works; but now Paul is justified without works by the imputed righteousness of Christ. Nor was it of old, a pardoned man can sin, and is forbidden to murder; but now a pardoned man can not sin, & no written law forbids a Saint to murder. Thus, we burn no, we crucify no truths, no acts of righteousness, the grace of God commands them now, as then, Tit. 2.11.12. and never bade crucify them. Thus we wash our hands of new lights, or rather new lies, contradicent to old truths; new and clearer manifestations of ancient Christ, are our new lights. 2. 1 Cor. 3. There is no passing from Law to Gospel, the Law and Gospel-truths are never called Hay and Stubble, and opposed to silver and gold; truth is not opposed to truth. 2. God burns that trash, law-merits we are to burn. 3. That hay is laid upon a golden foundation, Christ; Law or Gospel-merits are not builded on Christ: the Spirit expones not this text so as Saltmarsh doth. 3. It is Saltmarsh his hap to misexpone all places for the last judgement, and the resurrection of the body. I dare say, the Spirit of truth never minded his passing from one ministration to another, 2 Pet. 3. the burning of the earth, and the works of it, is not men's burning of all their works. For 1. Scoffers mock the last day, and the promise of Christ's coming, but not the joyful day of their passing from their scoffing, merits, self-righteousness, to a new ministration of glory. 2. Peter minded a real, not metaphorical destroying of the world in Noah's time, not with figurative, but most real waters, and from that of burning the earth with fire really, not figuratively. 3. The whole frame of the creation here is put out of order, v. 10.11. 4. It is the day that shall come as a Thief in the night; which is the day of judgement, Matth. 24.43, 44. 1 Thess. 5.1.2. 5. It is the day before which God will gather in his own, willing them to be saved. 6. It is called, The day of the Lord, v. 4.9, 10. I should not spend time to refute such new dreams. Of the Lord's Prayer. 28. Page 262, 263. Saltmarsh censures the Lords Prayer, as a legal piece, because it says, Our Father which art in heaven; but as we are not to dream of a local God, so neither should our thoughts be creeping low, and clayie in prayer. 29. The Spiritual Christian knows no Sabbath but the bosom of the Father, 266. Answ. No wonder Antinomians destroy the fourth Commandment, they destroy the other nine, Saltmarsh and Familists are against the Lord's day. and all the letter of the Bible, as fleshly, and a kill Letter. I believe the Lords day is moral and perpetually moral till Christ's coming, from Gen. 2.2. Exod. 20.8 Deut. 5.12. Matth. 24.20. John 19.42. Luke 24.56. 1 Cor. 16.1. Acts 20.7. Rev. 1.10. Let Saltmarsh and Familists call for the book of sports on the Lord's day: I knew never any truly Godly in either Kingdom despise the Lords day. 30. The Scriptures, or writings, are the true Scriptures; Familists are against the written Scripture. not as they are merely in their Grammatical construction & sense, or common reading, which any that understand the Hebrew and Greek may perceive. And according to such and such interpretations, are not to be imposed as mere things of Faith and Fundamentals; Sparkles, 269. but so far as the Spirit of God reveals them to be the very mind of God, else they are received for the authority of Man. The Pharisees had the Scriptures in the Letter. Answ. Scriptures are not the word of God, but in their Grammatical sense and reading; otherwise Jew's and Pharisees have not the Scriptures in the letter, that is, in the true literal sense; for the Pharisees corrupted the Scriptures, and made them null: the literal sense is the most spiritual sense, because Familisticall and Popish allegories, and new-light-senses, are wildfire, not God's word. Saltmarsh and H.N. do as corruptly also expone Scripture as the Pharisees did of old. For example, 1 Tim. 3. God manifested in the flesh, and Zach. 13.3, 4, 5. and 2 Pet. 3.1, 2, 3, 4, etc. and Rom. 5. that notable place concerning the first and second Adam, and 2 Thess. 2. and the place, Rev. 11.1, 2. where Saltmarsh saith, p. 17. the outer Court of the Temple, trodden upon by the Gentiles, is the flesh and first creation, and all outward administrations, and many the like, so as they leave off to be the word of God, being abused by their fantastical allegories and senses, that are not the mind of the Spirit, nor his scope. 2. If ye receive not Fundamentals, but in so far, as the Spirit reveals them in the literal sense, ye do well. But a natural Spirit may receive the Orthodox sound sense, and be far from inward revelation, that makes the word effectual. 3. We will no man to receive the Word beleevingly, because men or Churches command so to do. But of this before: the same is Swenckfields' argument. CHAP. XXVII. How Ordinances and the letter of the Word are Instruments of conveying of Christ and his grace ●o us, and neither adored of us, nor useless to us. 31. NO outward Ordinance or Ministration of the Creature, or of Letter, can convey or confer any spiritual thing, they are but images or shadows of spiritual things, the seeing of things darkly, as in a glass, 1 Cor. 13. Sparkles of glory, p. 247. Answ. This is that which Swenckfield and Mr. del, and all Libertines teach, that the written, read, and preached Word, is no instrument of saving souls; because it is not an effectual instrument without the Spirit; but the word internal, or the Spirit within teaching, must be all; then is every man's inward word, Spirit, Conscience, his Bible, Rule and obliging L●w: and every man is obliged to follow his blind guide, his conscience, and then he is not infallible. Hence no compulsion in matters of Conscience; yea, nor in Polygamy, murder, For the Word is no Rule, say Familists. 2. There is not one faith, but every man hath a faith and Religion of his own, by which he is saved. 32 Saltmarsh now riseth higher, for whereas he said, Free grace c. 49. p. 179, 180. To do any thing merely as commanded from the power of an outward commandment, brings but forth legal and mixed service, or at best finer hypocrisy. Now he saith in his Sparkles of glory, now the outward Ordinance or ministration of the creature or of the letter cannot convey spiritual things to us, and epist. to the Reader p. 6. The other opinion (of Protestants) is that the letting up of such a form (of worshipping God in ordinances, scripture, letter of the word, praying, faith, habits of graces, etc.) is an immediate way of fixing God and his Spirit upon it; which is indeed, a finer kind of Idolatry, The mind of Saltmarsh and his Familists concerning ordinances such as scripture, praying, preaching, sacraments etc. to conceive that God enters into outward things, and conveys his al-glorious and almighty spirit by them, when as they are only signs, figures, and Images of more spiritual things enjoyed, or to be enjoyed, and that of God's appearance, and conveyance of himself in outward things according to this opinion, is such as the Papists hold, as to Images, etc. Or things conferring grace ex opere operato, and all Idolaters accordingly conceiving that God immediately informs and glorifies, and spiritualizeth those forms and figures to the beholders; as the Israelites when the Calf was made cried these are thy Gods O Israel. I know Ordinances used in their true nature and as things that are the parables, figures, and types of spiritual things, are not to be rejected, but many Christians do sweetly partake of them in this their estate of weakness or bondage, wherein God makes heavenly things appear by earthly, that men as Thomas may see and believe, though blessed are they that have not seen, and yet do believe.— Th●re is something of the mystery of God in this, and something of a mystery of Satan in it: That of God is this, that the Lord doth in much wisdom suffer the weakness of some spiritual men to come forth, and by this he carrieth spiritual things in more mystery, and manageth the glory of his spirit through ways and things which are an offence and scandal before the world, by which some stumble and fall and are broken, Christ was set up for the falling as well as rising of many in Israel. That of Satan is this, of reproaching the pure spirit of God by reproaches, viz. Of praying by the spirit, and preaching by the spirit, and new revelations, and new lights, thus making the world blaspheme, and the weaker Saints afraid of the glory of the spirit▪ lest it prove delusions. Answ. Here is, good Reader, a more avowed reproaching of the wisdom of God in Ordinances, Familists and Antinomians willingly mistake and pervert Scripture, while they conceive the letter that killeth (which is the Law of wo●ks, as opposed to the Gospel, and nothing else,) to be the whole Ordinances of God as in forms, that is, the written scriptures, praying, preaching, seals, hearing, conference, and that if we believe, God conveys his spirit in, or by these, What is meant by le●ter and Spirit in the Gospel. we are Idolaters and worship God in forms, images and signs: the very Doctrine of H. Nicholas, but Rom. 7.6. the oldness of the letter is the law commanding entire and absolutely perfect obedience under a curse, and having no promise of the spirit and grace, to obey, and this oldness of the letter is the mere letter of the law, as law-holding us as the Sons of the old Adam under condemnation. And the newness of the spirit is the grace of the Gospel enabling 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 sin, for the oldness of the letter is opposed to the newness 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 oldness of the letter, or of the law is not contrary to the ordinances of scripture, Hearing, Praying, Sacraments; for then the law should condemn and forbid all these, which it doth not. 2 Because Paul had called the Law the oldness of the letter, some might say, than the Law is essentially an ill thing, and sin. He answereth, ver. 7. What shall we say then? is the Law sin? God forbid. Then it is clear, by the oldness of the letter, he meant the law. 3 The oldness of the letter is opposed in the Text to the newness of the spirit, than the oldness 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 divers, never opposite or contrary. And 2 Cor. 3. the letter is not the written word, and seals, and ordinances, and Ministers preaching the Gospel. 1 Because Paul saith expressly, 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 Miinisters of the spirit, not of the letter, not because they preached not the letter, and external word of the cross 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 expressly 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 eternal wrath, and for that a kill letter, yea, for that, the ministration of death, the letter is not then new Testament ordinances, as the written and preached Gospel and seals of the Covenant, for as these are written on paper, and not on the heart, they are also a kill 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 spiritualness, 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, than the written Law, as it is here spoken of, is not a naked sign, figure, and shadow, But a spiritual 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 seals, and that as they are mere forms, 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 seals of the new Covenant, and expressly the Lords Supper, are not in this sense a letter, a mere sign, figure, and shadow, for they are not done away. The old and new Testament do remain, and must be preached till Christ's second coming. Yea, that the letter and outward ordinances are not done away, as Moses his veil, and his shadows 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 expressly, 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 plainness 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 clear v. 14. Then the letter cannot comprehend all Ordinances, and old and new Testament in their forms, and preaching to be done away, as Familists dream. 2 As touching the supposed Idolatry of serving God in Ordinances, written, read, and preached Scriptures of the old and new Testament. 1. We do not include and imprison the infinite God who is incomprehensible in sounds, letters, written or spoken; in creatures, Sacraments, that are not God (we confess) 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 foolishness 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 Gospel as foolishness, 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, Saltmarsh and Familists call it Idolatry to se●ve God in ordinances, the contrary is proven. but at the external word preached, for they never knew the internal word. 2. When (saith he) Protestant's set up such a form of worshipping God (in Ordinances, hearing, searching the Scriptures, reading, praying, seals) it is an immediate way of fixing God and his Spirit upon it, and indeed a finer kind of Idolatry to conceive that God enters into outward things; he means the written and preached Scriptures, Sacraments, praying, hearing, etc. so the Antichristian Beast H. Nicholas speaketh, Evangely, or joyful message of the Kingdom, chap. 34. But the while now that the Figurative Services and ceremonies of the Christians flourished in their vigour, he hath raised up me H. N. H. Nicholas meaneth hearing, reading of Scriptures, 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 form. To Scriptures and Ordinances than 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 tied or fixed to Scriptures, yet are we tied 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 confess, 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 Idol of the Word, and a Legal service, than did God command and reward Idolatry in the old Testament, which is abominable; and then we profess that we, under the new Testament, worship God after the way which these men call Idolatry, but mourning and shedding of tears at the seeing of him in the Word preached, whom we have pierced, Zach. 12.10, 11, 12. is no Legal Idolatry, but a Prophecy to be fulfilled under the kingdom 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 conveys himself to their souls by these means of his own appointing. 3. It is abominably false, that God conveys himself in outward things, as Papists say, he conveys himself to the soul by Images: For Images, or Portraits of God, are in themselves religious means of worship utterly unlawful and forbidden in the second Commandment; when as Ordinances are lawful conveyances of God to sinners. 1 Cor. 1.18. For the preaching of the Cross, is to them that perish, foolishness; but unto us who are saved, it is the power of God. 21. It pleased God by the foolishness of preaching, to save such as believe. 23. But we preach Christ crucified, to the Jews a stumbling-block, to the Grecians foolishness, 24. But unto them that are called, both Jews and Greeks, Christ the power of God, and the wisdom 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 believeth, 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 immediately informs, glorifies, and spiritualizeth these forms and figures, Ordinances are not bare shadows and Figures. as the Israelites thought that God informed the Calf. If any idolise 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 carnal moralist dreameth, that forms and Church-service will save him, but Protestants teach no such thing. 5. Ordinances are not mere figures and signs, but holy, divine, powerful signs, like a Hammer, a two edged Sword, weapons mighty through God, and the life, majesty, divinity, power, heaven that is in the Word, do belie 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 sense, as they include the thing signified, they are another thing of a higher strain. 6 These Ordinances are the everlasting Gospel, the Covenant, the Lords Supper, in which we annunciate the Lord's death till he come again 1 Cor. 11.26. and therefore are not for the state of bondage only. 7. Nor are Ordinances earthly things, but lively, spiritual, heavenly treasures, 2 Cor. 4.7. 8. Who ever exponed Scripture as Saltmarsh and Familists do? For he calls the seeing, groping and feeling of the holes in Christ's side, and the print of the nails in his hands and feet, the ordinances of the written and preached Word, and Seals, or Sacraments, by which he clearly insinuates that some never enjoy ordinances of Word, Scripture, and Seals, and yet believe in Christ, as ●hri●t saith, that ●ome never saw, never groped the holes in his 〈◊〉 and side, ●s Thomas did & yet do believe, and so are more bl●ss●d the● Thomas. But let Saltmarsh show who are these who believe, and yet their faith came not by hearing, contrary to Rom. 10.14. 9 It is true, Natural men do not stumble at the letter of the Gospel, but at the thing signified thereby. Christ preached and conveyed to the souls of men by the foolishness of preaching, is a scandal to many. But not that only, but that Christ on●y so low & despicable, as a Saviour, shamed, crucified, cursed, rejected, should be the Saviour of the world, and the way to eternal happiness, is the great scandal, so it is not the Letter, or sound ●f words, or the foolishness of Figures and Signs, that occasioneth men's 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 happiness 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 apppointed for the ruin of men, and to be a sna●e, because he conveyeth himself, his Spirit and faith, salvation and grace, by words: but by words of so despicable and base a Redeemer as Ma●ies Son, hanged on a tree. 10. We cast no reproaches on the Spirit, but are as much for praying by the Spirit, preaching by the Spirit, as he; but not by the Spirit separated from the Word & Revelations. Such 1. as the Word knoweth not: 2. Revelations contrary to the wo●d, for the Scripture saith, the justified person can sin, must confess sin, because God is faithful to forgive: But Antinomians say, the spirit, that exponeth Scripture to them without arguing, discoursing, reasoning, or comparing Scripture with Scripture, but by an immediate revelation, teacheth that the justified cannot sin, are not to confess sin, and that they are no more to sorrow for sin, than ●o go back again to Legal bondage after they are justified in Christ, which is contradicent to the word of Truth, and therefore such a spirit we know not. 11. The weaker are much deluded by S●ltmarsh and his, if they believe a Spirit separated from th● Word. CHAP. XXVIII. Of our assurance and comfort from Acts of free Grace 33. THe pure, rational, and glorious assurance of salvation, comes from the pure manifestation of the Spirit bearing witness. This is the white stone, Sparkles of Glory p. 274. Rev. 2.17. The unction whereby we know all things, 1 John 2.20. and the things freely given us of God, 1 Cor. 2.12. There is assurance, 1. by Reason, or the mere light of nature, and works of this creation, as in Job and Cornelius; but sure there is no salvation out of Christ. 2. By graces, gifts, or fruits of the Spirit, selfe-deniall, faith, repentance, and by the Letter, Promises, or outward Ordinances or duties: this assurance is of no higher and clearer, and more glorius certainty then God through these doth afford, and that is darkly (as the Apostle saith) as in a glass. Sermon on Wisdom justified of her children, p. 204 Paul Hobson, who speaketh more congruously to Scripture then any of this way: I read (saith he, speaking of our joy) It is one thing to rejoice in an act, and another thing to draw our joy from an act. It is one thing to rejoice in our suitable walking up to a Rule, another thing to draw our joy and refreshing from the apprehension of a suitableness betwixt the Act and the Rule. Men may pray and mourn for sin▪ or perform any other particular duty, and have much joy in that opportunity▪ and yet not draw their joy from it, but only their joy is distilled from a secret income of Christ, which carries them above it, while they are acted in it; but these poor souls, they only are joyful when they see they act suitable to a Rule, and they draw their joy from that suitableness, which appears in this, that if their suitableness flag, their joy is destroyed. I do not say, but that every sin enough to produce sorrow in us; but it is one thing to mourn for sin, ●n●oying faith with peace; and another thing to mourn for sin to confirm faith, and to beget peace. Of assurance, joy and sorrow in our acts, as suitable or not suitable to the rule of the law or word of God. Answ. 1. I deny not but there is a pure and immediate assurance that floweth from the witness of the Spirit, Rom. 8.16. 2 Cor. 1▪ 21, 22. Eph. 1.13▪ 14. So as the shining of the Su●ne maketh evident that it is day, without a syllogism and discourse, and the seeing of the mother teacheth the Lamb, without any argumentative light, to follow the mother, and to follow no other. And the Sunshine of glory on the soul, teacheth it is in a state of happiness with immediate light; but I utterly deny, that, in every moment of time, when the person believeth, he is assured he is in the state of salvation: for this reflect assurance is not essential to faith. Many believe and say, My God, and yet complain that God forgetteth them, and shutt●th up their prayers, and casteth off their soul, as is clear in prayers put up to God in faith, in which the Saints want assurance, Psalm 22.1, 2 Psalm 31.22. Jonah 2.4. Esay 49.14, 15. Cant. 5.4, 6.7, Cant. 3.1, 2, 3, 4, 5. 2. Many doubt, and these both godly and learned, of the immediate word and testimony of the Spirit, they say it is from signs and effects of saving grace, by which as by Arguments the Spirit testifies, that we are the children of God, as thus, He that believes and loves the brethren, and hath a hope causing a man to purify himself, is in the state of salvation. But I am such an one, therefore I am in the state of salvation. Both the Major and Assumption may be witnessed by the Spirit of God, and our own sense. And the places alleged by Saltmarsh, speak not of the way or the manner how the Spirit, the white stone, the ●unction doth teach us, or bear witness; they only say, they bear witness and teach▪ but say nothing of the manner; and if the Spirit teach us to know the things freely given to us of God, and the anointing teach us all things, then far more doth the Spirits anointing teach us that we are the Sons of God, because we love the Brethren, because we believe, and saith is our victory by which we overcome the world. 3 There is assurance by reason of the mere light of nature and works of this Creation, that there is a God, and that he rewardeth them that seek him, but that men have assurance of salvation, or that they are in a state of salvation, (as Sal●marsh his title of the Chapter intimateth) or that Job and Cornelius have assurance or salvation by reason, or the mere light of nature, and works of this Creation, is the new Divinity of Jesuits, but hath no warrant in the Scriptures, and that Job and Cornelius were void of all Gospell-revelation, is contrary to Job. 19.25, 26.27. Act. 10.1, 2, 3, 4, 5, 6.34, 35 4 Far less was it ever heard that Protestants teach that men may have assurance of salvation from the m●er letter of scripture▪ Saltmarsh father's many untruths on Protestants to make his own way of all spirit taketh better with the people. 5 I ●●ove else where that the way of assurance, by divers places of Scripture, ●s rational and Argumentative, and that most of all the Articles of our faith in the new Testament are proved 〈◊〉 from the old; nor are the assurance of the spirit, and ●ation●ll and argumentative discourses of the 〈◊〉, contrary one ●o another; For the Holy spirit almost i● every 〈◊〉 of scripture is an arguing spirit, and infers on conclusion from an antecedent, and from an other conclusion. 6 Nor did we ever teach men to build assurance on mere outward duties done without the grace of Christ. 7 Nor can the assurance, by the immediate testimony of the spirit, be more clear and glorious, then God doth afford light, more than certainty by signs and effects can be. 8 It is a wonder to me that Saltmarsh so undervalueth all assurances by effects and works of grace, so as they assu●e us darkly, & as in a glass. Then the immediate Testimony of his all spirit must yield an higher evidence 〈◊〉 darkly and in a glass; this must be the light of the immediate vision of God in heaven: Hence Familists will but have the day light of mo●●ing or noon day glory shin● on us in this life whereas the Apostle makes all the light we have in this life to be dark and in a g●●sse, 1 Cor. 1●. 12, 13. and opposeth it to seeing of God face to f●ce, v. 12. 13.1● the life to come: And Saltmarsh shall teach us n●w Divinity, if there be any evidences to found our assurance but two in Scripture; one, of walking by ●aith; and another, b● si●ht, 2 Cor. 5.6, 7. The one, while we ar● absent in the body from the Lord in this life; the other, when we are at home in our country in the life to come, yea, the highest light, in which we see with open face, & are changed thereby from glory to glory, is in a glass, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cor. 3.18. is called a seeing, 1 Cor. ●3. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: then must Saltmarsh make the certainty of saith to be as conjectural and low as the certainty by signs, which he saith is dim, formal, discursive, and that is shadowed 〈…〉, which overthroweth the Antinomians Principles touching the assurance of saith, which they say, excludeth all doubting. A● for the conceit of Paul Holson, that we may rejoice in an act, and not draw our joy from the apprehension of the suitableness between the Act and the 〈◊〉, he is much out: For 1. if we joy in the act, and joy not in the suitableness between the Act and the Rule our joying and rejoicing is vain; for then do we rejoice in sin: for an act not suitable to the Rule, and revealed w●ll of God, is sin, though it be not in a strict legal way suitable to the Rule. 2. We may have our joy distilled by a secret income of Christ, but not from the Act (saith he,) but these two are not contrary, but friendly agree: For this income of Christ that procures our joy, is for the graciousness of the act rather than for the act itself. And if by an income he mean an influence of the grace of Christ causing us rejoice in the g●●ci●us act, because gracious; we yield it willingly. But then 〈◊〉 gather neither joy, nor peace, nor assurance, from the act simply, but from the act as gracious and as wrought in us by the income and supernatural influence of Christ, who worketh in us both to will and 〈◊〉. 3. And we may well draw joy from the suitableness between the Act and the Rule, in regard this suitableness is nothing else but that gracious conveniency between the Act and the Rule, which standeth in this, That the substance of the act is agreeable to the will of God revealed, and in the principle of faith, and the end for God's glory; which conveniency and 〈◊〉 of the act, is wrought by free grace, and so we ye rejoice, gather assurance from the father of the act, to wit, the holy Ghost the worker, rather than from the act; and though the suitableness flag, yet if it be sincere, the joy may be lessened, not destroyed: but the reason presupposeth we can neither have joy nor peace in the act, except it be perfectly suitable, and sword every degree agreeable to the law, which is a most false supposition: For we cannot come up in our acts to that perfection the law requireth. 4. Upon the same ground we may mourn for sin, to strengthen faith, in regard an act of believing doth arise from the act of mourning, as occasioned thereby, or wrought in us by the holy Ghost, who causeth us see him whom we have pierced, and mourn therefore, as one doth for his only child, Zach. 12.10, 11, 12. CHAP. XXIX. The scope of Saltmarsh his Book called Sparkles of Glory, and of his denying Christ to be any thing but a man figuratively and mystically. 34. THe only scope (saith he to the Reader) of this Book is to mind you of an higher excellency then mere created things can afford you, of the truth that is in Jesus, or in Spirit: and of that unity of Spirit which Christians should live in under their several forms and attaintments, and I have not held forth any discovery of Truth, or of any higher dispensation, so as to darken too much other dispensations in which Christians live, or to lessen and under value their attaintments, but only to be faithful in the power of God to his discoveries in mine own spirit. 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. I desire we may bear one another's burdens, and consider that God is in all his several dispensations, and measures; and Christians are not to hasten out of any, till the Lord himself say, Come up higher, and the stronger are to bear the infirmities of the weak. I am not against the law, nor repentance, nor duties, nor ordinances, as some would say: so all these flow from their right principles to their right end. I am not against the settling of Church government prudentially, as now, so as all of another way be not persecuted, because I know God hath his people under several attaintments and measures, and is to his people in all these in his mere grace and love, as formerly to Bishops, and thousands of weak Christians in Queen Elizabeth's and Queen Mary's days of martyrdom in their forms. I am only against any form as it becomes an engine of persecution to all Christians differing from it. I am not against a sitting of an Assembly of Divines at Westminster, that are so persuaded, because this is but to allow such liberty to others consciences as we desire ourselves: And surely, if they would propound such things only as they have received, or they are in conscience persuaded of to all the kingdom, and so leave it to the Spirit of God, and their Ministry, to persuade and convince, and not desire power from others to compel: this were but to minister as they had received. Answ. If the scope of a Book be taken as it ought to be, from the subject matter contained in it, than the scope of this book is a far other thing, than the truth that is in Jesus and in Spirit: but to deny that Christ is come in the flesh, as I here evidence, which is the mystery of Antichrist, is the scope of his book, 1 Joh. 4.3. For every Spirit that confesseth not that Jesus Christ is come in the flesh is not of God, and this is that (Spirit) of Antichrist whereof you have heard that he is come and even now already is in the world. Saltmarsh denyeth that Jesus Christ is come into th● flesh. But Saltmarsh confesseth not, but denieth, that Christ is come in the flesh, or is true man, or hath any other body that he suffered in, but the mystical body, the Saints, Sparkles of glory, p. 13. The Son of God did not only fulfil this bringing home this first creation or man to God according to his first excellency and communion with God, but in this appearance of the flesh, he was a figure of God whose design is to make his Saints his Temple, his tabernacle, his body, his new creation, his habitation or house; and God thus manifested in the flesh was a figure of that mystery of godliness in us, or God becoming Immanuel, or God with us. He hath a large description of the second Adam, pag. 7, 8, 9, 10, 11, 12, 13, 14, 15. he never once saith, Christ the Son of God was made true and very man in all things like unto us, sin excepted, or the second person of the Trinity assumed the nature of man in the unity of his person, or Christ was the true Son of David, borne of a woman, etc. as Scripture and Divines speak, but by the contrary only in this appearance of flesh he was a figure of God, whose design it is to make his Saints his temple, his tabernacle, his body— and God thus manifested in the flesh; that is, God by his Spirit giving us faith and a new birth to be the Sons of God, in whom he dwells by faith, is the Immanuel God with us; that is, all the God-man, or God incarnate, which this spirit of the Antichrist will yield to us, is nothing but, every Saint anointed is Christ and Immanuel: now the Father and Spirit, both make the Saints the Temple of God, the new creation, the body of Christ thus; and so the Son is no more God incarnate than the Father: and God is thus manifested in the flesh, in making us his dwelling house, and Temple, and body by faith, as Saltmarsh is sure not to speak against, but with the heretics who denied Christ to have a true body, or to be true man, but only to be a figure or appearance of a man, or a man in representation, in form, in mere shape, not truly and really▪ so as the Disciples heard, saw with their eyes, and looked on, and their hands handled the Lord of life, 1 Joh. 1.1. of him they said, He is not here, he is risen again; except ye believe that I am he, ye shall die in your sins. And in his crucifying (saith Saltmarsh p. 13.14.) all his first glory in which he appeared, revealed that old design of God, that mystery hid from ages, Christ really crucified and died, and not in a figure, as with his Familists, saith Saltmarsh. and now made manifest to the Saints, nailing all the flesh of his Saints to the same cross, and being lifted up draws all men to him, which is the mystery of the Gospel, or Christ crucified. H. Nicholas document, c. 3. sen. 5. to be borne of the Virgin Mary out of the seed of David after the flesh is to be borne of the pure doctrine (of H.N.) out of the seed of love. How Christ nailed all the flesh of his Saints to the cross except mystically and figuratively, and in a spiritual sense, I know not, but this is all Christ's dying on the cross, except Familists say that Christ died not really and truly, but only in a figure; or they say Christ, as an extraordinary holy man, was God manifested in the flesh, and that he was not the consubstantial Son of God, but being a man Godded with the holy being of love, died as an example of singular love and patience, and most submissive obedience, and so nailed to his cross, all the flesh of his Saints exemplary, that we should follow him, as the Socinians teach, and so his death must be no real, no true satisfaction, nor any satisfactory ransom to justice for us, but that God forgave all men their sins without a price or ransom of blood; and Christ gave not himself as a real ransom, price or satisfaction for our sins, but died as a rule and pattern of holiness, that we should imitate him and without his, but by our own personal merits we might be saved, as we were saved by following the godly lives of other holy men. The Scripture saith, he nailed his own flesh to the cross; for so it is, 1 Pet. 2 24. Who his own self bore our sins in his body on the tree. And Act. 13.28. Though they found no cause of death in him, yet desired they Pilate that he should be slain, 29. And when they had fulfilled all that was written of him, they took him down from the tree and laid him in a sepulchre, but God raised him from the dead: Now the man Christ that was nailed to a tree, and buried in the grave of Joseph of Arimathea, that same man God raised from the dead, but Christ nailed not the Saint's flesh, and the bodies of believers, of Saltmarsh and others, really to the cross, nor were their bodies really laid in joseph's new tomb, nor did God truly and really raise them from the dead, only in a spiritual meaning, we died, are buried with Christ, and partakers of his resurrection. But (saith Peter) Act. 5.30. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. But Saltmarsh saith, the Christ, crucifying and nailing all the flesh of his Saints to the same cross, and being lifted up, draws all men to him, is the mystery of the Gospel, or Christ crucified. But Christ crucifying the flesh, and sinful corruption of believers in the same cross, is Christ mystically and spiritually, and by the merit of his bloody death, mortifying sin in the Saints, and the sufferings of the Saints are not satisfactory to divine justice, as Christ's sufferings were, but castigatorie, to deaden them to the lusts of the flesh: and the Saints sufferings are not Christ crucified, nor Christ on the cross drawing all men to him For Christ died and was but once really and truly in his blessed flesh and humane nature crucified, 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. Heb. 9.26, 27, 28. Matth. 27.34, 35. Mark 14.24. Luke 23. v. 33, 34. Joh. 19.23. on Mount Calvarie. But the Saints were not really crucified with him, for many of them were not borne, when he died. I have observed before, that Gortyn and H. Nicholas make the Saints who bear the image of God suffering and persecuted in the world to be Christ crucified, and nothing else, because saith Gortyn, Christ being the Lord of life, cannot die, nor suffer in himself, and therefore he suffers in his Saints, and so every suffering Saint is all the crucified Christ that these men grant. Yea H. N. never confesseth Christ to be true God and very man, but sometime the sabbaoth is Christ Evang. c. 2. s. 15. or the service of love is Christ. Exhor. 14. s. 1. or the godly being in men is Christ Evang. 13. s. 16. or the eldest Elder of the family of love is Christ, that is, H.N. or a godly life is Chri●t, so are we saved by our own good works. And Saltmarsh saith, p. 14. Now all this of this new or second creation, as they are spiritual and heavenly, are only in, and through the same Spirit, and discerned in the same Spirit. Hence a Christ of flesh and blood, who is true man and died for us, is but Christ in the letter, and the Protestant legal Christ that, as a kill letter, killeth and perfecteth nothing, and cannot give life, but the true Christ is a Spirit and spiritual, and discerned in the Spirit, that is to say, only the family of love knoweth, by the Spirit abstracted from Scripture, and from all flesh and letter, the true God manifested in the flesh of every Saint, and crucified in believers, and disclaimeth the Protestant Christ that died and was crucified on Mount Calvarie, and was buried in a new Tomb, and rose the third day, and ascended into heaven. And p. 17. This is the Temple (saith he, speaking of the invisible Church) which the Angel measures with a golden reed and the alter thereof, or the eternal Spirit, upon which all the first creation is offered in the Saints, as it was offered in Christ, who through the eternal Spirit offered himself, leaving out the outward court or the flesh and first creation, and all outward ministrations which are given to the Gentiles to tread down. Ans. I fear that by nailing the creation to the cross, and offering it up to God when Christ's flesh was offered up, is meant that which H. Nicholas said Spi●land. c. 56. sect. 7. if a man would enter into life, he must be taught in the service of love, and unlearne again all that he hath taken and learned to himself; that is, as Libertines said, he must cast off the knowledge of good, and all sense and knowledge of sin, and as a child, know and feel neither adultery, murder, lying, stealing, nor acts of mercy, justice, chastity, but have a conscience past feeling of both good and ill, and this is the offering on the cross, the creation of God, the crucifying of the natural faculties of the soul, and to unlearne all you once learned of Christ, because it was literal, fleshly and carnal; and so to crucify it, is one of the first lessons that Familists teach their new disciples when they enter into the service of love. H. Nicholas exhort. c. 13. s. 9 He hath a good head that can take these giddy fleshly notions of Saltmarsh, and can render the sense either of Gortyns' book, or of this. But it is clear, when Christ offered his life and body on the cross to the Father for our sins, he offered no flesh, no true real body to God through the eternal Spirit, for in that offering (saith he) he left out the outer court, and the flesh or the first creation, and outward administrations, than the crucifying of Christ in the flesh, as the Scripture calleth it, is but a dream; Saltmarsh saith, That is the outward court the letter, the flesh, which all the Gentiles trample upon, and these Protestants that believe Christ suffered according to the flesh, are heathen and profane men. Christ in the flesh or under the Law, is to Saltmarsh p. 195. the same with the literal Christ of David George, not the spiritual true Messias. Henry Nicholas said every creature in the first state of creation was God, H. N. Evang. 34. c. sent. 10. he hath now declared himself and his Christ together with all his Saints, unto us his elect, and also made a dwelling with us, and brought even so unto us out of his holy being, the most holy of his true tabernacle with the fullness of his garnishing and spiritual heavenly riches, to an everlasting fast standing Jerusalem, and house for God's dwelling according to the Scripture. To be made partakers of the divine nature, according to Familists sense, is to be of the substance, nature and essence of God, and to live with the true being and very life of God. Saltmarsh with H. Nicholas teacheth that every creature is God, or a substantial part of God. It is true, Familists say in words, they mean not that the creature is the Creator; nor that man is God, because man (saith Randal in a Sermon) is vanity and a lie, but not man as created or renewed to the image of God, and let the Reader judge, if Saltmarsh in his sparkles of glory, delivers not the same doctrine, speaking of two Creations, or two natures of flesh and spirit, p. 3. See Saltm. Sparkles p. 19 200, 201, 20 While man was thus in the image of God, and stood and lived in communion with God, walking in that paradise, or that glory of his first creation in obedience to God, and participation of God, he was the image of all, or any created excellency, as it was, or is, or shall be in order to a more excellent life, to a life out of itself in him, who is the fountain of life. Saltmarsh cannot mean that man was created in a participation of God in the sense that Protestants mean, in regard of the image of God, but with H. N. in regard of the godly being, wherewith man was godded and diefied at the beginning. And p. 6. Saltmar. phraseth with H. Nicholas, Now all this excellency and glory of the first man, did leave God being tempted of the woman, and the Serpent which were a figure of fleshly wisdom without God, and of the weakness of this creation in its own nature, as it was drawn away from its life in God, and communion with God to live in its self, or own life, or to be its self what God should have been, wisdom and life, righteousness, and power, and strength, and preservation; and all things. If Saltmarsh mean with Protestants, that Adam did leave his moral or spiritual being and living in, and with God, while he yet stood in the state of innocency, why doth he not speak with Protestants? for this is nothing, but Adam lost the image of God, but not his life & being as he came from the hands, or as it were, out of the shop of the Creator, in which he was moulded according to the image of God. But I fear Saltm. both speaketh and hath the same sense with H. Nicholas, that Adam lost his life, and lost the very created being and holy self which was the very substance and nature of God, and now having fallen into sin, he falls into self, and lives in self, separated, as touching the essential dependency of a creature from God, and lost his substantial self and being, which is a piece and substantial parcel of God. For Familists say that Adam, or an Angel should have ascribed being, power, or any thing to itself, was sin and nothing else but the devil, and denying self or substantial being had been in Adam, and was in him, his standing in innocence, and to arrogate to self, being, and living, was a sin and a leaving of God. So Theolo. Germanica and Saltmarsh p. 14. sparkles. All the life or excellency of his first creation, is crucified in the Saints as in Christ, whereby they enter into their glory as he did into his and are in th● same glory of God made one, as he and the Father are one, Joh. 17. The life or being of the first creation, as it is a part of God or the sinless workmanship of God, is not crucified in the Saints as in Christ; for in the Saints, only sin is crucified, and that spiritually by the merit and efficacy of Christ's death, and his Spirit, the natural being and life of the Saints as they are living men consisting of soul and body, is not crucified; but no sin, nor lusts nor dominion of sin, were in Christ to be crucified, but he laid down his natural, real life and blood, as a ransom satisfactory to the justice of God for our sins: But this deceiver meaneth that Christ's anihilating on the cross all the natural faculties, power and excellencies that the Creator gave to us, when we were created, and nailing these to the cross, was Christ's crucifying of the flesh, and we are the same way crucified with Christ, as so many joint Saviour's with him, by suffering afflictions, and in place of this crucified flesh, all the Saints have the Spirit to act in them; and our conversion to God, or restauration in the second Adam, is, in that we are made again in Christ, partakers of the divine nature, and of the substantial being of God, or godded with the new heavenly being of God, in love, and Christed with Christ, and turned, when we are perfectly renewed, into all spirit. Saltmarsh Sparkles of glory, pag. 71. And the natural faculties of our soul, mind, will, affections are, in our conversion, removed, and in place of them comes the very Holy Ghost in person, and very Christ himself acts in us. Rise, Reign, Ruin of Antino. art. 1. art. 2. pag. 1. and lives in us, not by faith and created grace, but substantially and personally, and for this they allege, Gal. 2.20. I live not, but Christ lives in me, and so neither our natural power or any thing, nor is created grace any thing, but Christ is all in all. CHAP. XXX. Familists will have all externals indifferent. 2. SAltm. saith, Christians should live in the unity of the Spirit under their several forms and attaintments. Now by forms and attaintments he means Prelacy, Presbytery, Independency, yea Popery▪ and all outward worship and ordinances of which he saith, there is no form nor model in the letter of the Scriptures, and so he maketh the Scriptures as unperfect as the Papists do, the one dreaming of a Spirit in the breast of the Pope and cursed Clergy to be the master of our faith, the other an anabaptistical Spirit of unwritten revelations to be our leader, and they reproach the word of God, as forms, characters, figures, a faith Ceremonial, and figurative services out of the knowledge of the Scripture, as H.N. saith, Evang. ch. 34. sent. 10. And by Christians he means Saints of divers and contrary sects, ways, Religions, such as is the Chaos of a Church in the Sectaries Army, in which there are Arrians that say Christ was but a mere godly man, Antitrinitarians, Socinians, Arminians, Seekers, Anabaptists, most of them all being Arminians, Familists, Antinomians, Enthysiasts, and all these should agree in the unity of the Spirit; and as he saith after pag. 20. in these outward things, they ought to please one another to edification, Rom. 13.10. Rom. 8.2. Col. 2.20. the Law of love, and spirit, or life, being more royal and excellent than any worldly rudiments whatsoever. Now it is clear that his meaning is they should keep the unity of the Spirit, and please one another in all outward things, as Rom. 15.1.2. (so I think he should cite the place) that is, do as Anabaptists among Anabaptists, be a Presbyterian among Presbyterians, an Independent among Independents, Prelatical among Prelatical men, that we offend not one another, because the Law of loving our neighbour, is above being baptised or not baptised, and using of the sign of the cross or not using it; and all the five Popish bastard Sacraments are less than loving our brother: upon this ground Familists make all externals free and indifferent; and so doth Oliver Crumwell in his letter to the House of Commons 1645. which I set down here, that many in both Kingdoms who looked on him as a godly man may be satisfied toward him, whether he favour Familisme or no, for it smelleth rankly of that fleshly sect, it was printed before by Authority. Presbyterians, Independents, all have here the same Spirit of faith and prayer, A Letter Printed by Authority under the name of Oliver Crumwel opened, and found to contain many secrets of 〈…〉. the same presence and answer; they agree here, know no names of difference; pity it is it should be otherwise any where: All that believe have the real unity, which is most glorious because inward and spiritual, in the body and to the head; for being united in forms, commonly called uniformity, every Christian will for peace sake study, and do as far as conscience will permit: and from Brethren in things of the mind, we look for no compulsion, but that of light and reason, in other things God hath put the sword in the Parliaments hands, for the terror of evil doers, and the praise of them that do well, if any plead exemption from it, he knows not the Gospel, if any would wring it out of your hands, or steal it from you, under what pretence soever, I hope they shall do it without effect, that God will maintain it in your hand, and direct you in the use thereof, is the prayer of, Now because this Letter was publicly Printed, and contains doctrine unsound and scandalous to me and many other, & every Christian is obliged to be ready to give an answer to every man that asketh a reason of the hope that is in him, with meekness and fear, 1 Pet. 3.15. especially when he giveth a public scandal of unsoundness in the faith, I thought myself tied in conscience (and others are debtors to me for the same freedom of conscience in the truth, which they crave to themselves in errors and heresies) to show how scandalous and unsound this Letter is. Pres●yterians, Independents all have the same Spirit of faith and prayer, the same presence and answer. Answ. This is no just enumeration to prove the inward and spiritual unity in the Army, which he intends; for there be in the Army Socinians, Arminians, Anabaptists, and by name Jo. Saltmarsh, Mr. Del, and Seekers, who in Print disclaim both Presbyterians and Independents, and to my knowledge there is not this day in England any that is a mere Independent which maintaineth nothing but Independency with mo●t of these of N. England, and does not hold other unsound and corrupt tenets, especially that of Liberty of conscience, which bordereth with Atheism, Scepticism, and with all faiths, and no faith. 2. I am not of the Author's mind that Presbyterians and Independents as now they are, can have the same spirit of faith and prayer, except we say with H Nicholas, the first Elder of the family of love, that all externals in Religion, Presbyterians, Independents, Popes, Cardinals, Bishops, Priests, Deacons, Sextons, Services, Ceremonies, yea and the Church of Rome, till contentions arose about these as H N. evangely c. 32. c. 33. saith, are indifferent, and no ways unlawful. H. N. saith, his followers are subject to no Gods, no Laws, or Ceremonies, but only to the Lord their God, and to his most holy service of love, they are not likewise subject in bondage unto the creatures, neither yet to any created thing, but only to the Creator, &c, all their life, mind and delight only is in God, and God himself likewise with his mind, life or Spirit is in them, and they are even so of one conformity or substance with each other, namely God and his people, of peace, Spirit. l. and c. 55. l. 9 No wonder then this Author cry down outward forms, and cry up inward spiritual unity: For the same Spirit of faith they cannot 〈◊〉, that believe contradictory articles of faith. But many that go under the name of Independents and Presbyterians, believe with Familists that Jesus Christ died not as true man for sinners, and that he died as true man for sinners; that the justified can sin, that the justified cannot sin; that the justified are perfect in this life, that the justified are not perfect in this life; that the justified aught to confess and crave pardon for sins, that they ought not to confess, and ought not to crave pardon for sins: For Saltmarsh telleth us, there are contradictions between the faith of Protestants touching Christ his birth, dying, crucifying, burial, ascending to heaven, etc. and of others (he means 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, etc. then such Independents and Presbyterians, as the letter intendeth cannot have the same faith, except also we hold every man's 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 profess they will take or leave Familisme as the King and his Laws think fitting it may be for State interests, ●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 heresy, of Fami●i●me, Antinomianisme, Scepticism, abominable Liberty of conscience. I should be glad, if Independents, and the Author of this Letter would pray and endeavour 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 General, and the rest of the Commanders, when Arminians and Socinians, and men not half so absurd and monstrous in the faith as they, did preach before the King, the godly in both Kingdoms mourned for it to God, and prayed against these things; and I conceive the godly Presbyterians do the same yet, and have not forsaken their principles, or the truth in a jot. If the Presbyterian pray, as they do, that God would avert that Athesticall plague of Liberty of conscience, & extirpate Familisme, Socinianism, etc. And Independents pray that God would grant them the grace of Liberty of conscience, & that Familists, Socinians, etc. may be tolerated and promoted to highest places: Can the Spirit bestow the same access and presence to the prayers of the one as to the other▪ Have contradictory prayers the same answer from God? Will God hear and satisfy both? But I observe here that Saltmarsh and Familiars father all their new lights on the Spirit, and make the holy Spirit the author of Scepticism, 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 system or form of doctrine &c. (established and concluded by the Assembly of Divines according to the word) shall be judged and sentenced as heresy and schism, and so God shall be judged by man; Why? because God himself speaks Familisme, arianism, Socinianism, and all heresies in these that now go for Independents, and God speaks the ju●t contrary in Presbyterians, and if men judge 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 necessity of Ordinances, praying, reading, Sacraments, Scriptures, and live upon only all Spirit, pure glorious revelations? 4. We know no names of difference: True, we did all with one mind (as we believed 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, heresy, schism, profaneness; 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 believe have the real unity which is most glorious, because inward and spiritual in the body and to the head, for being united in forms, commonly called uniformity, every Christian will for peace sake study, and do as far as conscience will permit. Answ. No union to this Author, is real and most glorious and spiritual but the inward union: external union is excluded from being a real union. Why? this union in hearing the same word of faith, receiving the same seals 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. Drink ye all of this, Eat ye, is an unity in the external, visibly acted, and performed worship of God, is it not both commanded and real? it is no notion of the brain, but external worship commanded. True, but not in the same form, manner, way, time, place; but we disclaim an uniformity in the Physical circumstances of time, place, and never tie any but to the general, natural, simple conveniency of time, place, persons. But the Author hath a higher aim then to exclude this uniformity; for I find Mr. Del and Saltmarsh, professed Familists, speak to the mind of this Author most gross Familisme, for Mr. Del preached a Sermon before the Commons against outward Reformation, and outward forms; all his arguments conclude against the written word of God, against the preached word by men, Paul or Apollo, because Gospel-Reformation is a work 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 real unity. Observe, he calls it the unity, the real unity, then that we all speak the same thing, 1 Cor. 1.10. is no unity, not any real unity; and that we all walk 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 walk in love, and as children of the light, abstaining from fornication, uncleanness, covetousness, as Eph. 5.2, 3, 4, 5, 6, 7, 8. And that we all walk in Christ as we have received him, Col. 2.6, 7. etc. honestly as in the day, not in rioting and drunkenness, not in chambering and wantonness, 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 real unity, but imaginary unity, because outward, and in visible forms before men, not inward, not spiritual, not most glorious; so are whoring, lying, chambering, sins in the justified, only before men, and done by the flesh, not sins before God, nor against any Law; all that preach duties, and against such sins, to our Familists are literal, outside, carnal and legal 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 forms 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 Christian walking in Christ, false exercises or usages which bear a godly show. 1. The Author will have no real unity, but inward and spiritual. What then is become of all outward Ordinances that have an outside by Christ's appointment answering to an inside, and these two united make but one and the same spiritual Ordinance? for the body followeth the soul, and both follow the Spirit of Jesus according to the written word, and the vocal praying, the preaching, the hearing, visibly acted by a believer in the outward, is no less spiritual (when inside and outside both join with the word and Spirit) than the inward acts of the mind transacted only within the soul. 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 be a visible Ministry, an external Church-government which is spiritual, 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 Ceremonial, false, literal and fleshly wisdom. So his Epist. to the two daughters of Warwick speaks, and Evangel. ch. 34. he rejects the figurative services and Ceremonies that arise from the knowledge of the Scriptures, as contrary to the spiritual and inward service of the holy being of God in love, and godly wisdom. Therefore these Authors call the word of God and external Ordinances nothing but forms, the letter, characters, figures, flesh or external fleshly Ordinances, that perish with the using, and are no better than 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. Deal uniformity examined pag. 7.8. we know Familists, and especially Mr. Dells Sermon before the House of Commons p. 7, 8, 9, 10, 18, 19, etc. cries down all Reformation but that which is of the heart and inward and spiritual. So Saltmarsh Sparkles p. 217. And this Antichrist is one who denies Christ coming in the flesh, or God in his people, who is coming and coming, that is ever flowing out in fresh and glorious discoveries and manifestations of himself, Saltmarsh writeth that God manifested in the flesh is nothing but God by his Spirit discovering new lights of Familisme and other damnable heresies. forbidding all beyond them, as new lights and false revelations, and fixing God and his appearances in their conceptions, votes and results, and counsels, and consequents and Laws of worship. In which you see these are one and the same, denying Christ coming in the flesh, and denying his coming in fresh and glorious discoveries of himself; 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 spiritual 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 form, and flesh, and to be under his heavenly and spiritual teaching, as he preacheth, Matth. 13. Joh. 13. Joh. 15, 16, 17. etc. is to be under the Law, and the bondage thereof as under a more legal 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 believer to be God manifested in the flesh. And as Papists make as many hosts, as many Christ's in their dream of Transubstantiation, so only Familists and Papists multiply many Christ's 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, Lo here is Christ, or lo there is Christ, believe it not, 24. For there shall arise false Christ's and false Prophets, etc. 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 add, Rev. 22.17.18. is unlawful, because the scripture to Saltmarsh is but a form that perisheth with the using; and to Familists a fixing of God Idolatrously within created forms. Union in forms commonly called Uniformity, every Christian for peace sake will study. Why should the Author speak 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 Church●s of God in the three Kingdoms to the nearest Uniformity in Religion, confession of faith, form of Church government. Now by uniformity we understand not figures, words, What Uniformity 〈…〉 in thi● Co●●●nant. characters, which we tie no man too, so they speak not as Heretics and Familists, who tell us of an incarnating of God in every Saint, or a Godding, a Christening of a Creature, see H. Nicholas Evange. c. 34. Nor do we mean union in time, places, persons, as Mr. Del ignorantly fancies, in his Uniformity examined: he may examine his own examination, for he speaks he knows not what, by Uniformity we mean union in the things, and in the true Doctrine, and substantial practices 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 Author were neither of the faith of Del nor Saltmarsh, but h●s letter smell●th rankly of them.) Yea, by this way all England are licenced 〈◊〉 do what they list on the Lord's day, and the Book of spo●●s, licensing all Plays and pasttimes from morning till night on the Lord's day, must be called for aga●ne, which 〈…〉, Bishops were ashamed of; for Uniformity of all Christians and Churches to ●e●pe the Lords day is but a form, and no spiritual worship to Familists. Del saith, Uniformity examined pa. 10. the spiritual Church is taught by the anointing the carnal Church by counsels. By this the Familists deny all Oaths, and Covenants, and abjuration of false Doctrine under the new Testament, in which they will have nothing but inward spiritual worship, and say now it was unlawful to take ●he Covenant, and the deepest Familists say it was at that time dangerous to refuse the Covenant, and they might lawfully take it, and keep their heart to God, for H. N. Epistle to the Daughters of Warwick so teacheth. Now counsels, as sermons, and preaching, and the written word, are but forms to these men. Anointing is the work of the alone Holy Ghost 1 John 2.27. and no work of men; and they are all carnal ●en, or such (as H. Nicholas speaketh) are wise with Worldly Antichristian, false and fleshly wisdom. 2 He tells us, the New Testament worship consisteth in faith, hope, love, and citeth John 4.23. and Paul preached at Troas and administered the Lords Supper till break of day: all that believed were together and continued daily in the Temple. and did break bread from house to house, here was union, but not a word of external Uniformity. 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 form of Grammar, but all the twelve preached the same thing in Doctrine, & prayed for the same thing, & all administered received the Supper of the Lord according to the Institution of Christ all did sit at table, all did take, break, and eat,, all did drink after the elements were blessed, this Uniformity or unity, call it as you will, we seek, and an union in the external acts and ordinances, but this unity is not among Presbyterians, Familists, Antinomians, Arrians, neither Doctrine, nor praying, nor believing of these same fundamentals are one, as the letter would say: for if all have love, and all give faith and belief to the dictates of their Conscience and a Spirit leading without scripture. This unity sufficeth not though Familists believe Christ is not God incarnate, yet we believe he is God incarnate, & though Antinomians believe a justified man cannot sin, needs not confesse nor sorrow for sin, yet we believe 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 believe, if ye believe what Conscience or an Enthysiasticall spirit speak to you, it is all one, you have true faith and true love. By the way of these men. The Uniformity that Familists cry down is the tying of the spirit and his various working to one form and way of working, for this were to rule, order, enlarge 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 concur with them, or concur not, aught to be ordered? we say. God hath not left men at freedom to follow the dictates of Conscience at will, which often is conceit, not Conscience, the word regulateth us sufficiently, that we look 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 hear Saltmarsh and M. Beacon say, we must please one another in love in outward things, so H. Nicholas saith, pattern of the pres. Temp. The Services and Ceremonies (he means 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 condemn 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 enlargeth & straitens the spirit of God, which would have some colour, if preaching of the word, sacraments, hearing, were to be ordered by the wisdom of mere men, and if Orthodox Doctrines of counsels in their matter were men's devises, and not God's word, and if the spirit of God did not agree to go along with his own Ordinance. In Uniformity every Christian will do for peace sake, No rule for Uniformity of doctrine worship, Government in the word, Familists make the fancy of a spirit without the word, the only rule. as far as Conscience will permit. But shall the Christian do nothing for truth's sake, and for the commanding law of God in Uniformity or in unity or oneness in external worship? In external worship than 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 keep 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, we have no law in these, but peace & pleasing one another in love▪ And what may we not do then? If we keep 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 only 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, murdering or no murdering, 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 form. a letter, and some certain figures, which yet are not the Christian man's obliging rule Saltm. sparkles of glory p. 238, 239. for p. 216, 217. The whore is adorned (saith he) with gold and pearl, which are those excellencyes of nature and forms of worship, and Scriptures with which she decks herself as a counterfeit Spouse of Christ pag. 243.245. So the Uniformity of having the same Old & New Testament, and the same Law and Gospel preached, is here covertly condemned, and the having the same outward Ordinances, is contrary, to inward and spiritual 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, we look for no compulsion, but of light and reason. The Author means in Religion and faith, which cannot be compelled, we look for no compulsion; This was as much; As we look 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 do: if any should blaspheme and rail against the Godhead, we look the Parliament should not take notice of it. 2 all Religion here comes in under the name of things of the mind. Then Familists, who seek no more but love in the heart, will be glad that all externals be cut off, now there is nothing then of Religion but Opinions, knowing, believing, hoping, fearing, loving, for bowing to Idols, perjury, adoring of the Devil, vocal covenanting with Satan these have nothing to do with Religion, for they are not things of the mind, I observed before that H. Nicholas epistle to the two Daughters of Warwick, said, Christ gives leave to any man to deny his Religion before men, if the heart be good Christ is not so cruel nor taken with the blood of men, as to will any to lose his life, his houses, children, brother, sister, lands, for him and the Gospel. He may deny God and Christ, and both Law and Gospel before earthly Judges, if he keep a good heart to God, he fails not against Religion, or any of the first four commands; for Religion is fettered within the circle of the mind. 2. If all Religion be a thing of the mind: If any think and believe he may take fifteen wives, and offer his child a sacrifice to God as Abraham did, and that he may take his neighbour's goods, because the Saints are the owners of the earth, and may marry his wife's sister, his own mother in law, he cannot act according to his faith, because he may be compelled to unact and abstain from such things of the mind by the power of the sword. Now this is great compulsion to things of the mind. 3. I know not any, that ever I read, or heard, said, the sword of men can compel the mind, or compel men in things of the mind; for let the persecuting Emperors, and all the Tyrants on earth, armed with the fury and power of the Prince of the bottomless pit, torture, torment, or kill, they cannot reach soul, mind, will, conscience and affections, The sword a means 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. we never said that the sword is a means of converting souls to Christ, or that Religion is, or can be compelled: but we hold that the sword is an external, though not simply necessary means to hinder wolves and grievous foxes to destroy the souls of others, by bringing out of their corrupt minds in word, writing, teaching, professing another Gospel, such as fleshly and abominable familisme; now the not perverting of the souls of others, the only object of the Magistrates sword, is not the conversion, nor any sign that the false teacher thus hindered to hurt the flock, is converted to the faith. The Magistrate than defendeth only, and guardeth the Law of God and Church from pestilent heresy, but neither he, nor his sword is hereby made a means, way, or cause of conversion of souls, or propagating the Gospel: who ever usurp the sword to defend ravening wolves, that, with such doctrine destroys the flock of Christ, they give their power to the beast, and their horns and strength to the false Prophet, and I writ it, God shall deliver souls out of their captivity; (for the elect cannot finally be seduced, Matth. 24.24.) and shall make their carcases fall as dung upon the open field, and as the handful after the harvest man, and none shall gather them, and make them as a wheel and as stubble before the wind, and fill their faces with shame. But if conscience ought to be the ruling principle in all we do in acts of the second, as well as the first Table of the Law; yea in eating and drinking, 1 Cor. 10.31. the sword hath no place at all over Christians, or any at least professing Christ: these that marry many wives at once, and sacrifice their children to devils, and thrust men out of their possessions, and take them to themselves, because they, being Saints, are the only just owners of the earth, and the meek shall inherit the earth, these that swear a Covenant when they are low, as Familists do profess they may, and deny their Religion before men, as H. Nich. taught and divers Anabaptists and Nicodemits in calvin's time, and then unswear and perjure and break their Covenant with God and men, when they have the sword in their hand, will swear and suffer for it, that they do all these from mere conscience, and upon Religious grounds in the mind, and the Magistrate is as much obliged to believe that conscience leads them in all these, as he is to believe all Religions are to be suffered, and the justified man cannot sin, cannot steal, murder, swear, whore, blaspheme, cousin, and he ought not to compel with the sword, godly men in some things of the mind, and not in all things, except he be partial in the Law. In other things God hath put the sword in the Parliaments hands, for the terror of evil doers— If any plead exemption from it, he knows not the Gospel. Answ. If for the terror of evil doers, then for the terror of false teachers, who are grievous wolves not sparing the flock, Act. 20.29. evil workers, Phil. 3.2. and make these that receive them in their houses, and far more in an Army of Saints, partakers of their evil deeds, 2 Joh. v. 10. who subvert whole families, Tit. 1.11. make their followers twofold more the children of hell than themselves, Matth. 23.15. 2. If by other things the Author mean all things but Religion, than Parliaments have no place to be Nurse-fathers' to the Church, they have done usurpingly to swear to defend the Reformed Religion of the Church of Scotland, to extirpate heresies, and what is contrary to sound doctrine; that is, to root out Familisme, Antinomianisme, Socinianism, arianism, Antiscripturisme, Papists, Prelates, Seekers, Arminians. 3. If any plead exemption from the Parliaments sword, he knows not the Gospel: that is a poor punishment, vale at totum, many, of the Author's way, subvert the doctrine of the Gospel, as all the familists: But the Author saith not, he shall feel the weight of his sword; but only, he knows not the Gospel: then many Anabaptists who hold this thing of the mind: under the new Testament there ought to be no Christian Magistrate, no Christian ought to bear the sword, cannot know the Gospel; there are of these that think they know the Gospel as well as this Author. And Saltmarsh the prime Chaplain of the Army professeth he knows more of the Gospel than Wicklef, Calvin, Luther, and all Protestants generally. Yet he sets the Magistrates up for worldly societies, and more principally for the people of God in the flesh. Sparkl. glow. p. 138. but the Saints in this life (saith he) attain to all Spirit, pag. 71, 72, 198, 206, 207. and are above the flesh and Ordinances, and to return to a dispensation of the flesh that needeth Magistracy, is to come back and remain in Sodom, pag 75. when the Lord hath bid you come out, pag. 121.122. The Author and M. Saltmarsh must herein renounce H. Nicholas (and they are so near of kin that all the water in Thames cannot wash their blood asunder, the one from the other) for H.N. saith Spirit. Laud. c. 34. s. 8.9. The family of love have no heads, nor Kings which are borne of the flesh and blood of sin. And c. 37. s. 7. It is wellpleasing of God, that one man of God lordeth not over the other, neither that the one be the others bond-servant, c. 38. s. 4. A King is the scum of ignorance. Then the Saints cannot return to that carnal dispensations to be under Magistrates, but Familists by their principles, have leave to say one thing and believe the contrary. So doth H.N. teach Epist. to the two daughters of Warwick. M. Bowls for ungratitude a monster of men, if he be the Author of that lying Pamphlet, called Manifest truths, could have witnessed more against the sense of this letter, but he, defending it, betrayeth the truth, the Covenant of God, as too many like him do now, for he casts a covering over this letter, and passeth it in a word, and boldly asserteth for truths many gross lies, and spoke never one word in Print of the heresies and foul tenets which he heard as an earwitness in the Army, though his charge was to be a preacher. To conclude, I know none that would wring the sword out of the Parliaments hand, but these that force the Parliament by the terror of twenty thousand armed men, either to grant their unjust demands by Thursday at night next, or they will take some extraordinary course with them. So Beacon in his Familisticall Catechism, p. 189. would prove the truth of this, That we must in outward things please one another in love, as if all outward acts of Idolatry, murder, perjury, were indifferent, is taught by Familists, Saltmar. Beacon, and others, that all externals are indifferent, by Gal. 6.15. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature, and 1 Cor. 10.29. Now by outward things Familists must mean all outward worship or Idolatry, and why not acts of saving or destroying our brother, the taking or not taking of your neighbour's wife to please her in love, for the Law of love, of Spirit and life is more Royal and excellent, then committing Idolatry or not committing Idolatry, than murder, adultery, perjury, etc. or not doing of these outward things, because the Law of love, is the cause and general Commandment of the whole Law and above externals; but if these be indifferent, so as we must, for love and the unity of the Spirit, do them, or not do them; then Peter was not to be blamed by Paul, Gal. 2. for he pleased the Jews in that he did, but Paul saith in Judaizing in a less matter, he was to be blamed, and looked awry to the Gospel. Nor can Familists say in externals in the first table we are to do, or not do, as the Law of love, in pleasing one another, shall permit, but in matters of the second Table before men, we are not to murder, or not murder, whore or not whore, because the Law of love cannot stand with murdering, whoring, stealing. Ans. I see not but the indifferency upon the Familists ground is the same as touching both Tables of the Law. 1. Because if Christ free us from the Law as a rule of life, he freeth us from the Commandments of the second Table, as a rule of life, as from these of the first Table, because the Gospel-liberty is alike from all and every part of the Law, except we say Christ leaves us under condemnation as touching sins against the second Table, but freeth us from condemnation as touching Idolatry, perjury, blasphemy, Atheism, unbelief, which is absurd. 2. We are to please one another in love, Rom. 15. especially in acts of charity between man and man, in eating or not eating, Rom. 14. and why not in acts of adultery and murder? he that said, (Thou shalt not worship false Gods) said (Thou shalt do no murder.) 3. The Law of loving God which is more worthy than the Law of loving our neighbour, makes the keeping of the first Table as strong a band to please God in loving him, and in keeping all his Commandments, as the Law of loving of our neighbour, if it be true, that we must obey God rather then man. 4. But here is the mystery, there is no sin, in relation to God, can be committed by a pardoned man, because pardon makes him he cannot sin; but for scandals sake he must not displease his brother. 2. If we must, in outward things, please all, in love and the unity of the Spirit, then doth the Law of love oblige us to contradictory observances at one and the same time, which is impossible: for to be circumcised, offended Paul, and believers of the Gentiles, and not to be circumcised, offended the Jews, then do what ye can, ye must fail against the Law of love and the unity of the Spirit: And then Saltmarsh and Beacon among Jews must be circumcised, and Paul saith, that is to fall from Christ; then may we whore or not whore, murder or not murder, to please one another in love, and profess or deny Christ before men, to please one another. 3. The law of God and command of Christ, that must flow from the law of love, (for love is a fullfilling of the law) doth command the Apostles to teach and baptise, and command the people to hear, and be baptised, and to eat and drink till the Lords second coming, in remembrance of Christ crucified, then except we sin against the love of God, we cannot wholly omit these outward things. 4 Upon this ground, Saltmarsh and Beacon do preach, writ Books, pray, which are outward things, yet they cannot but displease their brethren the Seekers, and the most spiritual or rather most carnal of the Family of love, in so doing, for they break the unity of the Spirit in these outward things, when they ought in love to please one another, and not writ any thing, which they think and profess to be a lie. The place Gal 6. hath this sense, neither circumcision of the Jews nor want of circumcision in the Gentiles of themselves and separated from a divine commanding Authority and inward renovation can save a man, The place Gal. 6.15. neither circumcision nor uncircumcision avaleth &c. cleared, but a new Creature by faith only. Or rather, neither the Jew, called circumcision, nor the Gentiles, called uncircumcision, (as in Gal. 2.7.) is any thing, nor are men saved, because Jews, or because Gentiles, but as new Creatures in Christ, as Gal. 6.28, 29. There is neither Jew nor Greek in Christ, etc. as the ver. 16. cleareth, as many as walk according to this rule, etc. Then it maketh nothing, for the indifferency of circumcision, which to use at that time was to run in vain, and to fall from Christ, Gal. 5. and for Rom. 15. Paul speaketh of meats at that time indifferent, in the which we are to please one another in love, but not but according to the rules of love and charity, yea, we are to displease one another rather, ere we displease God and murder our brother's soul: Paul would not please Peter in Judaizing, Yea, if an Antinomian, or a Familist, a Socinian, an Arrian or any false teacher come to us, he not bringing this doctrine of the Gospel, we are not to please him in love, though 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 bidden keep the unity of the spirit with false teachers. 5 It is true, love is more than outward things, and the greatest commandment next to the love of God. But loves excellency stands not in this, that we must break any Commandment of God, to please our Brethren in love. Christ should have the pre-eminence in all things above our Brother. 6. Saltmarsh hath no warrant to call the Commandments of Christ in outward things such as to read, and search the Scriptures, to preach the Gospel, to hear the preaching of faith, to be baptised, worldly rudiments, which name, Gal. 4.9. and worse, yea the name of weak and beggarly rudiment; Paul giveth to Jewish Ceremonies, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that were then in their use unlawful. Christ speaketh more honourably of the Commandments 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 do whatsoever I command you, Joh. 13.17. If ye know these things, happy are ye if ye 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 chief 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 sin, no Idolatry in external worship, if love be in the heart. The Familists repute all personal 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; Prelacy, and Popery, or the contrary, as they please or displease men, indifferent, and nothing to one that is in Christ Jesus. This is a fair 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 villainies external; for the Familists and Saltmarsh say the outer man cannot sin, and in all externals 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 do not (saith Saltmarsh) undervalue other attaintments or lessen them; he means, Prelacy, Popery, Presbytery, Independency, though he be in words against them all, being now turned Seeker, but if they be unlawful, as you judge them, ye should not only undervalue them, but hate them as spots of the flesh, have no communion with them, as being unfruitful works of darkness, but rather reprove them, Ephes. 5.11. as mere will-worship, and lies spoken in hypocrisy, but all, that is contrary to true sanctification, is but trifles to Familists. 4. In several dispensations, Christians are not to hasten out of any, till the Lord himself say come up hither. Familists will it lawful for no man to come out of Prelacy, Popery or any unlawful way till the spirit effectually draw them. 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 Gospel's way of Antinomianism, to a higher way of all Spirit, and pure Spirit, which now Saltmarsh hath found out, though H. Nicholas, David George, Munc●r and Becold of Leyden, have saved him a great deal of labour. For H. Nicholas proverbs ch. 3. s. 12. divised sundry orbs or several out-breaking 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, etc. be sinful and unlawful way●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 against wolves and false teachers, be to Sal●m. persecution; then must Christians not hasten out of that dispensation, of Popery and persecution of the Saints, but must sleep in Sodom, as being obliged by no letter of a commandment to has●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 bear one another's burdens of Popery and persecution; so doth Saltmarsh countenance a bloody War against the Presbyterians, & that for Liberty of conscience; this is to bear our corpse 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 sin, or way of Popery, Presbytery, or persecution, till, by a vision and rapture of the Spirit, God speak effectually to the heart, and say, Come up hither. 3. Then we do nothing against a Law obligation, till the Spirit move us. So the Spirit not moving shall be the cause of all sin, 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 Commandment say they. Saltmarsh Sparkles p. 243. 4. Saltmarsh but the last year said, Free grace pa. 97.98. We cannot too hastily believe in Jesus Christ, and hasten from out of the inthralling law, now this year, 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 Sodom, 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 sinful and unlawful worship, for this is Gods will so to do. ●. 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 controversy between Antinomians & Protestants, How Saltmar. is against Duties. whether repentance & duties flow from the principles of Free grace, and the indwelling 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 we disclaim. But 3. The question is touching our obligation to repentance and duties; they say to sorrow for sins that Christ hath so blotted out, that they have neither name, being, nor nature of sins, is unlawful, and we are obliged by no Commandment 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 murder, or lie, say they being justified, ye sin not, but the flesh in you. 2. We are not guilty therein, because the Spirit acted us not to forbear. 3. It was pardoned and remitted before it was committed, and so hath neither name nor nature of sin▪ for the right end of duties, we know no other, but to glorify God, to be landmarks or a way to our country, and to testify we love our Redeemer, we make them not one penny of payment for heaven. ● I am not against the settlement of Church-government prudently as now. Saltmarsh is for any Church government of men's devising. 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 Author. 2 The King of the Church, in all substantials, hath set out a platform 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, Patryarches, 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 do, and yet not to be 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 prudential Government of man's devising, because God hath his people under several attaintments and measures, as in Queen Mary's Martyrdom, for then, because God hath saved some under Prelacy, some under Popery, yea, before Christ's coming, some under Gentilism, as Saltmarsh thinketh of Job, for then Saltmarsh and Familists should not be against the settlement of Prelatical Government and of their Romish Ceremonies: not against Popish and Heathenish prudential and Idolatrous Church-Government, I think then Saltmarsh will be any thing in externals, Paganish, Popish, or Prelatical, no wonder then, that Familists in their Petition rail against Puritans for none-conformity, and profess in their Petition to King James their obedience to all the Prelatical will-worship. CHAP. XXXI. Saltmarsh and Familists teach that there is salvation in all Religions. I Am only against a form, as it becomes an Engine of persecution, etc. Saltmarsh and Familists ●each that there is salvation in all Religions. Ans. So Saltmarsh here opens a great mystery of Familisme, which is Liberty of conscience, and salvation under all Religions, for if any form 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 men's own Spirit as to the only binding rule, though it be a Spirit of Satan, it is no lawful Religion to Saltmarsh. Now that this is his mind is clear from that he saith Spark. 171, 172. In books of controversy, 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 man's work, and burning up that in us which is hay and stubble, in which words beside that Saltm. judgeth and condemneth himself in writing this same book of Controversy in favour of the Familists condemning, in express 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 believes but by conjectures, till the day of revelation come, that he turn Familist and become all Spirit, and all glory; so all the Protestants that are not Familists set but letter to letter, and are literal legalists, and have no certainty what they believe, and when this Spirit cometh, he teacheth not by the word, setting letter to letter, and Scripture to Scripture, but by immediate inspiration, above and beyond the word. 2. This Spirit even having come upon Saltmarsh, as he 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 toys he 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 natural, and genuine grammatical sense, which the words yield without constraint) then is the Scripture, as Scripture, and in its native sense, a nose of wax, and hath no native sense, but we are to expect a higher, spiritual allegoric sense, than the letter can bear, & that from the Spirit. We have by this way then no certain rule of faith the un●●able than may lawfully wrest the scripture to their own destruction▪ Paul proveth Jesus to be the true Messiah, and that convincingly, he confounded the Jews, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 natural men, void of the Spirit, ye shall not convince Cain by the 6. Commandment that he is a murderer▪ nor Achan by the 8 Command, that he is a thief nor Ananias that he is a liar. All may say the Spirit hath the contrary 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 Kingdom (he saith not, Every man's own conscience, and own spirit is his only Bible and obliging rule in all Religions to Mr. Saltm. and Familists. all the Churches) what they are persuaded of in their conscience, and leave it without compulsion to the Spirit of God to persuade; 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 walk themselves, and accordingly believe as they have received, that is according as they are persuaded in their conscience; then if the Assembly of Divines were persuaded in their consciences that to one man to have fifteen wives at once, as John of Leyden, and his, believed, and that the Koran were the truth of God, he should think 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 sixth, and propound such things only as they have received or they are in conscience persuaded of, to all the Kingdom, 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 commandment of the Parliament must be required to make a Synod, if men speak their own drunken persuasions, to M. Saltmarsh they fulfil the Apostle Peter's 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, Hear the word at the mouth of G●d, Ezeck. 2.8. ch. 2.10. or as the anointing teacheth us, 1 Joh. 2. ●●. Joh 6.45, 46. because the Lord or his Spirit, or the anointing cannot teach men lies, contrary to the word of truth; but the persuasions of men often are lies, errors, mistakes, then shall every man's erroneous conscience, and his own dreaming spirit be the rule of his own faith, and his teaching of others. And 2. This is clear from his words in the former Epistle to the Parliament, if such as conform not to doctrine and discipline of the Church, and preach without ordination, shall be proceeded against by fines, imprisonment, than all the glorious discoveries of God above, or beyond that system, or form of doctrine, shall be judged and sentenced as heresy and schism, and so God himself shall be judged by man. Now this consequence is nothing, that God must be judged by man, except the persuasions of the consciences of Familists, Antinomians, Socinians, Arminians, Arrians, and all the sects that say they are the godly party, be very God, believing, professing, teaching in them, then, if such can no more be judged then God, what ever their spirit persuadeth them, must be truth; for God cannot but persuade truth, than I confess the Sects must be infallible, because the Scriptures say no more of the Prophets and Apostles, than God spoke 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 believe and have proved that the Sectaries speak lies in hypocrisy, 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 persuaded in their conscience, that liberty of conscience is Atheism, not true liberty, then must Sectaries, who are but men, judge God, and punish us, because we minister to others what we have received, for we are persuaded of the truth we teach. 4. This way promiseth salvation in all Religions, so men in these be persuaded 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 attain to beyond the Familists fluctuation of faith: of Heresy and Schism. 5. FAmilists, and Antinomians, go one with the Belgic Arminians, and all our late English Independents, who are for Liberty of conscience, and a Catholic toleration and punishing in a coercive way no kind of men never so blasphemous, for their conscience teach & print what they will, there being no infallibility now in any, A twofold infallibility. 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 persuasion common to all believers. Now Libertines turn all our faith in a topicke and conjectural opinion, so most of them are turned Sceptics and affirm that we know nothing with any certainty; yea the more supernatural and sublime that fundamentals of salvation are, the more indulgence and latitude of liberty is to be yielded to the consciences of all men, because the higher the subject is, the ranker is our propension to err, God having given a thinner and more scarce measure of knowledge in supernatural things, that do so far transcend the sphere and orb of natural reason, then of knowledge in natural things, our minds being in their own element, and in a capacity to reach their connatural and proper object when 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 Tolerated, and an indulgence yielding to all in superstructurs in foundamentals, though a man should deny that Christ is the Saviour of the world, therefore Saltmarsh takes on him, Sparkles of glory as p. 185, 186, 187, 188 to reckon out the articles of our faith, especially concerning the first Adam's sin, sin original, of Christ borne of the Virgin Mary, made under the law, bearing our sins, dead, buried, ascended into Heaven, sitting at the right hand etc. & speaketh of the highest attaintments of the Protestants generally in the mystery of salvation. but speaketh not one word of the general resurrection of our bodies, of Christ coming 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 Army, 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 he professed himself no Protestant in these points, saith, these are believed by Protestants, but doth not own them as a part of his own belief, 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 falls in on his own secrets of Antinomianism and contradicteth the Protestants, and debaseth the confession of the late Anabaptists the seven Churches & of the assembly of Divins at Westminster: & speaks not one word in this new discovery of Christ God-man born of a woman, under the law, etc. or of the Articles of the faith of Protestants yea, pa. 198, 199, etc. he tells 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 he again saith nothing of the Protestant faith, not one word of Christ, God and Man, of the Resurrection, of the last Judgement, of the Life to come, which yet the Apostle Heb. 6.1, 2. maketh fundamentals of salvation, though the Chapter tells us in the Title, of the last discovery, and highest concerning the whole mystery of God to men. But in that Chapter, 1. He denieth the Trinity and maketh the three persons (as Mr. Beacon doth, in his Catechism also p. 47, 48, 49, 50, 51.) but manifestations of God. Thus God being infinitely one, yet in a threefold manifestation (saith he) to us of Father, Son and Spirit, etc. a person is not a manifestation, but hath need to be manifested to us, and denying the personal union of the second person with the Man Christ, Saltmarsh with Familists, denyeth the personal union of the two natures in Christ God-man. he makes it but God present with men and Angels in the manifestation of grace and salvation, and with Devils and wicked men in the manifestation of Law and Justice. So God is no more united to our nature in the man Christ, than he is united, to Angels and Devils, and to elect men and the wicked and the reprobate: and Christ is no more God-man in one person, than he is God-Angel, or God-Devill, (I tremble to speak it) in one person, and Christ is just God-man the Son of Mary, born of a woman and of the seed of David, as he is God-Peter, God-Paul, God Cain, God-Judas Iscariot; for saith he, p. 199. God makes out himself in an image in this creation or nature, & therefore he takes to himself one part of it into union to himself, according to one way of manifestation called in the Scripture light, love, grace, salvation, Father, Bridegroom, glory, and that part which enjoys. God in this manifestation is called the Angels, the Saints, the elect, the Son, the Tabernacle of God, the new Jerusalem, What a new union between Christ, God and man, devils and Angels, Saltmarsh hath devised. the Temple, the Spouse,— he taketh to himself the other part of the creation, and there he is present, but not in this way of grace and light, but of another manifestation called Law, justice, wrath, everlasting burning, and these are called devils, wicked men, flesh, which live in God and subsist in him as creatures in their being. Now the Scripture calls this the great mystery of godliness, God manifested in the flesh. Saltmarsh maketh this as great a mystery, God manifested in the Devil to cast him into hell. And as the new Jerusalem, the Spouse is Christ, or God in the flesh of the Saints and Angels by grace and salvation, and Christ liveth in Paul, and Paul is by grace, Godded and Christed, and the Angel Gabriel Godded and Christed, so Christ lives in Cain, Judas, Beelzebub, by justice and condemnation; and the union of God is neither personal in the son of Mary, nor in Satan, but only in the effects of grace and salvation in all the elect, and by Law and justice in all the damned Angels and men, and here is the mystery. God is all that part of the creation that cometh under the name of reasonable creatures, men and Angels, and all the Angels and men created of God were crucified with Christ; and all are the Lord of glory by union, so that as Libertines made God the soul, form, and life of all things, men and devils, and said that God wrought all good, all ill in the creatures, and no creature was to be praised for doing well, nor to be blamed or punished for ill doing, because God is the Author of righteousness and sin; so the Familists say that Christ is the form and soul of men elect and reprobate, of Angels elect & reprobate, and that God works in them, & is united to them, and they are mere passive organs in all good or ill. So I believe Saltm. and the Familists do subvert the whole faith, and hold nothing with us, but doubt of all. But I return to that I said, there is a twofold infallibility: now, A twofold certainty one Prophetical, another of faith, the former was peculiar to the penmen of Scripture, the other to all believers. though believers have not that infallibility proper to Prophets and Apostles, in prophesying and writing Scripture, yet must we not run to the other extremity, and say as these that fight for Liberty of conscience, that there is not, since the Prophets and Apostles fell asleep, any infallible persuasion and certainty of faith; but all our knowledge is conjectural, and a mere fluctuation and fleeting opinion, and a faith for a year, a month, or an hour, which we may lay aside the next month, and that anointing even the Spirit of God infuseth in us opinions of God contrary among themselves, and false and true which is the present judgement of our mind, which we are to stand to and to suffer for, or to deny as we see the times go. For 1. The Scripture tells us of a sure persuasion of things believed, Luke 1.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Luke holdeth forth to Theophilus a certainty of knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that thou mayest know the certainty of these things whereof thou hast been instructed, So the word imports a certainty, Act. 5.23. Act. 21.34. Act. 22.30. Act. 25.26. Act. 2.36. Let all the house of Israel know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 assuredly. A full and certain persuasion excludeth all doubting and deception or mistake, and this the Saints have and may have, Col. 2.2. That their hearts might be comforted— unto all riches of the full assurance of understanding, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Thess. 1.5. The Gospel came not to you in word only— but in much assurance, Rom. 4.21. being fully persuaded. This was the persuasion of a faith, and such a faith as by which we are justified without works, Rom. 14.5. Let every one be fully persuaded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his own mind, 2 Tim. 4.17. That by me the preaching might be fully known. Nor is that persuasion of Paul's Apostolic, or by revelation extraordinarily, but common to all Christians, Rom. 8.38. For I am persuaded that neither death, nor life, nor Angels, etc. shall be able to separate us from the love of God which is in Christ Jesus our Lord, 2 Tim. 1.12. I know in whom I have believed, and I am persuaded that he is able to keep that which I have committed to him against that day. This certain persuasion must be certain and infallible both to themselves, and grounded upon the promise and truth of God, who cannot lie, Tit. 1.2. Yea and our Divines with good warrant say the Catholic in visible Church is thus far infallible that in 1 fundamentals, What infallibility agreeth to the Saints, and the Church Catholic, and invisible. 2 necessary for salvation they cannot, 3 finally and totally, err and fall from the faith. But all our Divines and your own confession of the Assembly at Westminster saith, ch. 31. Art. 4. All Counsels, general or particular, since the Apostles times, may err, and many have erred. To which I answer, No Counsels, nay nor the whole invisible Church is infallible in the sense that the Apostles are infallible, both in believing and teaching by immediate inspiration, and so their word is not a rule of faith. 2. A General Council convened in Council may err in particular Synodical acts, that is for a time and in some points as the Synod meaneth; but it followeth not, ergo, the invisible Church at all times, and finally may simply fall from the sound faith of fundamentals necessary for salvation, more than this is a good consequence, this particular believer may in one particular fundamental point err foully and grossly for a time; ergo, he is not infallibille simpliciter, but may finally and totally fall away. And that of our Saviour's, I have prayed for thee, that thy faith fail not, Luke 22.32. though it free not Believers from particular failings both in doctrine of faith, and conversation of life, and that grossly and foully, yet it secures them by Christ's intercession in a state of infallibility in fundamentals, and in a condition of indeclinability in conversion, so as believers are infallible in point of faith touching fundamentals necessary to salvation, except Familists hold the Apostasy of the Saints, or that all may go to heaven finally doubting. Pag. 174.175. Sparkles Saltmars. tells what are the tradions of man, How Familists define heresies. and for Mark. 7.9. he citeth Matth. 9 or heresies▪ Now, a heresy (saith he) is something against the doctrine of faith in the word or Scriptures not against any interpretations, doctrines, conclusions, glosses, comments, or preaching of men, who speak not Scripture originally nor infallibly as the Apostles did, but so far as that is the very Scripture they speak, & so far as they speak the truth in Jesus, and in the Spirit of God, else they teach for doctrines the traditions of men. Answ. Traditions of men, are not necessarily errors in fundamentals, except only by a remote consequence as all errors are against the fundamentals. 2. There are heresies that are by good consequence against fundamentals; else the Saduces their denying of the resurrection, Mat. 22. was no heresy; for Christ proveth by a good consequence that they denied the Scripture, I am the God of Abraham; when Abraham was then dead when God spoke out of the bush to Moses Exod. 3. yet they denied but conclusions deduced from Scripture. 3. There is another strange ingredient in heresy according to Familists; and that is, because God speaks not now immediately his word to us as he did to the Apostles: no man is an heretic that denyeth the whole faith, except he that denies the Scripture as the Scripture, and except he deny it in so far as teachers speak the truth in Jesus, and in the Spirit of God, else (that is if they be not Famili●ts, that teach and speak not in the Famisticall spirit) they teach for doctrines the traditions of men, that is heresies for God's truth; then to speak heresy is to speak only against fundamental truths, when a Familist in the Spirit of God speaketh them. 2. But then, when a heretic readeth in the word this fundamental, Christ came in the world to save sinners, 1 Tim. 1.15 though he deny it, and spit at it, that is no heresy, because the paper and printed book speaketh not in the Spirit of Jesus. 3. The written word of God is not the word of God, but only the word is spoken by a Familist in the Spirit of Christ. 4. When Preachers void of the Spirit speak that which is the very word of God and fundamentals of faith, these truths are not the word of God, but the traditions of men, and heresies: so his Master H.N. taught the Scripture & preaching to be but figurative service, the word of God was never published to the world, till H.N. the least among the holy ones of God— was made alive through Christ, anointed with his godly being, manned himself with H N. and godded H.N. with himself, The Schism that Familists acknowledge published the light of glory. H. Nicholas, Evangelic. c. 34. sent. 9 Pag. 175. Schism is a dividing from Christians who are in an outward profession of truth. Now there may be schism i● visible Churches or fellowships of Saints upon this account, but there can be none in the true body of Christ, or the spiritual Church;— for they that are joined to the Lord, are one spirit, and they are made perfect in one. Answ. There is no outward Schism or renting but it begins at the heart. Schism is a dividing of the hearts as well as a visible parting with the Church or a part thereof, else schism were no sin, which yet Paul reproveth as a sin, 1 Cor. 1. 1 Cor. 3.1. 2. The Church of Corinth, and these that made a rent, were both the visible and the invisible Church, that they were the visible, Saltm. cannot deny, they were the invisible Church also, 1 Cor. 1.13. Christ was crucified for them, and they were babes in Christ fed with milk, 1 Cor. 3.1.2. and built upon one only foundation. v. 10. Saltmarsh must say they were all unconverted that made the schism. 3. Familists will have none the true body and spiritual Church of Christ, but the invisible Church: so that upon this account, they that believe and visibly profess neither Christ nor his truth before men, yea who all their days deny Christ, and so shall be denied of Christ before the Father and his holy Angels, Matth. 10.32, 33. may be and are the true body of Christ and the Spiritual Church▪ so H. Nicholas Epistle to the two daughters of Warwick. 4. May not a schism and separation fall in these that are both the true body and spiritual Church, when of a Church of believers effectually called consisting of four hundred, two hundred separate, from two hundred? I think they may as well as Barnabas, a good man and full of the Holy Ghost, separated from Paul. But in so far as they are (saith he) in that one Spirit they cannot be divided. Ans. True, but Saltm. speaks lies in hypocrisy, when he saith, the spiritual Church are made perfect in one Lord in this life, upon the same reason as they are one, and as united to the Lord they cannot lie, whore, steale, murder; but out of some remnants of corruption they can sin. But Familists put them in a condition they can in this life sin no more, or if they sin, their transgression is not sin; it is not they but their Ass the flesh that sins, as Libertines said, but that is no violation of the Law of God. CHAP. XXXIII. Saltmarsh Sparkles, pag. 22●. Familists mind touching Prayer. ALL constant speakings to God in this (as they call) a conceived way or impremeditate or extemporary way, is taken commonly amongst Christians for prayer in the Spirit, and for that Spiritual way which the Disciples of Christ used in the Gospel, who were grown up from the infancy and childishness of forms or words taught them, which is but a mere natural or outward thing, as they say, which any may perform by strength of natural parts, as wit, and memory, and affections. Saltmarsh here first condemneth prayer morning and evening, under the words of constant speakings to God, because he will have no praying but when the Spirit acts immediately. 2. All extemporary prayers go not for praying in the Spirit, among Christians commonly, he belieth Protestants, and the truly anointed of God in this, words are but the outward skin of prayer, the Spirit must add soul, heat and breath to words. Some have a sort of eloquence in praying who have as little of the Spirit of adoption, as some that cannot pray without a book, a growing up from book praying▪ to extempore praying is no growing in the Spirit, because if we distinguish (as we should) between a gift of praying and preaching, and the grace of adoption, or of praying and preaching in the Holy Ghost, many all their days have a natural liberty of praying, and say Lord, Lord without a Book, that are but workers of iniquity, as divers Antinomians and Familists are for the most part, and their mere shining gifts and golden words are bought and sold by the simple, for grace and the spirit of adoption. 3 Nor is extemporary prayer always a mere outward thing, because wit, memory, and affections act therein, these powers are not mere blocks and stones in praying, and by this argument, all that Saltmarsh writes is but a mere natural and outward thing, and not writing in the spirit, as he vainly boasteth in his Books, because wit, memory, affections act in the producing of such prayers, yea, they that are fleshly may write all the new discoveries and sparkles of darkness, and flesh that Saltmarsh writes, for the Spirit never taught such dreams, or rotten fancies, nor such interpretations, as he doth offer to us, as dictates of the pure spirit. CHAP. XXXIV. A taste of the wild allegoric interpretations of Scripture that are in this piece of Saltmarsh, which he fathers upon the pure immediate actings of the Spirit beyond law and Gospel Saltmarsh will have as many public preachers as are in covenant with God. FRom this, Is God the God of the Jews only, and not of the Gentiles also? Rom. 3. He inferreth that God hath not limited ordination to the Presbytery, so as none in a constituted Church should preach but they, as if to be a God to his people in Covenant were to make all in Covenant men & women sent preachers of the gospel. 2 Psa. 50. Thou thoughtest I was such a one as thyself: Because I punished thee not, but was silent at thy Adulteries and Slanders, so the true sense is, but Saltmarsh saith, that is a God merely of one image, or figure: Therefore God is not in one form of worship, (saith he) the law, the gospel, but in another beyond both, to wit the spirit. What greater violence can be done to the scripture? 3 And the Heavens cannot contain him, therefore God is not in one form of worship, doctrine or confession. He may infer, therefore he hath not sufficiently revealed himself to us in his word and works contrary to Psa. 19 Saltmarsh 284. The day of the Lord will be upon all our Cedars and Oaks, and pleasant Pictures and Idols of gold, and judgement shall be upon all the Merchandise of Babylon, the peerless and precious stones, the Cinnamon and Odours. then must God pour shame upon all flesh, and fleshly glory, upon all the visions and dreams that man hath of God by reason, creature-imagerie, or outward administration, & notion by letter or by graces etc. Answ. In such a noonday light of the Gospel, can we believe that Antichrist should call Gospel-administration by the letter, that is, the preached Gospel, inward graces, and faith, laying hold on Christ's imputed righteousness, with the name of flesh, dreams, imagery, idols, oaks of Bashan, Babilo●s precious wares? Did the Holy Ghost Isa. 2.12, 13. etc. Rev. 18, 12. intent any such thing? 4 Touch not mine anointed, ergo, give the anointed liberty of conscience to preach or teach of God, what they please. An. but that (do my anointed no harm) will warrant that the Prophets should not s●dden the hearts of the anointed in the way of righteousness. But it shall never follow, ergo Nathan may not rebuke David the anointed of God, for his adultery and murder: ergo if an anointed of God commit murder, the Magistrate should not punish him for it, nor ought the anointed to be rebuked or hurt with the tongue, though they deny, God, Christ, Scripture. Not as Lords over God's inheritance, or having Lordship over your faith, ergo liberty of all Religions is lawful. Answ. Saltmarsh shall never prove this consequence. To the weak I became as weak, then are all outward things in worship indifferent. We are to please one another to edification, Rom. 15.2. ergo all outward things are indifferent see Sparkles p· 20. Answ. The place Rom. 15. is to please one another in acts of the second Table, as not to offend our Brother in meats, then may we please him in drunkenness, gluttony, whoredom except the words be other wise exponed. 2 Thess. 1. Christ shall come to be glorified in his Saints, that is, the Lord Jesus his (second) coming in spirit and glory, in revelation in his Saints. Sparkles p. 22. Salmarsh maketh Christ coming in judgement to have been 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. Answ. Then Christ's second coming is not in the end of of the World, in a bodily manner, but so spiritual, as it is daily fulfilled, and the day of Judgement is even now and in this life, as said Henery Nicholas and it hath been these 1647▪ years. Antichrist or the man of sin, 2 Thess. 1. is the old man. Answ. Saltmarsh will not have the Pope the Antichrist, because Popery and all Religions are indifferent. The first Tabernacle stood in meats and drinks and divers washings and carnal ordinances, then baptising with water is Jewish, Sparkles 29.30. we are circumcised with him in baptism, ergo, there is no baptising with water, Spark. 31.32. Answ. The affirming, in some respect of the operation of the first cause, doth not annul all the actings of the second cause, nor bring to nothing all ordinances. Job 29.2. The candle of God shineth upon their heads, and the secret of the Almighty on their Tabernacle, S●ltmarsh proves by perverted Scriptures that there is no baptising with water. that is, the Disciples had the Summer sun shining on them, while Christ was among them in the flesh, when that ministration came but to its point— it became a place for Satyrs and Owls. Answ. Job speaketh of his worldly prosperity, before his troubles came on him, and Psa. c. 13.19.20. of the desolation of Babylon, neither of which the Disciples saw: Salmarsh citeth the place of Job as if the Holy Ghost intended his monkish sense, which was never in the heart of God. He shall baptise you with the Holy Ghost and with fire ergo, there's no water-baptism. 33. Answ. It is no consequence. Go t●●ch and baptise, that is, go Disciple and baptise; now Paul and Apollo were nothing and cannot wake Disciples, than he must speak of the ministration of the Holy Ghost or gifts, which were to continue for that age only. Answ. But the Apostles ministerially as instruments and Servants could make Disciples, and baptize● outwardly: Christ only inwardly and effectually as the principal cause. Col. 2. Being circumcised with circumcision made without hard: then as true circumcision is made without hands, so is baptism. Answ. But it followeth not, circumcision with hands is forbidden Gal. 5.3, 4. but baptising is commanded, Matth. 28.19, 20. By this argument Saltmarsh should not preach, nor write books, nor bow his knee, nor pray, nor read Scripture, because true preaching to the heart, is God teaching without a man's tongue, and true writing is God writing his Law in the inward parts, without ink or paper, and true praying in the Spirit is without knee, tongue, or lifting up eyes, or hands, etc. by such arguments H. Nicholas and Enthusiasts abolish all ordinances. Jesus Christ is the Prophet whom we are to hear, and they shall be all taught of God; ergo, no ministry by the letter can destroy the Antichrist, p. 49. Ans. It followeth not, for when the Antichrist is revealed to men to be the Antichrist, he is destroyed, otherwise the Antichrist must be converted to the faith by this way. Christ is perfected and entered into glory, Luke 24. that is, all Christ's body and Saints are made Ministers and preachers, Sparkles p. 51. and a pure Spirit without all ordinances. Ans. Saltmarsh with H. Nicholas turn Christ, dying and entering into glory, over into a Christ spiritual, Christ crucified is nothing but the Saints Godded & Christed with grace, and with all the S●●▪ suffering patiently as Familists say. All externals, Idols, and will-worship to Saltmarsh are indifferent. that is God living by grace in the Saints, then as many Saints as many Christ's crucified and rising again. 1 Cor. 8. We know that an Idol is nothing, nor an Idol Temple; then outward forms and orders are only a supplement to the absence of the Spirit of God, and to order the outward man amongst men to their fellow-Saints or the world, while the Law of the Spirit of life is not in them shining and conforming them in Spirit and love to the image of Christ▪ than preaching and ordinances are but characters of bondage to the unregenerate, and while they see darkly, and in a glass, and not face to face, 1 Cor. 13. Ans. The meaning of that, an Idol is nothing, is, or is vanity, as the Prophets say, an Idol is of no force or power to hollow or pollute meats, that of themselves are indifferent, yet the things sacrificed to Idols should not be eaten before the weak, and if they be eaten in the Idol Temple, we partake of the devil's Temple, and that is nothing, what ever Familists imagine. Then we are to abstain from Popish Idols, and to abstain from murder, and to walk in love, according to the rule of the Gospel and Law commanding good, forbidding ill, only while we are unrenewed men, Ordinances are as the hornbook to children come to the family of love, that are old men in Christ, and need no Ordinances, an Idol is nothing, but an indifferent thing to them, all the Scripture is but to order our walking before men and the world, not before God, nor to lay any obligation of conscience on a Saint or Familist, so as he should sin in kneeling to, or praying before an Idol, or abstain therefrom. The story of Adam and his fall, but a figure to M. Saltmarsh The Serpent, Gen. 3. was fleshly wisdom, the espousals of the woman, the weakness of creation. p. 57 Ans. Then the story of Adam, Paradise, serpent, trees, eating, man, woman, marriage, are no real histories, but mere allegories and metaphors, and mystical things, which only can be expounded by the spirit of Familists and Antinomians, and this is the only spiritual preaching, praying and expounding of Scripture that Saltmarsh giveth us. Saltmarsh Sparkles p. 64.65. By meekness of the Saints only shall the Jealousy and enmity of their enemies be allayed, Revel. 14. here is the patience of the Saints. Ans. There is not in the text one jot of overcoming the enemies with meekness, here is matter of ground for the patience of the Saints, as chap. 13.10. and with as good ground he may say the keeping of the Commandments of God, and of the faith of Jesus, is that which allayeth the hatred of the world contrary to 1 Joh. 3.12. Joh. 15.19.22. Matth. 5.11.12. for the enemies do expound Christ's meekness and silence to be guiltiness; they wonder that Christ answered nothing, the world hate and malice the meekness of the Saints, though an eminent grace, as they do all other shinings of Christ in them, and yet by dying they strengthen the faith of others, Rev. 12.13. Joh. 3.30. He must increase, I must decrease, The doctrine of John Baptist is gone and away if we believe Saltmarsh. that is, my ministration by word and water must be gone, and another more spiritual must succeed, and as the fire from heaven, licked up the four barrels of water, so the baptism of the Spirit, as fire, was to lick up this of water, 1 King. 18.34. to .38. p. 60. A. But. John speaketh not so much of his Ministry, which was in the same doctrine and Sacrament to continue to the end as of John's evanishing in his person, and as the day star at the rising of the Sun, for john was to be gone and to die, and his time of actual service to expire (though the doctrine liveth till this day) and in his graces, the fullness whereof was in Christ, and that Elijahs sacrifice was a type of the Spirit, & Baal's of John Baptists Ministry is a Monks dream the Spirit of God never intended such a thing, for we are still builded upon the doctrine of the Prophets and Apostles, Jesus Christ being the chief corner stone, Eph. 2.20, 21, 22. and so an habitation of God through the Spirit; and so the same doctrine of the Prophets and of the Baptist must continue; but this is to deprive us of all the old Testament as the Anabaptists do. Eye for eye, and tooth for tooth, was the Law, Matth. 5.39. And love your neighbour, Saltmarsh with Socinians and Papists will have the love of our enemies not commanded under the Old Testament but there is a higher ministration of the Spirit in the Apostles time, Love your enemies, avenge not. Ans. The Spirit never meant, that under the old Testament, we might revenge ourselves, and hate our enemies, the contrary is evident, Deut. 32.35. Prov. 20.22. Prov. 25.21, 22. and this was long before Christ came in the flesh, this is Socinianism and Popery, if Saltmarsh understand either of the two. Blessed are the meek. Sparkles p. 64.65. Christ prophesied of a ministration in the Spirit by meekness and patience of the Saints, Revel. 14.12. and Heb. 4. there remaineth a rest to the people of God. Ans. This meekness and patient suffering of injuries and heavenly Sabbaths was in the old, as well as in the New Testament, Ps. 37.7.8. v. 11. Ps. 34.2. Heb. 11.33, 34, 35, 36, 37, 38. I saw no Temple there: Revel 21. Saltmarsh dreams of a Church on earth that shall not need Ordinances. then in this life the Saints shall be without ordinances, and the Kingdom shall be delivered up to the Father, he that can receive it, let him receive it, p. 65.66. This ministration is not only done upon the whole body of Christ at last, but is fulfilled in its particular accomplishments, and mystery of Spirit here. Answ. 1. There is no more ground for such a ministration in this life, than there is for no death, no crying, no sorrow, no pain in this life, Rev. 21.4. no Sun, nor Moon, v. 23. no unclean thing, no sin, v. 27. and no more warrant for delivering up the Kingdom, in this life, 1 Cor. 15. then for the resurrection of the dead, 23.37. and the blowing of the last Trumpet, 52. and the swallowing up of death in victory, 55, 56, 57 as if all these should come to pass in this life agreeable to this, saith H. N. Evangel. ch. 35. se 9 In which resurrection of the dead, God showeth unto us that the time is now fulfilled, that his dead, or the dead which are fallen asleep in the Lord, rise up in this day of his judgement and appear unto us in godly glory, which shall also henceforth live in us everlastingly with Christ, and reign upon the earth, wherein the Scripture cometh to be fulfilled in this present day. And Saltm. willeth these that are as spiritual as himself and his Familists, to believe this and receive it, that is, except, we make shipwreck of faith, and say the resurrection is passed in this life, as did Hymeneus and Philetus, we are all legal literal men, and void of the Spirit. 2. Saltmarsh is unwilling to contradict the truth of God, 1 Cor. 15.24. too openly, to wit, that in the end the Kingdom shall be delivered up: Now whether this be meant of Christ's reigning no more in his Church in this life by Ordidinances, or as chrysostom doth expound the place, it be the rendering up to the Father his conqu●is●d and purchased people, as it is most agreeable to Eph. 5.27. I dispute not now, but Saltmarsh saith faintly, This is not only done on the whole body of Christ at the last, but also here. He dares not say this rendering up is not only at the last day, but also in this life; yet the Apostle is clear, he thought of no rendering up of the Kingdom in this life, as Saltmarsh by this new spirit supposeth, for the text is clear, v. 22.23. every man shall rise again from the dead, Christ first and then his members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then is the end when he shall deliver up the Kingdom to the Father. Then there is no rendering up till the dead in Christ be raised, v. 23.24. but the dead in Christ in their bodies (of which undoubtedly the Apostle speaketh, 1 Cor. 15.1, 2, 3, 4, etc. do not rise in this life. 2. This rendering up, is not till the end, then shall the end be. 3. It is when all rule and authority shall be put down, v. 27. This is not in this life. 4. It is when, the last enemy shall be subdued, 26. 5. When God shall be all in all, 28. These are not in this life, therefore Saltm. dreams. Saltmarsh Sparkles p. 165. Jer. 38 2. He that goeth forth to the Chaldeans shall live, but if ye stay in the City ye shall be consumed; this is a figure of abiding no longer under any dispensation, Law, Christ in the flesh, Gospel, Spirit, than God, and his presence appears upon it. Ans. We know not this Spirit that dreams of fancied types, and allegories without shadow of reason in the holy Scripture, we have no ground to believe that the Holy Ghost intends any thing of this kind, only Saltmarsh his Popish Spirit saith so; the Scripture is silent. Saltmarsh pag. 145.147, 148. he saith Mal. 3. ver. 18. Ye shall discorne between the righteous and the wicked, proveth the Spirit of discerning, by which we shall know false teachers, Antichrists, as in the Apostolic Church, and who fears God truly, who not, as the sense knows its object. Answ. By this Familists deny the spirits and heretics are to be judged by the word, but that man is the Heretic, the Legalist though never so heavenly, if he be a Puritan the spirit of Familists discerns him to be a Cain or a Judas. 2 The place of Malachi is this ver. 14, 15. Ye say it is in vain to serve the Lord, and there is no reward for it. But serve ye God, and ye shall find in your own experience a reward and comfortable fruit in differencing between him that serveth God, and serveth him not, for ch. 4.1. Christ's trying day cometh. Saltmarsh also sparkles p. 70, 71. abuseth these Scriptures Gal. 41. and 1 Cor. 3.1.2. He applieth the former to the Disciples of Christ under John's ministry and Christ's in the flesh, but these words, The place Gal▪ 4.1. of the Heir under the law corrupted to gross Familisme by Sal●mars●▪ The Heir so long as he is a child differeth not from a servant, though he be Lord of all— Touch not the times of John Baptist or of Christ in the days of his flesh, though in these times the Ceremonies were still in vigour, but the Heir under nonage and Tutors, Gal. 4. is the Church of the Jews under the bondage of the Law and the Ceremonies thereof, and the Rudiments of the World: it was not the Holy Ghosts mind to speak of Christ in the flesh as a Mosaical Lawgiver, or that his heavenly Sermons he preached Matth. 5. Matth. 23. John 10. Joh chapters 13, 14, 15, 16. his heavenly Prayer John 16. h●s death, and sufferings, and resurrection was a dispensation to be laid aside as the tutory of the law and beggarly Ceremonies, Sabbath, and shadows he speaketh of Gal. 4. for then the Apostles in vain call us to mind of the words, and commandments of our Lord and Saviour Jesus Christ, as he commanded them to do Matth. 28.19, 20, 21. 1 John 1.1, 2, 3, 4. 2 Pet. 1.15, 16, 17, 18, 19 and though Christ promised at his ascending to send the Spirit, this was not to abolished the doctrine of John and that which Christ had taught them in the days of his flesh, for of that Spirit he promiseth to send, he saith, Joh. 14.16 Ye know that Spirit, for he dwelleth in you (for the present) and shall be in you, in a larger measure when I shall send him, Act. 2. But Familists and Antinomians must have no ministration of the Spirit till Christ ascended to heaven. And for the other place, Paul 1 Cor. 3.1.2. calleth the Corinthians carnal, Spark. p. 70.71. The place 2 Cor 3.1, 2, 3. whe●e the Apostle calleth the Corinthians carnal perverted by Saltmarsh. and could not write to them as spiritual, not because they were under the doctrine of john Baptist and Christ as Saltmarsh dreameth: for that doctrine taught no carnal divisions, but he calleth them carnal on this ground, v. 3.4. Whereas there is among you envying, strife, and divisions, are ye not carnal and walk as men? For while one saith, I am of Paul, another I am of Apollo, are ye not carnal? if the Apostle call the Corinthians carnal, as Saltmarsh saith, because they were under the doctrine of John Baptist and Christ in the flesh, (of which there is not a syllable in that text or in all the Scripture) then must Christ and John Baptist have taught their hearers striving, envying, schisms, and one to say, I am of Paul, and another, I am of Apollo, which is blasphemous. Now it is against sense and reason that ever God ordained any ministration so carnal, as that these under it were carnal, because of their striving and envying. Saltmarsh tells us as I observe, every man should stay under the ministration he is in till the Spirit say, come up hither, then Paul calleth the Corinthians to abide in this carnality of envying, striving, and schism, till the Lord say, come up hither, whereas he sharply rebuketh them for their envying and schisms. Now if for envying and schism the Corinthians be carnal (as no doubt they were carnal in so far) and if therefore under the ministration of Christ in the flesh, and not under all Spirit, upon some other considerations, they must have been spiritual, and so under the all-Spirit, or pure glorious spirit of M. Saltmarsh; for as they are called carnal, so also spiritual, 1 Cor. 1.10, 11, 12, 13, 14. washen, justified, sanctified, in the name of our Lord Jesus, and, by the Spirit of our God, temples of the Holy Ghost, 1 Cor. 6.11.15.19. changed into the same spirit from glory to glory as by the Spirit of the Lord, 2 Cor. 3.18. espoused to one husband Christ, 2 Cor. 11.2. let Saltmar. answer if none of these were converts that are called carnal for their envying? 2. whether one part of this Church were under john's and Christ's Ministry, some under all-spirit? 1 Cor. 1. Christ sent me not to baptise but to preach. Then he baptised according to his spiritual liberty, to the Jew he was a Jew. We have free liberty to all external worship to take or leave, do or leave undone at will, as Saltmarsh saith. p. 82. Ans. He sent not Paul to baptise rather than to preach; for Paul baptised 1 Cor. 14.16. than he did it as sent, but it is a trick of Familists to comply with all Religions, and deny the true Religion where there is hazard as H. Nicholas said, Epist. to the two daughters of Warwick, and call that compliance the liberty wherewith Christ hath made us free. 2. Then baptising with water was a part of Paul's Ministry, which Saltmarsh denies. Heb 12. The spirits of just men made perfect, or the true Christian in spirit, are these true spiritual Elders in the New Testament. Ans. The spirits made perfect, are the glorified in heaven associated with the Angels, Heb. 12.22. But Saltmarsh will have life eternal confined within this life only to the Elders of the New Testament, that is, as I conceive Elders of the family of love. The true trial of the gifts, How Saltmarsh would have the spirits tried. is when the spirits of Prophets are subject to the Prophets, that is, when the gift by which any one speaks of Jesus Christ is manifested in the hearts or spirits of the Saints, when they see the truths, they minister, as they are in Jesus, and in themselves, and in them that are spiritual and truly anointed, by the same Spirit, 91, 92. Ans. Christ's Disciples not under a stinted liturgy in the days of our Saviour's conversing with them on earth (as Saltm. says) at which time they were the anointed of God as well as afterward. Such a subjection to the Prophets hath no warrant in the Text, for it supposeth none to be Prophets, but those that are inwardly anointed, and manifest their spirit of Prophecy to the anointed only; as if the anointed may not take him, for an anointed Prophet who is only gifted and void of saving grace. So H. Nich. Exhor. 1. c. 16. No man can rightly, according to the truth of the holy Scripture, or according to the spiritual understanding of the godly wisdom, deal in, or use the true God's service,— nor should take in hand to busy himself therein, but only the illuminated Elders in the godly wisdom which walk in the house of love, etc. 〈…〉 nothing in this trial of his aptness to teach, 〈…〉 in the Scriptures. 〈◊〉 p 272 They did all drink the same spiritual drink, that is, the Ordinances of the Old Testament were as much spiritual as these of the New, and signified Christ in the flesh: But he concludes, be not ye Idolaters, that is, idolise not outward forms, the rock, baptism, 271. these both of Old and New Testament are alike outward letter, visible, and perish with the using. Ans. The Ordinances of the Old Testament are called carnal in opposition to endless life, Heb. 7.16. and because weak; and they could not, though bloody, take away sins, Heb. 7.18, 19 Heb. 10.1, 2. for the new Covenant promises, in Christ the true, better, eternal Mediator, do all these, than it is against Scripture that the Ordinances of both were alike carnal, though without the Spirit, neither availed. 2. The Idolatry of outward Ordinances is condemned, as trusting in lying words. The temple of the Lord, sacrifices, new Moons, etc. Jer. 7.8.9. Esa. 1. But it was never in the mind of the Holy Ghost that Israel worshipped Manna, water, Passeover, or that the Corinthians did adore preaching, baptising: for their Idolatry, 1 Cor. 10.7. is the worshipping not of the Passeover, Manna, water, but of the golden calf, Exo. 32.6. when they feasted and played. Saltm. then deviseth an Idolatry the Holy Ghost never intended. So here 1 Cor. 10. he dissuades from Idol feasts in Idol temples. 18, 19, 20. And never did Paul intend, 1 Cor. 10. to charge the Corinthians with that sin of idolising or worshipping baptism, written Scripture, figures, letters, or outward Ordinances, but of sitting at the Idols table, which was to be partakers of the table & cup of devils: and the Holy Ghost would in the Old Testament have told us of some such adoring of Manna, water, Passeover: but Salm. his new Spirit devised it to reproach all Ordinances, Scripture, Sacraments, Prayer, Church, etc. Lord teach us to pray, as John taught his Disciples: Then they were under a form and rule of prayer, they saw little more of Christ then his fleshly presence and miracles, they loved him, and clavae to him, but had very few discoveries of him in the Spirit, except some few at his transfiguration. Answ. No Prelate, nor Priest, nor any I know say Christ's Disciples during their conversing with him in the flesh, were under a form and stinted liturgy, so that they prayed only the Lords prayer. 2 It is clear, the revelation of Christ in the Spirit we now have, the Disciples had the same: for Christ Mat. 16, 17. Declareth Peter to be blessed, because that the Father, that is the Spirit of the Father, had revealed that to him, which flesh and blood had not revealed, and Mat. 11. Christ thanketh his Father 25. for revealing to Babes, his Disciples and others the Mysteries of the Kingdom, and to none other though Worldly wise and great, & Mat. 13.11, 12, 13. The Mysteries of the Kingdom are revealed to them, not to others who are judicially blinded, and john 1.11, 12. john saith they have the privilege of Sons, and so the spirit of adoption Rom. 8.14. and so have the seal and witness within them 15, 16, 17 26, 27, 28. who believe in him, which faith undoutedly the Disciples had. And for the discovery of God at the transfiguration, it was rather an extraordinary rapture not bestowed on men in this life as believers: as Familists would live upon raptures of spirit without the word, but an extraordinary revelation bestowed of special favour on three Disciples Peter, james and john, who were to be Apostles and Penmen of Scripture, as the Prophets were, 2 Pet. 1.16, 17, 18, 19, 20, 21. If Familists be all Organs and Penmen of scripture immediately inspired by the Holy Ghost, we say no more, they are seen to others as well as to us, to be Impostors and not infallible Prophets and Apostles. 2 Thess. 2. pag 110, 111. The Antichrist is not the Pope, Saltmarsh esteems our Reformers Calvin Luther men that had little of the spirit, much of the letter and legal strain. but a ministry 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 himself, and God in the Saints p. 147, 148. H. Nicholas Evang. 31. Sect. 1, 2. saith the Pope is the chief anointed. Answ. Except H. Nicholas and Saltmarsh, no Protestant Divine exponed the man of sin to be any other than 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 literal 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, Saltmar 13 4 135. that is, to the end of that ministration, till the Apostles died and no longer. A. of this before. The jews (sparkles of glory p. 151, 152.) were not only 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 privileges as they had in promise & donation from God: under the Gospel the Lord suffered the same figure in Peter, Saltmarsh mocketh the Scriptu●e in exponing Peter's 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. 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 going 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 frothy allegories must be discoveries of all-spirit, above calvin's and Luther's light. 1 Such types or dreams have nothing, so much as in a shadow, of ground in the word. 2 Christians under bondage to nature is a new fancy, while men are in mere nature they have nothing of Christ or Christianity, nor feel● any Law bondage, yea, nor know it. 3 If Peter's Sword was a figure of ministration of the flesh, to be laid aside, when Christ now ascended to glory, how dare Christian Magistrates than bear the sword? for after the ascension 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, glorify me with the glory that I had with thee, before the world was, therefore Christ mystical and the Saints his body were then to enter into the glory that Christ had with the Father before the world was that is eternal glory when Peter was at Christ's command to lay aside his sword. 1 What warrant to make Peter's Sword, a figure of Christ's fleshly dispensation, and his laying down 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 die, eat, drink, marry, after Christ hath commanded Peter to lay aside his sword? should they not enter into the same life of glory, far above and beyond all these infirmities, and be as Christ was dwelling in the glory he had with the Father from eternity? Then should not Familists war any more, but disband and break their spears into plowshears. 3. Who made them capable of the glory Christ had before the world was? 4. What Spirit fancied this interpretation? Father glorify me, etc. 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 than monstrous consequences? 161. p. In that a Christian is bone of Christ's bone, he is more than a conqueror, 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 me and live, (pag. 282.) so as they that see God do not live, or that thing called themselves do not live, that which is called a man's self is his own reason, his wisdom, his righteousness, his desires, or will, his lusts, etc. Now if these live, God was never yet seen. Ans. This place Exod. 33.20. is foolishly wrested by Saltmarsh, The place Exo. 33, is corrupted by M. Saltm. for God speaketh not in that place of the seeing of God by faith in the light of his Spirit, as if these natural faculties were annihilated and pulled out in regeneration; and God did actually see, know, believe, love in us, and our souls were turned over unto dead passive organs; nor doth God speak there to Moses of regeneration, but he represseth the spiritual and too much curiosity of Moses, who desired to see God face to face, and more than the Lord was pleased to reveal in this life to him or to any in the state of mortality, Moses desired to see more than the Lords back parts, v. 18. Moses said, I beseech thee show me thy glory. God answers, so much as is good and profitable for him he 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 meant the Spirit of Antichrist, by the father and mother that begat him, they who made him a Prophet or cried him up, and their thrusting of him through for lies, is the spiritual smiting of the Antichristian working with the sword of the Spirit, through some new enlightenings from God. Ans. Such lying wresting of Scripture from the literal 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 Prophetical threatening 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 prophesy lies, and this is to be fulfilled under the Messiah's opened fountain 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 profess himself a false Prophet, but a herdman, and he shall have visible wounds; these are the wounds I received in the house of my friends. 2. What sense is there here? these that begat him, that is, his criers up that extolled his learning shall say, thou shalt not live, that is, thou shalt be a Prophet no more in request, and they shall thrust him through by strength of reason and confound him. What is it to mock the word, if this be to expone it? his criers up are his Disciples and seduced followers? shall they refute him and they only? not the Pastors and teachers? 3. This thrusting through of the false Prophet shall cause the false Prophet dissemble and deny his Religion for fear of his life, and say, I am a herdman, not a Prophet. This is the great argument that Libertines have against the coercive power of the Magistrates sword against false teachers, and here it follows upon the strong convincing arguments used against them by Libertines, as the sole and only way of extirpating heresy? and are false Prophets so afraid of arguments that convince them, that they deny their Religion for fear of them? this is prodigious; false teachers boast that they cannot be answered. 4. These false teachers show the visible wounds they received in the house of their friends, and complain of the zeal of their friends against them in delivering them up to the Magistrate to suffer bodily punishment, v. 6. less than death, pro merito culpae, if they be silenced by strength of truth, they shall be ashamed of no such thing. CHAP. XXXV. Of communion with God, and serving him in the Spirit. THere is much talking by Enthusiasts and Familists, of the Spirit, teaching in the Spirit. I shall therefore speak to to that: And, 1. Of the Prophetical Spirit. 2. Of the Spiritual life, and serving of God common to all Saints. Hence these Conclusions of the former. 1. Conclu. All the Saints, as Saints are not Prophets, but some only called by God thereunto, 1 Cor. 12.29. Are all Prophets? Eph. 4.11. Christ gave some to be Prophets. Obey them that are over you in the Lord. 1 Thess. 5.12, 13. 2. The Spirit of prophecy is master of the man in whom he is, Rev. 1.10. I was in the Spirit in the Lord's day. 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. He saith not, the Spirit was in me, but I was in the Spirit as in a capacious house. Glory went round about me, above me, below me, on every side of me. I was as a vessel casten into the sea, there is more of the sea without it, then within it. So these that are in a trance are said to fall, Numb. 24.4. from themselves. Hence that question, whether these that Prophecy do know perfectly what they prophesy? To which I answer, there is a twofold knowledge, one natural and conjoined with organical knowledge; Of the knowledge of such as are under actual vision in a trance, another intellectual and abstract. 2. There is an evident intellectual knowledge, and a more imperfect and darker knowledge. Then if we speak of an organical knowledge, the man under actual vision knows not whether he be in the body, or ●ut of it, as Paul 2 Cor. 12.2. yea and Peter in a trance, not only could not see, hear or eat, Act. 10.10. but was wholly acted upon by God: but Act. 12. an Angel comes to him and loseth his chains and causeth him gird himself and bind on his sandals, and he thought it had been a vision, and knew not that it was any thing but an intellectual, visional, representation, not a real deliverance, till he came to himself, v. 11. yet something of a trance there was, for he was not at himself, than we may see and act bodily with Angels, and walk and not know the necessity of what we know, see or do. 2. If we speak of a weaker Prophetical sight, since the light of Prophecy can let us see in the opened speces things to come, and we may know that we know them, & that they are revealed: but when the Prophets preach of new what they have seen in a vision, and prophesy to Kings and to men, they are in far other condition, Prophets not ever under actual vision as Prophets, when they preach their visions to men, and in a far other case then when they are in a ●rance a●d actually see the visions of God. then when under an actual vision, because under an actual vision, I conceive they are not under the dominion of freewill. Jeremiah cannot choose but see a seething pot toward the North, because the object naturally offers itself to the fancy, & God never threateneth a Prophet under pain of punishment, to see visions, for he cannot here wink and close the eyes of his mind. Balaam could not choose, but see the visions of God, and the goodliness of jacob's tents, Num. 24. and if the Spirit thus should act the Saints to pray, praise, hear with faith, I think their acts should not be acts of free obedience, nor capable of a precept, nor the omission of these acts lie fair for a threatening, rebuke, or punishment. But when the Prophets deliver these truths that they did see in raptures and visions, they do not ever speak these truths to men, and preach them by a Prophetical rapture, but by the Spirit of grace sometimes, or by a common Prophetical gift, as in wicked Prophets, not that Prophets do actually publish their visions and Prophecy, not as Prophets but as godly men, I have not that meaning, but that an immediately inspiring impulsion of an actual ecstasy doth not ever lead them to preach. So God never doth command and threaten men to see the visions of God, for here there is no place for free election, but God chargeth and commandeth Jeremiah to preach the truth, which he saw in a vision, Jer. 1.17. Thou therefore gird up thy loins, arise and speak unto them all that I command thee; and he threateneth him in case of disobedience, Be not dismayed at their faces, lest I confound thee before them; and he comforteth him in the following words, 18. Behold I have made thee this day a defenced City, and an iron wall. So the Lord speaketh to Jeremiah also, c. 15.19, 20. then we need not say necessarily that Jeremiah did actually prophesy or see the visions of God, when he saith, ch. 26.15. of a truth the Lord hath sent me to you: at least there is no warrant to say that when the Prophets do speak and publish their visions to these to whom God hath sent them to Prophesy, that they are in the act of publishing and preaching to men, under the same actual and immediate impulsion of the Holy Ghost that they are under while they are in a trance, and actually see the visions of God, as Jeremiah was c. 1.11.12. when he seeth these visions. jeremiah only obeyeth God's command, and relateth his visions that he had seen before, and did this by the Spirit of grace common to other believers by which he was inclined to be faithful in speaking, what he had heard and seen: and the like I say of Micajah in preaching to Ahab, and of all the true Prophets, who did not ever from a Prophetical instinct, utter or preach to men the things they had seen in extaticall visions, but often from a principle of grace by which they were to be faithful to him who sent them, and durst not preach smooth things, nor conceal the visions of God. False Prophets as Balaam and Caiaphas do out of a Prophetical impulsion both see and speak the visions of God, and are punished of God, for speaking Prophetical truths which they cannot choose, but must speak, for they preach them not, because they are awed of God, and dare not heal the wound of the daughter of God's people with fair words, but beside their intention as Balaam did, Num. 23. ch. 24. And thus it is not necessary, when Prophets reveal visions that in that act of revelation, they see them to be true revelations, with only a Prophetical light. And because the Prophetical light is not perfect, but infused ad modum recipientis as we are capable to receive, the speces of things may be objected to the Prophet's understanding, and they see them as things, but not in the spiritual signification they stand under; so john saw seven stars, and seven golden Candlesticks, but knew not that the one noted the seven Angels of the Church, and the other the seven Churches. Prophet's see not really the things themselves present, offered to them in the visions of God, but only the speces or images thereof in the decree of God or some other way. The way God offers the speces to the understanding is not known to us, but it is suitable and congruous to the nature of Spirits. Yet doth not God let the Prophets see the things themselves, but only the intellectual speces for 1 King. 22.17.19, 20. compared with v. 28. cleareth that Israel 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 seen the one and the other: then he saw the visional images printed in the revealed decree of God, or some other way offered to his imagination. Now this Prophetical Spirit doth not act the Saints in believing 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 clear truth between us and Antinomians, who run 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 external, The Spirit opposed to that which is bodily and to that which is external. as Luke 24 39 Handle me and see, for a spirit hath not flesh and bones, as you see I have; thus they call Christ in the flesh, not a spiritual Christ. David George, and H. Nicholas call him a fleshy and a literal Christ, because such a Christ (say they) cometh under the senses, as if Christ, because true man in the flesh, who was filled with the anointing above his fellows, and because he was clothed with our flesh, could not preach and pray more spiritually than David George or H. Nicholas. 2. A spirit is opposed to that which is literal and external, and is only a sign, a form, a sound, and hath nothing of life and spirit in it, joh. 6.63. It is the Spirit that quickeneth, the flesh profiteth nothing, the words that I speak unto you, they are spirit, they are life. The Spirit there is opposed to carnal, these of Capernaum dreamt of an oral, carnal, material, bodily and external eating of Christ's flesh, and drinking his blood, Christ refuteth that, and sayeth it was the Spirit of Christ, not his bare flesh that quickeneth dead sinners, and that his words spoken, v. 54, 55, 56. Of eating the son of man's flesh, and drinking his blood, must be taken spiritually, not carnally and grossly, and so Antinomians falsely impute to us that we expone all tropes and allegories, that should be exponed spiritually, in a carnal and literal sense. 3. 2 Cor. 3. The Spirit and inward working is opposed to the letter and outward working; and so external and outward worship only and in the only letter and sound of words, is opposed to the spiritual and internal worship in life and power. But if ye speak, in sensu composito, only and merely, How external Ordinances are contrary to the Spirits acting, and how not. external and literal working is hypocritical, when there is no heart-worke, and it is as if a painted man should speak, no heat, no warmness of breath cometh out of his mouth, this acting, is no Ordinance of God, but an act of hypocrisy, so we do not plead for external reformation in concreto, nor for the reading, hearing, meditating, and preaching on the Scriptures with this positive act of doing these hypocritically, if we speak again in sensu divi●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 join not with them, nor doth the word of God make any such opposition between them, as that some Christians should be under these external Ordinances as being more legal and less spiritual, and others beyond & above all Ordinances external, and taught of God immediately, because they are (forsooth) ●nder all-spirit▪ and purely spiritual, and so taught of God, as they have no more need of Ordinances, then learned Doctors have to read the hornbook, as Waldesso saith. But how the word and Spirit are particularly united, happily, is more than the learned and godly can define. I should think the word and Spirit are united, as the King and the King's Law revealed to his Subjects are one, Three ways of un●●n between the word and the Spirit. as we say the King is in every Court, in regard the King's 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 jeremiah and Esaiah, yea, or any faithful Ambassador speaketh in Christ's 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 principal and instrumental cause, as Christ is where his word is either converting or convincing, and because the way of Christ's working by the word is much in a moral way, as by a sign conveying the thing signified by his Spirit. Therefore the 3. way how Christ, or his Spirit is in the word, may be thus: Christ clotheth himself with the word or Scripture read, or sounding in the ear, as the thing signified is in the sign, as the King carries himself to the mind and affection of his Spouse in a far Country by the portrait of the King, or by a friend, an Ambassador, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom she is married to him though she never saw the King himself in face and countenance. And when Christ is in our hearts by faith, and we regenerated by the immortal seed of the word, 1 Pet. 1.23. after this new birth, How the word remaineth in the new birth, and how it passeth away. there remaineth something of the word, some other thing passeth away; that which remaineth is the thing signified in the word, or produced by the word, which is Christ form in the heart by faith, or the new creature. But the characters and letters we read, the sound of preaching we hear, remain not, but are transient and passing away things, they are not limbs nor members of a new creation, the speces or images of the word may remain in the memory, but in the new creature there is nothing transient or corruptible such as figures, letters, signs, and sounds, as when a grain of wheat is casten into the earth, the husk passeth away and rotteth, but the substance of the grain remaineth and is turned into thee stalk, blade, and ear of growing wheat, and (though these expressions and similitudes come short of the thing itself) Chri●t is pleased thus to convey himself through words and sounds as a chariot, of his own appointing, which we must not neglect except we would despise God, and so Christ lodgeth himself in the heart passing through the outer gates and senses, eyes, taste, and feeling in the Sacraments, and the ears in the word preached. But what ever here I speak of the Spirits actings, not separated from the word, let me not be mistaken as if I did think that every acting of the Holy Ghost should go along in an exact Mathematical length and breadth, with the letter and sound of the word, as if the word were the bellows, the Spirit the hand, that stirreth the bellows; for though all utterings and stir of the soul that flow from the Spirit be warranted by the word, yet I am assured some are, and have been, even in our time, so changed from glory to glory, as by the Spirit of the Lord, that their faces have shined like the face of an Angel they have been at singing and a desire to shout for joy, yea to leap and dance, and have been so filled with the fullness o● God, that they could not speak, and have been like vessels filled with new wine that wanted vent, that one said Lord, hold thy hand, thy servant is an old vessel and can hold no more of thy new wine; and another cried, Full, full, pained with a fullness of God with marrow and fatness, Heb. 3. which I am sure is the joy unspeakable and glorious, spoken of 1 Pet. 1.8. and the begun fullness of God, Eph. 3.19. and a bodily soule-sicknesse for Christ, a fit of the swoone that john fell into, Rev. 1.17. And when I saw him, I fell at his feet as dead. It is true that was a Prophetical ecstasy in john like that of Daniel, c. 10.7, 8, 9.15. in which the operations of the bodily senses, or organical actions were suspended; so as the Prophets in these cases could not eat nor drink; so by proportion here I know some stricken with paleness, trembling, and deprived of the use of the body for a time which I judge to be a trembling at the word: one a dying said, I feel a strong rank smell of perfume, and the sweetness I feel, but cannot speak. Another said, I enjoy, I enjoy. Another, I see heaven open and the high throne prepared. Another, could do nothing but smile and look like heaven: All these to me are the over-banke and high tides of the Spirit by way of redundancy acting on the body, because of its near union with the soul, and I know warranted by the word, produce no new doctrine; but how the word and Spirit in these actings are united and move together, I confess I am ignorant. 2. We profess we hate with our souls that Christians should adore and fall down before an inke-Divinity, and mere paper-godlinesse, as if the Spirit were frozen into ink▪ and dead figures, writings, letters, or as if naked languages of Hebrew, Greek and Latin, could save us. The Kingdom of God is not in letters, nor in externals, but in life and power. The glass of the Physician works not the cure, but the oil in it. The Doctors written directions in the sick-man's pocket helps him not a whit; no man shall lay the only outside of ordinances lower in the dust than we. All the obliging power is from the letter of the word, all the strengthening physical power, by which we are enabled to act, is from the Spirit that worketh with the word, and if we speak properly, a believer is not under an obliging and moral commanding power, because the Spirit acts them in prayer or believing, for the naked Spirit, as the Spirit is not a moral rule to me to act by, nay it is not to me the Spirit of God; now when the Canon of Scripture is closed, but as the Law and the Testimony, goes along with it, for by the Law and testimony, I know now that it is no deluding Spirit, but the Spirit of God, but all the commanding and morally obliging power is from the word as it noteth the sign and the will of God signified: for I must obey, because God intimates his will to me in the word, and I am strengthened to obey from the acting of the Spirit of the Lord. But Saltmarsh Sparkles of glory, pag. 245. refuteth this, in the Protestants generally. Outward Ordinances are commands of Christ, and therefore to be done, because they are commanded, and that they are sanctified by God and by his Spirit, and that we are to wait on God in the use of means, his reason (which Swinkfield used also) is, that spiritual things are not by Ordinances conveyed into the souls of men. Now Antinomians deny outward Ordinances to be commands of Christ that oblige to obedience, for p. 243. the mere Commandments or letter of Scripture, is not a Law to a Christian why he should walk in duties, but the Law written in our hearts (he saith) and he citeth Rom. 6, 14. Rome 7.1, 2, 3, 4. because sin hath no dominion over us, and we are not under the Law, but under grace, and under a new husband Christ, being dead to the Law. Ans. The outward Commandment sure is neither sin nor the dominion of sin, nor is the Law sin, God forbid, the Law is holy, just and good, Rom. 7.12. and the unconverted stand under an obligation to outward Commandments, though they want the Spirit, or then the unconverted cannot sin more than the justified, because these that fail against no commandment sin not, and Christ hath laid upon justified David, Peter, and all believers outward Commandments that we sin not, We are to wait on God in the use of outward Ordinances, though the Spirit work not ever with the word, nor upon our hearts 1. Joh. 2.1. v. 26. that we keep ourselves from Idols, though the Spirit act us not to abstain from sin, otherwise no man can sin whether unconverted or justified. 2. Christ bad his Apostles write, and yet hath not enclosed his Spirit in ink and paper, than the written Command must be an Ordinance sanctified of Christ, for blessed is he that readeth. But whereas Saltmarsh will have the Commandments of the Gospel not to oblige the elect to obedience except the Spirit go along with them, in that they conspire with Arminians and Pelagians, who will have the Covenant of grace an unjust bargain, as obliging to things impossible, except God bestow sufficient grace on all; and again they must say none unconverted are condemned for not believing that Gospel, because it is impossible in the letter, as well as the Law to any, except the Spirit work in us to will and to do. 3. He denyeth that we are to wait on outward Ordinances, or on God in the use of means, which hath a double sense: 1. As if we were to wait for conversion from only outward means, or as if the letter of the word, the sound of men's voice, the seals or Ordinances of themselves could work faith, or of themselves convey spiritual things to the soul, this we teach not. But we teach that faith comes by hearing, not internal hearing, for that is conversion itself, but by hearing of a sent Preacher, Rom. 10.14, 15, 16. But the way of Gods conveying spiritual things by the word preached we dare not determine: but sure we are to wait on Ordinances external, as the man waited thirty eight years at the pool for his health, though not the pool, but the Angel troubling the water healed all that were healed; and while the Eunuch reads and hears Philip expone Esa. 53. the Spirit acte●h upon his soul, and while Lydia hears, the Lord opens her heart, while Peter preacheth the word, the Holy Ghost fell on all that heard the word, Divers ways of the Spirits concurring with the word. Act. 10.44. Act. 8.34, 35, 36. Act. 16.14. while three thousand hear Peter, the Holy Ghost pricketh their heart and addeth them to the Church, Act. 2. that they gladly receive the word, v. 37, 38, 39, 40, 41, 42. the inward opening goeth along with God's outward teaching. By Saltmarsh his way, we are nor to hear the word, nor to wait on God in the use of any means, nor to use any means and commit the success to God, but to wait on extraordinary raptures, and inward teaching (say they) not on outward means, but our waiting on the outward means piously used is all in order to the breathing of the Spirit of life and the inward word (say we) as some sail and seek the wind both at once; and doth this offend Familists, that we serve and wait on the Lord for the desired harvest? and that some wait on the tide and then sail: so is Saltm. angry that we hear, preach, read, (though the unconverted do not these spiritually) and in the Lords good hour, wh●n the Angel cometh down and troubleth the water, the Spirit lifteth up the sick man and puts him into the water, and he is healed: Protestant's generally are not ashamed to own this as the way of God. 1. In hearing and outward means, no man is to limit the holy One of Israel to his time, the time of the Father's teaching, the third or the twelfth hour is not known to us, but all our life it is our duty to lie and watch at the posts and gates of wisdom, Prov. 8.34. 2. We are not to idolise means, and to take Scripture, or Ordinances for Christ, they are creatures, not Christ, and of themselves cannot save; then let us use the means, not give them any higher place than means, neither think all is done if we use means: thus it's not Christ without us, but Christ within, that effectually saveth us. 3 Nor is the acting of the Holy Ghost so as if the word must first stir the spirit of God, but by the contrary, as the Pool of Bethsoida moved not the Angel, to bring him down, but the Angel came down and stirred the Pool; so the Spirit first stirs and blows upon both our spirit, and the word, and then the word, and we both are inlived; for any stirring upon the word, and blowing of the North and Southwind upon the flowers, and Garden, to wit, the souls of the elect, is first and principally from the spirit, for the spirit is the Author creator and in the immediately inspired Organs, the Prophets and Apostles, the Penmen, and the Spirit, devised and dictated the the words, letters and doctrine of the old and new Testament, 2 Tim. 3.16, 17. 2 Pet. 1.19, 20, 21. Luke 1.55, 70. 2 It's he that sends Messengers to speak in his name Esa. 48.16. Esa. 6.1, 2, 3, Jer. 26.12. 3 When we do not actually hear, or partake of Ordinances, the Holy Ghost bringeth the word to our remembrance, and wakens up the memory and faith of the word, by works of divine providence Joh. 16.13. Joh. 14.26. Joh. 2.21.22. 4 The Spirit acts by rods, judgements, and afflictions, Deut. 30.1, 2, 3, 4, 5. Host 5.15. Luke 15.15, 16, 17. Yet so as he reviveth the memory of the word preached, read, and heard and worketh in, and by it. 5 In praying, promising, threatening in the fervour and zeal of God, there cometh upon the souls of the servants of God some strong and mighty prophetical impression, and violent impulsion that they speak and prophesy what otherwise they would not, in cold blood speak, and God hath made good the words of his servants, which as it is not ordinary, so it must be tried. Familists have no ground to dream that Jeremiah or John intended a contrary between the outward teaching, as a kill letter, and the inward teaching, as the only quickening of the Spirit, excluding the letter, and all teaching of men, because the one said, Jer. 31.34. And they shall teach no more every man his neighbour, and every man his brother, saying know the Lord: for they shall all know me, etc. and the other said, 1 John 2.27. And ye need not that any man teach you, for the same anointing teacheth you of all things, and is truth. 1 The Author to the Hebrews c. 8. applieth the saying of Jeremiah to Christ and his dispensation under the Gospel, and the former Covenant to the law and dispensation of the old Testament, so as if it prove any thing, it must be against all teaching of men, by men, by the Apostles, Evangelists, Pastors, and Doctors which are certainly brethren teaching brethren, and neighbours instructing neighbours, which close subverteth the end of Christ's ascending to give some to be Apostles, &c▪ for the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ and that to the end, till we all come in the unity of faith, etc. 2 It must be against the writing of the new Testament, and the teaching and doctrine of the Prophets and Apostles, upon which we are built, Jesus Christ being the chief corner stone. Eph. 2.20. 3 The Author to the Hebrews applieth this (they shall be all taught of God) to all new converts, under the New Testament, and the same doth Christ John 6.45, 46. But Saltmarsh and his Familists say only the perfect ones and these that are all Spirit are beyond and above all Ordinances of man teaching man, Sparkles of glory pa. 247.87. Yea John should in writing this epistle contradict himself, for he was a man, not God who wrote, and he saith even to these who had the anointing in them in the same place, ver. 26. These things, have I written to you concerning them that seduce you, 1 John 2.1. these things write I unto you, that ye sin not, and ver. 12, 13, 14. He professeth, he writeth to little children in Christ, to youngmen, to fathers, then either John wrote what was not needful, to wit, that a man should write to anointed ones; or then John was more than a man, or then in writing that he might teach the anointed, he contravened what he wrote in all his exhortationes, and teaching in these three epistles, and the Evangel, and the Revelation. Again, it is a clear Hebraisme of which there be many in John's writings, for the Hebrews deny positively when they intent to deny only comparatively, or secundum quid, as when God and men are compared together, or the action of God with men, Ps. 127.2▪ the sense is, so great shall be the abundance of the Spirit of grace (would Jeremiah say) under the New Testament, that rather God himself shall be the teacher, than one man shall teach another, there shall be such exuberancy and seas of knowledge under the Messiahs' Kingdom, and the new Covenant, above the Covenant God made with his people, when he brought them out of Egypt: And ye need not (would John say) so much that men teach you, so full, so rich, so glorious is the Anointings teaching, it is like to this, Host 6.6. I desired mercy and not sacrifice, yet sure he desired and commanded sacrifice, so he exponeth it. I desired the knowledge of God, more than burned offering, and Christ exponeth it so, Matth. 12.7. that mercy to the life of the hungering Disciples, who plucked ears of corn on the Sabbath, is more than external observing of the Sabbath; yet doth not Christ deny positively the external observing of the Sabbath. So 1 Sam. 8 7. They have not rejected thee, but they have rejected me. Certain it was, they rejected Samuel, and would not have him, to judge them, but would have a King. But the words are to be exponed in a comparative sense, though they be spoken positively, that is, rather, or with a more heinous measure of disgracement and reproach they have rejected me their Lord and God in Covenant, that I should not reign over them, than my servant Samuel, 1 Cor. 15.9, 10. Not I, but the grace of God with me, that is, not I so much, who am but a weak man, but far rather the grace of God, was the cause why I outstripped all the Apostles in labour. And 1 Cor. 3.7. So then, neither is he that planteth any thing, neither he that watereth; but God that giveth the increase, that is, he that planteth or he that watereth, is nothing, in comparison of God; yet the planter is something, he is the Minister of Christ, and Steward of the mysteries of God, 1 Cor. 4.1. Paul saith, 1 Cor. 1.17. Christ sent me not to baptise, but to preach the Gospel, yet Mat. 28.19. he sent all the Apostles to baptise also. Nor can we believe that the word of God hath two senses, one internal, spiritual, more excellent, and perfect, that doth affect the heart, and is divers from the literal and genuine sense; and another written sense of the letter that is less excellent, and but preparatory for the more excellent, as Arminians falsely impute to us. Sim. Episco. par. 1. Thess. 17. dispu. 2. But as it is the opinion of Enthusiasts falsely imputed to us, because we teach that there is a necessity of the supernatural illumination of the Holy Ghost, to cause us savingly know and believe the one only true and literal sense of the Scripture, with an evidence of light spiritual and supernatural, which we knew before with a common, natural, and literal light and evidence, which is not wanting in Devils, otherwise they could not believe and tremble, apprehending Christ as their tormenter, and in many wicked men, or then they should not be inexcusable. 2. The Scripture could not say they know God, Joh. 7.28 Joh. 3.2. etc. 3. Nor could they mock and scoff at the wisdom of the cross, if they were void of all knowledge of the doctrine of the cross as they do, 1 Cor. 1.18.23, 24. 1 Cor. 2.14. this opinion we lay at the door of the Antinomians, and judge to be absurd. For 1. The unregenerate man were obliged to believe and apprehend one sense of the word, and the enlightened another different sense, whereas both may literally know one and the same sense that Jesus is the Son of God, and Saviour of the world, and the one believes and the other scoffs, mocks and stumbles at the word, Matth. 11.25. 1 Cor. 1.18.25. 1 Tim. 1.15. 1 Pet. 2.6.7.8. 2. Then should these words, (Christ is God and man the Saviour of believers) have one sense to believers, which they receiving by faith, saveth them, and another to others, that Christ is not man, but only God, as manifested in a Saint, is Christ the Saviour of Saints, but not the man that on Mount Calvery died, and bore the real punishment due to us by divine justice for our sins: for the spiritual sense is either all one with the literal sense or divers therefrom; if all one we have our intent, if divers, no man can have certainty of faith. For 1. How can we be assured by any supposed Spirit or internal rapture of mind, that this is the true sense of the Gospel. That Christ is but God, or the anointing of God suffering, afflicted, and dying in the Saints, when the words in the letter do bear the just contradicent, that he was a man like us in all things except sin. 2. The Scripture should be no light to our eyes, no lantern to our feet, if it have two senses; for how should we with assurance of faith and an undoubting conscience in all we believe in all we practise, do all? for how shall poor people be resolved which of the two senses to follow, since contradictory senses were offered to them, for Protestants literal sense and Familists spiritual sense, are as contradicent one to another as yea and no, light and darkness. 3. Since Familists deny that they are infallible in exponing any Scripture, and yet the Spirit doth suggest these spiritual senses, that Antinomians and Familists boast off, and ●●at immediately acting on our souls as dead, passive organs without discoursing, reasoning and arguing, which to ●e is the very Prophetical immediately inspiring Spirit that carried the Prophets and Apostles in seeing the visions of God this must be a Spirit that is fallible, and a Spirit that immediately suggesteth and teacheth untruths to some, and ●o others, such truths and senses as may admit of a further light, and of a retractation and a believing of the very contrary, and so a Spirit both fallible and infallible, like to the Spirit immediately inspiring the Prophets. We take literal exposition sometimes as it is exposed to figurative and typical, and in this sense we condemn such as press all borrowed metaphorical and allegorical speeches in Scripture according to the letter, whereas these by analogy of faith must have a spiritual sense, and yet the grammatical and the spiritual sense are opposed, as Ps. 72.16. There shall be an handful of corn in the earth upon the top of the mountains, the fruit thereof shall shake like Lebanon, Jer. 31.12. Therefore they shall come and sing in the height of Zion, and shall flow together to the goodness of the Lord, for wheat and for wine, and for oil, and for the young of the flock and the herd. These words and the like, Calvin and our worthy Reformers, Musculus and Luther (of whom Saltmarsh saith, they had but little discoveries of the Spirit, because Calvin wrote against his fathers the Libertines, Luther against Antinomians, Bullinger against the Anabaptists, and the Enthusiasts) in regard of himself and the Family of love, (as Barrow railet● more against Calvin then any Jesuit can do.) These words (I say) our worthy Reformers expone of the spiritual glory and fruits of the Spirit under the Kingdom of the Messiah, because the the Scripture cannot bear another interpretation which saith, Rom. 14.17. The Kingdom of God is not meat and drink, etc. So we detest their gross and literal exposition, who expone Christ, as meaning that we must dismember our body, when he compared the renouncing of our vild affections to the plucking out of our eyes, and cutting off our hands and feet, because this literal and gross exponing of Scripture is contrary to the sixth command, Thou shall not murder, and we say here that figurative speeches have no literal sense, but that which they would have, if they were turned into modified and simple expressions, though none more than Enthusiasts and Familists reject all literal expositions, and so cast away Scripture, Ministry, reading, hearing, because the Scripture depresseth all these and calleth them nothing in comparison of the operations of the Spirit that are above nature. But that the literal and spiritual sense are one and the same and the Letter and Spirit subordinate, not contrary, we affirm: for Scripture hath not two senses, but the grammatical and native sense that the words offer, without violence or straining of Scripture, is the true meaning of Scripture: indeed there be two evidences and lights that manifest one and the same sense, as the natural man seeth the true sense of the same Scripture with the natural, literal and star light of mere natural reason, and the evidence of a natural, literal, orthodox Spirit, and the renewed man seeth the same sense with the supernatural, spiritual, and Sunne-light, and spiritual evidence of a Spirit of grace above nature. Hence, how far the spirit, and spiritual actings of the Holy Ghost are opposed to external, How the Spirit is opposite to the lette● and to externals. literal, and natural actings and the letter of the word, and external ordinances. to what is said I add th●se considerations 1 To preach (the like I say of praying, hearing, and the using of all ordinances in their kind) with the wisdom of words, 1 Cor. 1.17. with excellency of speech with the loftiness, high riding, and soaring of words, or humane eloquence, and wisdom, a predominant star shining in all fa●se teachers, The spirit contrary to human eloquence. especially in Enthusiasts, Familists, and the like, who give out that they speak coals, and fireflaughts, when it is but wildfire 2 Pet. 2.3. Rom. 16.18. much in request now) to preach (I say) so loftily, is contrary to preaching in the evidence or demonstration of the spirit, so Saltmarshes Sparkles of glory, Gortynes dreams, H. Nicholas his writings are far from any spiritual or heavenly forcing and convincing power, they have great swelling words like globes or balls of capacious swelling bags, or blathers of wind, but every word is not a pound weight, but a wandering cloud, a fleeting air, (such as the spirit, pure spirit, discoveries of the spirit, hightenings of pure, free grace, all God, all Christed, fully, and purely spiritualised Saints, that live not on any of these creatures below, no not on ordinances) are ordinary to them. But then, 1. They speak none-sense, that others more heavenly than themselves not understanding them, may go for carnal, legal, literal men as not having the spirit, and so not able to understand or judge of the things of the spirit, whereas they are the only spiritual men that judge all things, in the mean time they know not what they say, & speak contrary to the Scripture, & to sense. 2. They have a sort of high & lofty speaking, but far from the Scripture-stile, that as it is high, yet runneth with Christ's feet and pace in the simplicity of Jesus Christ, now their eloquence is a combing, decking and busking of Christ, and the beauty and glory of the Gospel, which is, as if you would clothe the noon-day-sun with a gown of cloth of gold, set with rubies and precious stones, or as if one would make a purple coat of fine pure silk, to a fair Rose or Lily; the Sun and the Lily are twice more beautiful without these, then with them. 2 To speak in the spirit, is to speak with power, life, majesty, in a piercing way in the power of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor 2.5. and this is not a natural power. Again to speak or preach in the letter, is to speak drily, coldly, deadly, To speak drying and coldly is not to speak in the Spirit. or if it be with sense and affection, it is natural, like Cicero, Demosthenes, but without the majesty and some what of heaven, and Christ in the tongue, like a very Scrib and Pharisee in the chair, not as Christ who spoke with Authority, for when pursuivants were sent to take him with bodily violence, he took them with heavenly power they could not lay hands on him, but returned with their apology, never man spoke as this man, suppose the same sermon and th●se very words in matter and sense had come out of the mouth of a Pharisee, they had lost the Majesty in his tongue, I confess every hearer cannot know this, and a spiritual Preacher can no more cause a natural ear hear this, than ye can write sounds, or your eyes can discern the sweetness of honey where the tas●e is only judge, and a bas●●rd Spirit may go on far to counterfeit the true Spirit, but in the manner of speaking, he comes short, but so nigh he can come, as, if it were possible, he would deceive the very elect, Matth. 24.24. and keeps many elect, and many precious Christians in England this day captives under the power of abominable heresies, but God shall (I hope) rescue them, and seek out his sheep that are scattered in the dark and cloudy day. 3. That which excludes humane industry, and much of the actings and ratiocinations of man in the first moulding of heavenly truths, is most spiritual. So the Prophets were inspired 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 carried, rolled, moved, acted immediately by the Holy Ghost, for God used not reason, or humane discoursing as an intervening organ or acting instrument to the devising and inventing of spiritual or Gospel truths, 2 Pet. 1.20, 21. but yet this immediately inspiring Spirit spoke written Scripture, commanded the Ordinance of actual prophesying, commanded the Prophets to write, and the people to hear and to read the words of the Prophecy, Antinomians and Familists conceive that now, when divine truths are framed and come forth to the immediately inspired Scripture, That which is most spiritual excludeth most of us, yet not always our discoursing and arguing part. that the same immediately inspired Spirit must act the Saints as mere passive organs, to preach in the Spirit, immediately to pray, to hear, 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, mind, will and affections, but elevated above themselves. The Spirit is contrary to wild and carnal logic. The Spirit is opposed to carnal and wild logic and ratiotinations, and so all carnal thoughts and sinful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discourses, are Satan's 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 mass and book of discursive refined reason, unbelievers are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absurd, unreasonable men, going against sense and sound reason. And the spirit goeth on in a persuading way, 2 Cor. 5.11. Gal. 1.10. Paul Act. 13.43. persuaded them to continue in the grace of God, Act. 18.4. he persuaded the Jews and Greeks, Act. 19.8. he persuaded the things concerning the Kingdom 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. Judas. v. 3. 5. Amongst the characters of a spiritual state and condition. Some concern the state, some the actions. For the state, a renewed man is said to be in the Spirit. The expressions of the spiritual estate. Gal. 5.25. If ye live in the Spirit, let us also walk in the spirit. So as the Spirit is the life of the man, in his spiritual 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 spiritual 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. The Spirit determineth the actions of the spiritual man according to their specification, or nature and kind. For the actings; the Spirit determineth the action according to the nature and specification, and rendereth the action spiritual, so as they are led in their conversation by the Spirit, and so are known to themselves to be the Sons of God, Rom. 8.14. If ye mortify, through the Spirit, the deeds of the flesh ye shall live, Rom· 8.13. Paul was pressed in Spirit, and testified to the Jews, that Jesus was Christ, Act. 18.5. Apollo's fervent in Spirit, spoke and taught diligently, Rom. 8.25. For we through the Spirit wait for the hope of righteousness by faith. 6. The exercise of spiritual acts is managed most from the Spirit, when there is more Spirit, and less 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 mind, will and affections. 3. The compelling rigour of the Law in exacting highest and superlative perfect obedience in thought, word and deed, and the terrifying threatening. How obliging Law and a free Spirit consisteth together. 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 sin in the second respect, or in regard of the setting on of this directive obliging light upon the soul with power and life to produce actual obedience, the written and preached Law as Law, and as a Covenant of works is void of the Spirit, and hath no more power to cause us obey then dead and spiritless figures and characters, written on ●●one can work men to bow their neck to obey the Law of God, 2 Cor. 3.6, 7. yea but so the written and preached Gospel externally proposed without the Spirit is a dead letter also. I grant the Gospel in its letter both promiseth a new heart and a new spirit, which the Law as the Law doth not, and, when the Spirit joins with the preached Gospel, and the Law also doth prepare the sinner for Christ, by the word of the Gospel 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 pain of eternal death to superlatively perfect obedience, hath the Spirit by accident and extrinsecally conjoined 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 hear the tinkling and noise of the fetters and chains of hell, that he may fly to the Gospell-surety, which the same Spirit reveals to him in the Gospel. Now this is an extrinsecall use of the Law. For 1. The Law should have its entire and perfect essence and full operation in rewarding or punishing, if we suppose there never had been a surety for sinners, nor a Gospel. 2. It's a Gospell-spirit that makes this use of the Law above its nature, for that, which can but reveal to the broken man, debts unpayable by him, and encloseth him in an eternal jail, and gives no strength, nor way of redemption, cannot have of itself any influence to lead the broken man to a surety. But this the Law doth of itself, hath not of itself one fourth part of an ounce of Gospell-courtesie, or grace, to bestow on the sinner. But 2. The compelling rigour of the Law, as touching perfect and eternally active and passive obedience, must be considered in its several 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 days of his flesh, and the elect Angels; or 2. fallen sinners. In the former consideration, the Law, in itself 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 days of his flesh and the elect Angels have, the Law, in its highest rigour of commanding perfect obedience, (it is not properly rigour, though we must use the word, but strictness) 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 speak of man fallen in sin, who is unable to perform perfect active obedience, the Law stands over him in a highest pitch of moral 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 sum of ten thousand talents from him, that cannot pay the hundreth part of half a talon, 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 hails and draws him, as the literal prisoner fettered by a extremely exacting Law void of all Spirit, and conferring no saving strength on him to do or suffer, the penalty of the Law. And for the believer in Christ, the rigour of the Law is abated, not that the Law, as the Law, requireth less of him then absolutely perfect obedience, but because in what he 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 Christ's sake, as if it were obedience. Now in this new obedience, the Spirit so oyleth the wheels of freewill as obedience, in its kind, is as free, connatural, delightful, being sweetened 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 believer obeys with an Angel-like obedience; then the Spirit seems to exhaust all the commanding awsomenesse of the Law, and supplies the Laws 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 mere directing light, How moral compulsion of the Law is exhausted by the freeness of a Gospel-spirit of love. without any compelling, to show him what is good and agreeable to God's commanding will, so did Christ obey perfectly from a principle of love, and so doth the justified believer give obedience, though imperfect, yet sincere to what is Gods will? then it followeth: 1. The higher and larger measure of willingness, or the more superlatively the will be bended, the light of a divine Law shining on the mind and will, the more of the Spirit, (because the Spirit is essentially free, Ps. 51.12. 2 Cor. 3.17.) the more freeness: and the more freeness, the more renewed will in the obedience: and the more renewed will the less constraint, because freeness exhausteth constraint, and especially when constraint looketh toward eternal punishment, and the Law compelleth, under pain of eternal death, those that are under Law-obligation, Threatening had influence on the will of the first Adam, not of the second, or of confirmed Angels. to obey. Now fear of eternal wrath is wholly swallowed up, where a free spirit of love and strong delight to obey, intervenes between obedience and such fear, as is clear in the man Christ in the days of his flesh, and the confirmed Angels: and though I doubt nothing, but fear of the second death was in its way, and so far as was congruous and convenient for a state of sinless innocence, to work upon the will of the first Adam and Evah to deter them from sinning; otherwise that threatening of God (In the day thou eatest thou shalt die) had no intrinsical end, nor was it rational, which cannot be said: yet Law-threatning had no influence on the will of the confirmed Angels, much less on the perfect and holy will of the second Adam, which was so filled with God, so ballasted with so many talon 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 believers now obeying as a Son, not as a bondslave, yieldeth 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 do obey their masters, Rome 8.14, 15, 16, 17. And the Law of the Spirit of life cometh in into the place of the compelling and cursing Law (not that the directing and obliging power thereof is removed) and acteth a believer to obey, as if there were no Law over him at all, and freeth him from the Law of sin, 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 look how we say the willing free obedience of men consisteth well with the necessity of God's absolute decree, so sweet delightful freeness 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 threatening 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 dark place until the daystar arise in the heart, The place 2 Pet. 1. until the daystar arise vindicated, as making nothing for a naked light of the Spirit without the Scriptures. 2 Pet. 1. and then the man hath no more need to seek that of the holy Scripture, which departs of itself, as the light of a candle departs when the Sunbeams enter, even as Moses departed at the presence of Christ and the Law at the presence of the Gospel. But (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until) noteth not a certain time of the removing of the light of the word▪ since Peter there prefers it to the revelation at Christ's transfiguration. Matth. 1.25. Joseph knew her not until she brought forth her first borne, it followeth not, ergo he knew her after, so Matth. 11.13.15. the Law and Prophets are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until John, than no more Law and Prophets after John, it followeth not, Matth. 12.20. he shall not break 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 go 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 until they see the Kingdom of God come, ergo, they shall live no longer than they see the Kingdom of God come? it followeth not: Matth. 22.44. Sat thou at my right hand till I make thine enemies thy footstool, ergo after Christ's enemies are subdued, he shall sit no longer at the right hand of the Father: Joh. 5.17. My Father worketh until now and I work, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 the Ordinances and hearing, until the daystar, the saving light of the Spirit (that goeth before the Sun and daylight of the vision of glory) shine in the heart, to make the word effectual: for though candlelight and sunne-light cannot concur to make one light, because the lesser light evanisheth and disappeareth at the coming of the greater light, and the moonlight or starlight of faith cannot be mixed with the noonday-light of glory, 1 Cor. 13.11, 12. no more than the knowledge of a young child, and of the same, come to be an aged man, can be in one and the same man; yet the light of the Scripture & the light of the Spirit may, and must necessarily be together, and are no more contrary, as Waldesso and Familists vainly suppose, How the Spirit is called the daystar. than the light of the Sun without, in the air is contrary to the visible faculty of seeing within, in the eyes; the Spirit is by a metaphor called the daystar, for the Spirit is not formally light, but effectually only; for it is that faculty by which the eyes of the understanding are strengthened to perceive the things of God; and therefore called the spirit of Revelation, Eph. 1.17. the eyesalve is not properly the light that makes colours visible, though I may say to a dim sighted man when I give him an excellent eyesalve, see I give you the light of your eyes. When I give him but that by which his seeing faculty is strengthened to see perfectly: that Scripture is not to be laid aside upon pretended sufficient light of the Spirit, without the Scripture light, is clear, Rom. 15.4. 2. Because the perfectest believers have patience and comfort in the Scripture, meditating in it day and night, Ps. 1. and are strengthened through reading again and again the premises, lest they faint Ps. 119.49. 3. Because the Scripture, to every new reading and hearing suggesteth some new thing of God, as a fountain that can never go dry, Ps. 119.96.92, 93.72. 2 Pet. 1.13, 14, 15. Phil. 3.1. 8. That saying, The more of the letter, the less of the Spirit, hath truth, as touching the only and mere letter rested on and confided in: but is not simply true, that the more of the knowledge of the letter the less of the Spirit, but the more rather of the Spirit. 9 The nearer to glory, when we shall be all-spirit, and have nothing of a Temple and of Ordinances, how true that is to be taken (the more of the letter, the less of the Spirit) and what truth is in it. and of the mirror or glass of the word, the less literal we are, that is, we repose the less on the letter, and are the more spiritual, as the nearer to the morning, the less of starlight, 2 Pet. 1.19. 1 Cor. 13.10, 11, 12, 13. But it followeth not that the nearer believers are to an immediate vision of glory, the less knowledge they have of the letter of the Scripture, (though this knowledge of the letter shall fully be abolished at the dawning of that morning) for the nearer it be to the full harvest, the more abundance of the first fruits, and yet when the full harvest cometh the first fruits cease and give place to the harvest, and the more of the morning twilight, the nearer day, though the morning twilight vanish when the perfect day cometh; yea the nearer that the dawning of the morning face of God shine in at the windows of our soul, when we are in the childbirth pain of eternity, the more of the knowledge of the will of God we have, in regard we are, 1 Pet. 3.14. to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ, and this knowledge doth include, not exclude the knowledge of the letter. The Spirit is not a part of the rule of faith or of the word; the Spirit is not the word, the word is not the Spirit, but the Spirit is that which maketh lively and effectual application of the word to our souls; as the Mason is not the art of building, but he is regulated by the precepts of art and reason, and ties himself to the following of art in all the works of building; the word is that which tieth us as our guide, rule, conduct, but the Spirit goeth along in a real uniting of our hearts to Christ (as it were) enclosed in the word, and in applying the word to our heart, and so is called the anointing. 10. The spiritualty of our souls is in a sort of dominion over the letter of the word, when our souls are transformed into the things contained in the Gospel, and we are changed into the spiritualness of the word, so Rom. 6.17. the Gospel is called a form, a mould, a signet, for look what letters and characters are in the signet of silver or brass, these same characters, in length and breadth and just proportion, are instamped on the wax or the paper, the Gospel contains the Lord Jesus, How we are changed into the same spiritualness contained in the Gospel. his image the lineaments of Christ in a new mind, new will, renewed affections, knowledge, love, meekness, patience, lowliness, etc. it is a moral containing of Christ, as the sign containeth the thing that is signified by the sign, the Spirit instamps and forms (as it were) another Christ, that is, his living spiritual image in our soul, Gal. 4.19. a new engraving of the new work and new creation of the second Adam, 2 Cor. 5.17. on our hearts, Jer. 31. which is called the Law in the inward parts, when we have the same stamp and image of Christ, and are changed over into the Gospel, not into the letters of the Gospel, or into the external words, but are new-moulded into the Spirit, and new spiritual nature of the second Adam, and are borne of the Spirit, Joh. 3.5, 6. the word is called the seed, 1 Pet. 1.23. the tree is virtually in the seed; the new birth, and new Spirit we receive in regeneration is in the word virtually, as the thing signified in the sign; so are we said, 2 Cor. 3.18. to be changed into the same image from glory to glory, even as by the Spirit of the Lord. And the Spirit looks to his copy or sampler, and look what lineaments, legs, limbs, proportion of members are in the second Adam, these same the Spirit by the word preached, draws and frames in us, now the second Adam, the man Christ, in his spirituals, is the first borne of every creature Col. 1.15. Christ is the master piece, the flower and glory of the Acts of God, in creating new creatures after the second creation, and there is framed on him holiness, lowliness, meekness, humility, patience, heavenly mindedness, and the spirit according to this glorious mould draws the legs, arms, and all the several limbs and members of the new creature in the Saints, and he makes efficaciously good, that part of the word: Learn of me that I am meek and lowly, Mat. 11.29. let him take up his cross and follow me, Matth. 16.24. let this mind be in you that was also in Christ Jesus, Phil. 2.5. so doth the Spirit change us unto all Spirit, and this is the right Christening of the Saints, when the Lord by the word Spiriteth, and of new, Natureth us over again into new spiritual children like our brother the fairest among the Sons of men, holy, heavenly, spiritual, meek, lowly like Christ, though because of indwelling sin in all, all the new Creatures come far short of the first copy. And when we are thus changed and made spiritual, the Gospel is acted on us, so are we spiritualised into Christ and made one with him by faith and planted into the similitude of Christ Rom. 6. now the letters and characters or sounds of the written and preached Gospel are transient things, but the Gospel and new Covenant in the glorious promises & spiritual privileges contained therein stand still as the everlasting rule according to which we are daily more and more conformed till we become one spirit with the Lord. And because the continuation of the life hid up with God in Christ, is a protracted thread of continual dependence by renewed acts of faith, of patience and comforts through the Scriptures, of growing in faith, the word must give a daily new objective life to our fa●th, and the renewed acts thereof; for faith is our victory, 1 Joh. 5. and we overcome by the word Rev. 12.11. if Antinomians can give us a time when we shall be secured from the fiery-darts of Satan on this side of heaven, we yield that the shield of the word is to be laid aside, but that we know not, see Ephe. 6.15, 16, 17. 1 John 2.14. 1 Pet. 5 8, 9 Were we indeed made perfect, entire, without spot or wrinkle of indwelling sin in this life, and such as we can sin no more. as Antinomians vainly boast of themselves as Town, Eton, Salmtarsh, Den and crisp will hereafter teach us, I could yield there were some more colour or hew of reason to say that we are, being justified, invested in a state of all and pure spirit, beyond the orb and sphere of all necessity of Ordinances, and Scripture, because pure spirits need no characters or letters of Scripture, seals, or other ordinances, no more then learned Doctors need the Hornbook, to use the vain comparison of John Waldesso. But we must go in over the threshold of heaven, holding the book of the Old and New Testament in our hand, growing in knowledge, till we be perfected with him who dwells in light inaccessible: and so there is not any thing signified, and holden forth to us in the scripture; nor promised or prophesied in the Covenant of grace Deut. 39 Ezech. 11. Jer. 31. Ezech. 36. Heb. 8. but the copy extract or the double thereof is written, engraven and created in the souls of the elect in which sense the assumption of this syllogism. Whosoever believeth shall be saved. But I, John, Marie believe. ergo. Is in Scripture and the same spirit of faith and the believing spoken of by Esaiah, jeremiah. Ezechiel, etc. The same circumcised and new heart that they prophesied of, is in john, Mary: and so the Spirit worketh the same new heart, and the work or act of believing in length, breadth, figure, limbs, parts (to speak so) that the Scriptures of the Old and New Testament promise, as a Painter draweth the portrait, head, face, eyes, cheeks, mouth; whole body in colours, & all by looking on a living man, now how the man john or Mary, in a reflect knowledge, can prove the same to his own comfortable assurance and peace, is another thing. But here is no new discovery of God or of the Spirit, which Saltmarsh calleth for, Sparkles of glory pa. 194, 195. for he complaineth that there hath been no reformation further (in this Assembly at Westminster) nor any higher attainment in these things (points of doctrine as to justification, sanctfication, faith, etc. the ministry, word, Sacraments, which they call means of salvation) than the Bishops made and the Synods in England formerly. We grant all, we know no new cut, nor other new way of justification, than the way David and Paul were justified Rom. 4.1, 2, 3, 4, 5, 6. Psa. 32.1. and we glory that we add nothing to Articles of faith contained in the Scripture, we only explicate them, and vindicate these Articles from the false glosses of Popish Bishops, and the same that Saltm. objecteth to us, might any object against the Canonical Epistles of john the Apostle, and say, This fellow tells us only of some outward things, We know none of the Familists new discoveries of the Spirit, that are not warranted by the word. and outward Ordinances of Christ precepts of love to the brethren of doing righteousness, and all these but written with paper and ink too, we see no higher attainments than these that the Prophets Christ, and Paul, and james and Peter told us, he tells us nothing of any purer or more glorious discoveries of God or the Spirit, or jesus Christ, or our union with the Spirit, or glory as to spiritual things and Christ risen, but as to Christ in the flesh or under the Law, of which these Ordinances were a sign▪ we grant' we can reveal nothing but old truths, and we cannot give to Saltmarsh any other new cut or fragment of truth, but what the Scriptures, held forth. 2. We can but hold forth outward things, that is, truths of ancient faith, spoken by sinful men and printed in paper, and these of Christ both dead, risen and ascended to heaven; and we confess we can but baptise with water, and can but build, plant, water, and are but underworkmen and instruments of words, forms, sounds, printed books, and the Prophets and Apostles received these and no other thing from the Lord, but our Master can do more, he can, and doth by our weak labours, and the foolishness of preaching, give the holy Spirit. If Saltmarsh can give purer or more glorious discoveries of God, of his Spirit, Christ Jesus, etc. let him take H Nicholas and Da. George to help him, let us hear them, produce your reasons, etc. for we ever urge this, these new discoveries of God or the Spirit, are either revealed in the word, or not revealed; if in the word, then are they but outward Ordinances, such as former Synods have discovered, and so according to Saltmarsh, to be rejected, if they be not revealed in the word, they must be additions to the word, and so unlawful, Rev. 22.18. Deut. 12.32. Prov. 30.6. 2. The Spirit that comes with new positive doctrines without the word, must prove itself to be from God by signs and miracles, as Christ and his Apostles did. 3. Isaiah, Malachy, prophesied of John Baptist, though he did no miracles. Let us see the like warrant, for these new discoveries. 4. This Spirit must be tried by the word, as Christ was willing to make the Scripture judge, Act 9.23. Act 26 23. Luk 4 20, 21, 22, 23. whether he was the Messiah or no, Joh. 5.39. Paul out of Moses and the Prophets proved that Mary's son must be the only Saviour, so did the rest of the Apostles. 5. We are commanded to judge them cursed impostors, and not to receive them in our house or bid them God speed, who bring any new discoveries of God or the Spirit, which is not the doctrine that Paul and john received from the Lord, Gal. 1.8. 2 joh. v. 10. 1 Cor. 11.23. But Familists will have the Scriptures to bear witness to us of, and to reveal, the Father and the Son; but for the holy Spirit, he must be revealed without the testimony of Prophets and Apostles, though Christ our dying friend hath left us his will in his last testament confirmed by the death of the Testator, and forbids us to expect any farther revelation, Heb. 1.1.9.16.17.27.28. Rev. 22.12.18.19. Is it not safer to believe the Prophets and Apostles, upon whose word and doctrine, we are builded as living stones and a habitation to God, Eph. 2.20, 21, 22. then to rely upon the word of such seducers, as H. Nicholas, Del, Saltmarsh, and the like, who come in their own name, and bring neither word nor works to witness their doctrine, not so much as Simon Magus and the Antichrist, who bring wonders and living miracles to evidence that they are sent from God? Familists have no escape but to say that their new discoveries are revealed to them by the Spirit to be contained in the spiritual and allegoricke sense of the Scripture. Now undeniably the Scripture hath a literal sense, and here it hath a mystical and spiritual sense, and so many senses, as the Papists teach. So Bellermine de verb. dei. l 3. c. 3. Thomas p. 1. art. 10. So Cajetanus ibid. Alp●onsus a Castro. l. 1. adver. her. Lyra in 2. Reg. 7 Bucanus in Theolog. Scolastic. part. 2. c. 3. q. 5. 11. The same gospel-truths in the manner of preaching and delivering of them may be spiritually by some, and literally and dryly published by others; How duties are 〈…〉 in the Gospel. and nothing is thereby either added or taken away from the substance of truth. But duties commanded in the Law are then pressed upon the consciences of the hearers in a legal way, when they are forced upon the consciences of the people upon legal motives, Law-obligations, threatenings of curses & sad judgements, but they are then spiritually preached when they are pressed upon the hearers in a terrible Law-way; but for that end discovered to them, that they may be chased into Jesus as to the Gospel-sanctuary, and City of refuge to such as run themselves out of breath to be in the bosom of our Saviour. 2. They would be pressed so spiritually, as there may be still a pointing at a pardoning ransom, and a healing and curing spirit, & so that all obedience must be new from new principles of the Mediators grace, and upon Gospel's motives only, not from Hagar and the covenant tending to bondage. Nor 3. upon the same necessity and account they were to be performed by virtue of a Covenant of works. What I before said toucheth the question whether the formal and last object of our faith be the word of God, or the anointing, strength saving, grace and eyesalve of the Spirit (as some Schoolmen, Granado and others affirm the latter) but the word is the formal object of faith, the saving grace or anointing the efficient, by which we are anointed, enabled and quickened to believe the word: now the eyesalve or anointing is not that which we see and believe, that which we see is the saving Gospel-truths we believe. Saltmarsh with Familists denying the Scripture to be the word of God, will have the inward supernatural grace and anointing to be the only obliging rule of faith, otherwise (saith he) it's in vain to write books one against another, for we then but set letter to letter, argument to argument, reason to reason; but all in vain without the Spirit, as if Christ in proving the resurrection against Saducees, Paul in proving justification by faith without works, against such as turn the grace of God into wantonness, had not set letter to letter, argument to argument, and all in vain, for they remained still blind; yet Christ and Paul convinced and silenced these obstinate wranglers, by the word of God, without pouring the Spirit on them, without whose power they remained unconverted and hardened against the truth, the formal object is that into which our faith is resolved when we give a reason of our faith, as thus, for what cause or formal motive do you see with the eye of faith; and believe that Mary's son is the Messiah, & only Saviour ye do answer, because so saith the Lord in the Old and N. Testament, and that is the true object, but ye do not give an account of your faith, when ye answer I believe it because I have eyes within enlightened, because that is not to answer what is the true object of your faith; if any ask you, upon what moral grounds go you to Rome? yea give no reason, if ye answer, I go to Rome because I have a will and a locomotive power in the nerves and muscicles of my body to move; for now you answer by the efficient cause when the question is made of the formal objective cause. If any ask, why do you see colours in daylight? ye do not answer, because I have eyes and a seeing faculty; but to the former you say, I go to Rome for such business, to the l●tter I see colours in daylight, because they are seeable, and colours clothed with light before my eyes: so 1 joh. 5.10. He that believeth on the Son of God hath the witness within him, that is the believer hath objectively the the truth stamped in his heart, but the anointing by which he was enabled to receive the testimony and truth, is not for that the object or the thing believed or received, but the saving help by which we are strengthened to believe and receive the testimony, the inward speaking of God to the heart, as Augustine saith, lib. 11. confess c. 3. sine strepitu syllabarum, without noise of words, is the saving apprehending of Christ and gospel-truths, but it is not the thing or object savingly apprehended: the daystar in the heart, is not the gospel-truth that we see and receive, but the light of Christ enabling, and the Spirit strengthening the soul to believe and receive these gospel-truths; for without the daystar and Spirit, no man can see these truths. A●l the Gospel to Antinomians a myere kill letter as the Law is. 12. Upon the principles of Antinomians and Familists, these and the like Gospell-promises, I will give you a new heart, and a new spirit: Behold I make all things new, a bruised reed shall he not break; Come to me all ye that are weary and heavy laden, and I will ease you; Him that cometh I will in no wise cast away, but will raise him up at the last day; Ye that have no money come buy, and eat, etc. are as literal and legal being written and preached, and as carnal (for they value them to be but outward ordinances) as this, Cursed be every one that abides not in all that is written in the Law of God to do it; or as the very Law and Covenant of works, which promiseth not any new heart, but presseth the Law in its condemning rigour in the old heart: for the Gospel 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 carnal, legal, fleshly outward visible forms, 271. now to us, the promises of free grace in that which they signify and promise are no kill letter as the Law is but the ministration of the Spirit and of life, except we say, the promises of the Gospel are but fair 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 spiritual, so heavenly, as the imputed righteousness of a slain Saviour justifying the ungodly, The word spiritual beyond figures and letters, in every consideration. eternal life by a despised and crucified man bosomed in an union with God, a spiritual 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 embracements of Christ, love-sickness for him, joy in tribulation, etc. all smell beyond characters, paper, ink, or any thing visible. 3. The form is spiritual, if we consider the Majesty, Divinity, the omnipotency of God (as it were) instamped on it. 4. The end and intrinsecall effects are most spiritual, for it changeth men into spiritual 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 than a two-edged sword, piercing even to the dividing asunder of the soul and spirit and to the joints and marrow, and is a discerner of the thoughts and intents of the heart, Heb. 4.12 carrieth along Christ to the soul, casteth in a lump 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, days, life, royalty, fathers, mothers, children, wives, lands, inheritances, and that on the tables of the soul. It is in upon the Spirit, down in the reins, and ye know neither door, window, nor passage, it came in at: then how doth the Spirit act with the word? so all the actings, motions, turnings, ebbings, flow, various ups, downs, high tides, hell-downe-castings, heaven-visits, raptures of love, signs of joy, actings of morning-dawnings of eternities glory, are more hardly discerned, than the growing of the bones in the womb of the woman with child. The Spirit determineth the actions of the spiritual man according to the exercise of them. 14. For the exercise of spiritual acts, through the Spirit, we then testify a spiritual being in Christ, when the strain 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, we 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 wisdom & learning in the Scriptures that is merely literal, be not of itself not idolised contrary to the Spirit, but is capable of being spirituallized & heightened above itself, and is actually gilded & skied with saving light coming from God in the face of Christ, yet when the Spirit reigns, 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 spiritual man feeleth and tasteth nothing of Christ, but misseth Christ in all these, they are as tastelesse to him as the white of an egg, 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 smells of flesh and vanity to him, Zach. 4.6. 2. Ordinances, inherent righteousness, 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 poor, lean, and despised nothing in comparison of Christ, in point of confiding, or glorying: for the gold-bracelets are not the bridegroom, the Spirit aims, pants, and breaths after a personal enjoyment of God himself 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 soul from the sight of all things as from visible objects, things created of God, up to the bosom of God, and there the spiritual soul loves, lives, breaths, dwells. 3 When the outward senses suck spiritual apprehensions out of earthly things, from the Well of jacob Christ draws a consideration of the Well of life, john 4.13.14. Paul possibly from his Tentmaking, 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 lies before our senses is turned into inward and spiritual thoughts of God. Because the believers sense of smelling is spiritual and draws all in to God. And mind, will, affections, thoughts, intentions, tongue, yea, and the natural actions of eating, and drinking are spiritualised, and for God and his glory. Nor could I think that as touching the order of marshelling and drawing up our spiritual thoughts and actions, The order of acting in supernatural actions, often from the spirit· as why we do this spiritual action first, this second, this third, why we marshal this Petition first, this second, but this ranking is not so bound up by the rule of Scripture; but a spiritual soul 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 lawful, and must be warranted from the sound Doctrine of the Gospel according to the proportion of faith, but the ordering of them often cometh from the Spirit of utterance and so immediately 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 beleev● shall be saved, is certainly known by the light of Scripture, when the Spirit is pleased to open the eyes, to cause us to see and believe, savingly this truth The assumption of a syllogism of our reflect acts of knowledge of our spiritull state is at length proven only by sense and the testimony of the spirit without discoursing. But this assumption. But I believe. Is proven not by the shining light of Scripture, but in the kind of reflect knowledge that is clear by the light of the spirit, reflect knowledge, I take, is the immediate birth of the Spirit, in so far as it is reflect, for when it is to be proven by discourse and another syllogism, thus. He that loveth the breathest believeth. But I love the brethren, ergo, I believe. The assumption which is not ever clear but often needeth an higher proof, must either be made good by another Scripture, and so in infinite, or ye must come to some immediate light, coming only from the spirit, ye cannot go in infinite, for ye leave the soul in that case in perpetual doubting, and therefore some immediate light there must be to discern such a thing as this, which is not known, by the light of nature, for the object is supernatural, and the light of Scripture doth not serve the turn if we speak of a reflect knowledge on which the conscience doth rest without any further proof, because the scripture proveth not to you, that either you, such a man, by name believeth, or that the characters of believing, to wit, that you John, Anna by name, love the brethren, that you know him, because you keep his commandments more than it doth evidence the same to any other by name, and so except your name were in Scripture, nothing can be proven by light of Scripture, as touching the truth, and evident and clear reflect knowledge of the assumption. But I believe, except you say a major proposition can prove an assumption, and make this a good consequence all that believe are saved, ergo, John and Anna are saved, which is no good consequence, & can not settle the conscience, or that this is a strong consequence these that keep his commandments, those that love the Brtherens, know Christ savingly, and are translated from life to death, ergo I John, Anna, we are by name such as know Christ savingly, and are translated from death to life; either must the assumption I, John, Anna, we are such as keep his commandments, and love the Brethren, be proven by Scripture, which is impossible, except your name were there, or then by sense and the immediate light of the Spirit. But the truth is, from the book of nature ye may prove, all that have life and perfect eyes see and discern colours, but except it be in the book of nature, that John, Anna, have life and perfect eyes, or except by your own immediate light of sense and life, yea prove that John, Anna, have life and eyes, ye cannot make good that John, Anna, do see and discern colours, if they shall thereof doubt. 2. Our Divines upon warrantable grounds of Scripture say as I know, he that believeth shall be saved, by light of Scripture, and I know that I believe by the testimony of an enlightened conscience; so I know that I see colours both from the shining of the Sun, and from my own sense convincing me, even so I know by Scripture, and Cain knoweth, he that hates and maliciously killeth his brother Abel, is condemned. But that Cain may know he hateth and maliciously killeth his brother Abel, he needeth not to have it proved to him by Scripture, his own conscience can prove it. 7. If then the question be, How far the Saints are to leave room for new light. whether or no the Saints do so grow in knowledge, that they must ever leave place for new light from the Spirit? I answer in the sense the Sectaries intent, it is most false: for John, Paul, and the Saints know and are persuaded that Christ, God man died for sinners, rose for our righteousness, justifieth the ungodly that believe, etc. & other manifest scriptural truths, not fundamental, as that there were eight persons saved from drowning in the ark: so as it is blasphemous to say they leave place to a new light of the Spirit to believe the contrary of these, to wit, that Christ God-man died not for sinners, as Familists teach, and that he rose not for our righteousness, that he justifieth not the ungodly that believe in him; and that there were not eight persons, but only two saved in the ark. For this were, 1. To lose the old true light, to get a new false light. 2. This were to subvert all certainty of faith, and to doubt of all we believe. 3. This were to make the Spirit of truth the doctor and teacher of lies and untruth, for of two contradictory truths the one must be false: but God is light and truth, and there is no darkness in him, and so the Spirit cannot teach two contradictory ways If we make the question whether are we to know and learn so by the Spirit, that we must grow in knowledge and light of old truths to know them more distinctly and with a higher measure of farther knowledge which is new, not in nature, but in degrees; we acknowledge in this sense new light, because, there are new consequences and deductions of the Spirit from the old truths implicitly, and more darkly known which were not so distinctly known before, and so after ages hath more light then former ages, and that because, 1. The least of the Kingdom of God is greater, in regard of saving light, than John Baptist, the greatest of Prophets. 2. Under the N. Testament, it's said, they shall not teach one another, but they shall be all taught of God, Jer. 31.34▪ Esa. 54.11. which was fulfilled in part in John's time, and when the Apostle wrote to the Hebrews, 1 joh. 2.27. Heb. 8.10. and the Spirit is to be poured on all flesh, as was prophesied, joel 2.28, 29. and fulfilled Acts 2. when the Holy Ghost was sent down, as Peter saith, Many new deductions from ancient truths may be known which were known before only implicitly and in the an exedent not distinctly. but I judge, though the day began then, yet it was but the morning & dawning of the Christian Summer season, that is to endure to the end of the world, and therefore I crave leave to doubt, if these Prophecies be fully and completely accomplished, Esay 2.1.2. as touching the peace that shall be under the Messiahs' Kingdom, or that which is Esay 11.6, 7, 8. especially that v. 9 For the earth shall be full of the knowledge of the Lord as the waters cover the sea, and that of Isaiah, ch. 30.18, 19, 20, 21, 22, 23, 24, 25. and that v. 26. Moreover the light of the Moon shall be as the light of the Sun and the light of the Sun shall be sevenfold, as the light of seven days, in the day that the Lord hindeth up the breach of his people, and healeth the stroke of their wound: and that of Isaia● ch. 54. and ch. 60. c. 61. c. 62. and of divers other glorious Prophecies, which I humbly conceive, God shall fulfil at the incomming of the Jews to their Messiah at that resurrection from the dead, when Antichrist shall be fully destroyed, and the riches of the Gentiles added to the Jews, there shall be one shepherd 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, do it by the Sword, we have no prophecy that that shall be the way of God, or that Christ shall have a personal, external 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 bind up the Spirit that he should not reveal 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 destroys the former articles of Protestant Religion, in the faith of which, millions are arrived safe to heaven, and are now up before the throne. Saltmarsh in his late giddy treats, gathers these articles of Protestant Religion together, and as chalk 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 own. 15. Nor is the preaching of duties, Preaching of duties or of external worship not contrary to the teaching of the Spirit, as Antinomians dream. yea even of such as are external and obvious to the eyes of men contrary to spiritual teaching or worship in Spirit, for than should it have been our Saviour's intent, Joh. 4. when he will have us to worship him in spirit and truth, to remove in the New Testament vocal praying, bowing of the knees to the Father of our Lord Jesus, contrary to Act. 20. ●6. Paul kneeled down and prayed with them all, Eph. 3.14. and he should not charge us, Do 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 be external and spiritual. And now the Army send Laws to the Parliament to remove the penal statutes against all heretics, what ever they be, Arrians, Libertines, Davi Georgians, Familists, Antiscripturists, such as deny there is a God, a Saviour that bought them, Antinomians, and what hell can devise, that their impure conventicles and Churches may be tolerated through out all England, except only Popish Recusants and found and proven to be such, because the Papists disturb the peace of the state, yet under the deck, this lies hid, that all Religions, being professions of the outward man, are indifferent and no sin in any worshipping of the Devil, or any creature. Yea there is nothing to be builded in favour of Familists on the Apostles words, What the Law of the Spirit of life ●s. Rom. 8.2. For the Law of the Spirit of life, is indeed the indwelling Spirit of sanctification, mortifying the lusts of the sinful flesh, called a Law in opposition to the Tyranny of sin, and this Law as it is in Christ, is the Law of faith and of the new Covenant, by which we are freed from the dominion and overmastering power of sin 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 spiritual, when we observe the ways and various actings of the Spirit in externals also, Characters of a spiritual condition. as how God suggesteth motions into some by the crowing of a cock, 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 despairs to heaven, Other characters of a spiritual disposition. Ps 88.15. and that from their youth, and in feeding others with the flower of wheat, with the honey combs of inward and spiritual feasts of joy and consolation, filling them with marrow and fatness. When the Spirit ebbs the flows to the sense of a believer goeth and cometh, casteth down and benighteth the soul, and again shineth in glory and beauty. 3. When we obey the breathe of the wind, and yield with cheerfulness to the comforting, shining, witnessing, sealing, enlarging of the heart with boldness and access, to the overjoying, strengthening, quickening directing, enlightening, confirming works and acts of the Spirit 4. When we obey from freeness and the sweet at●ractions of grace, from a Spirit of love, not of fear and Law-bondage. 5. When we try the spirits: for the dumb knockings of revelations without, or contrary to the word, are not from God, and when we can judge that fire, heat, eagerness of affection in praying for a way, a sect, a war, when we hate the contrary sect, Presbyterian, as we imagine, is not spiritual boldness and freedom of heavenly access to God through Christ. 6. When we enclose 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 do not separate the sign and the thing signified: Sparkles of glory, p. 271. therefore Saltmarsh is far out when he denies the distinction of Gospel-ordinances in opposition to legal ordinances, because (saith he, p. 270.) nothing is pure, spiritual divine-Gospel, but that which is light, life, glory, Spirit: The written word to Familists is as a type or shadow of the ceremonial law that perisheth: but we hold the word written and preached to be the everlasting Gospel. for he taketh the fruit of the Gospel and the spiritual 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 actual obedience to this Law is a far other thing so the Gospel (he that believeth shall be saved) is truly Gospel and a Gospel way to salvation, but actually by the grace of Christ to believe is a far other thing. Saltmarsh saith, the letter and outward form is a thing that perisheth with the use, which is spoken of meat and drink, 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 Gospel which perisheth not as meat and drink, but both in the letter, and the thing signified hath endured since Moses and the Prophets were, and shall do to the end of the world, and in regard of the thing signified, Christ the yea and amen of all promises (which we do not separate from the sign and letter) is an everlasting Gospel, Revel. 14.6. and the word that endureth for ever, and perisheth not, as corruptible things do, 1 Pet. 1.23, 24, 25. such as are meat and drink that are made for the belly, and shall be destroyed with the belly, so the Prophets die, but their word doth not, Za●●. 1.5.6. yet Saltmarsh telleth us the mind of the Familists as some of his Sparkles of glory, 247. that outward ordinances are perishing and evanishing shadows, such as circumcision, sacrifices and old Testament Ceremonies, for as these past away, when the ●●dy Christ came, so shall they at the coming of the Spirit, and they being the beholding of God in a glass, 1 Cor. 13.12. there comes an administration of all-Spirit, in which these glasses must be broken than we must say, reading, hearing, preaching, Scripture, seals are as unlawful now to Familists, as falling from Christ, and denying of the coming 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 baptising Matth. 28.19, Ordinances of the written word, and preaching are to continue to the end. 20. and Paul chargeth Timothy to keep inviolably, and unrebukably this command of prophesying, 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, etc. even to the appearing of our Jesus Christ 1 Tim. 6.14. It is known that Swenckefeld denied the Scripture to be the word of God, and made only the internal instinct of the mind the word of God, so saith Palladius de heresibus hujus Temporis, and his own writings, and so do Saltmarsh and Del. When the Holy Ghost highly extolls the word of God▪ and recommends it to us; he cannot mean the internal word or the Law of the Spirit of life written in the heart, but the preached word, Act. 6.4. we will give ourselves to the ministry of the word, that is, to preach, and not serve tables, it cannot be a ministry of the internal word, and law of the Spirit of life in Christ Jesus, that internal ministry is not given to Paul or Apollo, who are nothing, Joh. 14. 25· the word which you hear is not mine, this was not the internal 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 internal word was not spoken to them, for they blasphemed, 2 Thess. 3.14. if any man obey not our word no●e such a one: none can disobey the internal word, Jam. 1.23. if any man be an ●earer of the word and do it not: rebelling against the Lord is rebelling against his word, Num. 20.24. because ye rebelled against my word, ye shall not enter into the land, Isa. 30.12, 13. because ye despise this word— this iniquity shall be to you a breach: not to humble ourselves at the word is not to humble ourselves before the Lord, 2 Chro. 36.12. Zedekiah did that which was evil in the sight of the Lord his God, and humbled not himself 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, etc. to be ashamed of the truth and word of the Gospel then, Sparkles of glory, 314, 315. 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 natural, civil and moral considerations, are only the visible appearances of God as to the world, or in this creation, or the clothing of God, being such forms and dispensations as God puts on amongst men to appear to them in: this is the garment the Son of God was clothed with down 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 form without God, or any manifestation of God in it, save to him (who as Paul saith) knows 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 Son of God was clothed, Rev. 1. all the forms of worship wherewith God manifested himself to the Jews under the Law, to Christians under the Gospel, yea to the heathen that had but natural and civil Revelations of God. Divers ways and forms of worshipping of God, and of leaving these forms, and ascending higher and higher, from natural, to civil and moral Religion, fr●m thence to Law then to John's baptism, then to Christ in the flesh, then to pure Gospel, then to poor and all-Spirit, or Familists fancies, Shall we ask 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 devils, 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 works of creation? 3. What ground of so many circles and new forms of Religions, a natural, civil or moral Law, Joh. Baptists way, Christ's way in the flesh, the Spi●its way, which is (say they) after Christ's ascension to heaven, all glory, without ordinances, at all? the Scripture tells us of none but Law or Gospel, and the Son of God is in none of these, without Law or Gospel that we read of. 4. That we worship God in all these forms acceptably, in the heathens way of adoring Jupiter and Bacchus we know not. 5. We know not what this means to worship the Law, the heathens Religion, the Gospel, we know no worshipping of created things, of word, Sacraments, figures, Scriptures, reading, all these being means 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 knows an Idol to be nothing, as Familists do, an Idol is nothing, because Idolatry and the sins of the outward man, adultery, lying, swearing, forswearing, a tongue speaking vanity, a right hand of falsehood, are no sins, 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 justified man, or an Elder of the family of love, and that which is idolatry to an unrenewed man, to adore figures and forms, is no Idolatry to renewed men who have knowledge that an Idol is nothing, not any externals to Familists, the wickedest pranks hell can devise are no sins, and sin is but an opinion, know then killing of your father, and bowing down and adoring the devil to be no sins, and lay by conscience of sin, as Dau. George, and Anton. pocquius, and such swine teach us, and they are no sins. But these words, we know an Idol is nothing, hath another sense, as before I cleared. 16. Another special sign of a spiritual condition is mortification, How mortification is a sign of a spiritual condition. which is not merely and only in a total abstinence from sin or hatred of the world, Heathens void of the spirit of Jesus, upon moral principles, of their moralising Philosophy of Plato, Socrates, Seneca ●an go far on this way: But when a believer seeth himself, and his life incorporated in Christ and his cross, Gal. 2.20. I live not, but Christ lives in me, not because his deadness to the creature cometh without being procured (as Waldess● consider .92.345 saith) or sought with human industry, for though human industry it's alone, yea, or helped with supernatural gospel-truths, or some common grace can never produce any, but a bastard mortification. Yet acts of sanctified reason and Industry spiritualised with the infused life of Christ, and informed with the pure light of f●i●h beholding Christ crucified, do work mortification; But then our Spirit must be as dead to these acts, as acts, as if they were not in us in the point of reffect feeling and confiding in them, not I, but grace, not I, but Christ in me. 2 The powers of the body or outward man by the soule-redoundance of actings, stand or lie dead to sin, Rom. 8.9. But yea are not in the flesh, but in the spirit, if so be that the sp●irit of God dwell in you. i: d: And if Christ be in you the body is dead, because of sin, or for sin, but the Spirit is life because of Righteousness: The body is a part of the flesh, and in so far as it is renewed with the soul, there is not that fire and fervour in bodily actings of sin as in a man void of the spirit, because though flesh and body both act too strongly in sin, yet are these powers blunted and the senses do not so welcome lusts as once they did, but the spirit is life or lively, as touching righteousness both to be acted and laid hold on by faith, so the renewed man is in a manner grieved that he must satisfy his natural life, yea so that he could rejoice, if he were deprived of his senses, or at least, were freed from extreme quickness of fervour in his senses apprehending their delighting objects: hence cometh in the mortified, a sort of holy challenging of his liberty, as a servant made free can tell his old Master, he now owes him no service, so the spiritual man saith, Rom. 8.12. Therefore brethren, we are debtors not to the flesh, to live after the flesh, we hold now of a new Lord, and are vassals to the Spirit of Jesus. 3 If the soul be much spiritualised, and have much of Christ's life in it, the man is much satisfied with the active mortifying defrauding of his lusts and fleshly pleasures, and there is much will, and so much life of God, in subduing the body, in Covenanting with the eyes, in bearing down, and subduing the flesh 1 Cor. 9.27. But I keep under my body, but how? As those that run a race for a Crown, there is much will in such a running & sweeting for the garland, and much consent and eagerness of mind, that the flesh, body, musecls, and loco-motive power pay for it, so do spiritual runners for the incorruptible Garland, this argues deadness to that flesh which loves to sleep & lie rather than to sweat for a ●ools birds-nest that it sees not, and in so doing, he deadly suspects his own will of self-seeking, which is a singular note of deadness, for he trembles for fear that self came in with the spirit and cry half mine 1. Cor. 9.25. every one that striveth for the mastery is temperate in all things Temperance of the mind is much afraid of vaine-gloriation. 4 There is much will also in joining consent with suffering Gods will: so rejoicing in suffering, argues that Paul desired much that the power of Christ might rest on him, 2 Cor. 12.10. therefore I take pleasure (here is much deadness of will to satisfy flesh and self▪ and much life of will to join actively with God in suffering) in infirmities, in reproaches, in necessities, in persecutions, in distresses for Christ's sake: but he suspectes himself in this deadness, ver. 11. I am become a fool in glorying, he checks himself, that he may suffer for Christ's sake, not for his own sake, and the more dead the wil● is, the more mortification and the more mortification, the mo●● o● the spirit, and the less of the flesh is in the man, Rom. 8.7, 8, 9, 10, 11, 12, 13, 14, 15, 16. Reader, thou hast here, though I intended it should have been printed with the rise of Henry Nicholas (but it came later to my hand) a Petition or Protestation of the Familists which was printed and spread in England, an. 1604. and is said to have been presented to King James. To the Kings most Excellent Majesty James the first, by the grace of God, King of England, Scotland, France, and Ireland, defender of the faith, etc. The Family of love. an. 1604. MOst Gracious Sovereign a There is nothing in this Petition the smells of Christ's ointments, nothing that looks with any face, like the anointing that teacheth all things, nothing to heighten Christ, much to flatter K james, all to lift that abominable impostor H. Nicho●as up above Christ, the stile and words full of gall against Puritans, and the truly godly in England, th●e words base, earthly, low, devilish, heretical, temporising▪ &. Lord, where there is published, in a book written by your Highness, as an instruction a Basilicon Doron w●itten to Prince Henry. to your most noble Son (whom Almighty God bless with much honour, happiness and long life) of a people that are of a vile sect b Their fleshly and abominable doctrine, as especially that the Familists may wallow in adulteries, blood, rebellion, perjury, and if the Spirit help them not against these sins, they are as innocent, as the maid forced in the field, who did cry and there was none to help, and so by no Law can be guilty. See their tenets, as H. Nicholas taught. among the Anabaptists called the Family of love, who do hold and maintain many proud, uncharitable, unchristian, and most b Their foul opinions may here be read in this Treatise, and in H. Nicholas writings. absurd opinions, unto whom your Highness doth also give the name of c King james was misinformed in that, for Familists and the godly unjustly called Puritan, are as contrary as light and darkness. Puritans, affirming in the said book that divers of them (as d The unjustly so called Puritans, did never own Brown, nor Penry, who set on foot the old doctrine of the Anabapt●sts in England, and enthusiastical revelations beside the word of God Browne, Penry, and others) do accord with them in their foul errors, heady and fantastical opinions, which are there set down at large by your Majesty, advising your royal Son (as is most meet) e It is not unlike that such fleshly teachers who crave Libert● of conscience to themselves, will petition the Prince that the tyrannous laws of Prelates, be executed against the truly godly, and that liberty be denied to all save to themselves only, a proper character of Heretics and Schismatics. to punish them, if they refuse to obey the Law, 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 walk with God, they call Legalists, Pharisees, literal Doctors; but because they change all colours, with the court and wind oft times, they are enemies to old non-conformists cal●ed sometime Puritans, in that 1. against Puritans they make all externals indifferent. 2. They reject Scripture and embrace revelations. 3. They contemn close walking with God as pharaisme and law-living. and will not cease to stir up rebellion. Now most gracious Sovereign, because it is meet that your Highness should understand by their supplication and declaration of the truth herein by themselves (of whom your Majesty hath been thus informed) prostrate at your Princely feet, as true f But I noted before that Familists will have no Magistrates over them, and we may see it to be their practice this day. faithful, loyal and obedient Subjects to all your Laws and Ordinances, civil, politic, g The Familists subjection of their consciences to the spiritual Popish laws of Prelates prove them to be men of more wide consciences than Puritan, they need not fear to be called Puritans. spiritual and temporal, they with humble hearts do beseech your Princely Majesty to understand that the people of the family of love, or of g Deceivers as Simon Magus and others take godly titles to themselves, for H. N. saith, fidelitas docls. c. 4. sect. 11. beside God's service of love there is not another in heaven or in earth: here they call themselves the family of God. God, do utterly disclaim and detest all the said absurd and h They knew well that Prelates imbittered the mind of K. James against Puritans his faithfullest subjects. self-conceited opinions and disobedient and erroneous sorts of the i They say it to the praise of their Mr. Henry Nicholas that he names no man's name, but here they name both sects and names. Anabaptists, Browne, Penry, k Protestants know Puritan to be godly, and sound in the faith. Familists turn their back then on the Protestants and the soundest of them. Puritan, and all other proud minded sects and heresies whatsoever, protesting upon pain of our lives, that we are not consenting nor agreeing with any such l Reader judge how the Familists and Antinomians now in England shall deal with Puritans and the truly godly, what a bloody heart they bear toward them, since their fathers the old Familists do persecute them with so bloody a tongue before their Prince. brainsick preachers, nor their rebellious and disobedient sects whatsoever, but have been and ever will be truly obedient to your Highness, and your Laws to the effusion of our blood m Obedience to the King's 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 King's laws which respecteth the time to com●, so as if the King and Parliament should again establish Popery they say for all time to come they shall be ever truly obedient, and add no limitation, condition of obedience in the Lord. You may see the consciences of Familists that (as after ye shall hear) they prostitute themselves to avouch or deny, take or leave all Religions, as the times and men's laws shall 〈◊〉 prove them or not. and expenses of our goods and lands in your Majesty's service, highly lauding Almighty God, who hath so graciously and peaceably appointed unto us such a virtuous, wise, religious and noble King, and so careful and unpartial a Justitiar to govern over us, beseeching him daily to bless your Highness with his godly wisdom and holy understanding to the furtherance of his truth and godliness, and with all honour, happiness, peace and long life, and to judge rightly between falsehood and truth. And because your Majesty should have a perfect view or an assured persuasion of the truth, of the same our protestation, if therefore there be any indifferent man of the Kingdom that can justly n What Pharisees be these? doth not Paul judge himself the chief of sinners? is not Elias a man compassed with infirmities? No wonder it be h●rd to prove any wick●d doctrine or practice, for H. Nicho●as in his Epistle to the two daughters of Warwick would prove men may belly and dissemble, and deny their Religion and Christ before men, so the heart be good. touch us with any such disobedient and wicked handling of ourselves, as seemeth by your Majesty's book, it hath been informed unto your Highness, unless they be such our o Shall we then believe that Familists now in England will not be deadly persecuters of Puritans? mortal 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, p Puritans are against all religious ceremonies of men's devisings, so that tything of mint, is unjustly ascribed to to them. and in the preferring of such like pharisaical and self chosen q To Familists all outward worship and ordinances are traditions, they live only upon love within, and are swine, without, and yet sin not. outward traditions and grounds, or hypocritical righteousness, then in the performing of judgement, mercy and faith, and such like true and q There is to Familists no judgement and mercy, but that which is inward; let men, as touching the outward man, be swine for filthiness, Lions for blood and rapine, they may have inward righteousness, and that is all and enough. inward righteousness which God doth most chiefly require and regard (Matth. 15.15. etc.) and whose malice hath for twenty five years past and upwards, r Then Puritans only none or few of the prelatical way or other Sectaries refuted Familists. & ever since, with very many untrue suggestions, and most foul errors and odious crimes, the which we could show if need were, sought our utter overthrow and destruction, but that we have behaved ourselves in all orderliness and peaceableness of life, where we dwell, and with whom we had to deal; s Familists count all Religions, popery or any thing, as they come out to the view of men neither up nor down. or if we do vary or swerve from the t But the Saints of love (say Familists) are above and beyond all laws and Rulers, Magistracy is but for fleshly men. established Religion in this land either in service, ceremonies, Sermons, or Sacracraments, or have publicly spoken t Familists by their principles may profess or deny any Religion, as the Market goes. or inveighed either by word or writing against our late Sovereign Princess government in cases spiritual or temporal, ●hen let us be rejected for Sectaries, and never receive the benefits of Subjects. Only right gracious Sovereign, t This is no little exception in which they swerve from the Religion of England, in that they are Famili●ts, and of a sect destructive to all Christian religion, to Ch●ist, his person, office, righteousness imputed, faith, repentance, Scriptures, heaven, hell, judgement, resurrection, etc. we have read certain books brought forth by a German Author under the characters w He that doth evil 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. of H.N. who affirmeth therein that he 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 ●oly Ghost unto the children of x Neither Calvin nor Luther knew any thing of God, but only H Nicholas is the Catholic Apostle of the world, and cannot err. men upon the universal earth, out of which service or writings we be taught all dutiful obedience towards God and Magistrates, and to live a godly and honest life, and to love God above all things and our neighbours as ourselves y Nothing here of Christ by whose name only we are saved Act. 4.11.12. dutiful obedience to God and Magistrates, and to love ●ur neighbour, are such Law-●ighteousnesse, as pagans do diefie, as highest devotion; in all this petition, nothing smelleth of Christ his Spirit, eternity, nothing of scriptural or spiritual communion with God in Christ Jesus. agreeing therein with all the holy Scriptures, as z All heretics make the Scripture their rule and only judge, but not simply, but as they understand them, which is to make their own understanding only umpire and judge in the matters of God. we understand them. Against which Author and his books we never yet heard nor knew any Law established in this Realm by our late gracious Sovereign. But that we might read them without offence, whose writings we suppose under your Highness' correction your Majesty hath yet never seen a They afterward tempt the King to forsake the Protestant Religion, and to turn Familist. 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 volume, if they were all compiled together as the whole b It's a pure commendation that H Nicholas wrote much, the more the worse, since he writeth against the Prophets and Apostles. Bible containeth) doth neither take part with, nor write against any particular party or company c Christ and his Apostles name false teachers Saduces, Hymeneus, Philetus, Simon Magus, Elimas', etc. but though he name neither Calvin nor Luther, yet their doctrine he calleth often, carnal, fleshly, false, ceremonial wisdom, the letter, the flesh, the devil, hypocrisy. whatsoever as naming them by their names, nor yet praise nor dispraise any of them by name; but doth only show in particular in his said writings (as saith he) the unpartial service of love, requireth what is good or evil for every one, wherein the man hath right or wrong in any point, d Th●se men that cry out against Scripture-wisdome as carnal, ceremonial, devilish, selfie, as H. Nicholas and his, cannot speak honourably of the perfection of Scriptu●e. whether it be in the state of his soul towards God or in the state of his body toward the d The family of love have no heads or Kings that are borne o● the flesh and blood, of sin, spirit, lau● c 4. sect. 8. they themselves reign as only Kings on earth everlastingly, fide●it●s decls. c. 4. sect 18. Magistrates of the world, and towards one another; to the end that all people (when they hear or read his writings, and do thereby perceive their sins, and estranging from God and Christ) might endeavour them to bring f●r●h) e Of all the means by which men are saved through Christ, they speak only of the works of the Law, of inherent righteousness and repentance, not one word of free grace, faith in Christ, and the imputed righteousness of Christ. Familists than are the legal Pelagians, not we: no reformation is known to Familists but inward, & that of the heart. the due fruits of repentance, which is reformation and newness of life, according as all the holy Scriptures doth likewise require the same of every one. And that f Not more said than truth can bear, for H Nicholas his doctrine is a se●tina, a pump dunghill, and a sea of many fleshly errors and heresies. they might in that sort become saved through Jesus Christ, the only Saviour of all the world. Notwithstanding, dear Sovereign, 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 be replenished with all manner f The due fruits of repentance, and newness of life, are here made antecedent means and ways going before our saving in Christ, or our free redemption that is in Christ Jesus, so as we must be justified by works, otherwise let any man make sense of these words. of damnable errors and filthy liberty of the flesh. And we his wellwillers and favourers in the upright drift of his doctrine (as aforesaid) have also been of them complained on, and accused unto our late gracious Sovereign. g Our Saviour saith ye shall know th●m by their works. And the Magistrates of this land, both long time past, and now lately again as to be a people so infected and stained with all manner of detestable wickedness and errors, that are not worthy to live upon the earth, but yet would never present any of his books unto his Majesty h The foulest of the books of H. Nicholas containing the mystery of Familisme and fleshly looseness, are only to be seen by the wise and experienced Elders who can digest them. ●. It is hard to prove any thing against them who profess it lawful to deny their Religion before men▪ H.N. Epist▪ to the daughters of Warwick. to peruse, nor yet set them forth h It is not like but Q. Elizabeth heard of these books and saw them, since many of her and K James his Court favoured them. 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 be revealed and disproved to their great i joh. Knewstu●. M Microni●s, H. Amsw●rth wrote against th●se filthy errors, and set down their own words to the world. shame. Through which their most odious and false complaints against us, the Magistrates did then, and also have now lately cast k The Prelates, the Popish Magistrates never troubled these licentious men, because they took part with them against the Puritans, only some godly Magistrate's nicknamed Pu●itans, cast some of them in prison. 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 foul accusations, as the records in such cases and the l Neither by oath or any other way could they be brought to make confession of the secrets of unpure Familisme. Magistrates that have dealt therein can testify, but are so utterly void of due and lawful proof thereof, that they have framed divers subtle articles l They say they will take or leave their Religion of love as the Laws think fit, but they lie, f●r here being cast in prison by the inferior Magistrate, they persist; then the inferiors Magistra●e to them is no Magistrate, the Law is no Law. for us, being plain and unlearned men, to answer upon our oath, whereby to urge and gather somethings from ourselves, so to approve their false and unchristian accusations to be true, or else will force us to renounce, recant, and condemn that which we do not m All heretics and impure sectaries say they d●e wilfully maintain no heresy, and therefore plead for liberty of conscience, and a toleration of all religions wilfully maintain nor justify, (much like as it was practised in the Primitive Church against the The Familists defame the doctrine of the Apostles and Scriptures, and have nothing to do 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 rejoiceth not (said he) in our death or blood. Christians) yea they are not ashamed to lay their own and all other men's o The Puritans refusing the Popish ceremonies, and the Romish denomination of Prelates are branded by those men as disobedient to Magistrates. 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 seem monstrous and detestable before the Magistrates and the common people every where, for that we and the doctrine of H.N. might without any indifferent trial and lawful or orderly proceeding, as heretofore hath been used in the p They desire the Popish Laws against heretics to be used against them by which any man, that denies his heresy and ●ai●h, he believeth as the Church believeth, is absolved which Familists do. Christian Church in such cases, for confuting and condemning of heresy, be utterly rooted out of the land: with divers other most cruel practices proceeding out of their bitter and envious hearts towards us, tending to the same unchristian and merciless purpose, the which we will here omit to speak of, because we have already been over tedious to your highness, and most humbly craves your most gracious pardon and patience therein, in respect that we speak to clear ourselves of such matters as may touch our lives and liberties (which are two of the chiefest jewels q Faith and a good conscience then are not the two chiefest jewels that God hath given to men. that God hath given to mankind in this world) and also for that r The Prelates and profane courtier's, and the multitude were their friends, as they are to all licentious religions. we have few friends or any other means then this to acquaint your highness with the truth and state of our cause, whereof we think your Majesty is altogether ignorant, but have very many 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 Prelacy and court, when many thousands of precious Christians for nonconformity were silenced, banished, prisoned, wasted. enemies whom we do greatly suspect will not be slack to prosecute their false and malicious purpose against us unto your highness, even like as they have accustomed to do in times passed unto our late sovereign Queen, 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 Sovereign, this is now our humble suit unto your highness w If the way of H. Nicholas be● th● only true way of salvation, as here they say fidelitas decls. c. 4 sect. 11. the King should be petitioned without delay to take it to his consideration as a matter to be preferred to all his most important Kingly affairs, but they petition for a delaying trial, because every one that doth evil, hateth the light. that when your Kingly affairs of importance, which your Majesty hath now in hand shall be well overpast (for the prosperous performance whereof we will (as duty bindeth us) daily pray unto Almighty God) that than your highness will be pleased (because we have always taken the same Authors work aforesaid to proceed out of the great grace and love of God and Christ's 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 mankind on the universal earth. extended toward all Kings, Princes, Rulers and people, upon the universal earth (as he in many of his works doth witness no less) to their salvation, unity, peace and concord, in the same godly love) to grant us that favour, at your Majesty's fit and convenient time to peruse the books yourself with an unpartial eye, conferring them with the holy Scriptures, wherein it seemeth by the books x Gross flattery. that are set forth under your highness' name, that you have had great travel, y Then they can settle upon no Religion till K. james find leisure to try and read the heretical and fleshly writings of H. Nicholas. and are therefore the better able to judge between truth and falsehood. And we will whensoever it shall please your Highness to appoint the time, and to command and licence us thereunto, do our best endeavours a In this they profess their zeal to have K. james 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 he might compel all others to that way, for they talk much of liberty of conscience to themselves, but we find, when they have the sword, they strain and squeeze to the blood, the consciences of all contrary to their way. to procure so many of the books as we can out of Germany (where they be printed) to b They conceive King james and all not of their way, that are but Scripture-learned with the fleshly wisdom (as they speak) of the letter to be the very Antichrist, and all lies that the ungodded or unilluminated men out of the imagination or riches of their own knowledge, and of the learnedness of the Scriptures bring forth, Institute, preach or teach, See Evan. ch 32. ch. 33.34. and H.N. Exhor. c. 14. Sect. 9 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 Highness' lawful licence and commandment in that behalf) do our like endeavour to procure some of the learned men in that Country (if there be any yet c They doubt if there be any of their way and family in Germany which evidenceth that it is a noto●ions lie that H.N. saith, Evan ch. 34. that he is godded to publish the joyful message in all the world. And H.N. Exhor. 12. sect. 40. and Exhor. 14. sect. 9 that all the Kingdoms of the world should assemble them to this one Kingdom of peace and love: and this same love service shall break in among all Nations and let itself be heard over all lands; but here they doubt if in one corner of Germany one man of this way can be had. remaining alive that were well acquainted with the Author and his works in his life time, and which likewise have exercised his works ever since) to come over and attend upon your Majesty at your appointed time convenient, who can much more sufficiently instruct and resolve your Highness in any c All heretics, as Calvin noted of libertines, delight to speak in uncouth language, beside the Scripture, that they may be the only spiritual men, whom none can understand but spiritualists of their own way. unusual words, phrase or matter that may happily seem dark and doubtful to your Majesty that any of us in this your land are able to do. And so upon such your Highness advised consultation and censure thereupon (finding the same works heretical or seditious and not agreeable to God's holy word and testimonies of all the Scriptures) to leave them, to take them as your Majesty's d They clearly profess they will not suffer for familisme, nor that which to them is the only true Religion, and make K james the absolute and peremptory judge, that if he find them heretical, they shall submit, faith, conscience and salvation to the King, to leave or take the writings of Henry Nicholas as his Majesty's 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, B●con, R●ndel, and others, to whom profession of truth and of Christ before men is an external and a form in Religion, and who cry out against forms and uniformity, and teach that we should please one another in love in all these externals, we may do or leave undone, Sabba●h, preaching, hearing, Sacraments, let them be enrolled in the Calendar of the late indifferent ceremonies, since they are Jewish, c●●nall, literal, fleshly, and perish with the using, and let the Service-booke, bowing to altars, the name of Jesus, Episcopacy, Socinianism, professed Acianisme be recalled, these belong nothing (say ●hey) to Reformation or Religion. Reformation is only in the heart, Religion is 〈◊〉 of the mind. The Kingdom of Christ is neither promoved nor hindered by these, Familisticall love in the heart is all, then surely, the Nicodemites in Calvin● time, these that buy a religion with every new-moon, err not Laws, 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 counsel of Scriptures e Then the Scriptures and H. Nicho. bids us follow the King's religion, what ever it be; and denying of obedience to the King and his Laws, if they forbid a Religion that is the holy service of the love of God (as they say) is resisting and undutiful disobedience to the Law; so must we obey men rather then God. and also of the said Authors works. And our further humble suit unto your Highness is that of your gracious favour and clemency you will grant and give order unto your Majesty's officers in that behalf that all of us your faithful loving subjects which are now in prison in any part of this your Realm, for the same cause, may be released upon such bail or bond f They seek not the truth and cause of Christ to be cleared for the present, but only present ease to the flesh and enlargement under ba●le. as we are able to give, and that neither we nor any of that company (behaving ourselves orderly and obediently under your Highness' Laws) may be any further persecuted or troubled therein until such time as your Majesty and such godly learned and indifferent men of your g They are willing to submit their c●u●e to the Clergy, that is to the godly Prelate's 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 less contradicting of the Prelatical cause, as this day the Prelatical party declare themselves willing to compound wi●h Arrians, Socinians, Fam●lists, Antinomians, Anabaptists, Seekers, Separatists and all, so the Presbyterians that stand for the Covenant of God and reformation may fall. Clergy, as your Highness 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 h In all age's 〈◊〉 and Sectaries have called punishing of seducers, or not receiving them in our house as being evil doers, 2 joh. 10▪ and so ●ustly punishable, Rom. 13▪ 4, 5. with the name of persecution. and persecution, and by the hard dealing of our adversaries; for we are a people but few in i Yet they p●stered twelve Counties in England, and would God they were few in number this day. number, and yet most of us very poor in worldly wealth. O Sacred Prince, we humbly pray, that the Almighty will move your Princely heart with true judgement, to discern between the right and wrong of our cause, according to that most certain and Christian rule set down by our Saviour Christ unto his Disciples, Matth. 7.12. Ye k Yet may Familists live in all sort of fleshliness and Idolatry, murders, lying, whoring, &c and if the Spirit help them not, they are no more guilty than the maid forced in the field that did cry, and there was none to help, 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. extols his disciples as God's habitation, the seal of God's Majesty, the holy City of peace, the new jerusalem, one with God, God one with them, etc. And whereas John maketh the love of the brethren a mark of these that are translated from death to life, 1 joh 3.14. Ye may know Familists by their works, they are malicious haters (as is evident in this petition) of the truly godly in England whom they call their enemies these twenty five years. 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 God's 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 Sovereign, we humbly beseech your Highness with Princely regard in equity and favour to ponder and grant the humble suit contained in this most lowly supplication of your loyal truehearted faithful subjects, and to remember that your Majesty in your book of Princely, grave and fatherly advice, to the happy Prince, your royal son doth conclude l The Puritans 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, etc. Principis est parcere subjectis & debellare superbos, and then no doubt, God will bless your Highness with all your noble offspring with m Twice they pray God for the King and his son, that they may have long life, honour, happiness, a long reign, but not one word of life eternal and the blessings of the life to come; we know the doctrine of H. N. is that the resurrection, the last judgement, all the happiness of Saints is closed with in this life, the day of judgement, of resurrection, is even now in this present day, H.N. Evang. c. 1. sent. 9 ch. 33. c 34. s●nt. 1, 2, 3. the immortality of the soul, the resurrection of the body, heaven, hell, or judgement beyond this life there is none. peace, long life, and all honours and happiness, long to continue over us; for which we will ever pray with incessant prayers to the Almighty. Most gracious Prince, here followeth the brief rehearsal and confession of the Christian belief and Religion of the company n This confession was seen by few, it is said to be Printed an▪ 1575. It cannot be known that ever either this petition or that confession was offered to the eye and view of King james, how ever that confession was not theirs, for the word of God to them is the only internal word in the mind, the word as they expone it, but not the Scriptures of the old or new Testament. But it were good that the Familists and Antinomians now in England would publish to the world a confession of their faith. But I expect it not this year, they that do evil, hate the light. 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 Realm for the same profession by their aforesaid adversaries, and by means 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 hear reported to the contrary by our enemies or by any that be ignorant thereof. Humbly beseeching your Highness to vouchsafe to read the same, and with your unpartial and godly wisdom 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 a. 1580. octob. 10. of Elizabeth by ten Lords of the Privy Council. Because there were divers Courteours and Nobles familists, the Prelates that respected ever the persons of men, would not publicly 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 Puritan. The Abjuration. WHosoever teacheth that the dead which are fallen asleep in the Lord, rise up in this day of his judgement, and appear unto us in godly glory, which shall henceforth live in us everlastingly with Christ, and reign upon the earth is a detestabl heretic. a The Antinomians and Familists now in England, especially, Randel, Saltmarsh, Del, Eton, 〈◊〉, disseminate in printed books and Sermons, the same very doctrine. But H.N. teacheth so, Evangel. c 37. sect. 9 Whosoever teacheth that to be borne of the Virgin Mary out of the seed of David after the flesh is to be exponed of the pure doctrine out of the seed of love is a detestable heretic. But H.N. teacheth so, Document. sent. c. 3. sect. 5. Whosoever teacheth that Jesus Christ is come again unto us according to his promise to the end that they all which love God, and his righteousness and Christ and perfect being, might presently enter into the true rest, which God hath prepared from the beginning for his elect, and inherit the everlasting life is a detestable heretic. But H.N. Evan. c. 1. sect. 1. teacheth so, etc. Having examined these reasons with the books of H.N. we do find that in truth he holdeth these heresies, and we think in our hearts, and of our own knowledge affirm that H.N. is in these heresies a detestable heretic, promising faithfully before God and your honours never hereafter to have any dealing with his books and doctrine, nor to go about to bring any to the love, liking, or reading of them, and that we now speak is the true meaning of our heart, as we look for mercy at his hands which searcheth the heart. It shall never be well with England till the like abjuration of the doctrine of H.N. of Wil Del, Joh. Saltmarsh, of Town, Eton, Den, Crispe and the scandalous Antinomians be tendered to most of the Army of Sir Thomas Fairfax, and all the Sectaries in England; but the Arm of the Lord must still be stretched out against the land in fury and indignation, till it be destroyed, and till he throughly avenge the quarrel of the Covenant; with so high a hand, and so presumptuously broken by the Kingdom of England. A MODEST SURVEY of the secrets of Antinomianism; with a brief refutation of them from the word of truth. CHAP. I. Antinomians unjustly aceuse us. IT cannot be judged, either a wounding of the weak, who side with Familists for a bastard love, with Antinomians for a dead and rotten faith, with Libertines, the enemies of holy walking with God, to a 1 Pet. 3 1●. answer those that ask a reason of our hope; especially when we are nicknamed Legalists, Antifidians, Pharisees, Antichristian teachers, enemies to free Grace; because we stand for a rule of righteousness in the Law, repentance from dead works, strict and close walking with God; against all which, that is to me a wall of brass, b 2 Cor. ●●. As deceivers, and yet true; as unknown, and yet well known. Yet I give a brief account of those saving and innocent Doctrines of the host of Protestant Divines, if possibly truth may pierce through their eyelids, who wink, because they will not see. Of old the Albigenses were called Heretics; but (saith an indifferent man) genus haereseos nunquam nominant. So now neither the heresy nor the Protestant Divine can be named, that teach that the Law and Gospel are mixed in the matter of justifitation; or that tears of repentance wash us from our sins, that the covenant of grace is a covenant of works▪ that we are to seek righteousness in ourselves. CHAP. II. Antinomians are Pelagians. We are far from Pelagian grace, that an unconverted man saltmarsh 〈◊〉 12 & 45 〈…〉. can leave sin, because sin, Pag. ●6 17 hath an earnest desire of soule-saving comfort, Pag. ●6. 〈…〉 13. There is a new birth under the covenant of works. The Scripture knoweth no such birth cannot speak nor do, but in fear of sin; that d Town assert● of free grace, pag. 7. an hypocrite under the Law can in good earnest, and down-rightnesse of heart, yield himself wholly to the law of God, as a wife to her husband, to be instructed and ordered in all things, inwardly, and outwardly, after the mind of God in the Law. So e Saltmarsh Free grace, pag 34. Saltmarsh telleth us of a Legally-Gospel-way of conversion, in which Christ, in truth, is received. Much like to that of Familists of New f Rise, r●igne, ruise of the Antinomians Familists, Libertines of N. E. e●. 12. pag. ● England, that a Legalist for truth may attain, the same righteousness, that Adam had in innocency before the fall; and g 〈◊〉. unsavory speeches, er. 6. pag. 19 a living faith, that hath living fruits, may grow from the living law. We judge that an unconvert is so far from a conformity to the Law, that his conscience is burnt with a hot iron, and he never saw his keeper's face, he being under the law a captive in thick darkness; and therefore all his fair virtues are white sins. (2.) He is an ill tree that cannot bring forth good fruit. (3.) True mortification is wrought h Rom. 6.13, 14, 15. by the Gospel-spirit. (4.) The law cannot give life i Gal. 3.21. Rom. 7.8, 9, 10▪ . 5. An hypocrites faith who is under the Law, is dead k J●m. 2. ●7. . CHAP. III. We hold no moral preparations with Pelagians, Papists, and Arminians going before conversion. We teach not that, which a Saltmarsh Free grace. Saltmarsh falsely chargeth us, that Vows and undertake never ascending to Christ, fit us for conversion, nor do we too much burn, or bear the wine of Gospel-grace, with the Law-fire of works and conditions b For 1. we deny, against Antinomians and Arminians any such Gospel-promise; he that doth this and this, and is so, and so fitted with such conditions, qualifications, as money and hire in hand, shall be converted, as a reward of his work. The question touching preparations is not, whether an humbled soul, because humbled, hath a good warrant to believe and receive Christ. state of the question ●ou●hing the 〈◊〉 of conversion, with Antinomians. We conceive the bottom of no man's faith is within himself, but the common ground and Royal charter, warranting all to believe is the free and money less offer of a precious Saviour; who ever will have Christ, and pay not a penny of condition or law work for him, take him freely. But the question is, of Christ's order of bringing us to believe and close with Christ; and the question is, whether a damned Pharesee on his high horse of merits and law-righteousness, an undaunted Heifer, a Simon Magus, a despiteful Atheist, Elymas a Witch never broken, nor convinced by the law, must in that distance to Christ and the Gospel, be charged to believe an everlasting love of election toward himself, and without more ado, be led into the King's chamber of wine, to the slowing of soul-redeeming blood; or must he first be humbled, convinced of sin, burdened with everlasting burning due to him, and so led to Christ. Antinomians c Crisp 〈◊〉 servant 7 p. ●9●. While 〈…〉 thus sinful (with all sinfulness that can be imagined in a 〈◊〉) Christ may be your Christ. Ans. In God's d●ar●e, its tr●e so the world was 〈…〉 laid, but Christ is never 〈◊〉 yours, so lo●g as you have the Devil reigning as a Prince in your soul nay, never till you believe. say, Sinners as sinners belong to Christ, d Saltmarsh Free grace, p● 184. and have Christ offered to them as sinners, and e Pag 98. C●ispe vol. ● se●. 7.210. none can believe too hastily in Christ: but sure, they can believe, or presume, too misorderly, and arrogate Christ to themselves (as you teach them) while they know no sinne-sicknesse for Christ. For 1. some too hastily will be Christ's Disciples, before they make their reckoning what it will cost them. f Luke 14.28.29.30.31.32.33. 2. The Lord's order is to cast down, and then convert; first he draweth away some of the ill blood and rank humours, and pricketh the heart, and then bringeth the sick to the Physician, the trembing Publican to his Saviour; as the g Acts 2.37. Acts 9▪ 6, 7. Acts 16.27.28.29. Zach. 12. ●0. Jer. 18.19. word saith, 3. Christ converteth not sinners as sinners; so as their sinful condition should be the ratio formalis, the formal reason why they are converted; for than should Christ convert all sinners, all Pharisees, all Americans, Indians, Tartarians; he healeth none but sick sinners, but neither as sinners, nor as sick sinners; a gracious Physician who healeth the sick without money, healeth none but such as are sick, for that were a contradiction: Yet their sickness is not the formal ●eason, why he healeth them, for so he should heal all. So Christ cureth sick sinners, and these only; g Luk● 19 8. 〈…〉. 3 7. 〈◊〉. 61. ●●. Acts ● 6 7 8. 〈◊〉. 9.12, 13. 〈◊〉 15. ●, 2, 3 4 5 6 7. & 〈…〉 Christ, as sinners nor as, or because repenting, or sick sinners, but as freely 〈…〉 grace to th●● bl●ssed translation from death to life. but not because they are sinners, nor because they are sick, 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 believer, as we shall hear; and so no real change made, but only a putative or relative change. CHAP. IU. How we teach a desire of grace to be grace. We never taught that a desire of the grace of conversion, in the unconverted, is conversion; or that a desire in them, to pray and believe, is prayer or belief; as Saltmarsh Free grace, 17 18, 19 Antinomians charge us. But in the converted, a real unfeigned supernatural 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. b D●nns conference between a sick man and a Minister. P●. ●. 3. 2. It's grace in God's acceptation. Abraham's aim to offer Isaak, is in the Lords books an offering of him. c 〈◊〉. ●. 3. Because thou hast done this thing, etc. 3. Where ever a desire of grace is, concomitantly there is grace. d Gen. 22.16 〈◊〉. 11.7. ● Cor 8.12. With my soul I have desired thee in the night; this desire is blessed of God, e Esa●. 26.9. Neb. 1. 1●. as saving grace; judge then of Familists, f Power of 〈◊〉. p. 21. who say 'tis a vain and delusive Doctrine, that God passeth by our daily infirmities, acccepting our wills 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 be considered in the Law. The full commanding, ●. the promising▪ 3. the threatening power of the law. 1. The commanding, 2. The promising. 3. The threatening 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 quantity of it. The Law as steeled, and clothed with constraining love, and a 2 Cor. 5. ●4. Rom. 12.1, 2. lovely authority of thankfulness to God-Redeemer, and as due debt to the Lord-Ransomer Jesus Christ, (and this is a moral motive) and as it cometh from the grace of Christ, bindeth us to obedience, not only in regard of the matter, but also of the authority of the Lawgiver, though b Town asser. 3. Town say, We are freed from the Law in its dominion, offices, and effects; and another, c Theo●o●. G●rmanica, cap. ●8. pag. 70.71, 72. the sons of God are not subject to the Law, that is, they are not to be taught what they should do, or leave undone, seeing the Spirit teacheth them:— they need look for no Law, Command, or precept, but are above all ordinances, Reading, hearing, etc. as Christ was: and another, d Saltmarsh cap. 29. Free grace, pag. 140 The Spirit of Christ setteth a believer 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 believe he is so. CHAP. VI How the command of the Law layeth an obleiging ●and on us. BUt 1. we say not that the moral 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 oblige all Christians, to the world's end, to perpetual obedience, is clear. 1. Christ, and his Apostles, press the moral Law upon the Gentiles. Paul commandeth the Romans the a Rome▪ 13.8▪ 9, 10▪ fulfilling of the Law in love; the Ephesians b Ephe. 6. ●. ● the first Commandment (given by Moses, Exod. 20.) with promise. James his hearers c Jam. ●. 8.9.10▪ the fulfilling of the royal 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 oblige the Gentiles, if the Lawgiver did not command it; but from the authority of the Lawgiver, for vers. 11. He that said (this is the authority of the Lawgiver) Do not commit adultery, said also, Do not kill; and d ●am. 4.12. There is one Lawgiver; so the Apostles add in their Epistles these very things that Moses commanded, to the doctrine of faith, showing that they are Christ's ten Commandments, rather than Moses. 2. Notwithstanding that all Law (Thou shalt not kill, Thou shalt not steal,) should expire in regard of any binding they have from God, just as this, thou shalt be circumcised; when Christ died and rose again: yet there is Scripture for removing of shadows, 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 expressly resolveth the Antinomian question. Rom. 3.31. Do we 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 sin (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 sin? because it irritateth our corrupt nature, God forbid. For what ever is a sin to the believer, argueth subjection to the Law; as Adultery in a believer, argueth that he is under a commanding Law; to say its a sin against Christ the Redeemer, maketh all the ten but one: love Christ, and no sin in the world but unthankfulness: but this should be no sin to a Tartarian to murder; why? he never heard of Christ. Joh. 15.22. and so can be guilty of no unkindness to Christ; and for sin against the moral Law, if it be abrogated in Christ, as the ceremonial Law is, Murdering his brother is no more sin, then if this Tartarian be not circumcised, it can be his sin to be so. 4. The law of Nature bindeth perpetually, and bindeth the Gentiles, f 〈…〉 1 Cor. 5.1 Rom. 1.19.20. Rom. 2▪ 14. then must also the Moral law bind; for the authority of the Lawgiver, for the law of Nature hath all its obligation from God, who wrote it in the heart. When the Heathen were charged by their consciences for great sins, they naturally feared vengeance from a Lawgiver, who had written these laws in their hearts; now the Moral law hath all its obliging power from the Lawgiver also. 5. The Law, by the operation of the Spirit, is a mean of our conversion. Psa. 19.7. as all the obleiging power that the rest of the Word of God, even the Gospel is useful for g 2 Tim. 3.16 doctrine, for reproof, for correction, for instruction in righteousness, to make us perfect to salvation; and the Gospel without the Spirit is a dead letter as well as the Law; and if so, then to sin against any mean of conversion, must be against the law of God; and so this law which commandeth to hear and obey all that God commandeth us, must oblige us perpetually. 6. Christ saith expressly h Math. 5.18 19▪ that he came not to lose any from obedience 〈◊〉, though unperfect to the least jot of the law. The 〈◊〉 covenant of works (for so i Deut. 4 13 He 〈◊〉 unto 〈◊〉 his covenant, even ten Commandments. Deut. 19.11, ●●. 13. ● King. 18.12. the Scripture calleth it) is now so far forth abrogated k Gal. 3. ●0. 13. 〈◊〉 3. ●9, ●0, etc. Gal. 3.10. as that we are freed from the necessity of justification, l Heb. 7.18.19. Heb●. 8.6 7, 8, 9 by the Law, and the curse of it; and thus far go the Antinomian Arguments, and no further Antinomians free us m Saltmarsh Free gr. 146. from the Law, as its a beam of Christ in substance and matter, so as we are not to seek the light of one beam; now when the Sun of righteousness is risen himself; though Master Town 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 Commandments either of Law or Gospel; that to search Christ in the Scriptures is not safe; and o Rise, reign 35. Er. 74. Thiol. Ger. 70.71, 7●▪ 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 divers 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 wills in God, and so it had been injustice, The Law and Gospel are not positively contrary 〈◊〉 to ●nother. and against a just law, that God should send his Son 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 Lawgiver, and the love of God, and now enjoined in a mild covenant of grace, from the strength of the grace of Christ, and now not only acteth on us by Legal motives, the love of God, the authority of the Lawgiver, (which the Gospel excludeth not) but upon the love of a free Redeemer and Ransome-payer: as it may be the same debt, which a man payeth of his own 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 gradual differences; as the same sum 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, be as good as the full payment. It is the Law that commandeth the love of God, under pain of eternal death, for the least fail, 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 moral obedience that God commanded to the heathen, and the Jews, but that it was written and preached to Jews, addeth more guiltness, when they a Host 3.11. P●. 9.19.20 disobey, and these same duties that Moses commanded of righteousness, holiness, and sobriety, Exod. 20. doth the grace of the Gospel enjoin. 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 son and his servant, upon different grounds. The Gospel commandeth all that the ●aw 〈…〉. 3. The Gospel abateth nothing of the height of perfection, in commanding what ever the law commandeth in the same perfection; for 'tis as holy, pure, and spiritual in commanding, we be perfect as our heavenly Father, and holy, as b Mat. 5.48. P●. 1. ●. Deut ●7. 26 Gal. ●. ●. he is holy, as the Law is. In acceptation of grace, the Gospel accepteth less than the law, but commandeth no less, 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 promissory 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 crown promised is forfeited; so as there is no reg●ining of it for ever by that bargain. 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 dream, between the covenants chiefly in doing, and not doing, as if the Gospel or covenant of grace did not also command doing, in relation to life eternal; yea, 1 Tim. 4. ●. and with a promise, as well as the Law doth, but in a far other way: for b Ma●h. 19▪ 2●, 29. Godliness 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 Christ's name, is promised sitting on thrones, and a hundreth fold in this life, and in the life to come, life eternal. 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 bargain, 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 c Rom. ●. ●. in some measure, not that Adam could merit an infinite crown, by a piece finite-work, or could do beyond obligation, more than we; but because, for holy works, by strict covenant, without the Mediators grace, without pardon, the worker might claim his wages humbly, yet glorying, he had won them by nature's good deeds, and by works, and for works, not of grace. d Rom. 1. ●. 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 ourselves. For 1. a conditional proposition can conclude nothing positively. 2. He speaketh of glorying, as chap. 3.27. comparatively. Law-justification is more like glorying, than grace; for Angels cannot boast, Rom. 11.36, ●7. the Gospel giveth of free grace. But 4. the ●aw could not accept another man's imputed righteousness, that is supernatural; and to believe this required grace, and strength of a higher strain than Adam had; it demandeth but ● man's own personal and perfect righteousness, and curseth the sinner for the least wrinesse or crookedness in the first bud, or spring of the inclinations or motions, 5. The Gospel leaveth place to repentance (which the Law doth not) and openeth a door of hope, to a lost sinner; and the special condition is Faith, that a ransom paid 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 Go●pel giveth a reward against merit. CHAP. IX. Of the threatenings of the Law and Gospel. TOuching the third part, as the Law is in strict terms divided from the Gospel. 1. The Law-threatning are on the person for the actions, and for the least fail in thought, word, or deed; but the Gospel-threatning are rather on the state, than the actions; or if they be on the actions, it is for the condition and state; therefore the learned Pareus a saith, that the Gospel, as the Gospel, hath no threatenings at all. For indeed the state of the kingdom of the believer fenceth him from the curse; b Rom. 8. ●. Io●. 3. ●8. he is free from condemnation, because he is under another King, than the man that is under the Law. As the man in Scotland is free from Murder which he committed in Spain, not because his act of Murder deserveth not he should die; but because he is a member of the state of Scotland, and no penal law of Spain can reach him in that Sat. Pareus thus far saith true, that it is the Law properly that curseth, and that the Gospel, as the Gospel, curseth not, but is properly glad tidings. For 1. He that believeth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is already condemned; that is, before his unbelief, sentence is passed on him by the Law, and the Gospel doth but ratify the sentence. For if we suppose there had never been a Gospel, nor a Mediator, the sinner should have been a castaway and sentenced man; but now because he believeth not d he shall not see life, but the wrath of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: abideth on him; than it was on him before, if he should believe in the Son of God, the sentence of the Law should be taken off, the Prince offereth a pardon of grace to a man that hath 〈◊〉 h●s Son, so he will accept of it, he refuseth to accept of a Pardon, and therefore dyeth rather for his bloodshed then for his not accepting pardon, it would seem among men too l●w a cause of death, to put him to death, for refusal of a pardon; at 〈◊〉 the sentence was given out for killing the King's Son, only he dyeth more deservedly, that both he killed the Son, and despised his Prince's grace; or rather his doom is aggravated, and the chains of Capernaum, are made heavier, because they comparatively justify Sodom, and so the Gospel-vengeance is an addition to the Law-vengeance, as he that dyeth of an extreme distemper of body, and by a gracious Physician may be cured, but refuseth the medicine, the distemper is the Physical cause of his death, his contempt of the art of the Physician is the moral cause, and a reason why he dyeth without the compassion of his friends, and with greater torment of mind to himself; Yea, Faith is not properly the cause that hath any effective influence on so noble effects, as are free pardon, and free salvation, far less is it any meritorious cause. Christ hath no joint causes with him in this excellent work of saving a sinner; unbelief is a moral cause, non removens prohibens. 2. The Gospel is an exception of grace against the Law; for the Law saith, He that sins shall die; the Gospel addeth, except he believe; or, he shall certainly die, except he believe in him who justifieth the ungodly; so that the Gospel saith Amen to the Laws threatening, and taketh them not off, nor contradicteth them in their own nature▪ 3. What ever threatenings are executed against an unbeliever, they are the Law-threatning; it's a Law-death that the unbeliever dyeth; for all that eternally perish, do perish under the law, and the covenant of works; never man▪ is lost under Christ; if therefore the Gospel say, Whoremongers, Adulterers, Murderers, Drunkards, shall not inherit the kingdom of God, this threatening doth necessarily presuppose a Law-state, if they which do such things, remain under the Law, otherwise the Gospel's intent is not that they perish, but that they believe and be saved, CHAP. X. Of Gospel fear. 〈…〉 with Gospel-freedom to fear hell, so we 〈…〉 and punishment more than sin; for sin is a 〈…〉 then punishment. For 1. we are commanded to 〈◊〉 him, who can cast both soul and body into hell a . 2. It's not a Law-spirit of bondage, that some tremble at the word of 〈◊〉, b nor for Josiahs' h●●rt to melt at the reading of the ●aw. 3. Not to be afraid of judgement, is a part of a heart rocky and hardened. Though Felix his trembling at judgement did prove him to be under the Law, because he feared only ●udgement, and judgement as a greater evil than sin. Nor is it mercenary to love the reward, so it be not more in our intention, than a holy communion with God. For 1. Moses by Faith had an eye to the recompense of reward c . Paul set the garland before him as his end d . 2 We are commanded so to run, that we may obtain e : to lay up a sure foundation, that we may f lay hold on life eternal. Only we are not to make happiness, and our created blessedness, so much out formal end in running our race, as holiness and our objective happiness, which is God himself, If Antinomians would difference between love of a hire, and hireling love; then should not g Town condemn 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 hypocrisy 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 Town and Antinomians infer by good arguing, because believers may be stricken off sins, upon the consideration of Law-threatning, that their sins, deserve not wrath, as well as the sins of others, as ● Job saith, What then shall I do, when God riseth up? and ● Destruction from God was a terror to me. But it followeth not, that therefore to obey God sub paenà; for fear of the condemning Law, is not free, Gospel-obedience. For it's most false, seeing this obedience for fear of the desert of sin was in Paul, though he was persuaded, that eternal wrath should never be inflicted on him, as is clear by his words. Knowing therefore the terror of the Lord, we persuade m●n. And we know if our earthly house be dissolved— we have an house not made with hands, but eternal in heaven. 2. Law-threatning (when Faith assureth the conscience, of freedom from the wrath to come) and love-perswading are most consistent. For most clear it is, that Christ and his Apostles do command, and strictly charge in the Gospel. So Antinomians err, who Saltmarsh 〈◊〉 4● 14●, teach that the Gospel persuadeth rather than commandeth— and reasons and argues us to duties, rather than binds and enforces; and that Psal. 19▪ ●. holiness and sanctification now is not such, as is fashioned by the Law of outward command, but by the preaching of Faith, by which the Spirit is given, which renews a believer, and makes him the very Law himself, and his heart the two Tables of Moses. For, 1. persuasions and commands may w●ll stand together, and all Law-inforcings are but mere reasonings, and moral and objective acts on the mind and will▪ and so the Law no more enforceth then the Gospel. 2. Holiness and Sanctification cometh by the Law, animated by the Spirit, as well as by the Gospel: for the Law converteth the soul; Antinom●a●● 〈…〉. 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 ●●terally, only revealing Christ, and being void of the Spirit, it cannot convert the soul; and the Law as animated by the Spirit, leadeth to Christ as a Pedagogue, I mean as mixed with the Gospel. For the Law without the Gospel can never sanctify, nor lead to Christ; and neither of them without Christ's Spirit can do any thing. And I find Saltmarshes Euthysiasticall pulse and strain of Familisme, when he saith, that the Preaching of Faith is the Spirit given to a believer, and it makes him the very Law itself. For 1. the Preaching of Faith, or the Gospel preached, even to hardened Pharisees, 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 believed, 2. The preaching of Faith and the Spirit differ as much, as the principal cause and the instrument; now who can say, the writing of the pen is the writer? 3. Antinomians mean 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 th● inward anointing without the Law, or Gospel either. Now Sanctification in this sense must be wrought without Law▪ Gospel, Precept, Command, Promise; and we 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 Town) under the Gospel in righteousness, without all Law Ceremonial and Moral; and every where th●y say, 〈◊〉 serve God now according to the Spirit, not 〈◊〉 to the Letter: outward Ordinances then to Antinomians are matters of mere courtesy. CHAP. XII. Antinomians deny actual pardon of sins to the Jews. ANtinomians deny that the knowledge of actual and eternal remission was an Article of the Jewish Creed, but a mystery not revealed till the Gospel. But than David, and the Fathers, Abraham, and others, were justified by the imp●●ed righteousness of Faith, as we are also. David must Psal. 2.1, 2. describe an happiness he knew not what. David saith, Thou forgavest the iniquity of my sin, vers. 5, 2. We believe through the grace of the Lord Jesus, we shall be saved as well as they. 3. All the Fathers died in the faith, 〈◊〉 did eat the same spiritual meat, and did all drink of the same spiritual Rock, and the Rock was Christ. 4. The Scripture foreseeing, that God 〈…〉 away, but some sins were upon them for that time, which was 〈…〉 of their complaint. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. would justify the heathen through Faith, reached before the Gospel to Abraham, Esaiah prophesied of Christ g cap▪ 35. as an Evangelist. Daniel of the slaying of the Messiah, and everlasting righteousness through him. The Prophets h 1 Pet. ●. ●●. testified before hand the sufferings of Christ, and the glory that should follow; actual remission than was no mystery to them. Abraham I●h. ●. ●●. rejoiced to see Christ's day, and saw it. CHAP. XIII. Of the nonage of the Jews, what it was. NOr was the tutory, bondage or nonage of the Jews any thing, but 1. A less measure of the Spirit than is now. 2. A harder pressing of the Law on them. The Jews were not under the Law but under grace, though more 〈…〉. 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 divers washings of the desert of sin, and the filth of it: but this is nothing to prove the Jews were under the Law. For 1. then should they be Gal. 3. 1● under the curse; and so must eternally perish, contrary to the Word, Heb. 11.13 nor was their pardon of sins by halves and quarters. 2. Then must they be saved by works; Paul R●m. 10.3 saith, They came short of righteousness, because they sought to establish their own righteousness, and Rom. 9 ● stumbled at the stone laid in Zion, and sought it not by faith. And it was never lawful for them, more than us, to seek righteousness and justification Rom. ●. 9, 10, 11, 12, 13 by works of the Law; so they were in this under no Law-Spirit more than we, but justified, the same way, that we Rom. 4▪ 2▪ 3, 4, 5, 23. are. 3. Yea, many sweet Evangelike promises are made to them, as to us, Is 5 ●. 1, 2 3. Ho, every one that thirsts, come to the water, etc. Isa●. 2●. 16. Behold I lay on Zion a stone, etc. H●b. ●▪ 2 4. The just shall live by fath. k Mat. 7. 1●. Who is a God like unto thee, that pardons iniquity. Esay. 4●. 25. ay, even I am he that blotteth out thy transgressions, for mine own sake; and divers Psal. 130. 7 ●● Psal. 100LS. 8, 9, ●0, 11, 12, Exo●●4. 67. other Scriptures prove this. 4. The Prophets cried Is●●. 1●, 12▪ 16 Psal▪ ●. 5 1.8, 16▪ 17. Esay 6●. 12 against legal and outward service, and pressed washing in Christ's blood, and faith and repentance, as the Apostles do. And to A●ts 10 4● Christ gave all the Prophet's witness▪ that through his name, whosoever believes in him shall receive remission of sins. p Psal. ●●. 1. Psal 88.1, 2. Ps. 69.1, 2, 3. Psal. 63.1, 2, 3, 4. There is much of the Spirit of adoption, q Gen. 32.26, 27, 28, 29. Exod. ●●. 10▪ Isai. 62.6▪ 7. of spiritual liberty in praying, wrestling with God, giving no rest to God▪ Heavenly boldness, and access to the throne of grace, in J●●kob, David, Moses, and sweet Evangelike, and Gospel-familiarity between Christ and his Spouse, the Church in the Song of Solomon, Feasting and banqueting together; only the Law●s administration was wrath by accident, through our corruption, less glorious, because of dark typs, and a spa●●r measure of the Spirit, 2 Cor. 3. Ephes. 3.9, 10. and Paul heightneth Gospel●glory, and lesseneth the Law in the vain sense that false Apostles, and legal Teachers, put on it in over-●xalting it, as if without Christ it could save, or with Faith it could justify. 6 All under the Gospel, Elect and Reprobate, must be freed from the Law, if the Jews were under it, all to whom the Gospel is preached must be freed from it; and to De●ne, and Moor, who are both Arminians and Antinomians, all and every one of mankind must be under ●race, none under the Law of Commandments: for the argument holdeth for all in opposition to the Legal Jew. CHAP. XIV, The old m●n, or the flesh to Antinomians is under the Law, the new Man freed from all Law. IT is admirable, that Town will have the Old man in believers, shut up under the Law, and the New man above all Law, or subject to none at all; as Familists and Libertines when they sinned, said, Non ego pecco, sed asinus meus; not I but the flesh doth sin; or sense, reason, the Old man doth sin, because the Old man only is under the Law, not the New man. 2. Guiltiness and sin, is a thing that falleth on the person, not on a part of man. 3. The command is given to the person, the person is the subject of punishment and condemnation, not his sense only. 4. Thus Den and Saltmarsh say, Faith, righteousness, light, joy, and peace is in conscience, in the sense, f●●sh, conversation is sin; yet nothing that can condemn, because the conscience is washed in justification; but sin is in the conversation, saith Den, and in the sense, reason, or flesh, saith Saltmarsh, so here original sin shall be no sin CHAP. XV. Antinomians hold the justified to sin before men, and as touching their conversation, not before God, and as touching their conscience. SO Antinomians a D●nne ibid. Saltmarsh Free grace, ● 42 & 40. compared together. Power of love▪ pag▪ 28, 29. say, the justified have no sin in their conscience, nor can God see any sin in their conscience; yet there is sin in their conversation, and flesh. But 1. sin Original, and the flesh lusting against the Spirit, dwelleth inherently in its essence, being a blot in the conscience, and whole man; though guilt and actual condemnation be removed: so was Paul b Rom. 7.23. a wretched man, only for sin, in mind, will conscience, affection, no ill, but the ill of sin, could make him cry out of his wretched condition. 2. The justified must be as perfect as Angels, if no sin dwell in them, and they need not pray for pardon, wanting all sin. 3. Sin in conversation, as murder in the hands, oppressing of men, blasphemy in the tongue, are against the Law of God, and must be sins in the conscience, else they are against no Law of God, which make the sins of the justified and their doing golden graces. CHAP. XVI. Justification is close mistaken by Antinomians, when they judge it to be an extirpation of sin, Root and branch, as Papists fancy, venials to remain only in the justified. Justification to us is not as Antinomians dream an utter extirpation of sin in its essence, root and branch, for Papists conceive of justification, so as nothing that is sin remaineth in the justified, but some gentle venials, which we can satisfy for ourselves: but we judge justification to be a judicial, and law-removall of the guilt or obligation to eternal punishment. 1. It is a judicial and forinsecal Law-declaration that is opposed to condemnation; but this removeth Law-guiltinesse to die, not the intrinsecall inherent blot of sin, as if the sinner had never sinned, and were now no sinner. 2. By it the sinner is not (as Antinomians say,) a Clasp vol. 2. jer. 3. pag. 89. Christ himself is not so completely righteous, but we are as righteous as he was. as righteous as Christ: because Christ could say in truth, I have no sin, but we even being justified are liars, if we say we have no sin b 1 Joh. ●, 9 . 3. Sin dwelleth not in Christ at all, nor was there in him flesh and concupiscence, lusting against the Spirit, as in c Rom. 7.18, 19 ●0. Gal. 5.17. us. For it is clear from the Scriptue d Eccl. 〈…〉 Prov. ●. 9. Psal. 14.3. R●m. ●. 10, 11, 12, 13, 14, 15, 16, 17. 1 john 1.8, 9▪ 10. Rom. 7 19, 20, 21, 22.23. Matth. 6. ●. that sin dwelleth in the justified. CHAP. XVII. Christ not formally the sinner, as Antinomians dream. NOr was Christ so made sin, as the intrinsical guilt of sin was laid on him, as a Cr●spe vol. 2. 〈◊〉. 3 pag. 90.91.92.93. crisp saith, Christ was only the Adulterer, the Idolater, the sinner imputatively, not inherently, and formally; in that he did bear the satisfactory punishment of wrath and hell due to our sin. 1. Christ was so made sin, not in the imagination, but really suffering in our person; yet so as sin physically and inherently, in its blot, remains in us, and after we are justified, b 1 joh. 1.8.10. we have sin. c Rome 7.14, 17. We are sold under sin, and carnal; d jam 3.2. in many things we offend all. Now its blasphemy to say that Christ was so sinful as we are. 2. Nor is the surety the principal any way, save only legally, penally, imputatively, the debtor: there is no injustice in the surety, as in the principal in borrowing money, and profusely wasting it, and wronging his brother; nor can the surety be called formally the unjust man, the waster; though he be legally the debtor, and holden in justice and really, not in imagination, to pay the sum; so was Christ never inherently and formally the sinner, as the snow is formally white; because Christ in himself, in his physical person and natures, was innocent, holy, harmless, undefiled, separated from sinners, even while he was a surety for sinners. 3. Scripture expoundeth Christ's bearing of our sins, not as if the essence, form, and intrinsecall, fundamental, and essential guilt of sin had been on him, than he should have been a sinner as we are, and so not a sinless sacrifice for sin, but in bearing the punishment due to us in his own body e 1 Pet 2.4. on the tree, in being f Esa. 53.5. Rome 4 25▪ Rom. ●. 6. wounded for our transgressions: but it's the Antinomian● way to confound Sanctification and Justification, and to make us as inherently and intrinsically, in our very persons, holy, sinless, righteous, free of the indwelling of Original sin, and the old man, and the flesh, as Christ himself: We are not as innocent and sinless as Christ. and this is the Famil●sts principle; That Christ hath Goded and Christed a Saint, and Christ is incarnate and maned in the believer; so that the believer is God manifested in the flesh, and dwelling personally in us: all the sins that a believer commits, are no more sins than the actions of Christ: for all our sins were swallowed up and annihilated in Christ: He that is borne of God (say they) cannot sin; and g Town asser. pag, 3●. M. Town telleth us, that justification is regeneration; and h Asser. 71.72. to faith there is no sin. CHAP. XVIII. That we are not justified until we believe. We hold against Antinomians that we are never justified till we believe. They say a The Author of the Faithful Messenger sent after the Antinomians relateth this of them, pag. 1.2.3. and bringeth their arguments for it, and answereth them fully. from eternity we were justified; or b crisp vol. 2 ●er. 5. ●56. 157.158.159. from the time that the Messiah died, all sins were finished, and we justified, or from our birrh. But justification in God's decree and purpose from eternity, is no more justification than Creation, sanctification, glorification, the crucifying of Christ, and all things that fall out in time; for all these were in the eternal purpose of God. 2. In justification, our sins are, in their guilt, fully done away, as a c Es●. 43. ●5. thick cloud, cast d Mic. 7.19. in the bottom of the sea, e Ie●. 31.34▪ remembered no more, f I●r. 50. ●0. sought for, and not found; if all this was done from eternity, believers were never sinners, never children of wrath, really, as Paul g Ephe. 2.1, 2 saith; never dead in sins, never h Col. 1.21. Rom. 5.6. enemies to God, or ungodly; they were only such in a mental consideration. 3. It is true, God loved his chosen ones from eternity to salvation; and i Ephes. 1.2. from that love, sent his Son k joh. 3.16. to die, to l Revel. 1.5. wash, justify, and sanctify them; but this is not their justification, but a fruit of justification in time. When our time is the time of love, m Ezech. 16.6, 8. and we are dying in our own blood, he washeth us n Ezech. 16.1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, etc. . 4. We behoved to believe from eternity, for we are justified by o Rom. 3. cap. 4. cap. 5. Faith. 5. All the justified have a real union and interest in Christ, to live p Habak. 2.4. Rom. 1.17. by faith, and wait on God in all their troubles by faith; but though their be an union of love in God's mind from eternity, between the elect and God, yet a complete union between us and Christ, without the Spirit, and without any faith, though it be boldly q Rise, reign, er. 37. asserted by Familists, is against the Scripture: for than might we be borne again, and not receive Christ by faith, contrary to the r joh. 1.11, 12 Antinomians hold an union with Christ before we believe. Scripture; and be united to Christ, as branches to the Vine-tree, and not abide in Christ, joh. 15.1, 2, 3, 4 5, 6. have Christ dwelling in our heart, and not by faith, contrary to t Ephes. 3.17 Paul; so might Christ live in us, and we eat and drink him as the true Manna, have the Son, and yet want faith, contrary to u Gal. 2.20. Rev. 2. 7●. joh. 6.35, 40.4 47.54 55. the Scriptures. All which, or most of them, prove that we were not justified, when Christ died on the cross. 6. All that are justified, are unseparably sanctified and called, x Rom. 8.30 1 C●r. 6. ●1, ●2 R●m. 6.18. ●nd the blessing of justification hath with it, the receiving of the promise of the Spirit, through y Gal. 3.14. faith, and z Rom. 5.1, 2, 3, 4, 5. peace with God, through the Lord Jesus Christ, access by faith into grace, whereby we stand, rejoicing in the hope of the glory of God, glorying in tribulation, patience, experience, hope; but many for whom Christ died have none of these, till they be justified by Faith; the distinction of justification in, or before God, or to our own sense by faith, will not help this; for the Scripture no where speaketh of justification, but by faith only; the meritorious price of our justification is paid on the Cross, but that is not justification. CHAP. XIX. God's love of good will, and of good liking, a warrantable distinction. NOr can we stand to that Antinomian ground: that in Justification there is no change of our state and spiritual condition before God; and that God hath the same love to us, before and after conversion, and that it is a vain distinction of God's love of good will, called amor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vel benevolentiae, and good liking, amor complacentiae a Den Ser. of grace, m●r●y, 33.34.35 because God loveth, because he loveth, and for no cause in the creature, not their most eminent works, done by the influence of Gospel-grace. But if this distinction be right taken, it hath an evident ground in Scripture. We teach that the love of benevolence and good will is the liking, free delight, and choice of the person to glory, and to all the means, God's love of good will toward our person, and of good liking toward our faith and holy walking, a necessary distinction grounded on Scripture. even to share in Christ's Mediatory love, and the fruits of his death: in this love he willeth, and ordaineth, and layeth up good and happiness for us, expecting no payment at our hand, the other love is only denied by Antinomians, but without ground; for this love of complacency is of things, not of persons; and when we say, God loveth his Saints, for their inherent holiness, and delighteth in them for it; we mean no other thing, then that God loves the sparkles of his own rarest work, his saving grace, so far as to make it a means to fulfil the love and gracious decree of good will, of free election; not that any new immanent act of love, arises towards the person loved, God createth a loveworthy object to himself, freely, and loveth it freely. that was not in God toward that person from eternity: but the truth is, God first createth a lovely, and loveworthy object, and then out of that love that createth being, and the lovely object, he goeth on to continue the former act of loving and delighting in that object, and rendereth it more lovely. Creatures cannot create the object of their love, but find it created to their hand, and expect to have some perfection added to them in an union of love, with that excellent thing they love, and they are often deceived; and ever their love hath a cause, and hire, and reward in the thing loved. Now, when it is said, that God loveth all that he hath made, than he created his own lover, and his own love. 2. When he loveth the chains and bracelets about the neck of his Spouse, Cant. 4. He there createth, in his Christ, a new rare piece liker to himself, than the works of pure and simple creation; this is not pure love, but a continuation of his creating good will; nor doth the creature engage God to love it; but as divine love gave being to these ornaments of grace, the inherent holiness in his Bride; so that the same love continueth itself in delighting in his own work. 3. So he is said to love his Bride; for, or because of her excellency and beauty, that he b Ezech. 16▪ 14. putteth on her; and still he loveth his own in Christ, for his own rare workmanship, not that the creature was cause or begetter of that love; and he crowneth his own gifts, not our merits, saith Augustine, his own work, not our work; for we are mere vessels to contain grace as grace; and mere patients in this love: and so he loveth Christ's imputed righteousness in us; and this righteousness imputed is not simply eternal, but hath its rise in time. If then Antinomians say, we make our time-holinesse a cause and condition of eternal love, they must remove this objection themselves; for imputed righteousness which they make the cause of eternal love will stand against them, more than against us. For we say, both imputed and inherent righteousness are mere conditions, no causes of eternal love, and that not simply, but as they are protracted and continued, to carry us on to glory; yea imputed righteousness is no more a cause of eternal love, being only a thing temporary, and not eternal, à parte ante, nor inherent righteousness; so must all these be expounded. The Lord c Psal 146.8 loveth the righteous. d Psal. 51.6. The Lord loveth truth in the inward parts, e Ps. 147.11. he taketh pleasure in them that fear him. The Lord is ravished with f Cant. 4.9.7 one of his Spouses eyes, with one chain of her neck; to him she is all fair, and not a spot in her. All these include not only inherent holiness, but imputed righteousness, and both have their use in time, but can never prove that our time excellency, whether imputed or inherent, is the cause, condition, reason, merit, or ground of the Lords eternal, immanent, and unchangeable love; but the fruits thereof and the condition of its continuance. And that our Lord loves us with the same love of complacency, that is, that he driveth on his chariot paved with love, in sweet fruits of free election, the same way, with the same delight; But that when the justified person, whores, swearers, kills the innocent, denieth the Lord Jesus, as did Peter, and David, God loveth us as much as when they believe, pray, walk in all holy conversation, and that God is not a whit displeased with the Saints, for these sins, because all his displeasure, or revenging justice, was drowned and swallowed up in Christ's sufferings, is to us abominable. CHAP. XX. There is a real change of our state in justification, YEa, clearly before God, there is an excellent change in the state of the Saints, from ungodliness to justification, so as they were not from eternity, nor before they believed, justified and godly, 1. because the Lord saith, a Host 1.10. 1 Pet. 2.10. In time past the Gentiles were no people, and obtained no mercy, and now are a people, and have obtained mercy. Jerusalem b Ezech. 16.1, 2, 3, 4, 5. was once polluluted in her own blood, and the Lord looked on her so, and he washed her, and adorned her. 2. The Apostle was once to God c 1 Tim. 1.13 a blasphemer, a persecutor, and God saw him so, else neither was the Apostle so, nor could he speak truth in saying so, but he obtanied mercy. So in other Scriptures d Rom. 6.17.18. Tit. 3.3. Ephes. ●▪ 1, 2, 3, 4 Ephes. 4.20. 2 Tim. 1.9. a most real change is holden forth, and that in God's eye. CHAP. XXI. We mix not works and grace in the matter of Justification. We utterly deny that Antinomians can make good their charge, that we mix 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 fountain they spring from, they are polluted with sin; now Paul Rom. 3. saith, All Jews and Gentiles have sinned, none doth good. Psal. 14. Psal. 53. Void of sin, therefore by the Law can no flesh be justified; and so the righteousness by which we stand before God must be free of sin, 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 do, a Gal. 3.10. Deut. 27▪ 26. 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 righteousness as no man hath. 2. Christ must be a Saviour by halves and quarters, if we divide the righteousness of our Saviour between faith or works, between Christ and our merits. Free grace is a jealous thing, and admitteth of neither compartner, corrival, or fellow with Christ. Paul will have his own righteousness 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 myself from my own works, and not a peace dipped in satisfactory blood. 4. It taketh much glory from Christ, that we wear a garment foreternitie of our spinning, better the wedding garment be begged, and all its threads be of free grace, and that full glory be given to the Lamb b Rom. 4. ●●. 2. vers. 20. Rev. 5.9. . 5. Law and Gospel, Grace and Law-payment must be confounded. 6. Christ must die in vain. CHAP. XXII. Antinomians deny sin to be in the justified. ANtinomians a Eato. Honey comb, c. 3. ca 30.31.32. Town asser. pag. 131. Saltmarsh free grace, 140. will have no sin remaining at all in a justified person, and nothing contrary to God's holy Law; And b crisp vol. 2. ver. 5. pag. 154.155.156. crisp saith, It's close removed, as if it had never been. All which is true of the Law-guilt, and actual obligation to eternal wrath, but of the Essence, being, or blot of in-dwelling-sinne in us, it's most false. 1. Pardoned sin, that Christ paid for, is so sin, that if we c 1 Io●. 1.8. who are pardoned, John and the rest of believers, who have d 1 joh. 2.1. an Advocate with the Father, Jesus Christ the righteous, say we have no sin, we deceive ourselves, and the truth is not in us. (2.) Who (even of the justified) can say e Prov. 20.19 I have made my heart clean, I am pure (inherently) from my sin? there is not f Eccl●s. ●. 10 a just man on earth, that doth good, and sinneth not. There is none g R●m. 3. 1●. Ps●. 14.3. that doth good, (not David who is justified by faith) no not one. 3. The flesh, in the regenerate, sins and lusts against the Spirit, and the holy Law of God, and the body of sin, though subdued, having lost the Kingly dominion, as a Tyrant, though not the nature; and being (as Augustine h August. Inest, non ut non sit, sed ut non imputetur saith) of sin, i Rom. 7.14, 15▪ 16. Gal. 5. ●7. 18. Heb. 12.1. 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 k Aug. contr. du●s epi●●. Pelagian. ●. c. 1●. onest non ut non sit, sed ut non imputetur , must be sinful imperfection. 5. For we daily ask of our Father which is in heaven, forgiveness of sins l Col. 3.7.8, 9 Ephes. 4.22, 23, 4. 2 Pet. 3.4. ; which we could not do, except sin remained in us: nor do we with Papists say, that Christ but covereth, but washeth not away our sins in his blood, for the guilt obleiging to satisfactory punishment, is fully washen away not covered only. m Matth. 6.12. Town Asser▪ of Free grace, 131. o Rom. 7.22▪ 23. CHAP. XXIII. Antinomians say, to faith there is no sin. We judge that unsound, which Town a Town ass pap▪ 71. saith, To Faith there is no sin, nor any unclean heart; for than 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 sin, as b Rom. 7.23. captives in bolts and iron fetters. 2. And must argue, that who ever believe, are as perfect as Angels in heaven. 3. That a justified person believeth not only pardon, but the perfection of Angels, and that he sinneth not, and must be perfectly sanctified, if he believe a lie, to wit, that he sinneth not, but is perfectly holy; and this fancy they build on Luther's words perverted, who saith, I believe that there is a holy Church, which is indeed nothing else, but I believe there is no sin, no malediction, no death in the Church. Whereas Luther speaketh not of sin, in its indwelling blot, but of sin as in point of Law, it doth actually curse, condemn, and inflict the second death; in which sense, in point of free justification, there is no sin 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 seem so: or not so in God's account, but in the worlds. CHAP. XXIV. The reign of Faith not absolute, as Antinomians say. ANtinomians a Town asser. of grace, pag. 75. will have the reign of faith so absolute, that in faith's kingdom of grace, there is no sin, which were more than a golden heaven on earth: for so 1. Faith were perfectly strong, and in the highest pitch of fullness of perfection in all the justified. 2. If, withal, the whole moral acts of a justified person, should flow from no other spring, but this strong faith, ever acting us to good. But we cannot yield 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 Faith's dominions, so as once believing, we could no more, as sinful men, but must act as believers for ever; but we think under faiths reign, sin dwelleth as an underling, as of old the Gibeonites dwelled, under conquering Joshuah, and victorious Israel, as hewers of wood, and drawers of water. Yet these Canaanites were said to be spewed out of that good land. 1. Jure bell●, by the Law of conquest, and of victorious inheritors, as sometime they were. 2. They make the state of justification, a state of sinless and absolute perfection, and of complete sanctification, to which nothing can be added, which is not possible in this life, and then we should yield a sceptre of highest royalty to faith. 3. If the Law of Faith did free us from the Law, as a rule of righteousness, good works were not our convoy and friends to accompany us to heaven. CHAP. XXV. The Antinomians ground, that God seeth no sin in the justified, refuted. We judge it abominable to say, that God can seen no Adultery, no lying, no blasphemy, no cozening, a Town 〈◊〉. 96. ●7. 98. ●aton Honeycomb 〈◊〉. 7. 1●6. 137.138. in believers, though they do fall in such enormities. It is true, he seeth no sins in believers, as a just Judge to condemn them, therefore; but will Antinomians, who deny that the Jews under the b 〈◊〉 vol. ●. ser. 5. ●. ●49. Their covenant took not all their sins away, but some sins were upon them for that time, which was the cause of that complaint. Old testament, and first covenant had a complete and full pardon of all their sins, say, the Jaakob of God, with whom God was in covenant in Balaams' time, and therefore that false Prophet c Numb. cap. 23. v. 20. ●1, 22.23. could not be able to use enchantment against them, were capable of such a complete 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 sins that justified persons commit. But Antinomians deny, that the sins of believers, committed after they are justified, are sins at all, and so God cannot see them to be sins, which are not sins; but so we cannot see sin in ourselves, except by the sight of unbelief, which is a false sight. And that is their meaning, which I prove. Because saith Eton d E●ton H●n. comb. 7.139. & p. 47. ●2. 68 of that which is not, there is no temporal punishment, correction, or pain; forgiven sin is not, or hath no being before God, Joh. 1.29. Therefore of forgiven sin, there is no punishment. I assume. But David's Adultery, Peter's denial, all the sins that the justified, yea, of all the elect, are (say Antinomians) e Crispe vol 2. ser. 3. pag. 91.92.93.94. Honey comb cap. 1.3.5.7. through the whole work. Town 71.96.97.98. pardoned and remitted, before they be committed, and taken away on the Cross, by Christ's blood; then the sins committed by justified persons, are no sins. 2. To faith there is no sin (saith Town.) 3. There is no sin under the reign of faith. 4. Nothing remaineth in a justified person that is sin. But that God seeth sin in the justified, though not as a Judge to condemn them for sin, is clear. 1. He seeth the thoughts afar off, g Psal. 139. ●. and knoweth all things, h joh. 21.17. Psal. 11.4. Psal. 139.1.2, 3, 4, 5. 1 King 8.39. and so must know evil and sinful thoughts. 2. He forbiddeth David's Adultery in the 7. Command, and Peter's denial of his Lord in the 3. Command, even after they are justified persons, except David, because justified, have a dispensation to sin under the Gospel, contrary to the Word i Math. 5.27, 28.29. Match. 10.32. . 3. The Lord rebuketh sins in the justified, in David, k 2 Sam. 11, 7, 8, 9 . in Peter, l Math. 16▪ 23 Get thee behind me Satan. 4. The Lord punisheth sins in the justified m 2 Sam. 11, 9, 10.11. 1 Cor. 11 30▪ . 5. He is displeased with them, n 1 Cor. 10.21. do ye provoke the Lord to jealousy. But the thing that David had done displeased the Lord. Sure not so as to condemn David eternally, then there must be in God another displeasure, for sin, by which he must see it as sin, than his everlasting displeasure. 6. The Lord recordeth the sins of justified o 1 Sam. 11.27▪ persons in his Word; as of Moses, David, Peter, John. 7. He hateth them. 8. Giveth his Saint's grace to see and bewail them. p Deut. 1.37. 2 Sam. 12. Gal 2.11.12. Matth. 26.69.70, 71, 72. Rev. 19▪ 10. cap. 22.8 9 9 Directeth them as sins to his own glory, q Zach. 12.10. which he could not do, if he saw them not as sins committed by his elect, Acts 2.37, 38, 41, 42, 47. 1 Tim. 1.15.13, 14. to manifest the glory and riches of his free grace. CHAP. XXVI. Confession required in the believer. TO confess sin in the justified, cannot be a work of Psal. 5▪ ●. 3. 2 Sam. 24, 10. unbelief. I have sinned, saith David. 2. And forgiveness is promised to the sins confessed by believers b Prov. 28.13 ●sal 32.5. 〈…〉. 1.9. nor can it be said, that the justified may confess their sins committed before their effectual calling, as Paul c 1 T●m. 1.13 doth, or that the Church may confess their sins, according to the unjustified and unregenerated number that are mixed with the visible Church; because these truly, as they make one visible body with the justified, have sinned. The bel●ever is to confess 〈◊〉 against Antinomians To which I answer. 1. By the Antinomian grounds, Paul's sins which he confesseth, 1 Tim. 1.13, 14, 15. were pardoned before they were committed, and so taken away, as if they were no sins, before they can be named blasphemy, or persecution, and so Paul must lie in calling himself the chief of sinners; for he could never truly say to God, Antinomian 〈…〉. he was a sinner; pardoned sins to Antinomians are no sins. 2. Antinomians must say, there were not one elect nor regenerated of that part of the Church, of which Moses Psal. 7.3. speaketh; and E●. 64. ●, 7 ● Es●. 59.11, 12 1●, 14. D●n. 9.5 6, 7, 8 9.10, 11, 12, 13. Esaiah, jer. 14.8.9, 10. Daniel, Io●. 1.8. Jeremiah, when the Church saith, Thou hast set our sins in the light of thy countenance; and our transgressions are multiplied before thee, and our sins testify against us; which Antinomians can never prove, and is a mere 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, o 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 h crisp vol. ●er. p●. 160. ●61▪ crisp saith, to acknowledge that Christ hath satisfied for our sins. 1. Because confession is an acknowledging, what we 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 died for our sins. CHAP. XXVII. The Law is yet to be preached to believers. THe Law is yet to be preached, as tying us to personal obedience, whatever a Town ass. grace p. 31. Antinomians say on the contrary; in the covenant of works, personal and perfect obedience was craved. Antinomians judge that by the Gospel, Christ hath done all for us, which is most true in the kind of a meritorious and deserving cause, satisfying justice, but they do lose us from all personal duties, or doing ourselves, or in our own persons, so as we should be obliged to do, except we would sin. We think the same Law-obligation, but running in a Gospel-channel of Freegrace, 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 cometh by Law-debt; Antinomians make all duties a matter of courtesy. Yet would we wish 1. Preachers to extol Christ, How duties are to be preached. and study Christ as their daily Text, and heighten freegrace. 2. Preach Christ the garland, crown, and flower of all duties. 3. Press duties as taking their rise from Gospel-grace, and running as in a channel of free grace, and into Christ's bosom. 4. Let people often know, doing is no merit. 5. That self-righteousness is the great Idol, the bosom and breast-God brought up with us from our youth, and warmed with us in Egypt with our first life-heat. 6. That imputed righteousness is a way too high for a fool, from the womb, while grace casts us in a new mould. 7. That literal, and moral preaching of dead and letter-works, too Seneca-like, is far from the Gospel-free-Spirit, and the subduing of corruption; that Moral Philosophy of virtues and vices cannot draw blood of a wounded conscience. 8. That Antinomians b Town a●ser. 36. vainly argue from the strength the Law giveth, to obey (which is as good as nothing of itself, without the Spirit) to disannul all binding power of the Law. 9 Beware of licence to the flesh, under the coat of liberty of the Spirit; and let none think that Law-curses, looseth us from all Law-obedience; or that Christ hath cried down the ten Commandments; and that Gospel-liberty is a dispensation for Law-loosenesse; or that free grace is a lawless Pope. Grace is active, dutiful in acting, thankful, holy, solicitous in doing, as if there were not a Gospel; free, fearless, bold; as if there were not a cursing Law; tender of the honour of the Lawgiver, and of Gospel-glory due to him who justifies the ungodly. CHAP. XXVIII. Strict and precise walking, a necessary and commanded Gospel-dutie. THe quitting of our own righteousness is scarce a toe, or an inch of that large body of strict, precise, and accurate walking in all manner of godly conversation; so far is the straight and narrow way from being nothing, as a Crisp vo. ●. s●. 4 pag. 109 110. Town asser. of grace, pag: 1.8. Antinomians say, but only believing and disclaiming our own righteousness; Nor did the Spirit of God speak that Power of love, pag. 31. for want of the knowledge of love; we walked very uncomfortably spending our time in fasting, weeping, mourning, praying, reading, and hearing, and in performance of other duties, and all to get Christ. Suppose that heat be natural, holy fire, from a right principle. Rom. 12.15. in a right object. Gal. 4.18. in a right manner, and due end, Numb. 25.15. ye cannot be too holy, except God be too holy. 1 Pet. 1.15, 16. if the path be hellward, the fervour of the pace makes it worse. If it were to merit Christ, and make purchase of him, I should say this weak man saith right; and c Town. asser. 139▪ Town also who saith, away with your strict injunctions; as if he would nickname Gospel-grace to be a sour and uncomfortable Puritan. But 1. sure the needle's eye is a strict d Mar. 10.25. Luk 18.25. way, 2. Traveller's must sell all, and buy the e Matth. 13 46 47. pearl; hate father and mother— yea, and their own f Luk. 14.26. life: so run that they may obtain, strive for the g 1 Cor 9.24 25. mastery, resist unto h Heb. 12 4. blood. As strangers and Pilgrims abstain from fleshly lusts, (this is more than lusting after self-righteousness) that war against the i 1 Pet. 2.11. soul; fight, endure k 2 Tim. 2.4. hardness, l Rev. 2 ●6. cap 3.21. overcome, die in the cause, and war your mother's son on, m Rev. 12.11 Epbes. 5.5. walk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, accuratly, Puritanically; n jude 23. beware of the ●east spot of the o Eph. 5 3. Psal. 16.3. flesh; and of the very wrong use of the p Math. 5.28 lip, or glimpse of the q Luk. 13.24. eye. 3. Many seek to enter in, and shall not r 1 Pet. 4.8 be able; and the righteous shall scarcely be saved. Antinomians say, we are Pharisees in all this; and s Power of love, pag. 2. that God ever intended to man a pleasant and a comfortable life; he meaneth, loosed from the sour life of a Precisian. But Antinomians shall wish to die Puritans. Matth. 5.47. what over-banck or singular thing do you? CHAP. XXIX. God is truly angry with the sins of elect, and believers. ANtinomians hold, that God cannot be angry at the sins of the justified, because they are done away, and abolished in Christ. Anger is in God (saith a Saltmarsh answ to M. Gattaker. Saltmarsh) only by way of allusion and Allegory. God is not angry at the sins of the elect (saith b Asser. grace pag. 107. Town,) and c Eton Honey comb, pag. 127.128.129. Eton. It's true of anger flowing from justice, which Christ hath fully satisfied, and removed; but not true of Anger and displeasure against the sins of the justified, both to hate, rebuke, and correct their sins, though God hate not their persons. 1. Because than God should be angry at no sins commited by the elect, before their effectual conversion, as well as after; for both these sorts of sins are abolished in Christ's blood, ere they be committed. 2. The Adultery and murder d 2 Sam. 11.27. committed by David, e Ps. 32. ●, 2. Rome 4.1, 2, 3, 4, 5, 6. when he is justified by Christ's imputed righteousness, the same way that we are, displeased the Lord. f Lam. .1. The Lord covered Zion with a cloud in his anger. g Psal. 79. ●. How long Lord, wilt thou be angry for ever? h Psal. 80. ●. How long wilt thou be angry against the prayer of thy people; i Psal. 90. all our days are passed away in thy wrath. The Lord was angry k D●ut. 1. ●▪ with me (saith Moses) for your sake. The Lord l Deut. 9 ●. was very angry with Aaron. Though thou m Esa. 1. ●▪ wast angry with me (saith the Spouse of CHRIST) thine anger is turned away, and thou comfortedst me. And in the New Testament Christ rebuketh Peter in Anger, n Matth. 16.22.23. Get thee behind me, Satan, for thou art an offence to me. o 1 Cor. 10.12 Do we provoke the Lord to jealousy? Are we stronger than he? 3. The command laid upon believers, Thou shalt not Murder, cannot not be an Allegorical command, nor was it a figurative sword that followed David's house for his sin; nor doth the Lord speak by figures, after the manner of men, when he saith to believing Ephesians, Honour thy p Ephes. 6.1. Father and thy Mother. And the Lords hatred of, and displeasure at the sins of a son, may well stand with love to his person, except the Adultery of the justified be no Adultery. CHAP. XXX. The justified countable to God for sin. ANtinomians hold that the justified are not countable to a Town asser. pag. 13●. A● Papistical Spirit, is a man justified, and yet countable for sin? ●●●spe vol. 1. ser. 8 pa. ●45. Though a believer sin, the Law hath no more to say to him, then if he had not sinned. Saltmarsh Free grace. pag. 140. He is as free from the law on earth as if he were in heaven. God for sin. It's true, they are not thus far to be countable for sin, that they must suffer eternal wrath and answer the Lawsuit and plea of sinne-revenging justice, which Christ answered; but they are so countable for their sins, as if they receive five talents, they sin, if they gain not ten. 2. They are to fear sin, before it be committed, as being under the Law, and to look for the rod of men, and temporary corrections after it. 3. Nor can Antinomians deny but temporal punishments, as well as eternal are threatened in the law. CHAP. XXXI. God punisheth sin in believers. SO doth the Lord inflict temporary punishments, and spiritual, on unbelievers, though David for his Adultery, felt not the stroke of revenging justice; yet sure it was Evangelike justice; that he who took another man's wife secretly, that lay in his bosom, and killed the innocent husband with the sword of strangers, that another should take his wives openly, and lie with them before the Sun, and that the sword in his own house should pursue him; and the one brother kill the other: and it was just, that Peter who proudly trusted in his own strength, should fall on his own weight, and deny the Lord. And these that eat unworthily, should eat judgement; and for a 1 Cor. ●1. 30. this cause many among the Corinthians were weak, many sickly, many dead. Zachary was stricken with dumbness because he believed not the Angel's word, Luke 1. 2. The Covenant in which perseverance is promised, threatening the rod of men to believers that transgress the Lords Law, b Leu. 26. ●●. 4. Psal. 89. 3●, 32, 33, 3●. prove the same. 3. God was angry, and in a merciful anger, punished c Exod. 4.4. Moses, d Deu●. ●. ●0. Aaron, e 2. Ch●. 1●. 9. Solomon, f 2. 〈…〉. 19 Jehoshaphat, Nor is it of weight, that God smote men to death in the Old Testament for light sins, 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 be blessed, and they should cry, hills fall on us, and cover us. 2. Did believers in the Old Testament make satisfaction to revenging justice for their sins that Christ did bear? 3. Were there any half satisfactions made by men to infinite justice? 4. Were they their own redeemers from Hell? CHAP. XXXII. Believers are to mourn for sin. We judge the Spirit of grace to be a mourning spirit, a Zach. 12.10. They shall look on me whom they have pierced, and mourn. b Ez●. 7.16. They that escape shall be on the mountains, like the doves of the valleys, all of them mourning, every one for his iniquity. 2. As this is promised, so is it practised; c Mat. 26.75 Peter having denied his Lord, remembered the words of Jesus— went out, and wept bitterly: and d Luk. 7.18. a woman that was a sinner stood at Jesus feet, behind him weeping, and began to wash his feet with tears. We roar e Esai. 59.11. all like Bears, and mourn like doves,— for our transgressions are multiplied. 3. It is commanded f jam. 4.8. Be afflicted, and mourn, and weep. g jam. 4.9. Let your laughter be turned into mourning. 4. Mourners are h Math. 5, 4. blessed. Antinomians after Adultery, rapine, bid us believe, rejoice; for God i Honey comb pag. 449. loveth not heaviness, dulness, sorrowful cogitations: there is nothing to a believer k Town as. 25.26.34. Honey comb, c. 16.446.447 but joy, comfort, rejoicing; sorrow for, or sense of sin, is sorrow for a shadow, and sinful unbelief, for pardoned sin is no sin. But (say we) pardoned sin is sin, and sorrow for offending him whom we have pierced, is the Gospel-groaning of the Turtle, and sorrow according to l 2 Cor. 7.10 1●. God; and this is the Libertines mortification to sin, without sorrow or sense; and to know and feel sin 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 sin, or to have any sense of sin denied to believers by Antinomians. Upon this ground, it's a work of fleshly unbelief, (say they) a Town asser. pag. 32. that a justified David crave pardon of sins committed after he is justified, 1. But why more of sins committed after, then before justification? for both sorts of sins are removed by the blood of Christ's Cross, and cease to be sins, as Antinomians teach: and if we be justified ere we believe, a believer having committed Adultery, mustily, when he saith, out of the sense of sin, Lord, in this, I have sinned against thee. These that call God Father, Mat. 6.12. pray for forgiveness daily. Sense of sin is an act of unbelief to Antinomians, if believers judge sin pardoned to be sin, 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 murders committed after they believe pardon in Christ, as of sins to be mourned, or humbled for, they judge amiss, not by the light of Faith, but by the carnal feeling, and misapprehension of sense, reason, the flesh. b Honey comb cap. 5. pag. 87. cap. 9 pag. 95. So to be deadned to all sense of sin, to have a conscience burnt with a hot iron, is mortification. Saltmarsh Free gr. par. 2. cap. 32. p. 142. A believer in Christ hath perfectly obeyed the whole Law, perfectly suffered and satisfied for all his sins, is perfectly righteous, sitteth in heavenly places,— but if he live only by sense, reason, and experience of▪ himself, as he liveth to men both under the power, and ●●o●ing of sin, and the Law. CHAP. XXXIV. Antinomians hold, we are in the boiling of our lusts, without any foregoing humiliation, immediately to believe on Christ. Upon this ground, that we are justified by Christ's bearing our sins on the Cross, and before that of unbelievers, by the grace of Christ, we be made believers, without any real change of our state and condition before God; or any humiliation of soul, or sickness for the want of Christ, we are immediately to believe in Christ, though remaining Adulterers, Murderers, Parricides, etc. p Christ's counsel to Laodice●. pag. 35. Yea, nor is salvation tied to belief, nor is Faith a condition, without which no man can be saved. And a man may be the greatest sinner b Power of love. p. 29 30 crisp vol. 1. ser. 6. pag, 159 In the covenant of grace man is tied to no condition, that he must perform, that if he d●e not perform, the covenant is made void by him. imaginable, and Christ may be his Christ. So that Christ may be the Saviour of a believer, and he truly united unto him; Christ may dwell in his heart d C●ispe vol. 1▪ ser. 7. pag. 190. by faith; and in that same state and time he be kept captive in the e Rise, reign, err. snare of the Devil at his will; and he walk according f Ephes. 3.17. to the course of the world, according to the prince of the power of the air, that now worketh in the children of disobedience; which clearly stateth, a communion between Christ and Belial, God and the Devil, the enemy of God, in one and the same soul. g 2 Tim. 2.26. h Ephes. 2.2. CHAP. XXXV. Of spiritual poverty and how it's mistaken by Antinomians. TRue poverty of spirit doth not kill and destroy all sight of grace in ourselves, as Antinomians a Rise, reign, er. 17. say, and when we have grace, to see we have no b Rise, reign er. 50. grace. its grace (saith c Town ass. Pag. 66. Town.) But it is true, to know that we are poor, wretched, blind, and of ourselves miserable, d Rev. 3.19.20. is spiritual poverty: and the more we find our nothingness, moneyless, and beggarly condition, the more e Matth. 8. v. 9, 10. grace: because the poverty of humility is riches; he is nearest to Christ, who findeth he cannot buy him. 2. It's true, that not to be too quick-eyed in a reflect knowledge, to know our graces, and not to rest on them; nor make big undertake, as Peter did, that we can do all, is also spiritual poverty. A believer cannot lay a sowme and a great wodfie on himself; but grace doth not undervalue grace, and belie the Spirit in itself. Ephes. 3 8. 1 C●r. 15.9. 1. The Saints give judgement of their own graces; f Mark. 9 ●4. Lord I believe I am black, but comely as the tents of Kedar, g Cant. 1.5. I slept but my heart waked; h Cant. 5.1. for I am i 1 Cor. 15.9, 10. the least of the Apostles, and am not meet to be called an Apostle,— but by the grace of God I am that I am. In which the Saints do lay low themselves, yet not slander the holy Spirit in themselves. If I may not slander another, then may I not slander Christ in myself. 2. The office of the Spirit is to know i Cor. 2.12. the things that are freely given us of God. 3, The Spirit of Christ doth not counter-worke himself, Now his light lets us see the work of grace in us, for our own comfort, grounds of rejoicing, k 2 Cor. 1.12. and that we may see our debts, and we may praise Christ, because we cannot pay him. CHAP XXXVI. Repentance mistaken by Antinomians. REpentance is not (as Den a Den conference with a si●ke mar. pag. 31.32.33. saith) a part of Faith, or a change of the mind, to look no longer for righteousness from the Law, but from Christ; but a change of the endeavours to please God, whereas before, self was our God, and an endeavour to turn from dead b Heb▪ 6. ●. works. 2. True repentance is sorrow according c 2 Cor 7.10 11, 1● to God, and hath acts different from Faith, 3. To repent is, out of godly sorrow, to endeavour new obedience, and amendment of life. Faith is an apprehension of Divine truth, to which we give credit; or an heart-dependance and recumbence on God through Christ 4. We are justified by faith, R●m. 3. Gal. 3. never by repentance. We think not that tears wash away sins; Protestants▪ speak not so. Repentance not a formal bottom and ground of peace. 2. Nor that they make peace with God by tears; they make way to sense of peace, or awake us to run to a promise: the formal bottom of our peace, in regard that the Lord promiseth to revive the contrite Spirit, e Es●i. 57.15. to accept broken bones, f Psal. 51.7. to comfort mourners in Zion g Esai. 61.1, 2, 3. ; and we think neither repentance, nor good works, proper and formal conditions of the covenant of grace, but rather conditions of the covenanted. CHAP. XXXVII. How good works are necessary. FOr good works, 1. We call not these good works that are extorted by the terrors of the Law: as a captive keepeth the high way, because his Keeper leadeth him in an iron chain. Nor 2. these which flow from the sole authority of God as Lawgiver. Or 3. which issue from mere moral principles, without saving grace: but these we call good works in an Evangelicall sense, that not only are done from the authority of the Lawgiver, but also from a mediatory and Evangelike obligation, from the sweet attractions and drawing coards of the secrets of Christ's love. And 2. from Evangelike faith that purifieth the heart. 3. From Physical principles, and supernatural habits of grace, good works are this way necessary. 1. That as grace and glory differ not in nature, but gradually as the morning dawning of twilight, and the noone-day-light; so the good works done by the grace of Christ, and that perfect love of God, and our brethren in heaven, are of the same nature, different in degrees, and the one degrees and ways to the other; especially when from God's free promise of the blessings of this life, and that which is to a 1 Tim. 4 8. come; the Lord hath made a pass between the one and the other; and the Lord hath tied himself to himself, not to us, to carry on grace out of mere grace. Every branch b joh. 15.2. that bringeth forth fruit in me (saith Christ) my Father purgeth, that it may bring forth more fruit, unto every one that hath shall c Math. 25 29 be given, and he shall have abundance. He that soweth d G●l. 6.8. to the spirit, shall of the Spirit reap life everlasting. There is a harvest promised to this sowing; e 2 Cor. 9.6. Phil. 4.17.18. as to a special furtherance of our reckoning in the day of Christ; he that soweth bountefully, shall reap bountefully, yea sent once and again unto my necessity; not because I desire a gift; but I desire fruit that may abound to your account, f Rom. 8.13. if ye, through the spirit, do mortify the deeds of the flesh, ye shall live. But being made free g Rom. 6 22. from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. Blessed are they that h Rev. ●2 14. do his commandments, that they may have right to the tree of life, and may enter in thorough the gates into the city. And lest we should think the commands are all but one only precept of believing, he addeth for without are Dogs and Sorcerers, and Whoremongers, and Murderers, etc. i joh. 14 2●. He that hath my commandments, and keepeth them, he it is that loveth me, and he that loveth me shall be loved of my Father, and I will love him and manifest myself to him. All these evidence to us, that holy walking is a way to heaven, as sowing is to harvest, and that Christ maketh a promise of life eternal to him that doth his Commandments: only the question is, in what terms the promise is made to the doer of God's will, as a doer, or as a believer, whose faith is fruitful, and with child of Evangelike doing. But we may say the formal promise of the covenant of grace is made to believing, as the Law-promise is made to doing Legally, and perfectly out of our own, without grace; and that the Gospel, as it is larger than the covenant of grace; and as it containeth the whole doctrine of grace, taught by the Prophets and Apostles, is a promise of life eternal, made to Evangelike and unperfect doing through the strength of grace. And that because 1. God commandeth good works through the whole k Rom. 1●. ●, 2, etc. Ephes. 4.1, 2. Matth. 7.21, 22, 25, 26, ●7. Matth. 12▪ 50. 1 Thes. 4. ●, 3, 4. E●hes. 6.1, 2. Eph. 5 1, ●, 3, 4. Col. 〈…〉, 3, 4, 1 Pet. 2.1, 2, 3, etc. 1 Pet. 4.1, 2, 3, etc. New Testament. 2. They are so necessary, as without them, our faith is a dead and vain faith, and cannot l jam. ●. justify us. 3. They are the end, for which Christ redeemed us, that m 1 Pet. ●. 24. we should live to him, n 1 Pet. ●. 3. be redeemed from our vain conversation, o G●l. 1. ●. from the present evil world, that p Tit. 2.24. we should be a purified peculiar people to him, zealous of good works, and in this title also they are commanded. 4. They are conditions without which we cannot be saved. For John Baptist taught this with the Gospel, q Math. 3.10. Every tree that bringeth not forth good fruit, shall be hewn down, and cast into the fire. What shall we do r Act. 2.37.38. to be saved, receiveth this answer, Repent, and be baptised every one of you; Except s Luk. 13.3. ye repent ye shall all likewise perish. 5. They are commanded as acts of the new creature; and partly, as contrary to sinful fiery, and mighty temptations of t Ephes. 6.14.15, 16. Satan, and the flesh, as mortification to fleshly lust, faith to unbelief. Partly as expressions of thankfulness for the free u Col. 3.1, 2, 3, 4, 5▪ 6, 7. 1 Pet. ●. 1, 2, 3, 4. redemption in Christ, and commanded in the Law, in the great Commandment of the x Mat. 2●. 37. Deut. ●. 5. loving of God with all our heart, just as this Law of loving God did oblige Abraham to offer his Son Isaak for God, and Judah to be thankful to God, for redeeming them out of the Babylonish Captivity; though the Law neither commanded any father to offer his Son, nor the people to return from Captivity; yet the eternal Law of love commandeth both these, and us to do, what ever God-Redeemer commands us, as well as what ever God the Lawgiver enjoineth; only we cannot say, Good works do merit salvation, or purchase right to life eternal, Christ's blood is only so a ransom of life. 2. Nor have they any proper condignity to such a high reward, being so imperfect. 3. Nor can they have any effective influence, or proper causality thereunto, nor are they causes or conditions of justification: but that which crisp crisp vol. ●. ●er. 4. pag. 89. saith is not of God; But withal (saith he) I must tell you, that all this sanctification of life, is not a jot of the way of a justified person to heaven; it is true, they are not the meritorious, the efficient cause or way, nor the formal covenant-condition; but a way they are, as sowing is to harvest, running to the garland, wrestling to the victory. CHAP. XXXVIII. The Gospel is conditional, ANtinomians deny all conditions of the covenant of grace, of justification, or of salvation, or that the Gospel z crisp Ser. 6. vol. 1. p●. 160. 16●.162. hath any conditions at all. Yea a Power of love, pag. ●1. though ye should not believe, yet God is faithful, and cannot deny himself to be your Redeemer. So (saith b Saltmarsh Free grace. pag. ●06. 207. Saltmarsh) it's not the way of a covenant c Saltmarsh Free grace, pa. 152.153▪ that the Gospel useth, but rather the promise or grace and salvation. It is true, if we take a condition. 1. For an antecedaneous qualification going before Redemption, the Gospel is no covenant of grace, so as God will neither redeem us in Christ, nor propose a covenant of grace, nor transact covenant-ways to be our God, while we believe. So faith is no condition. Antinomians ignorant of the doctrine of Protestants, fancied that of us; Nor doth it follow, as Crispe and Antinomians say, Faith, obedience, and repentance are not conditions, because pardon, and justification, and salvation go before them; or because by them we purchase not Christ, it only followeth, they are not such conditions as are antecedent, and purchase Christ, which we grant. 2. If a condition be taken in Law terms for a condition, qualification, or some thing that issueth from free will, without the determining grace of Christ, and such a condition as salvation and righteousness imputed dependeth on, in a proper way of condition; so faith is neither strictly a condition of justification, nor of righteousness, or salvation; because God of mere grace worketh, both the condition, faith and the thing conditioned; for a condition is properly a qualification, or work to be done by a party, What a cond●●●on 〈…〉. by way of contract, league, and bargain, and done, of the parties own strength, as the one side, half, or quarter of a covenant, that obligeth the other party, to bestow a favour or reward for the performed condition, as armenians say, and neither in this sense, do we ascribe a condition to men. 1. Because Christ as surety undertaketh by promise to fulfil both our part, and his own, I will writ my Law in their d jer. 31.33, 34. 〈◊〉. 32.19, 40 〈◊〉 5●. 11. H●b▪ 8 10. Ezech. 36.26. hearts. Christ subscribeth the covenant for me, and himself, and leadeth our trembling hand at the pen, and causeth us consent; in this notion, the Gospel is all promise, rather than a covenant, or a bargain; and there is neither limb, nor lithe, nor joint of the covenant, but it's all pure grace, both work and wages. Antinomians cannot say that we teach, We are redeemed, justified, saved for faith, for works. But if a condition be taken Evangelically for a qualification wrought in us, by the grace of Christ, and without which we are not justified, nor saved; then to deny the Gospel to be a conditional covenant, is to belly the Gospel. For the whole Gospel saith, He that e joh. 5.25. Io●. 2.18, ●6. believeth, hath life, is freely justified; he that believeth not, is damned, and the wrath of God abideth on him. And that repentance f Luk. 3.11. Act: 2.3. Io●. 5.4. and doing of Gods will, and new obedience, are conditions, is evident by g Mat. 7.21. Ephes. 4.24. Put on the New Man. Rom. 8.13. If ye live after the flesh, ye shall die. Heb. 12.14. Without holiness none shall see God. Matth. 1●. 20, 21. Matth. 10.30. Scripture. Nor is it a Popish way by works, to say, We seek glory, and honour, and immortality (h) Rom. 2. 7· by well doing. Works are not so much conditions of justification, as Faith i Rom. 3.26, 27, 28, 29, 30.31. See joh. 8.24. 1 Cor. 6.9, 10. 1. Matth. ●8. 3. Eph. 5.5 Acts 16.31. Hebr. 11.2. Matth. 16.24. Matth. 1●. 50. 1 joh. 3.3. is; yet are they conditions required in these that shall be saved. And because Christ worketh faith in us, it proveth it is not a condition of our own working, but not that it is no Evangelike condition. CHAP. XXXIX. Of Mortification. We judge Repentance, and Mortification of the old man, to be a personal turning from sin, and the abating of the lusts of the old Adam, a deading of the heart to the pleasures of sin, a growing in a heavenly disposition, to rise with Christ, and seek the things that are above; flowing from the death and resurrection of Christ, apprehended by faith. Antinomians say, a Saltmarsh free grace, 5●. 60, 6●. 6●.63.64.6●. To repent, and to mortify sin, is to believe that Christ repented, and mortified sin for us, and obeyed the whole Law for us; It is not, the not acting of sin, nor is it b Eato. Hon comb, c. 8. ca 164. 16●. A man in Christ, p. 3●●. the mortifying, cleansing, and purifying our sins out of the sight of God, no not by the Spirit of sanctification, but it is to purify out of our own sight, and sense, before the world, and declaratively, these sins which the wedding garment hath purified out of the sight of God. What is Mortification (saith c Den d●ct. of john Ba●●●st pag. 45. Den) but the apprehension of sin slain by the body of Christ? What is vivification but our new life? the just shall live by Faith. I must needs say, this is a shorter cut to heaven, and a more Hony-Gospel than Christ and his Apostles knew. For 1. They command us to mortify our members which are on earth, fornication, uncleanness, inordinate d Col. 3, 5. ● Antinomians Make mortification no re●d or personal work in us, but an imputative apprehension, believing Christ was mortised for us. affection, etc. And to forbear lying, Antinomians free us from all personal mortifying ourselves, and put us on an imputative mortification, to believe that Christ hath satisfied justice for our fornication, and that Christ was chaste in his own person, and abstained from fornication, and lying, for us; this is to blow away all sanctification, and make justification all. 2. So, may we live in our lusts, and believe our lusts to be mortified in Christ, and they are so; and if we should live slaves of sins, and sons of the Devil, and under the dominion of our lusts, if we believe that Christ hath mortified our lusts, our naked act of believing, without any personal change in ourselves, maketh us sons of God; which is nothing else, but to turn the grace of God into wantonness. Antinomians tell us, it is but an abusing of grace to wantonness, to sin, because grace doth abound, and he that believeth cannot walk still and live according to the flesh, if he still lives in his lusts, his faith is no faith. Answ. It's most true, if Faith be taken for the affiance and recumbency of a broken sinner on Christ; but the Antinomian faith is a persuasion of a fleshly Pharisee, standing on his tiptoes, proudly resisting Christ, burning in his lusts, and believing his boiling lusts are pardoned, and remitted before ever they were committed, and that they are no sins. 2. We grant it is not grace, but the abuse of grace, that teacheth David, Peter, to act adultery, and deny Christ: but if it be the grace of Faith, that is to believe, contrary to sense, that Adultery, and denial of Christ, are not sins; because sins pardoned are no sins, than grace itself doth teach us to sin. 3. We must be justified by mortification, if mortification, he the faith or apprehension of our lusts crucified with Christ. 4. When the Holy Ghost biddeth us believe, repent, pray, mourn, rejoice in God, we have this Gospel-sense of these from Antinomians, we do all this completely, when we believe that Christ believed, repent, prayed, mourned, rejoiced in God for us; and there is an end: for sure the doing of all these, came from a Spirit of Faith, drawing life and strength out of Christ's death and resurrection to do all these; as we draw strength from Christ to mortify the lusts of the flesh. 5. The word expoundeth mortification not to be in relative acts to believe Christ mortified our, or his own lusts for us, but in real and personal acts of obedience, to be deadned to to the world, Gal. 6.14. To abstain from fleshly lusts, that war against the e 1 Pe●. 2.11. soul, from fornication, uncleanness, inordinate affection, evil f Rom. 10.14. concupiscence, and such sins, for which the wrath of God cometh on the Children of disobedience, to wit, on the Gentiles that never heard the Gospel; now in reason, wrath cannot come on the heathen, who never heard of Christ, because they believe not g Io●. 15.22. that he, of whom they never heard, hath crucified those sins for them on the cross▪ CHAP. XL. Antinomians, the perfectists of our time, say, we and our works are completely perfect. ANtinomians a Town ●sser. of grace, ●●. p●. 76.77.78. ●a●on Honey comb, 〈◊〉 13.173 ascribe not only an imputative perfection, in that Christ's perfect righteousness is made ours, but also an inherent perfection to the Saints. But we judge our state and persons through Christ to be perfect, but our duties, and begun sanctification are not perfect, but is so in growing as the Moon, as a vessel not full to the brim and banks of the soul, it receives quarts and gallons more. It's true justification removeth the evil of works, as touching all guilt, or obligation to eternally revenging justice. But as Christ's grace addeth to our good works no dignity and perfection of meriting, as Papists say, so doth it not remove the inherent blot of sin, How Christ removeth the sin▪ cle●ving to our work. that cleaveth to our good works, so as it should give to these works, inherent perfection, and remove their sinful defects; for as sin dwelleth in our persons after we are justified, though it be not imputed: so doth sin cleave to our most gracious acts, but is not accounted on our score, because the surety hath answered our bill, and removed the sinful imperction from them, but hath not made them inherently perfect, so as there should remain nothing in the works of the justified, that is contrary to the Law of God. But the truth is, Antinomians, with no face of truth, can say, that Christ removeth the sinful imperfections that adhere to our good works done by the Grace of Christ, when we are in the state of justification, because if nothing we do in the state of justification be sin; since pardoned sins to Antinomians are no sins, and have lost the nature and being of sin, being remitted and pardoned before they be committed, these sins that cleave to our good works are no sins, and so the good works must be perfect, as the person is perfect. 1. Because Antinomians go upon this ground, that nothing inherent in the persons, not the indwelling corruption of nature, nor the adherent sins that cleave to our works, nor any thing a justified man can do, is sin, or contrary to the Law; but that person, or works, being pardoned, both are as perfect as the person and works of Christ. A most blaspemous ground; for what we want of perfect sanctification, (and we want much in this life) so far are we sinfully imperfect. 2. Paul acknowledgeth his sinful imperfection, b Rom. ●. 23, 24 25. Gal 5.17. Phil. 3. ●● I find a Law in my members, rebelling against the Law of my mind, not as c I●m. ●●. Ec●les. 7.20 Prov. ●0. 9. Rom. 3.12. if I were already perfect 3. In many things we offend all: If any man offend not in word, the same is a perfect man. Hence the man that is perfect, sins not; but d 1 joh▪ 1▪ 8.9.10. there is none in the earth that sinneth not, and doth good. 4. We crave pardon of sins, as we seek daily our daily bread? It's contrary to Christian humility, to say we are perfectly d 1 joh▪ 1▪ 8.9.10. clean. Object. God can accept nothing that is unperfect and sinful because they are accursed, Gal. 3.10. For God is verity itself, and will not suffer the loss of the least jot of the righteousness the Law requireth. But all our best works are polluted with sin. e Town of. pag. 77.78. Town. Answ. This proveth with the Papists, that God cannot judge us righteous by faith, because we are sinners in ourselves. 2. God cannot accept sinful works, as no sinful works at all, he cannot accept of sins as no sins, and of our good works as not polluted with sin in themselves, his judgement then should not be according to truth, true; but he can well accept our works, though polluted with sin, as pardoned and washen, not from their sinful imperfections, inherent, or adherent to them, (for then they should be intrinsically perfect, and God should judge amiss of them) but as washen from their guilt, and obligation to eternal wrath; so he can well judge them perfect in Christ. 3. Legally clean, so as they shall never actually condemn us; and 4. that of mere grace. CHAP. XLI. Antinomians say, we are completely saved in this life as in heaven. SO we think Antinomians fail wickedly with Libertines, who say, a Town ass. pagpunc; 58.59 60 We are as actually saved, and as perfectly, as 〈◊〉. 155.156 the glorified in heaven; and not c Saltmarsh Fre● g●. 140. in hope only, or in real beginning, in regard of Christ's sitting in heaven, and therefore good works can no more be the way to heaven (saith Town) than my walking in the City, in which I am already, can be my walking to the City. But so while we are absent from the Lord in the d 2 Cor. 5, 6. ●, 2▪ 3. body, even in this life we should be in heaven, whereas the dissolution of our earthly e joh. 6.37, 44. tabernacle, the raising of us up at the last f Phil. ●. 23. day, are between us and the full redemption of our bodies. And this is that which Libertines and Familists say, that all the resurrection of the body, and life eternal, they know is our union with Christ in this life, the Grammar of Hymeneus and Philetus, who said, the f 2 Tim. ●. 18 Resurrection was already past. 3. We know but in part, our love is not perfected in this life, 1 Cor. 13.11, 12, 13. And we are not perfect men in Christ, till we meet all in the unity of Faith, Ephes. 4.13. (3) The general assembly of all the first borne, is not yet convened; we need a Temple, and Ordinances, and a Sun, and a Moon; in the other life the Lamb shall be our Temple. 4. The other life is such, as in it we can neither marry, nor die, but are as the Angels, Luk. 22.36, 37. Phil. 3.20, 21. 1 Cor. 15.40.41. (5.) Antinomians say, this dreaming that we are as clean of sin as Christ, and so Christed and Goded with Christ, as the Libertine Pocquius, said; Calvin. in Opus. pag. 463. and Nicholas the Libertine, cap. 34. (6.) Paul saith, We are saved by hope, and we h Rom. 8.24. hope not for what we have already. Our life is hid with i Col. 24●. 1 joh. 3. ●. Christ in God. 1. He that believeth hath life, not in the complete and full fruition; yet really, in the certainty of faith and hope. 2. In the right claim purchased by Christ. 3. In the beginning, first fruits, and the degrees of grace tending to glory. CHAP. XLII. Our happiness is in sanctification, as well as in justification. OUr happiness is not merely passive, as a Town. asser. pag. 47, 48.49. Saltmarsh. 56 57 Town saith, and in being justified as if that were all; for though our blessedness be in justification, as the cause and fountain, in that sin is not imputed to us, yet it is in sanctification and acting of holy duties, as in the effect, in that there is b Psal. 32.1. ●. no guile in the Spirit, that we are undefiled in our c Psal. 119.1. way, and are d Matth, 5. 2.3.4●. poor in Spirit, meek, that we mourn, hunger, and thirst for Christ, etc. 2. We should not oppose Antinomians, if they mean nothing, but that Christ is the seed, flower, and Mother-blessing, and that our chief blessedness is in being freely justified in his blood. 2. If their sense be that all blessedness in acts of Sanctification, do so far render us blessed, as they flow from the free grace of Christ, and as we bring forth fruits to God, being imped and ingraffed in Christ, as a branch of wild Olive, is blessed, not because it is such a crabbed and fruitless branch, but because it is ingraffed in the true Olive, and partaketh of the sweetness, life, and sap thereof, and from thence bringeth forth fruit; but we know Antinomians do reproach acts of Sanctification, as Pharisaical Popery. 2. That they call so walking, self-seeking of righteousness in ourselves; which to us is a cursed, not a blessed condition: and 3. they cannot endure that holy walking should be any thing but a matter of courtesy commanded by no Law, nor by any written Gospel-command, but a fruit of the immediate acting of the Spirit. 4. They censure us for ascribing blessedness to any acts of Sanctification, whereas we say with our Saviour, e joh. 13.17. if we know these things; happy are we if we do them, they that hear the f Luk. 11.28. word of God, and do it, are more blessed than the womb that bore Christ, and they are blessed who g Revel. 2●. ●4 do his Commandments, that h Psal. 10.6. ●. keep judgement, that i Psal. 1▪ 9.2. keep his testimonies, that keep k Prov. 8. 3●. the ways of wisdom, that l Math. 5.10 1 Pet. 3.14. suffer for Christ; all which we judge inconsistent with that which m crisp vol. 1. ser. 4.89. crisp saith, that Sanctification is not a jot of the way to heaven. CHAP. XXLIII. Sanctification crushed by Antinomians. ANtinomians while they clear themselves further than we can see in their writings, must be judged grand enemies to Sanctification. 1. They confound Sanctification and inherent holiness, which undoubtedly is unperfect, and in this life growing more and more into the perfect day, with Justification which is perfect; for nothing can be added to Christ's righteousness, yea, they destroy, and utterly cry down all Sanctification. For, 1. a Town asser. of grace, pag▪ 32. Town saith, The new birth, Joh. 3.3. is our justification, or the making of us of unjust, just— and every true Christian is a fulfiller of the Law. It's true in regard of justification, but in regard of the inherent new life of grace, which is put in us in this life; we cannot fulfil the Law, except we be justified by regeneration, and our own works done by the grace of Christ, which Antinomians will not say; therefore all our inherent holiness to Antinomians must be nothing at all, but the imputed righteousness of Christ; so we have fulfilled the Law perfectly, as Christ hath done, and are regenerated, though there be no inherent holiness in us, nor any walking with God at all. 2. They teach E●ton H●n. comb. cap. 13 pag. 37. ●. 373. That justification healeth the children of God, of the imperfections of Sanctification from before God, and that c Town ass. of grace p. 123 justification alone giveth to our good works both beauty and acceptance; so as d Town assert. 122. pag. 77.78. Honey comb cap. 1●. pag. 367.368.369 370. ●71. they are made perfect, No sin in the believers nor can they sin as Ant●●omians imagine. and free from sin adherent to, or inherent in them, and both our persons and works made so complete, that there is no blot of sin in them; nor any indwelling of original corruption, that hath the being or essence of e Eton Hon. comb cap. 13. pag. 374.375. sin. Yea, M. f Honey▪ comb c. 13 p. 375.376. Eton saith on these words, But now ye are washed, etc. What can be more plain than that the time, state, and condition, wherein they were foul and sinful was past and gone, but the time, state, and condition, wherein they were washed and made righteous to God-ward by justification, and also to man-ward by Sanctification, was only present and biding for ever. But g Eton Honey comb, ca 4.43.44.45. cap 7▪ ca 9 ca 10. through the whole. Eton, h Crisp vo. 2. ser. 5 pag 14●▪ 143. Ser. 6. Crispe, i Saltmarsh Free grace, 44▪ Where there is no Law there is no transgression, where there is no transgression there is no trouble for sin. But saith Salatmarsh pa. 173▪ 174.175. There is no sin in believers, no law on, or over them at all, pag. 146. Saltmarsh, k Den Doctrine of john Baptist▪ 51▪ 52 5●▪ 54. Den, l Town asser. of grace, pag: 71.72. Town, and all Antinomians contend that there dwelleth no spot of sin, nothing contrary to the holy Law of God, in the Saints once justified, no more then in Christ m Saltmarsh Free grace, pag. 140. himself, or the glorified in heaven; then must our Sanctification be all one with our Justification, and as this is perfect, so is that; and what wonder the Adulteries of the justified, their perjuries, and lies committed after their justification, be no sins, nor they more capable of sinning in that case, than jesus Christ; for pardoned sin (saith Eton, Honeycomb, cap. 7. pag. 139.) is not, or hath no being before God. Antinomians answer, Before they be pardoned they are sins, and their Adulteries are truly then contrary to Gods Law. Answ. They were pardoned before they had being, or were committed, sixteen hundred years ago, on the Cross; then were all the elect justified; sure all these sixteen hundred years the elect could no more sin before God, or do any acts against a Law, than Christ, or the glorified Angels: not to say, that Adulteries of the justified had being before they were committed, and had no being when they are committed, and have being, they have then no being: this is to say, sins are not, when they are, and have being, when they have none at all. God must take away common sense and bereave them of reason, who detain the truth of God in unrighteousness. But if sin be against Sanctification, as n 1 Thess. 4.2.3.▪ Fornication is directly; yea, and a fashioning of ourselves according to our former lusts, is as contrary to Sanctification by Peter's o 1 Pet. ●. 14 15, 16, 17. arguing, and p 1 Thess. 5 4, 5▪ 6 7, 8, 9 R●m. 13. ●●, 12, 14. Paul's, as light is to darkness, and day to night; then the Saints Sanctification must be imperfect, and far different from justification, and to walk in Sanctification, to repent, to obey God, must be another thing, then to believe Christ walked for me in Sanctification, Christ repented, and obeyed for me. Sins of believers to Antinomians, their lying, swearing, co●soring, deceiving, are not truly and really to saith which seeth things as they are sins, but only seemingly, falsely to our deceiving sense and feeling. 3. Sanctification to Antinomians is not our personal walking in holiness before God, because walking in the flesh, and sinning, Adulteries, lying, swearing, deceiving, in justified persons, which are opposite to sanctification, are not sins before God, but only sins to our sense, and to our reason and q Saltmarsh Free grace, pa. ●42. experience, or to our feeling, Eton Honey comb, ca 13.368.369. to our flesh, or men-ward, or they seem sins to the Saltmarsh Free grace, ●54. world, but are not to God, in his account, and in the apprehension of faith (which seeth things as they are) sins at all. Now things that seem to be, and appear so to our unbelief, and misapprehending sense, are not so in themselves; so both our sins, we being once justified, and our acts of sanctification upon the same ground, must be mere fancies and delusions, and if we judge our lies, and murders, after we are once justified to be sins, it is our false apprehension. They must then be lying differences, that M. t Honey comb cap. 16 p. 459. Eton tendereth between justification and sanctification. Yea, upon this ground, the Libertines u Rise, reign, ere▪ 17. True poverty of Spirit doth kill and take away the ●ight of grace. say, if we see graces or sanctification in ourselves, we are not poor in spirit; and x Rise, reign, error, 46▪ that it is no sin in a believer not to see his grace. Which is all one, as not to know, try, and prove himself, whether he be in Christ or no. And so we may contravene a y 2 Cor. 13.5. 1 Cor. 11.28. command of God, and not sin; and to sin against one of the z 1 Cor. 2. 12●. offices of the Spirit, which is to make us know the things that are freely given us of God is no sin●. And in calvin's time, Libertines say, to know good or ill, was the old Adam, to know and want the feeling of grace, of holiness, or of sin, was mortification; and a dead conscience, not to be moved, nor touched with sorrow or feeling of sin, nor to fear it in justified persons, is faith and and true mortification; so the * Rise, reign, ●r. 64. A man must take no notice of his sin, or of his repentance for sin. New England Libertines. CHAP. XLIV. Antinomians say, all doubtings is inconsistent with Faith. THe Justified (say the Antinomians) are to a Town asser. 34. doubt no more, freedom and liberty purchased in Christ, frees you from all b Saltmarsh pag 140. bondage, as if you were in heaven, and giveth assurance c Town, asser. 7. without all wavering, fear, or doubting. We are d crisp vol. 111. S 〈…〉. p. 19.10, 21, 33. etc. 40, 41, 45, etc. not to fear our sins, nor any thing else. Which keepeth good harmony with e Rise, reign, ere▪ 32. Power of love pag. 27▪ 28. New England's Libertines, who say, that doubting in any sort is inconsistent with true assurance; especially f Rise reign, er. 2●. after the revelation of the Spirit, which some call the broad Seal●, and g Math. 14.31. to doubt upon the commission of some heinous sin, whether God be my Father, argueth the party doubting to be under a covenant of works. d Rise, reign, ere▪ 4●. No question, doubting in justified persons is a sin. Christ rebuketh it, g Math. 14.31. Why doubt ye? 2. Christ h Math. 21.21. requireth faith without doubting. 3. He forbiddeth i Luk. ●2. 25. Acts 1●. 12. it. 4. It's contrary k Rev. 21.8. 1 Tim. ●. 8. Rom. 14.23. to faith. 5. And l Luk. ●. 20. punished. But it is in the truly justified; Faith and fainting are almost woven thorough either in the same prayer in David, Psal. 31.22. I said in my haste, I am cut off from before thine eyes; this is great fainting, yet there is fire under ashes, faith bordering with fainting, nevertheless thou heardst the voice of my supplication: So is it with m jonah 2.4. Jonah, n Es●i. ●8. 13.14, 15, 16, 17 Ezechiah, o job 16.12.13, 14, 15, 16, 17, 18. job. dregs in the bottom when the wine is jumbled, appear in the Prophet's complaint, an ague of madness starts up beside reason, and above faith, even after p Psal. 77.7. Asaph, and q jer. 5.18. Jeremiah, both had received the broad seal of the revealing Spirit; when Faith sickens, it dyeth not; Will the Lord cast us off for ever? and will he be favourable no more? is his mercy clean gone for ever? doth his promise fail for evermore? And wilt thou be altogether to me as a liar, and as waters that fail? 2. This goeth on another false ground; that being freed from the curse of the Law, we are freed from all fits of the old agues of the Spirit of bondage, and that all trouble of conscience r Rise, reign, er. 70. argue a Law-state of works; but that old guest upon sense of sin, and apprehension of wrath, can make a new plea between the soul and Christ, and there will arise new storms of love-jealousies and complaints against s 2 Cor. 7. ●1, 1▪ Can●. 3.1, ●, 3, 4. Can●. 5.2, 3, 4, 5, 6, 7. Esa. 6.7, 18 Es●. 64.7, 8, 9 Psal. 90.7, 8. the beloved, surmises of unbelief, because sin dwelleth in the justified. 3. David's t Psal. 51.8. bones were broken, for sin, and for his sins the arrows u Ps. 39.2, 3. of God stick in his flesh, and his x Ps. 31▪ ●, 3, 4 moisture is turned into the drought of summer. 4. There can be no nearer way to despair, and shake the very foundations of a believers faith, then comfort him so miserably, as say, if ever he doubt, he is under the Law, and under the curse; since it argueth the strong man to be cast out when he throweth in firebrands of doubtings in at the windows, to see if he can regain his place. CHAP. XLV. Antinomians, not Protestants, Merit-mongers. Of Merits. ANtinomians a Town asser. of grace, pag. 144. say, that we teach the same with Merit-mongers, who say the reward is given, ex pacto, by covenant, as due debt, because of the fidelity of God, and not that our works in strictness of justice deserve such a reward, to which we answer. 1. None of us say, the crown is given, either for faith, or for good works, as if they should determine the Lord to give a reward, or lay bands on him for the intrinsical dignity and meritorious virtue that Christ's merit hath put on our works; we utterly deny any such virtue, either in our good works, considered in their own nature, or as they borrow some perfume of Christ's meriting virtue. Paul, Rom. 3. argueth, that none are justified by works, because (saith he) all have sinned, vers. 9 both Jew and Gentile, every mouth, vers. 19.20. stopped, and all the world is become guilty; if then our works were thus perfect, that they were void of sin, they should have a power to justify. But Town asser. 77.78. Eton Honey comb●, cap 16.459.460.461. say, Christ giveth perfection to our works, and maketh them free of inherent sin; this is as much as Papists say, Christ's blood conferreth a power of meriting on good works. 2. They say, we fulfil the Law in Christ, when he makes our works perfect and sinless, than we also justify ourselves by our good works in Christ. But we know that Antinomians give more than a meriting power to good works, while they make them perfect as Christ, and free from sin as his actions are; Why? but then should they not justify us before God? if they be perfect and render us before God, perfect as M. Town b Town ass. 77.78. saith; and c Eton Honey comb c●. 16. pag. 459. Eton saith, Justification is meritorious of all the favour and blessings of God: Sanctification of itself merits nothing at all. This is more horrid merit then ever a Papist taught. For Justification if it merit all the favour and blessings of God, then must it merit the favour of eternal election to glory, of effectual calling, of Christ's coming in the flesh, of free Redemption, of the sending of the Gospel of grace to this nation, rather than to this; whereas all these go before justification, and flow from a more ancient and eternal free grace then Justification; even from eternal election and everlasting love. 2. But Sanctification (saith he) of itself merits nothing; nor do Merit-mongers say, their best works of themselves merit any thing, but as dipped in Christ's blood, Vt tincta sanguire Christi▪ vim merendi habent from whose grace they borrow a meriting power; and of justice, besides a free promise and paction. God oweth a crown of glory to these works, say Papists; and this meriting power (say they) though it be borrowed from Christ, yet our works have from the grace of Christ the formal principle of them, a meriting power beside, before, and without all free paction and promise of reward that God maketh to our works: and here we part ways with all Merit-mongers, and shall never (we hope) meet. But that God hath made a promise, of his free grace, to reward our works, and hath tied himself to himself, not to us, is clear: For d Heb. 6.10. God is not unrighteous to forget your work (saith the Scripture) and labour of love; and e 2 Thess. ●. 6, 7. it is a righteous thing with God, to recompense tribulation to them that trouble you, and to you who are troubled, rest with us, etc. And Merit-mongers say, our good works are made condignly and morally meritorious from Christ's merits, and so are made and dignified with a sort of infiniteness to buy heaven, as Antinomians say, they have sinless perfection from Christ's merits, and are made as white, fair, spotless, as God can see no sin in them, but looking on them, seeth them as fair as the works of Christ, or the elect Angels. We judge that there is no worth to come near in value or proportion to grace or glory, and that no reward is promised for them, none to them, but as to signs 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. We accord not with Antinomians who say, that grace is only in Christ, none in us, they are but a Town ass. Pag. ●3. gifts and effects of grace in us, G●●ace inherent. saith Town. The new b Rise, 〈◊〉 ●r. 7. creature, the c Er. ●. Er. 15. armour of God, and d 2 Cor. 5.17. love is nothing but Christ. But we say, Grace, or free favour, is in Christ, as the cause, root, spring; but this is the infinite God, freely of mere grace, imparting his goodness, mercy, redemption, calling us without hire or money; and this indeed 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 flower in the root, but in us, as the smell, that comes from the flower, and is communicated to us who have senses. The Scripture saith, 1. If any man be e 2 Cor. 〈…〉 in Christ, he is a new creature; a new creature cannot be Christ the Creator; the new man is created in righteousness, and Col. 3. ●. ●0. Ezech 36 26, 27. true holiness; 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 sin, so neither can these be the second Adam. 2. The Armour of God, Ephes. 6. Faith, Hope, the Word of God, Prayer, the chief parts of that armour have Christ for their object, and subject, and we are to pray in Christ's name, than they cannot be Christ himself, faith may be weak, Christ cannot be weak; prayer less fervent, Christ not so. 3. The Scripture saith, God putteth in the Col. 3. ●. ●0. Ezech 36 26, 27. Saints a heart of flesh, a new heart, g Esai. 44.3. poureth water, that is, his spirit on the h Zach. 12.1 thirsty ground, the Spirit i jer. 31 32. of grace and supplication on the Family of David; writes his k Deut. 30.6. Law in our inward parts, giveth, l 1 Io●. ●. 9. a circumcised heart. 4 There is an inbiding principle, m 1 Io●. 2.37. The seed of God remaining in the Saints, n 1 Tim. 4. the annoyting that teacheth them all; Grace in o ● Tim. ●. 6. Timothy, p 2 Cor. 5.17. faith unfeigned dwelling in him, and his grandmother. 5. The Saints are denominated q 1 〈◊〉. 1. ●. Rom. 1.6.7. Epes. ●. 1, 2. Phil. 〈…〉. new creatures from grace inherent r I●h. 3▪ ●. faithful and sanctified in Christ Jesus, s 1 Pet. 〈…〉. Rom. 8.17. borne again of God, Sons, and heirs, t 2 Pet. 1.4. partakers of the Divine nature, u Rev. 1.5, 6. Kings and spiritual Priest▪ to God, x Rom. 12. ●. Ephes. 4.23. changed and renewed. 6. From this y Rise, reign. er. 16. Libertines say, there is no difference between hypocrites and believers, whereas they are blessed, meek, shall see z Matth. 5. God, shall be satisfied, have a great reward in heaven; which is falsely said of a job 27.8. job. 20.5, 6, 7, ●. Math. 7. 2●. hypocrites: and it's near of kin to that foul error. b Rise, reign, er. 18. The Spirit works in hypocrites, by gifts, and graces; in the Saints immediately, whereas the Saints do many things from the fear of God, c job 31. ●3. Heb. ●1. 7 from Faith, d Heb. 11.10, 25, 26. from humility, and Col. 3. 1●, ●3 meekness, which are graces in them, and it neighbours with that heresy, that Christ acteth immediately in the Saints, he being incarnate in them, and they f Rise, reign, er. 11. Christed and Godded with him; Christ dwelling in their flesh, which maketh every Saint, Christ, and the only begotten Son of God; and it sides with that error g Rise, reign, er. 35. that the efficacy of Christ's death doth kill the activity of all graces, and that h Rise, reign, er. 36. all the activity of a believer is to act sin, there being nothing in him but sin; Christ without acting all in him. CHAP. XLVII. That we are not mere patients in the acting of the Spirit of Sanctification. SO do Antinomians hold that we are mere patients under the actings of the Spirit, a Town ●ss. pag. 49. 50.55.6●.68. What can ye do more toward the sanctifying, or changing of yourself, then toward the justifying of yourself the Spirit acting in us immediately as on blocks and stocks. So there is, b Rise, reign, er. 49. say they, no obligation to pray, at set hours and times, but when the Spirit acteth and stirreth us immediately thereunto. And Saltmarsh c Saltmarsh Free grace, pa. 179. saith, this is a bondage to times, and no spiritual serving of God. So hath Randel the Familist, prefixed in an Epistle to two Popish Tractats, furnishing to us excellent privileges of Familisme, the one called Theologia Germanica, and the other the Bright star, which both advance perfect Saints above Law, Gospel, Scripture, Ordinances, Praying, hearing, to a Monastike contemplative life, in which their perfectists see, enjoy, live in God, without beholding him in forms, (or material images, the sign of the Cross, lawful books, as they think, 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, immediately enjoyed, and the Spirit acting immediately, Euthysiastically, in them as men dead, crucified, mortified, and if they have any acts of knowing, or willing, or loving, they be acts of the old man and the flesh. And upon the same ground, God not efficatiously and immediately concurring in moral 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 sin, that his working, or not working on the creature, is the cause of good, and ill; righteousness and unrighteousness. 1. Because sin 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 do 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 read in worthy d Calv●n. in 〈◊〉 I●structione adversus Libertinos Calvin, incline to the same conclusions. It is true, Saltmarsh comes not up to truth in this. Man's sins was serviceable (saith he) to the glory of Redemption, and was but for the bringing forth of this, e Saltmarsh Free gra●e. pag. 116.117. though not decreed of God, but occasioned by man, God foreknowing the changeableness of his creature, etc. In which words, not knowing what to make out of the Protestant doctrine, out of ignorance he makes sin the mother, and glorious Redemption the birth, that was warmed with life in the womb of sin, and was serviceable for the bringing forth of this. We know what M. Archer f Archer on john, 14. ● Saltmarsh his mistake of providence ●ouching sin. said of late, (I scarce believe, that that godly man would have spoken so;) fair and glorious grace was warmed and enlived from eternity, in the sweet bowels and heart of God; and never lay, never fetched heat of life from the foul womb of sin. 2. In the other extremity, Saltmarsh denieth simpliciter any decree of God▪ so much as permissive touching sin, and gives him no more but a bare foreknowledge, without any decree, and makes man only the occasion of sin, who undeniably is such an occasion, as father and mother are of their own births. Man were to be pitied and excused, if he were an occasion only of sin. But 1. if the Spirit act immediately on us; so as we we are passive in believing, praying, and in all acts of Sanctification, as Town saith, and we must be the same way passive, as when God justifies us, which he doth ere we be born again, and as crisp g crisp vol. 1. ser. 7. p●. 19 5. saith, by forcing grace on us, as a Physician violently stoppeth Physic in the mouth, and down the throat of a backward patient against his will: and if we be not obliged to pray, believe, and upon the same ground, not to abstain from Adultery, Murder, (for grace must act in both) but when the Spirit doth stir and excite us, than we are no more guilty of sin in omitting good, and committing evil, than a stone falling off a tower, is guilty of beating out a man's brains; for in these the man is a passive block, as the stone is in its motion: and if we abstain from praying, not being obliged to pray, because the Spirit acts not on us, we sin not; judge then who is the father of sins of omission, by the good leave of Antinomians, and upon the same ground, it is as impossible but we must fall into sins of commission, as swearing, lying, blasphemy, heresy, unbelief, adultery, murder, stealing, except either the restraining grace, or the renewing sanctifying Spirit act upon us, as we cannot choose but sinfully omit duties of praying, believing, when the wind of the Spirit bloweth not fair on us for these duties; and so Antinomians must either be Pelagians, and say, there is no need of grace to eschew sin, and so they must be unfriends to free grace; or then, men must be guiltless in all sins, by this opinion, and let them then choose upon whom they will father all sin. 2. We are to pray continually h 1 Thes. 5.17 , and watch thereunto with all perseverance, i Eph. 6.18. and keep ourselves in the love of God. Watch k jude v. 21. and pray. Wait l Math. 26.41. for the coming of the Lord with girded up loins, m Luk. 21.36.28. Math. 24. ●2, 43, ●4, 45, 46, 47, 48, 49. Rom. 28.13, 24. wait for the day of our redemption. Then are we obliged by the command of Christ, whether the holy Ghost breath on us, or the wind of the Spirit blow fair from Christ's heart, on our heart, or no, to the supernatural acts of praying, believing, hoping, watching. Nor is Christ's act of free grace in drawing, stirring, and actual inliving, our obliging rule, but the revealed will of God in the Law and Gospel; n 1 Pet. 1.13. and if we be mere passive as stones, and only obliged to supernatural acts, when the tide of free love, and rich grace floweth on the shore and banks of our withered Spirits, than we must not only 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 join his bedewings and flowing of free love and grace, ever when we hear or read the Gospel. But when n Saltmarsh, 15●. 153.154 155.156.157. Saltmarsh, o Town ●sser. pag, 12.13.9. and through all. Town, and others of that Tribe say, the Gospel is not in the letter, duty, opinion, sense, reason, but in the Spirit, life, grace, faith, they mean the same with New England p Rise, reign, ere▪ 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, we shall all be taught of God, and the anointing 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 liveless, passive, Inky, and poor 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 between outward ordinances, and the inward working of the Holy Ghost, to the q Esai. 8.20. Law, and the Testimony, r 2 Cor. 10 4. the weapons of our warfare are not carnal, but spiritual and mighty through God. Here are both Word and Spirit. As for me s Esa. 59.21 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, etc. 2. It is a close rejecting of the Word of God, written in the Old and New Testament, which the t Host 8.12. Deut. 8.26. Deut. 7. ●8. jer. ●0. 2. ●●. ●6. 28. Deut. 31.19. Prophets, u joh. 20.32. Matth. 4.4. Mar. 1.2. joh. 6.31. ●●. 10. ●4 ●. 5.35. Luk. 24.25, 26, 27, 44. Christ, and the x Ro●. 15.15 Hebr. 13. 2●. Gal. ●. 11. 1 Pet. 5.2. 1 joh. 2 14. R●m. 1.17. ca 2.24. ca 3.4 10. ca 4. ●7. 1 Pet. 1.10. 2 Tim. 3.16. Apostles recommend to us, as our only rule: it is to subvert all Ministry, and Ordinances, contrary to y Eph●s 4.11. Rom. 10. ●4. 1 Tim. 4.15.16. 1 Cor. 12.28. Revel. 2.1. Revel. 1.20. Scripture, and to make the Gospel written, the holy Ghost himself. 3. This i● to lose us from the Commandment, 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 only, when the Holy Ghost acteth, and stirreth the fire. Commandments, and Gospel-promises, Reasonings, Preaching, Ordinances, must be as vain and unreasonable, to move men, as stones and dumb wood; Upon this ground, Saltmarsh, with Antinomians would have all Logic abeted. But carnal ratiocinations and discourses, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Antinomians will have 〈◊〉 reaso● 〈◊〉 consequences▪ all the l●tter of the Law, Gospel, Precept, Pr●mis●, threatenings, 〈…〉 ●inde n●t ●s under the N Testament. That exalt themselves against the knowledge of God, we are more willing should be abeted and exiled from Divinity then Antinomians: who set free grace on pins of love rather than Faith, as if we were justified by love, as their brethren of the Family of love dream: And 2. who be they who remaining Antinomians turn Arminians, and fight for free will, and universal atonement, and general Redemption, of all and every one, upon the mere principles of carnal reason, and such a natural pity, and impotency of love to all, and every one of mankind as God cannot make out, and which by natural principles tendeth to the universal salvation of all, and every one of mankind; yea, of a world, including Devils also? And upon this ground 〈◊〉 conference of M. I. Cotton at Boston, pa. 17. Cornwell saith, Such a faith as is wrought by a practical Syllogism, because it followeth from the strength of reasoning, or reason, not from the power of God, is but an humane faith. And b Shadows fleeing awray, pag. 8. Saltmarsh. The interpreting (saith he) of the Scripture thus in the letter, and in consequence, hath much darkened the glory of the Gospel. And the Gospel (saith he) c Free grace▪ pag 163. is form of exhortations, persuasions,— conditional promises, commandments,— to the end that divinne and spiritual things might be more naturally conveyed, in a notional and natural way; as the key is made fit to the wards of the lock,— 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 dreams, and all Logic banished, that the Gospel may be a farthel of fancies, under the veil of spiritual and supernatural knowledge for the perfect; like that piece called the Bright Star, and Theologic Germanica, and the Power of Love, and the Tree of knowledge of good and evil. 2. All reasonings, and use of Logic, which the Prophets and Apostles make a heavenly and spiritual use of, in the Scripture, to them are Legal, and smell too much of the dead Letter, the sour and kill Law; yea the Letter of written Gospel, because written, and because preached and opened in spiritual discourses to Cornwell, and others, is a humane thing, and begets but a humane faith, so that (Faith cometh by hearing) is to Saltmarsh not vocal 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, Cornwell confer. pag. 17. saith Saltmarsh; in the Letter to Town, is in a Law-way; to Cornewell, is in a humane, not a Divine way. Then Christ, Matth. 22. must be a Legal 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, only by a consequence, I am the God of Abraham, etc. 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 do this, and sin against God? Is a work of Old Adam, discerning good and evil, as we shall hear, if the Lord will. And Saltmarsh saith, Exhortations, persuasions, conditional promises, and Gospel-commandements are natural, and so conveyances carnal, Legal, and of the Letter. Which to me is a foul aspes●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 1 Cor. 1.24. power of God, and the wisdom 1 Cor. 1.23. of God, as odious, as the Jews and Greeks f Act 9. 21.2●, made it of old, that is to make it a mere natural and humane thing. But reasoning from Scripture, is as Divine, as to convince, silence, 2 Tim. 3. ●6 Acts 16.14. rebuke, Act● 2.37, 38, 39 convert, and open the heart, though the Spirit be the principal agent in these. 4. If we be mere patients, and act nothing, by any obligation, but as the Spirit acteth on us, and in us; than not only the moral Law, but the very Law of nature, and the dictates of a natural conscience, shall not of themselves oblige us, as to honour our Parents, to love our brethren, to do to all, as we would that men should do to us, except the Spirit act us to these duties, and then must either the Holy Ghost attend the suggestions and dictates of the law of nature to blow with, and concur 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 sin at all against either the Law of nature, or written Scripture, save only 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 breathe of the Holy Ghost, then should it be in the power of free will to dispose of desertions, absence, and the ebbings of the joyful out-going, and manifestations of the Holy Ghost; so should we command the North and South wind of the Spirit to blow upon the garden, that the Spices may flow out, and command the outflowing of the river, and the tide that gladneth the soul. Which, sure, we cannot admit, or then, our doubtings, complaints, love-jealousies, should be free of all unbelief, and disquieting doubts, contrary to Scripture, and experience: yea, and all our sins, and darkness, and false apprehensions under sad desertions, should be counted on the Holy Ghosts score, as his sin, who did not act us to the declining of these sins, and the performing the contrary duties, and not be imputable to us; for all sin must be contrary to some Law-obligation. 5: We hence clearly see, Antinomians must come fully up to New England Libertines, that i Rise, reign er. ●. In the saving conversion of a sinner, the faculties and workings of the soul in things pertaining to God, are destroyed, and made to cease; and k Rise, er. 2▪ the holy Ghost cometh in place of them, as the faculties of the humane nature of Christ; whereas grace purgeth away the oar, but destroyeth not the gold, and doth not remove, nor substantially change the soul and heart; but maketh it l Ezec. 36.26 new, m 1 Thes 5.23. sanctifieth it, n Rom. 12. ●. reneweth the Spirit, p Heb. 9 ●4. purgeth the conscience, q joh. ●4. 26. 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 r Rise reign, V●sav●u●●e speech, ●. 4. the Libertine, who saith, If Christ will let me sin, let him look to it, upon the peril of his honour be it. Which may have this good sense, as to be a word of boldness of faith, holding forth as much as it highly concerneth the honour of Christ, his faithfulness and unchangeable grace, who is entrusted with all the flock, young and old, to suffer none to fall in such sins, as may tend to, or be a final falling from Christ, but that upon the peril 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 sin; Christ's Spirit is engaged to enact immediately, and to preserve the ransomed man from all sin, if the man fall, Christ's Spirit not enacting him to stand, is the Author and cause of his fall, Whereas we are commanded to keep ourselves in the love of God; David Psal. ●●. 23. kept himself from his iniquity. CHAP. XLVIII. Antinomians hold that the believer cannot sin against God, but against men, in his conversation. We believe that the Law or Commandment of Christ respecteth our salvation with God, as well as our conversation with men; contrary to Antinomians, Town. ●ser. pag. 149. who will have us as completely saved being once justified, as sinnlesse, and perfectly holy, as the glorified in heaven; Yea, we have not so much as the blot of Papists venials, or Protestants sins of infirmity, or original sin dwelling in us. So as I judge the man that said to a learned opposer of the Anninomians, spoke right Arraignment of the Antinomi●ns pag. ●5. in the Antinomian way; Sin 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 be mere nothing, as concupiscence is to Papists, who make justification the expulsion of the habit of sin, and the bringing in of habitual righteousness, which expelleth all sin, except venials, which indeed are no sins; for sin pardoned to Antinomians and Papists, who are harmonious in this point, are no sins. 2. Nothing, be it adultery, or parricide, or any work of the flesh, committed after justification can be sin, for it is against no Law, by this way, and doth not so much as prejudge salvation by demerit; it only scandalizeth men, but cannot offend God. My soul enter thou not into these men's secrets. 3. Sins against Christian conversation, such as the adulteries of the justified, are no sins before God, because all sins, as sins, stand in the way, as contrary to salvation; then ask Antinomians is a justified person obliged to eschew Adultery, they shall answer, Yea, he is obliged, but how? There is a two fold obligation, one of Law, another of the free Spirit, How the justified are not obliged to eschew sin, according to the Antinomian way. the former is removed; the justified man by no Law, or Law-obligation, is to eschew Adultery, as a sin against God. 1. Because he is freed from the Law, and all directing and obliging power of the Law. 2. Because it involveth a contradiction, that his Adultery should be sin, when committed by him, and pardoned before it be committed; for so it should be sin, and no sin. How then is he obliged to forbear Adultery? Only by an obligation Physical, and of the Spirit, such as we call an obligation of naked courtesy, if he forbear, it is an act of love and arbitrary freedom, but if he commit it, it is not sin, because it is in him against no Law-obligation, no more than an Englishman committing felony against the Laws in England, (it is the Antinomians own comparison) or killing a Swan in Thames, which is forbidden by the Laws of England, does fail against the Laws of Spain. So his sin is against love, not Law, as if the Law commanded not all love, and love with all the heart; and as if these two were contrary, and the Law and the Gospel did involve two contrary, and contradictory wills in God; and the Lord should be changeable and unconstant in Law and Gospel; and his Adultery should be contrary to men and Christian conversation only, not to God. 4. All acts and personal duties of sanctification, which we must pursue and follow, (else we cannot see c Heb. 12. 1●▪ God,) are but degrees and parts of the complete Sanctification that we hope for in heaven, and the path of the just, is as the shining light d Prov. 4.18. that shineth more and more till the perfect day: therefore they must be commanded as the way to salvation, and not as arbitrary acts of good conversation before men; but I shall here answer M. Town's objections, tending to prove that good works are not so much as the way to e Town 56.57, 58. salvation. 1. If good works be such necessary conditions, that without them happiness is not attainable; then 1. though the grace of God do save as the alone cause; yet it doth not freely, for what God doth freely, it is without all condition, or consideration of man's works or worthiness. Answ. It is good that Town granteth, though good works be commanded in the Gospel, Town's objection, ●ending to prove that good works are not the way to salvation, removed. yet grace may, for all that, be the only cause of salvation; but contradicting himself, he saith, If good works be commanded in the Gospel, than grace is not the only cause of salvation, but grace and works, Law and Gospel, must be confounded. We say not, they are so necessary, necessitate medii, by necessity of means; but that any savingly believing at the nick of the extremity of his twelfth and last hour, God taking away all opportunity of good works, is undoubtedly saved; but in the work of that faith, there is a seed and supernatural disposition to good works. Now that this mother never bringeth forth the birth, hindereth not but good works are necessary to salvation, necessitate precepti, in regard of God's commandment; but Antinomians deny good works to be necessary by any commandment of God. 1. Because to omit them, maketh the justified party liable to no guiltiness, or sin before God, say they, Because he is under no Law, and where there is no Law, there is no transgression, nor guilt, saith Saltmarsh. 2. We being justified are under no Commandment, Antinomians 〈◊〉 good works to be necessary, by necessity o● a command. so as we can violate this Commandment, be it of Law, or of Gospel; for it is pardoned before it be committed. 3. What God doth freely, is without conditon, as a meriting cause, or as a cause, or condition slowing from the strength of our nature without grace. Without a perfect condition, free of all sinful imperfection adhering to it, such as the Law required; it is true, but now the assumption of the objection is false. What he doth freely is without all condition Evangelic, wrought by the strength of grace, and mixed with sinful infirmities; so the major is most false; for Faith should not then be a condition of justification; good works are so conditions, as they be graces also. How often said Augustine, with Scripture God crowneth his own free gifts in us, D●us ●o●onat in nobis non nostra 〈◊〉, sed sua do●a. not our merits. 4. The same way I distinguish the consideration of good works, either Legal, or Evangelike. And 5. Town doth conjoin our worthiness which is none at all, with our good works, which are something, for they are conditions of mere grace. Object. 2 So saith he, Ye make works the causes of salvation. Answ. It followeth not, that they are concauses, or joynt-causes with Christ, but only conditions; just as a man's journeying on foot or horse, to a City, Calvin. Instit. lib. 3. or a Kingdom to inherit it, is the way, condition, of his entering the City; But it is not his Charter, or Law-title, or right to enjoy the Crown, as his inheritance; any effective influence to the title of the Crown of heaven, I dare not ascribe to any works in us, or to any but to Christ; but undeniably, August. Bona opera non precedunt j●st●ficandum, 〈…〉. good works are not so much as conditions of justification, they follow a man justified, but go not before justification; no more than the Apple goeth before the tree, or the cistern before the fountain; nor are they the conditions of the Covenant of grace: they are the conditions of covenanted ones, not of the covenant. Object. 3. If salvation depended on condition of our good works or dignity, it would be uncertain and doubtful, Rom. 4.16. Answ. The Apostle, Rom. 4.16. clearly is on the theme of Justification by faith, and the condition of it, f Phil. 2.13. Heb. 13.21, 2●. which is faith only. 2. We say not that salvation dependeth on works, as a condition, but on the grace of God, which worketh every good work in us freely, without hire or money, neither works nor free will are our sure free hold of heaven. Object. 4. Ye confound Law and Gospel, and run on that common error, that the Gospel is conditional; remission of sins dependeth not on works. Answ. It is a new heresy of Antinomians to deny a conditional Gospel, it is all one, as to belly the Holy Ghost, who saith, He that believeth shall be saved, he that believeth not is condemned already. Or they may say, Whether men believe or no, they are saved, as D. Crisp saith. 2. Remission is but one of the promised mercies of the Gospel; b C●ispe vol. 3. ser. 5 pag. 176. and because it dependeth not on works, as a condition, for the which life is given, as Antinomians charge us, but most unjustly; it followeth not that works are no conditions in any sense; this is vain Logic; they are not such conditions of dependency, and causality, therefore they are no conditions at all. Object. 5. Ye strengthen natural knowledge, and the opinion of men, Town asser. 57 that God will justify none that are unworthy and unclean, freely; for every natural conscience doth require a worthiness in man, the Gospel teacheth the contrary. Answ. Town confoundeth ever justification and salvation, and perverteth the state of the question. 2. The natural conscience is a Merit-monger and dreameth of inherent satisfaction, and hand-paiment to God, The Gospel 〈…〉 between despair and presumption. for heaven without a Mediator, in so far as it looks on its own natural whiteness, and hellish civility, but the natural conscience doth also presume, and fancy an Anti-Gospel on the other hand, that God is merciful, so as to carry dogs and swine, as mere blocks, sleeping in Christ's bosom, to heaven; the Gospel goeth a middle way that we are justified and saved, in, through, and for the righteousness of another, and these who are thus saved, must be new creatures, have their fruit in holiness, else they cannot have life eternal; and the natural conscience knoweth neither ways. Object. 6. It must follow, that imputed righteousness is not sufficient to make men capable of salvation; 〈◊〉 asser. ●7. so that a godly life fitteth us for heaven, and the more holy our life is, the fitter it maketh us for heaven. Answ. Sanctification fitteth us in the own kind for heaven, Sanctification ●●teth us for heave●, and how. though not in any sort as the meritorious cause; and when the positive is denied, the comparative degree cannot be affirmed; a Raven is not white at all, therefore it cannot be said to be whiter than snow. Sanctification conferreth no meritorious capacity and fitness for salvation, therefore it cannot add any higher degree of fitness, above that which sinners have from the merits of Christ. We grant all: but when Paul saith, Col. 1.12. Giving thanks unto the Father, which hath maedeus meet to be partakers of the inheritance of the Saints in light. The Antinomians are as far out as carnal Gospelers can be; if, with Town they say, all this fitness was in justification only; for it was in that, in the which, and for the which, Paul giveth thanks to the Father, and prayeth for them. Now this object of his praying, and praising, was not for their justification only, but vers. 10. Their walking worthy of the Lord unto all wel-pleasing, being fruitful in every good work. Vers. 11. Strenghned unto all patience. This was a part of their fitness, and that holy walking conferreth a fitness and disposition for salvation to me is clear, because no unclean thing can enter within the gates of that higher 1 Rev. 21.27. City, and because that love which we have here in our way, being the same in nature, though not in degree, with that which in our country 1 Cor. 13. ●. 13. shall remain, as a part of our garland, and crown, the one must be a fit disposition to the other; and when the Apostle saith k Heb. 12. 1● Follow peace with all men, and holiness, without which no man shall see the Lord. It cannot be meant of imputed righteousness, for by the same reason; peace with all men, must be meant of peace with God. But the truth is, these arguments fall of will: therefore I come to that which is the bottom, the mother Heresy of Antinomians. CHAP. XLVIX· Antinomians free us from any obligation to Evangelike commandments, and exhortations to duties, and say faith is only commanded now. THey refuse all Evangelic holiness, all Commandments, and Gospel-exhortations of holy walking, and make believing and faith the only Evangelic Command. Unbelief the only Evangelic sin; and acknowledge no righteousness of inherent sanctification, imputed righteousness must be all that the Gospel requireth, and to bring the Saints under a commandment of holy walking, so as they sin, if they neglect so to walk in Christ, as they have learned him, is to them, to bring them back from under the sweet Sommer-Sunne-warmenesse of the Gospel, to the cool and dark night shadows of the Law, and to re-enter them in, and shut them up under the old prison, as if they had come out from under the Law, upon bail and surety, to enter in the old Goal again upon demand. For, 1. Mr. Town a Town asser. 71.72. tells us, that D. Tayler, and all ours, are strangers in the Scriptures (as if he, and his, were the only domestics, and children of the Prophets and Apostles) who grant not, that to Faith there is no sin, and he that believes cannot sin: and b Eato. Ho● comb, cap. 8. pag 163.164. Eton, that Free justification doth make us so perfectly holy, and righteous, from all spot of sin in God's sight, that he seeth no sin in us; he meaneth, of perfection, both of persons, and works, both imputed and inherent mortification: and saith, that the inherent mortification of Protestants, c Honey comb cap. 8. pa. 172▪ 173. by the Spirit of sanctification, was the foundation of eremites, Monks, Anchorites, Nunneries, who shut themselves up within walls, to mortify their sins out of God's sight, by the Spirit; and call Sanctification d Pag. 171. the very heart of Popery, and the essential form of Anabaptism. 2. So we have Antinomians affirming, that no Justified person sinneth before God, in God's sight, really; or if they look on things with the eyes of Faith, but only they sin imaginarily before men, in their conversation, and seemingly to the world, or in their own carnal sense of unbelief, which is a blind e Honey comb cap. 5. pag. 95. pag. 87. Saltmarsh Free grace▪ p●. 5 and par. 2. cap. ●2. p. 142. Judge. For saith f Saltmarsh free grace, 154. Saltmarsh, The Scripture calleth us ungodly, and sinners; not that we are so, but seem so, or not so in God's account, but in the worlds. So as the justified man's Adulteries, Murders, are but seeming and fancied Adulteries, and painted sins in the eyes of the deluded world, and the Judge ought not to punish imaginary and fancied felony, or parricides; so his acts of sanctification, and holy walking, that follows from justification, are mere fancies, and and holiness only before men; for they are no conditions, no ways at all to heaven; Yea, nor commanded so as the justified sin, if they disobey such Gospel-commandements. For if we say we have sin, and do any thing contrary to Gospel-precepts, which enjoin acts of Sanctification to the Justified, that sin is no sin, nor against the Law of God, or in the account of God, saith g Honey comb cap. 5 pag. 95.87. Eton, h Den ser. of the man of sin, pag. 9.10.11.12. Den, and i Saltmarsh Free grace, p●g. 154. Saltmarsh, but only before men, in our conversation, or seemingly, in our sense (saith Town) and in the world's account, as Saltmarsh speaketh. 3. Mr. Town saith, to believe is to do all duties; and he citeth k Town ●sser. pag. 39 Rollo. in joan Dum jubeo credere, omnia i. beo. Calvin. Fides omnia in se continue. Rollock on John, and Calvine; It is Town's aim, as it is the marrow of Antinomianism, that there is no sin condemned in the Gospel, but unbelief; so there is no command of holy walking, and sanctification in the Gospel, but only Faith, therefore Saltmarsh l Saltmarsh Free grace, pag. 84.85 Heb▪ 13.20.21. saith, All these Scriptures that set forth to us sanctification, and mortification, Christ is made to us sanctification, I live not, but Christ liveth in me. But ye are sanctified, but ye are justified; we are his workmanship, created unto good works; I can do all things through Christ that strengtheneth me, etc. All these Scriptures set forth Christ, the sanctification and the fullness of his, the All in All. Christ hath believed perfectly, he hath repent perfectly, he hath sorrowed for sin perfectly, he hath obeyed perfectly, he hath mortified sin perfectly: and all is ours, and we are Christ's, and Christ is Gods. And so we are to believe our repentance true in Christ, who hath repent for us, our Mortifying sin true in him, Antinomians deny ●ll personal holiness, or any necessity thereof, and make cantiona●y righteousness all. through whom we are more than corquerours; our new obedience true in him, who hath obeyed for us, who is the end of the Law to every one that believeth; our change of the whole man true in him, who is righteousness, and true holiness; and thus without faith, it is impossible to please God. And this is the divinity of m Den conf. pag. 30.31. Den, That mortification, and vivification, are but the living by, or through faith, and believing in him that justifieth the sinner. And that learned Divine Mr Tho. Gataker n Gataker, Shadows without substance, pag. 36. answer to Saltmarsh of Free grace. saith of one Heyden, a follower of Eton, That in a Sermon on 1 Joh. 3.7. He that doth righteousness is righteous, he expounded that place of our doing righteousness in Christ, who hath done righteousness for us; so he expounded the doing of our heavenly Father's will, o Math. 7.21. Math. 12.50. the putting on of the New man, which is created in righteousness and p Ephes. 4.24. holiness, abounding q 1 Cor. 15.58 in the work of the Lord, to be the believing of Christ's imputed righteousness, to be ours. So do Saltmarsh, and his fellows teach us to expound all the Gospel-precepts, and exhortations, to holiness; to walk in Christ, to be abundant in the work of the Lord, to walk in love, to love one another, to honour our father and our mother, to obey Magistrates, and Masters, to deal justly with servants, to abstain from fleshly lusts, to mortify our members, not to defraud one another, not to lie, etc. to be nothing but, believe Christ hath done all these for us. So as the grace of God, and the Gospel, layeth on us no tye, or obligation in our persons, to deny ourselves, to live holily, justly, and soberly in this present world, to love one another, by virtue of a Commandment, for that is Legal, saith r Saltmarsh Free grace, 168.169. Saltmarsh, and Jewish; so as Christ Jesus is made the same very way, our imputed sanctification, as he is our imputed righteousness: and so personal holiness should no more be added by any obligation of command to Christ our sanctification, then to Christ our righteousness. CHAP. L. How we are freed from the Law in regard of Sanctification, as of Justification. NOr do we deny, as a Town asser. 9 ●0. Antinomians would charge us, But we are from under the Law, in regard of Sanctification, as well as of Justification, thus far; that the Apostle saith, As many as are Christ's, b Rom. 8.14. are led by the Spirit of Christ, and so not under the Law; and c Gal. 5.18. if ye be led of the Spirit, ye are not under the Law. But this only beareth so much, that our voluntary, free, sweet, and loving obedience, cometh not from the fear of cursings, The obliging rule of the Law, not contrary to Gospel love. Rom. 8.15. or the Spirit of bondage; but yet from the binding and obliging authority of the Lawgiver, nor is this obliging rule, and government of the Law, contrary to the sweet cords of Gospel-love, by which the Spirit kindly draweth, and gently leadeth the Saints in the way of Sanctification, these two are made friends in Christ, and jar not as contraries; which is the cardinal and first principle of gross mistaking in the Antinomian, while he grossly conceiveth, there is no awe of love in the Law, which commandeth all gracious acts of fear, though not from Law-principles; for the Law is terrible, and causeth Moses fear and d H●b. 12. 2●. quake, but it is because it acteth and breatheth out curses on Moses, as a sinner, and a broken man, to chase him in to his surety, and the sweet sanctuary of a terrified conscience; but the Law demandeth the same awe and fear of love, of sin as sin, and as done against a Father in a covenant of grace. It is true, when the man is once under sin, he cannot pay the debt of lovely awe, out of his own unbroken and sinless nature. How the Gospel and the Law demand the same debt of obedience, how not. Yet the Law still craveth as the Law, and it craveth the same debt, if the broken man pay it out of money borrowed from his surety, that is, from the sanctifying Spirit of Christ; the Law is the same craver, the sum is the same debt now paid in gold, though clipped, and wanting many grains, because of the sinfulness of flesh, out of the King's treasure; the fullness of Christ, and his Spirit of grace; the sinner is the same debtor, that is obliged to the same creditor and Lawgiver, only the bond, and the tenor of it is changed; grace is in the bond, and it is paid now not as Law-debt, this do, and live, by Law-right, and a covenant of works, which presupposeth neither a bankrupt, nor a breach in the debtor, nor an offence to the creditor, nor a surety or Mediator to be bail for the broken man, but it's paid with the same obligation, and Law-power, and commanding authority, but also now from a new principal, the sum is better money, and in one respect is choicer; it is the coin of a new King, and stamped with a new Image of Gospel-grace; in another respect it is worse, because tainted with sin. Whereas obedience under the covenant of works, was to be perfect and sinless, or not at all. CHAP. LI. Antinomians ignorant of Jewish Law-service, and of Gospel-obedience. ANtinomians speak evil of that they know not. Saltmarsh saith, Saltmarsh Free gracc, 168, 169. All Gospel-ordinances are only ways and means for God, to reveal his love and grace by the Spirit of adoption, not any ways or means of ours, for getting some love from God, which Christ himself hath not gotten for us. So there is not now (saith he) Gospel-teaching and obeying, but men now run in a Legal strain, and would work God down into his old and former way of revealing himself. as under the Law, when he seemed to be only in the way to reconciliation and peace, rather than pacified, and thus in prayer and fasting, and other acts of obedience, they deal with God, as under the Old Testament, not considering the glorious love revealed in Christ crucified. We cannot but complain to God of these men, who slander our Doctrine, and cease not to pervert the right ways of God. For if Saltmarsh mean, that we think by fasting, praying, and acts of Evangelick Sanctification, Neither the jews under the Law, nor we under the Gospel, could ever buy the free love or grace of Christ. to buy the love of God to ourselves, that is, the free favour and love of God, that is, only grace objectively, in God, not in us; or yet grace inherent; We profess before the Lord, and his Angels, that that is an other Gospel, and though an Angel, and Paul teach it, let him be accursed. 2. Let him answer us, if any Protestant Divine, or if he himself believeth his own pen, doth any other but lie, when it scribles that the Law-straine and Divinity of the Jews under the Law, did work God down to such an old way, as for fasting, and praying, and other acts of obedience, they got some love from God, which Christ himself had not gotten for them? Fasting and praying was never since God had a Church on earth, a hire, a bribe to free grace, neither Jew, nor Gentile could by doing; nay, not Adam before his fall, nor the Elect Angels, could ever buy, prize, or mortgage the free love of God. 3. We conceive the love of God to be the sole cause, fountain, wellhead and adequate reason, why the Lord chooseth some to glory, rather than b Rome 9.11, 12, 1●, 4, ●5, 16, 7. others, why the Lord sent his Son Christ to die, even because c job. ●. ●6. 1 joh. 4.9. God extremely and freely loved the lost world; and therefore fasting, and praying, was never the cause of Gods choosing and electing love, either to Jew or Gentile, either under the Old or New Testament; except they say, there was another way of election to glory in the Old Testament, and another way in the New; and that the love of God was at a dearer rate under the Old, nor New; it was then for hire, and for works, but we had not in Esaiahs' days, wine and milk without money and price; the Market was dearer then, it is at a lower rate now. But I perceive, Antinomians miserably mistaken, The error of the Jews a far other thing than their state and pedagogy, though in confounding the error of the Jews, and the state of the Jewish Church. Paul Rom. 4. saith right down, Abraham and David paid not a farthing more for justification, and freely imputed righteousness, than we do; and it was the error and sin of men, not the state of the Church in its nonage, under Tutors, nor the dispensation of God, that d Rom. 9.31, 32. Rom. 4.1, 2, 3.4. The Jews followed after the law of righteousness, Antinomians confound then▪ but obtained not the Law of righteousnsse. Wherefore? Because they sought it not by faith, but as it were by the works of the Law: for they stumbled at the stumbling stone. Yea, being ignorant (than it was their pride and error, not their state of nonage) of God's righteousness, and going about to establish their own e Rome 10.13. righteousness, have not submitted themselves to the righteousness of God. It was never lawful for the Jews to dream they could get, or earn Gods free love, and undeserved grace, by fasting and praying, and other acts of obedience; no more than it was lawful for them to stumble at, and break their neck upon Christ, the stone laid on Zion, it was never lawful for them to go about to establish their own righteousness, and not to submit to the righteousness of God; this was their sin. But sure it was not their sin to be under Tutors, and the pedagogy of the Law, for that was Gods holy and innocent dispensation, as the Scripture f G●l. 3. ●4. 25. ●●. 8.19, 20, 21 22. Gal. 4.1▪ 2▪ 3, 4, ●. saith. And it was not any Legal justification by works; But it was, (1) in that they were kept 1. under shadows, elements of the world, Ceremonies representing forth Christ to come, and (2) God kept them under a greater terror, because of Law-transgressions; and (3) a sparer measure and diet of grace, than we have. But 1. it was never lawful for them or us to seek justification by works, and by fasting and prayer. 2. The Lord cried out against Merit, and placing all godliness in their new g Esai. 1.11, 12, 13, 1●, 15, 16, 17. 〈◊〉. 4●. ●3, 24.25 l. r. 7 21, 22, 23, 24. M●. 6.7, 8. Es●. 66.1. Moons, and in saying, We have fasted, and thou h Zach 7. vers. 5 6. Esa. 8. ve●s. 3.4, 5. seest it not; So there was no Legal strain in getting the love of God by fasting, praying, etc. To the Jews, more than to us. 3. It was never a Legal strain, nor a way approved of God under the Old Testament, that they should serve God for hire, which the Devil acknowledgeth to be i job. 1.9. cap. 2.4 5. hypocrisy; and that they should k H●●. 7. ●4. pray, or rather howl, like hungry dogs, for corn and wine, or follow Christ▪ l joh 6. ●6, 27. for loaves. 4. Nor was the obeying of God, for fear of the curses of the Law, and plagues, rather than out of love to God, as a Father, a way of the Old Testament-worship, approved of God, as Town m Town osse●. Grace, pa. 120. Honey comb, pag. 15. imagineth, it being a sin; for their duty it was, to fear him as a Father, no less than ours, to n Es●. 64.8. Esa. ●3. 16. Deut. 32.18. Ma●ach. 1.6. rejoice in trembling, to fear his goodness, o Psal. 2.11. his mercy; p Ho●. ●. 5. jer. 33.9. to esteem God rather than his gifts, their reward, their q Psal. 130.4. portion, their soul's r Genes. 15.1 love; so were they to love and s Psal. 16.5, 6. worship him as a Husband, to admire and praise him as God, and for his essential perfection, beauty, loveliness; and all mercenary love and service for fear of punishment, not out of love, and for hire and t Psal. 73.25. rewards, was damnable, then as now. Now what was God's active dispensation in severe punishing of them, for an irreverent look into the u Psal. 45.10, 11. Cant. ●. 16. Cant. 1.7. C●nt. 3.1, 2, 3, 4. Cant. 5.6, 7, 8, 9, 10, 11, 12, 1●. Ark, and his hiring them x Psal. 78.34, 35, 36. with a good and fertile land, and many y 1 Sam. 6.19.20. Deut. 28.1, 2, 3, 4, 5. Esa. 1.19. temporal blessings to serve him, was another thing, and can never prove it was lawful for them to serve God for hire, and in a mercenary way, and that it is a Legal and Old Testament way of serving God, now under the New Testament to believe a 1 Tim 4. ●. that godliness hath the promises of this life, and of that which is to come, and that now under the new Testament: yea, we may look to the 1 C●r 9.24 25. We strive for an incorruptible crown Heb. ●0. 34. Ye have in heaven a better and enduring substance Heb. 11. 1●.26. b Rev. 2●. 3, 4 Phil. 1 ●3. reward of life eternal, as a motive to blow wind in our sails, in our journey to heaven, though not as the formal object of our desires, in serving God; for we are only, and ever now and then, to serve God for himself, not for hire. 2. If we speak comparatively, a created Crown of incorruptible glory is to be laboured for, rather than trifles and feathers of corruptible clay, and that both to us, and to these under the Old Testament. 4. How Prayer revealeth the love of God, I know not, Saltmarsh, by the next may expound it. Christ saith, his Father giver the Holy Ghost to those that pray and seek him, and c Luk. 18 6.7 he avengeth the blood of his Saints, and d Mat●. 7.7. he giveth whatever e joh. 14.13. we ask the Father in his name. We pray, Lord increase our faith, is this nothing, but, Lord, reveal the Holy Ghost to us, which we had before? And are these prayers, that God should give us no new thing, but reveal what we had before? So then we desire God would reveal the glory of his justice on the enemies of the Church, which he had wrought before, and reveal the gift of illumination, growth of Faith, victory against temptations, daily bread, destruction of Satan's kingdom, the propagating of the Gospel, deliverance from war, the pestilence, insight in the mystery of the Gospel, the Spirit of revelation, etc. All which things we had before, but prayer, hearing, preaching, Sacraments, reveal them only. This is no Gospel-divinity. 5. Nor was God in a way of reconciliation and peace with the Jews under the Old Testament, rather than pacified; except Antinomians say, God saw sin in Jaakob, under the old Testament, Numb. 23.21. He blotted not out their sins as a thick 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 belieth 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 fruits of Gods free love, such as Redemption, pardon, imputed righteousness, effectual calling, justification, repentance, faith, perseverance, glory. But we all maintain against Papists, that Christ given as Mediator, Christ dying for us, is the fruit of God's free love, and of our election to grace and glory; but not the cause, or a mean getting to us God's 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, jesuits, that Christ Mediator his blood is not the Meritorious cause, of the free and eternal love of God to man. 1. Because nothing in time is, or can be, the cause of that which is eternal; Christ is given in time, and dyeth in time, as our surety; he is an eternal Mediator dying in God's decree, but that cannot make him the cause begetting God's love to us. 2. God's free love and his grace is the cause, why he giveth his Son to die for us, Joh. 3.16. 1 Joh. 4.9. then Christ dying cannot be the cause of God's 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 Legal to be under them, as Antinomians say. ANtinomians pick a quarrel against the Law, and Town ●ss●r. 8. ●. would have us freed from it, because it sanctifieth not, and cannot give us grace to obey; but by this we are not under the Gospel, because the Gospel of itself, or any word of grace without the Spirit cannot work faith, or give grace or sanctify. But I know Antinomians think 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 b S●ltmarsh Free grace, 179▪ 180. teacheth us, That the Spirit of Adoption worketh Legally, not freely; when we do things merely as commanded from the power of an outward Commandment, or precept in the word, that brings forth but a Legal, or at best, but a mixed obedience, and service of something, a finer hypocrisy. But if he mean, by a mere outward command, the letter only 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 merely 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 God's good and holy will) the authority of God, the love of Christ; as this, Peter, lovest thou me, feed my Lambs: and none can out of the conscience of the majesty, authority, and love of Christ, obey this command, without the influence of the Spirit of grace; so he refuteth not us, for we teach no such thing. But Saltmarsh his meaning is, that the mere outward Letter of the sweetest Gospel-command or promise; such, as (He that believeth in the Son hath life, and shall never come to judgement,) (him that cometh, I will in no sort cast away, but will raise him up at the last day, etc.) layeth no obligation of obedience on us at all; but the Spirit acting, and immediately moving us effectually to obey, layeth on all the obligation, and all alongs. M. Town c Town● ass●r, p●g. 3.4.5 proveth, we are freed from the Law, with all its authority, offices, and effects, and are not under the Law's rule to direct or teach; yea nor is it to give us, (saith d Saltm●r●h Free grace. Saltmarsh) So much as a home of light; nor to command, bind, or oblige us, because the Law (saith e Town. ●sser▪ pag. 6. Town) hath not any sanctifying virtue and power to subdue sin, but we are under grace, that is, the grace of the Gospel, which effectually subdueth sin and sanctifieth. And this is Town's Argument all alongs, f Town asser. pag 9.10. pag. 12.13. the Law of works is a mere passive thing; and g Town asser. pag. 38. urge the Law never so earnestly with all its motives and means, ye can never make me keep it, ergo, we are freed from the Law, and clearly h Town asser. 1●7. then are we under the commanding power of no outward ordinances, because they cannot effectually sanctify and subdue sin; not the preaching of the Gospel, nor the Law, nor praying, nor hearing, nor Sacraments; we are under nothing but grace, and that only actual, such as is the effectual and irresistible blowing of the Holy Ghost, for sure habitual grace in us cannot effectually work for the subduing of sin. So say i Rise, reign, ●r. 22. Antinomians will have us obliged to no duty, which we have no● power to perform, as the old Pelagians 〈◊〉. Libertines of New England, We are under no Gospel-exhortations to believe; and none are to be exhorted to believe, 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 k M●rk. ●6. 15 creature, to all l Matth. 18.19.20. Nations. So say they, We are not to m Rise, reign, er. 34. pray against all sin, because the old man must be in us so long as we live; So said the Pelagians of old; and n Rise, reign, er. 59 A man may not be exhorted to any duty, because he hath no power to do it. All tend to this, that to preach the Gospel to sinners, and for Saltmarsh to write a book of free grace, is a Legal strain of teaching, and not becoming the glory of the New Testament, because grace goeth not ever along with teaching literally. 2. We are not under the Gospel, or any Gospel-ordinances, because of ourselves we have no power to obey them; this is to make us guilty of no sin at all, because to sin is to act against an obligation of a Law, and when grace acteth not on us, we fail against no obligation at all, because we can do no otherwise. 3. This is deep Pelagianism, to say, we cannot sin; if we have not power to eschew sin, and obey God, and to make our own 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 cometh, that Antinomians a Rise, reign, er. 51. judge, there is no need that a soul once in Christ go out for new and fresh supply of actual grace, because it is acted by the Spirit inhabitating. And b S●ltmarsh Free grace, 100L. New supply from Christ necessary notwithstanding of a s●●cke within. Saltmarsh, The more any motion or obedience is caused from things without, the more forced and unnatural is all such obedience, and the less from a spiritual power within. The believer is (saith Town) washed from all sin, made perfectly, just, and holy, the friend and Son of God, the Spouse of Christ, the heir of all things, the conqueror of all his enemies, advanced to sit and remain in the glory of heaven with Christ for ever and ever.— he is out of the power, kingdom, and limits of the Law; he is one Spirit with Christ,— hence is peace, security, consolation, joy, contentment, and happiness of a Christian. He is a complete man (if we believe Antinomians,) 1. The word preached, though it dwell within him, yet that it be applied by a Preacher from without is necessary, and that Peter writ, Stir up, and put in remembrance the c 2 Pet. 1.12, 13. 2 Cor. 7.6. Saints that Paul be comforted by d Ph●l. ●. 13. Titus, and that Christ from without, blow on, and act the soul to will, and e 2 Co●. ●. 8. to do; and that Paul beseech Christ f R●m. 7 23.24 25. thrice, and have a new answer, my grace is sufficient for thee, is most needful. 2. There shall be no ground of new emergent complaints to God. And 3. of praises to Christ, for particular victories over our lusts, and the g 2 Cor. 2 14. 2 C●r. ●. 9, 10 world. 4. Nor any ground of spiritual submission and patience, while the Lord be pleased to deliver; And 5. of trusting in God, and exercising faith in him, who delivereth us h 2 Cor. 1.9 10. from so great a particular death as came on Paul in Asia; and from heaviness i 1 Pet. 1.6, 7. through manifold temptations, if need be, for the trial of our faith. Now if all were within us, and the obedience more violent and Legal, less free and connatural, because we must go to helps without, faith needed not go without doors, or without itself to Christ, and the indwelling Spirit should be one for all means and ordinances, and new showers and bedewings, and fresh drops from Christ the honeycomb of heaven, should be useless, our stock within should do all, nor should we know what it is to walk or stand on our own clay-legs. It's true, if externals, and the Cross, or the Letter of Law, or Gospel, only move us to obedience, and there be no internal principle of grace within us, than the obedience is but finer hypocrisy, and less free, and more violent, and as it were, forced. But Antinomians imagine a believer to be so perfect, because pardoned, that the Spirit within him doth all, and needeth neither Ministers nor ordinances; because helps without are Legal, not Gospel-like. CHAP. LIV. What peace we may fetch from gracious performances. THe Spirit acteth Legally, say a Saltmarsh Free grace. 180.181. Antinomians, when men measure forgiveness by their sin and sanctification, and can believe no more than they have peace for, and that peace dependeth on some of their own performances; in so doing (saith Town) b Town asser. grace, pag. ●9. Legalists had rather gather peace and security from repentance and reformation of life, then from justification, which is only effectual to make and cause true peace. But our mind is this; Asser. 1. We are not to measure forgiveness so, by sin and sanctification, How we g●ther peace from spiritual performance. as the measure of pounds and talent-weights of pardon should arise from the like weight of pounds and talents of sin and sanctification; because great sinfulness and drams, and half ounces of sanctification, and love to Christ, may argue to the believer the pardon of ten thousand talents. Christ argued, the woman loveth much, ergo, many sins are c L●k. 7.47. forgiven her; we read not, that this was the woman's own Logic. 2. We draw peace and pardon not from so many yards, or else of obedience, as merchants measure cloth; the Spirits consequence is not from the quantity, but from the quality of sanctification; sparkles of gold may prove there is a gold mine in that ground, and that in abundance; nor draw we the consequence from sins simply, but from sins hated, subdued, resisted. Asser. 2. Peace with God, Peace with God, not the same with peace from ourselves. or the peace of faith is not every way the same, with peace with ourselves, and of our own spiritual sense and apprehension. Peace fundamental, and with God, is solidly grounded on pardon; Being justified by faith d Rom. 5.7. we have peace with God; it's often so with the Saints, that they have faith for pardon, and yet no feeling for peace. Asser. 3. We may have peace with God, when we have not peace with ourselves: as the covenant stands sure between God and us, when we have great disquietness of mind, either through some heinous transgression, or present unbelief, and it is not fit we should have peace with ourselves, under some great sin, it is but carnal security; if Peter after the denial of Christ, be quiet in Spirit, and have deep peace: the disquietness of unbelief, apprehending eternal wrath is sinful; but in regard of anxiety of godly sorrow, its kindly; there be storms in winter, when there are causes of them, and fair Sommer-like weather is not so good for the season in Winter; because not so kindly and suitable to a right frame of nature. Asser. 4. Peace with ourselves may arise from the works of saving grace, but neither assurance, What qualified performance▪ can bottom our peace. nor peace can flow from naked acts of love, and sanctification, not qualified and goldned with Christ, and his grace, as e Town asser. 1.9.120. Town falsely slandereth us; because such bastard works as are but white and comely sins; and being in men out of Christ, can but produce sandy and rotten peace, but such acts of holiness, as essentially flow from heightened principles of soule-saving grace, and are flowered and crowned with Christ's merits, may be grounds of solid peace, though not causes, and though some of our dross still accompany our best performances, yet may we difference in them Christ's gold from our oar; his wine, from our dregs; this peace is a heart not smiting, but smiling, and saying. Our rejoicing is this, 2 C●r. 1. ●2. the testimony of our conscience, etc. and where there is joy, there is peace, R●m. 14.17 both are fruits growing in the same soil: so speaketh the Church, Esa. 26.9. with my soul I have desired thee in the night,— whence followeth, ver●. 1●. Lord, thou wilt ordain peace for us. Why, For thou hast wrought all our works in us. But we had not rather draw our peace from walking with, nor from believing in God thorough Christ: nor did we ever mean that faith, far less holy walking should be the cause of that fundamental peace, of peace between God and the sinner, as k Town 〈…〉 pag. ●●●. Town supposeth, works are not fellow-mediators with Christ, works had no blood to interpose, as Christ the peacemaker had, (for he is our peace;) works, faith, nor any thing in us, were not actors, nor commissioners in the treaty of pacification: and the truth is, the peace we have in our conscience, and apprehension, even from faith is the result, the bloom that groweth on the stalk, the flower or rose of Jesse, rather than peace, and it hath the right hue and resplendency of peace, because there is so much of Christ in either our faith or holy performances: the rosy, pleasant, and beautiful morning sky is not the Sun, but the result and daughter of the Sun, and the fair sky, together; and faith that acteth much upon the promises, as upon the report of credential letters, doth, and must apprehend more pardon than peace can bear witness to; sin hath a bloody tongue, and cryeth fury and vengeance aloud, faith must lie on the atonement of the blood of Jesus, which our sense cannot reach: Faith is a star of a greater magnitude, and higher elevation than our poor low-creeping feeling. So we think we had more of Christ, and the acting of the Spirit at our first conversion, then long after, because when our spiritual apprehension is young and tender, the acts of apprehension are more wanton, and fiery; but when experience and growth of grace cometh, the motions of sense are more stayed, and solid, and as spiritie and active and more, but to green sense, little seemeth much. But that which Antinomians aim at, is to blow away all peace that cometh from personal sanctification, because they are enemies to personal mortification, and make this to be our peace of repenting, and mortifying sin, abstaining from fleshly lu●●s; that Christ repented, mortified sin and lusts on the Cross for us; and we believe this, and there is an end. Hence they condemn a●l experience of the acting of God in, and on the soul, to comfort the l R●se, reign, er. 5●. soul, or help faith in times of desertion. For Saltmarsh, who in his cures of all our Legal and carnal agues, is silent of experience, and thinketh outward ordinances, and the promises written for our learning and comfort, because outward, and m Sa●tm●rsh Free grace pag. 100L. written, and vocal, to be old Testament, and Legal ways, though Peter call them, n 1 Pet. ●. 2. sincere milk, o 2 Pet ●. ●. exceeding great and precious promises; and Paul, Think they were written p Rome, ●5. 4. for our learning, that we, through patience, and comfort of the Scriptures, might have hope; and Christ q joh. 15.10, speaking of his Commandments, 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 ye keep my Commandments, ye shall abide in my love, even as I have kept my Father's Commandments, and abide in his love. And to r job 23.12. Job, the words of the Lords mouth were more than his necessary food. And Christ giveth his judgement in a spiritual, not a Legal song of outward ordinances. Cant. 4.11. Thy lips, O my Spouse, drop as the honey comb: honey and milk are under thy tongue. To David t Psal. 19.10. they were sweeter than the honey or honey comb, u Psal. 119.103. sweet to his taste, yea, above gold, x Vers. 127. or fine gold, as y Verse, 14. all riches, better z Vers. 72. than thousands of gold and silver, his a Verse▪ 111. heritage for ever. To Saltmarsh the Word is a dead outward, legal thing; and all this to them must be spoken of the inward and spiritual 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 mean time, upon this ground, old Anabaptists rejected the Word, and the Ministry, and took th●m to 〈◊〉 Law written in the inward parts, and the anointing that 〈◊〉 all things, abusing Jer. 31. ●3. and 1 Joh. 2.27. So do● Antinomians upon this ground, reject all experiences, contrary to the Scripture, b Rom. ●. 4. experience worketh hope; than it should cheer us in sad hours: thus the Church comforteth herself. c Psal. 77. ●, 2, ●, 4, 5, 6. vers. 11. I considered the days of old, and called to remembrance my songs in the night. So d Psal. 63 2. David looketh back to this longing, to see (saith he) thy power and thy glory, so as I have seen thee in the Sanctuary. 2. Peter puts it on the Saints, e 1 Pet. 2.3. If so be ye have tasted, that the Lord is gracious. 3. It's a sinful neglect to look to no experience. f job. 35.10. But none saith, where is God my maker, who giveth songs in the night? saith Elihu. 4. Antinomians are angry at experiences; Antinomians reject experiences. 1. Because they teach, there is no difference g Rise, reign er. 16. between the graces of hypocrites, and believers in the kinds; and so no experiences between 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 tried conclusion. Now Saltmarsh thinketh all outward ordinances, as outward h Saltmarsh Free grace, pag. 179 180. Legal things, and so it would appear Christ in the New Testament-worship which is spiritual, and in nothing Legal, 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 join not his influence of grace, neither is Paul's i 1 Cor. 4 7 planting, nor Apollo's his watering, any thing. Yet Apostles and Teachers are not Legal ordinances. 3. Antinomians offend at all inherent grace and created qualifications in us, as evidences, or helps, to testify we are in Christ, k Saltmarsh Free grace. 61. 6●.63.64. Town asser. gr●ce, pag. 120. Clasp v●l. ●. Ser. 15.4 2. 433.3●.435.4●6. R●se, rain, ruin, er. 33. To act by virtue of, or in obedience to a command, is Legal. for they are all deceiving differences, saith crisp, and may be in hypocrites; and (say I) they can be no otherwise in hypocrites then deluding signs, than the voice and testimony 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 remain as inherent and habitual observations of the Spirits actings in the Soul. CHAP. LV. How far inherent qualifications, and actions of grace can prove we are in the state of grace. ANtinomians make a hideous outcry against signs and marks of our justification, because indeed they are enemies to sanctification. For establishing souls (saith a Saltmarsh Free grace, pag. 31. Saltmarsh) upon any works of their own, as away, mean, or ground of assurance, as that upon such a measure of repentance, or obedience, they may believe by; I dare not deal in any such way of our own righteousness, because I find no infallible mark in any thing of our own sanctification, save in a lower way of persuasion or motive.— I find none in the Old or New Testament, but have cause to suspect their own righteousness, as David, Peter, Paul. So the Libertines of New England, b Rise, reign, ere 60. Though a man can prove a gracious work in himself, and Christ to be the author of it, yet this is but a sand●e foundation. And c Rise, reign, e●. 72. it is a fundamental and soule-damning error, to make sanctification an evidence of justification. And d Rise, er. 75 it were to light a candle to the Sun: Yea, er. 77. it darkeneth justification; the darker my sanctification is, the brighter is my justification. And Vnsav●urie. speeches, er. ●. I may know, I am Christ's, not because I do crucify the lusts of the flesh, but because I do not crucify them, but believe in Christ that crucified them for me. So g Cr●spe vol. 2. Ser. 5. pag. 32 430 431.432 433. etc. D. Crispe, Cornwell confer. of. M. Cotton, pag. 8.9▪ ●0. 11.12 etc. Cornewell, i Town asser. of grace, pag. 25. Town, teach; that love to the brethren, sincerity, etc. are marks, by which others may know us, rather than we ourselves; So k Saltmarsh Free grace, pag. 31. Saltmarsh followeth Crispe. We never said, that a natural man's devotion, or his bastard prayers, or wildfire of blind zeal, can argue the translation of the man from death to life, as l Saltmarsh Free grace, pag. 17.18. Shadows fleeing away. pag. 5.6. Saltmarsh dreameth; or that we labour to draw assurance of a good spiritual estate from outward reformation; which saith m Town assert. grace, pag. 137. Town, Protestant Legalists labour for, when the heart is naught. Antinomians say, that all our evidences are dung. True, they are not evidences of Legal perfect righteousness, more they prove not. Asser. 1. Love to the brethren, sincerity, and the like, that have not grace for their stock, Natural and external devotion cannot argue the man's translation from death to life. a right fountain and principle, the Spirit for their Father, Christ for their Crown, and garland, are no evidences at all that we are in Christ; for they rather darken, then render justification evident. Could we look over ourself, and abstract our thoughts from ourself, as if we were nothing and dead, and behold the actings of grace, and Christ's love-raptures, and the glancing of love on his members, To eye the actings of the Spirit in ourselves, and overlook ourselves, is the surest arguing of a spiritual state. as on bits, pieces, and little images of a superexcellent transcendently glorious Christ, and see these in the Spirit, the worker; then were surer inference to be made thus, then when we eye ourselves. As beholding the excellency of a Godhead in Sun and Moon, when we look above the shaddow-creature, and with senses abstracted, and the elevation of the Spirit, we see these created excellencies in the deep and boundless Sea, which hath no shores nor coasts, nor bottom, in a vast and great God, we are farther from Idolatry, then when we poor on, and pine away in the minds restings in this side of an infinite Majesty; and so is it here. If it be natural Logic, and the light of our own sparks that make the inference, Keeping of the Commandments, may prove to our own spirits, that we are in Christ. I love the brethren, therefore I know I am translated from death to life; it's but Moonlight of one half sleeping, that is suspected to be daylight: but if natural light, by the daylight of saving grace make the inference, it is sure arguing. As, n 1 joh. 5.13. And hereby do we know, that we know him, if we keep his Commandments, and we o 1 joh. 3.14. know that we have passed from death to life, because we love the brethren. 2. All these are equivalent to the same. But p 1 joh. 3. ●8. if we walk in the light, as he is light, we have fellowship one with another; and the blood of Jesus Christ his Son, cleanseth us from all sins. And He that q 1 joh. 2.22. loveth his brother abideth in the light, and there is none occasion of stumbling in him. And if ye know that he is righteous, ye know that every one that doth righteousness, is borne of him. This is written for our own personal security and knowledge of our own state, as all the Epistle aimeth at this, and not so much, as we may know one another; as is clear, when John showeth us the scope of his Epistle, is to give marks; and I nothing doubt, but the Holy Ghost aimeth at the discovery of a dead faith, and to refute the Antinomians, as is clear, r 1 joh. 5.13. These things have I written unto you that believe on the name of the Son of God, that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God. So saith he, 3. Putting a difference s 1 joh. 3.10. between the children of the world, and the children of the devil; in this the children of God are manifest, and the children of the devil, whosoever doth not righteousness is not of God, neither he that loveth not his brother. Then certainly some hath said in John's days, It is enough to salvation, if a man believe in Christ, he is obliged by no Law, nor Commandment that is outward and written, to do righteousness. John saith, such a one is not borne of God. And t 1 joh. 3.18. My little children, let us not love in word, neither in tongue, but in deed and in truth; and hereby (by real loving of the brethren) we know that we are of the truth, and shall assure our hearts before him. And u 1 joh. 3.22. Whatsoever we ask, we receive of him, because we keep his Commandments, and do the things that are pleasing in his sight. Now, sure this cannot make the keeping of his Commandments, and our good works, fellow-Mediators with Christ. Then John must argue from the effect to the cause, and intimate, that its false, that some may be borne of God, who keep not his Commandments; as Antinomians say. When one that walloweth in fleshly lusts, is to believe without more ado in Christ, and he is a saved man. So saith John, x 1 joh. 3.7. Little children, let no man deceive you; he that doth righteousness, is righteous, as he is righteous; he that committeth sin is of the Devil. Then some have deceived themselves and others, in saying, That doing of righteousness, was neither condition, nor way, nor mean to salvation, nor any infallible sign of a man's being in the state of grace; Now who saith all these this day, but the Antinomian? Now if Antinomians, y Cornwell confer. of M. Co to. pag. ●7. as they do, say that a discourse by way of a practical Syllogism, or natural Logic, can produce no Divine, but only a humane Faith. And z Saltmarsh Shadows fle●ing away, pag. ●. that all Logic is to be abeted; the carnal and corrupt discourse by Logic, that exalt themselves against the knowledge of God, are to be abeted, but that the use of natural reason not corrupt, should be disclaimed, is against the tenor of the Old and New Testament, in which there be Laws, Ordinances, reasonings, practical Syllogisms to beget faith, to cause us slay sin, Calvin. Inst. advers. Libeti. An Pockq●●us ut. Ex●●●i●iabam nu a●iquid intell●ge●e, nec quic quam intell●g●: D●us en●m intel ectus meus est, virtus 〈◊〉. Calv. pag. 460. follow holiness, which no man can say is a humane thing, except Antinomians following their old Masters, the Libertines, who said, to lay aside natural reason, discoursing, to know neither good nor ill, was true mortification, and natural reasoning and knowledge of sin, or righteousness, sense of ill doing, or fear of sin, or judgement, are but the tastings of the old Adam's forbidden fruit, as we shall hear afterward. Asser. 2. Yea, we may know ourselves to be in the state of grace, by holy walking, and acts of believing, and we may know our holy walking to be true, by other acts of holy walking and believing; so John saith by the loving of the 1 Io●. 3. ●4. 1 joh 1.7 1 Io●. ●. 3. brethren, we may know we are in Christ, and so that we believe and love God; and again, reciprocally, b 1 Io●. 5. ●. 3. Supernatural acts may reciprocally prove one another, and argue our spiritual con●●●or. By this we know that we love the children of God, when we love God, and keep his Commandments, for this is the love of God, that we keep his Commandments. Then the loving of God, that may argue, that we believe, may also evidence our Justification; and all dependeth on this, as the Spirit joineth the light and evidence of grace, to cause us know our loving of God, and translation into Christ, by our loving of the children of God; and again, our loving of the Children of God, by our loving of God, 1 Joh. 3.14. 1 Joh. 5.2. Asser. 3. One and the same cloud that is the cause of our doubting, whether we believe or no, is not the cause of our doubting, whether we love the brethren or no, and so they must furnish different evidences: from a misty twilight, or evening of desertion from some apprehension of the sins of youth: often our faith is clouded, that Job, David, Heman, Jonah, say they are cast off of God, yet at the same season, Psalm. 42. David's heart was toward the Saints, with whom he went to the house of God. 2. Many we see dying, who doubted for a time, if ever they believed, or were in Christ, and yet were convinced that they loved the Saints; but because they loved the Saints, they could not make an actual inference, ergo, they were translated from death to life, because that actual inference requireth the actual blowing of the Holy Ghost; a Saint in natural Logic, may be forced to yield an antecedent, and the necessary consequence, because both must be the clear Word of God, as 1 Joh. 3.14. I yield, I love the Brethren; and ergo, I am translated from death to life. But because he seeth both the truth of the Antecedent and Consequence, by the sparks of a mere natural light, he may be far enough from faith, and a supernatural evidence of the Spirit, to make him to believe it for his own inward peace, comfort, and quieting of his soul; and this deceiveth Antinomians, that they think the knowing of their spiritual condition, by marks, being convincing and strong in a natural way, is presently the supernatural evidence of the Spirit, which it is not: and 2. they infer, that it is to trust in their own righteousness, and stand on their own legs, if men come by assurance of a spiritual interest in Christ, by their own inherent righteousness, and then must they be justified (saith Cornwell) c Cornwell confe. with Cotton, pag. 18.19.20.21. by works. Yea, 3. the d Rise, reign, er. 67. New England Libertines say, A man cannot evidence his justification by his sanctification, but he must needs build upon his sanctification, and trust to it. And M. e Town asser. pag. 66. Town saith, The Saints are to forget, and never remember their own holy walking. So say they, f Rise, reign, er. 17. That true poverty of Spirit, doth kill and take away the sight of grace. But all the three consequences are false; for a natural evidence of my being in Christ, cannot quiet my soul with the assurance of peace; and for the other two, we are to forget our holy walking: yea, and as Town saith, to judge it loss and dung, in the matter of our righteousness before God, and thus to forget it so, as we trust not in it, is poverty of Spirit; but simply to forget all our love to the Saints, so as we do not remember it for the strengthening of assurance; and our comfort is contrary to the whole Epistles of John, and a begging of the question. For sure it is damnable pride to trust in our own righteousness, in that regard Paul may say, I know nothing by myself, yet am I not thereby justified. And so also we are to cast all behind us, as loss and dung; but it is utterly unlawful, and contrary to spiritual poverty, to make no use at all, wholly to forget, and not to strengthen our faith, and our assurance and comfort, in any holy walking at all. For, Ezechiah dying, comforteth himself in this. g Esa. 38 3. Remember now, O Lord, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight. And David, h Psalm. 18, 21, 22. I have kept the ways of the Lord, and have not wickedly departed from my God, all his judgements were before me. And Job, i job 23.11, 12. My foot hath held his steps, his way have I kept, and not declined, neither have I gone back from the Commandment of his lips, I have esteemed the words of his mouth more than my necessary food. And Jeremiah, k jer. 15.15, 16, 7. Thy words were sound, and I did eat them, etc. And the Church, l Cant. 1.5. I am comely. m Can●. 3.1. In my bed by night I sought him whom my soul loveth, etc. n Cant. 5.1. My heart waked. o Esa. 16.8.9. In the way of thy judgements, Lord, we have waited for thee, the desire of our soul is to thy p Esa. 57 ●5. ca●●●. ●. cap. ● 1.4. Psal 37, 11. Psal 15.9 name, &c, Nor can a Legal pedagogy be objected; for spiritual poverty q R●m. 9 3●. 32, 33. R●m. 0.3. P●al. 130. ●. Psal. 14.2. was enjoined, confidence in our own righteousness condemned in Acts. ●0 31 3●, 4 Heb. 13 18 2 Tim. 4.7▪ 8 1 Cor. 15.9.10. Antinomians conspire with Papists to deny al● evidence of our certainty of being in Christ, and the state of salvation, from inherent gracious qualifications in us. the Old Testament, as well as in the new; and Paul hath the same in the New Testament. Asser. 4. What ever objections, Crisp, Saltmarsh, Town, and others, have to prove, that all the marks of sincerity, love, universal obedience, agree to hypocrites, and so can be no certain evidences of our faith, and assured interest in Christ; are 1. such as Papists bring to prove, None can have undoubted assurance they are in the state of grace. 2. The arguments that prove these marks may be counterfeit, because they may be such in hypocrites. We conclude also, that the Faith of the Saints, and their bro●d Seal, and immediate Testimony of the Spirit, may be in hypocrites? A white Devil, and a noonday Angel, may interpose himself in a bastard voice, counterfeiting the tongue of the immediate speaking-Spirits, and the faith of the Elect; and there can be nothing that Saints can rejoice in, no work of grace in themselves, by the indwelling Spirit, and Christ may as well dwell in the heart of an hypocrite by faith, as of a Saint, contrary to Eph. 3.17. Hypocrites may be filled with all the fullness of s Eph. 3.9. God, as the Saints, and have the seed of God remaining in them. The anointing abiding in them, which teacheth them all things, and need not any to teach them. t 1 joh. ●. 9. And the Holy Spirit in them, and abiding with them. u 1 joh. 2.27. The Father and the Son making their abode with them. x joh. 14.16.17. A new heart in the midst of them, and the stony heart removed. y joh. 14.23. A circumcised heart, z Ez●ch. 36.26 27. D●ut. 30.6 jer. 31.33.34 the law in their inward parts. All these are as doubtful and litigious evidendences of interest in Christ, and the counterfeits of these in hypocrites; as universal obedience, sincerity, love to the brethren, and any inherent qualifications that are in believers; for saith a crisp vol. 2. ser. 15. crisp, All these may be in hypocrites. But it's true, there is not a living man, or beast, or bird in nature, but a painter can counterfeit the like by Art; nor a rose, or flower in the garden, but there a is wild flower and rose in the mountains like it. The Devil is an exact painter, But this will not prove, but that he that hath a new heart, and the anointing dwelling in him, and inherent qualifications of the Spirit of Christ, knoweth with a full persuasion, that these are not counterfeits, or such as may be in hypocrites; nor doth it follow, as Papists and Antinomians argue, a mad man, or a sleeping man, knoweth not that he is mad or sleeping; (for madness and sleep remove all reflect acts of knowledge) that therefore a sober man, and a waking man knoweth not that he is sober. Paul was not in a golden transe, nor in a pleasant night-dreame, when he said, b 2 Cor. 1 12 For this is our rejoicing, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, we had our conversation in the world, and more abundantly to you-wards. Nor do the Saints speak to God wildfire, and windmills in the skies, when they say, Lord, the desire of our soul is toward thy name, Lord, Esai. 26.8▪ our heart is not turned back d Psal 44 17.18.19 20. neither have our steps declined from thy way, etc. They knew and were persuaded of a saving work of grace inherent in them; and we doubt not, but the Prophets (to speak of a case of another nature) knew that God spoke to them, when Jeremiah, upon life and death said, e jer. 26 15. of a truth, the Lord hath sent me to speak all these words in your ears. And Amos f Amos 3.8. The Lord hath spoken, who cannot but Prophecy! And Abraham did not upon conjectures, but upon Faith know, God had commanded him to sacrifice his g Heb. 11.17. son. Now God speaketh to his Saints by his works of h 1 joh 2 3. 1 joh. 4▪ 18.9. 1 joh. 3·14. 2 Cor. 1.12. grace, no less then by his word of the Gospel. Augustine i Augustinus confess. Discerno, nescio quo sapore, quem verbis explicare non postum, ●nter Deum r●velant●● & anim●m meam somniantem. The testimony of the Antinomian spirit is a more litigious and controverted evidence of saving grace, ●h●n acts of sound sanctification. said, By a certain heavenly taste, he knew a difference between the Lord revealing himself to him, and his own soul dreaming. But say Antinomians, When we teach, that all our assurance cometh from faith, and the testimony of Christ, and his own Spirit speaking to us, we led men to borrow light from the Sun, which can abundantly enlighten them, when ye send them to their own good works to borrow their assurance of faith, and their interest of Christ, ye desire them to fetch light from a candle shining at noon day, and ye cause them rest on a fallible guide, which may deceive them, and at best, breed a probable and conjectural assurance only, not an infallible and undeniable confidence, such as Christ rested on, by faith, breadeth. Answ. 1. But the question is as great a doubt to a weak one, if he receive Christ, and his immediate noonday irradiation and light, for the weak believers act of knowing his full interest in Christ, from either the immediate light that cometh from Christ, or the immediate voice and testimony of the Spirit, especially separated from the Word, as Antinomians fancy, is in him a created act, and an inherent qualification, and if inherent qualification furnish no infallible evidence to ascertain me of my interest in Christ, how shall I know, it is Christ I rest on, or his Sunshine light, and the immediate irradiation of the Spirit, speaking to my Spirit, more than I know it is Christ's spirit assuring me, I am translated from death to life, because I love the brethren? Antinomians say, the Sun cannot deceive when it gives light, a candle beside the Sun may deceive. But say I, a noonday Devil may interpose, and speak, and irradiate as the Sun, and it is but a counterfeit Sun, and what know ye, that your act of knowing this to be the true Sun, seeing it is but an inherent act of grace in you, is a perfect mettle, and a true Sun? And that it is Christ that shineth and speaketh to Mary Magdelen, not the Gardener; more when he immediately speaketh and shineth on your soul, then when he speaketh and shineth thorough such a medium, as the love of the brethren; for the same Spirit that enlighteneth you in the assurance of your translation into Christ, and your interest in him, upon this objective light, because ye love the brethren, is he who shineth on you in his immediate noone-shine-irradiation; is not the Spirits teaching as sure by one beam of teaching the light of his utterings of grace in us, as in his other immediate conveyance of light, when the Scripture saith, it is the same Spirit, that maketh us know the things that are freely or graciously given us of God, 1 Cor. 2.12. and beareth immediate witness that we are sons, what ever be the means, as Abraham was to believe he was to kill his Son, if God should command him, by a Prophet immediately inspired; suppose such a one as Moses, to have been sent with the Mandate, no less than when God spoke immediately himself, and might not Abraham have been deluded in thinking God, was not the true God, that immediately said, Abraham, take now thy Son, thy only Son, and offer him to me, as he might have doubted if a Moses (say he had then lived) sent with the same message, was a true and and immediately inspired Prophet, and not a counterfeit, who ran and the Lord sent him not? When Antinomians lose this knot, they answer themselves. Asser. 5. First, the truth of what the Spirit speaketh, Note. dependeth not on the Word, but the credence and faith that I owe to the Spirit, dependeth on the Word, Assurance from evidences and assurance from the Testimony of the Spirit, are both divine and supernatural evidences. because I know the Spirit by the Word, as I know the substance of the body of the Sun by the light, but I know not the Word by the Spirit, as I know not the light by the substance of the body of the Sun; yea now, when God hath put his last seal to the Canon of Scripture; the word of Prophecy is surer to us then the Father's voice from heaven, 2 Pet. 1. and we may know the Spirit that biddeth John Becold, kill so many innocent believers, and that saith the man walking in darkness, and a Pharesee obstinately going on in killing Christ, and his members, and regarding iniquity in his heart, as he is such, is reconciled to God, and justified, and Christ by faith lodgeth in the same heart, with loved and delighted in iniquity, can be no true spirit. The Spirit of Christ as he cannot belly his own Word, so will he not take it ill▪ to be tried by his own hand-writing, and seal, and his own works. Secondly, it is needless to make comparisons between assurance resulting from inherent graces, and the immediate voice and speaking of the Spirit; as if the former were our own spirits reasoning, the latter only the testimony of the Spirit, for we judge both to be the testimony of the Holy Ghost; as it is the same love sealed to the Spouse from the Bridegrooms own word, and seal, and hand-writing, and confirmed to her by his Bracelets, Rings, Jewels, and love-tokens that he sendeth to her, nor are there for that two loves, two love-tokens, two Bridegrooms. For say that the love-tokens are true, not counterfeit, and that they carry with them the warm and lovely characters, and undeniable expressions of the true Bridegroom's soule-love, and that they came not from a stranger▪ as Antinomians say, they may be bastard and feigned love-tokens, and come from another lover than Christ; Yet the Lord Jesus manifesteth himself, and gives evidences of his love by them, no less then by the Spirits immediate testimony. But we think, and can prove the Saints passing, even in their speeches, prayers, and confession to God, their judgement of themselves, and of their own sincere walking, as is clear, Cant. 5.1. Cant. 3, 1, 2, 3. Cant. 1.5, 8. Isai. 26.8, 9 Job 23.11, 12. chap. 31.1, 2 3, 4, etc. Psal. 18.21, 22, 23, (so Ezechiah holdeth forth his holy walking before God, Esai. 38.3. and Jeremiah, cap. 15.16, 17. and Paul, 2 Tim. 4.7.8. 2 Cor. 1.12.) do certainly know the graces of God in themselves, to come from no other principle than the Holy Ghost; and that none can do these works in them, but Ch●ist, and the inference made from them, are the reasonings of the Holy Ghost, and the result is an infallibly assurance. Antinomians think both they may be counterfeit works, and the reasoning and inference from thence to be a work of our own Spirit only. We say of the Spirit of grace joining with our Spirit, as is clear, 1 Cor. 2.12. (3.) The inference (say they) breeds no certain and infallible assurance, but probable only, and conjectural evidence. (4) If these works were not done in faith, and known by us to be so done; I should grant they could give but an uncertain and controverted evidence; Antinomians say, we separate them from faith and saving grace, and that thus separated, they bear testimony, that we are in Christ, which is a calumny of theirs, not our Doctrine. Asser. 6, The assurance of our spiritual acts resulting from our Christian walking, The good works of Saints not pillars, yet means of faith and assurance. is a mediate assurance collected by inference, not immediate, as when we see the Sun. 2. It is called knowledge and assurance in the Word, 1 Joh. 2.3. 1 Joh. 3.14. vers. 18.19. but it is not properly Faith, but sense; therefore we do not build assurance of justifying faith on works of grace. Antinomians say, that we make our works the pillars and causes of our Faith. But the promise▪ the sufficiency of Christ, the free grace of God to us, are the only pillars of our faith, and our works of grace are the ropes by which the ship and passengers are drawn to the rock that is higher than themselves, but they are not the rock; they are not the formal objective Sunne-light, by which we pass our judgement and determination of Christ the Mediator, his sweetness and power to save, nor the causes of the souls resting on the blood of atonement▪ as Sunne-light is the formal reason and medium without, of our judging of colours and their beauty. They are only landmarks, by which we may the better judge of our state, and not the shore; the landmark only showeth how near we are to shore; by them we know, that we know and believe in Christ. Finally, they are rather negatives against unbelief, then positive evidences of faith, and serve for encouragements that we cast not away our confidence. For if I doubt of my state, whether I be translated, and in Christ, or no, I cannot but doubt of my actions, if I doubt if the tree be a natural Olive, I cannot but think the fruit must be but wild Olives; and when we shall be unclothed with our darkness of body, we shall not need such crutches to walk by Faith, for sight shall lead us. CHAP. LVI. How duties and delight in them, take us not off Christ. HEnce Antinomians, when they say, we must not so much as see our a Town asser. grace, pag. 66. good works, for not to see them is b Rise, reign, er. 67. spiritual poverty, and we cannot see them, but we must trust c Rise, reign, er. 50. in them, and build on them. And therefore best remove such chalk stones, and rotten foundations, as holy walking, and live loosely, that we sowing sin, may reap pardoning grace; So they say, d unsavory speeches, er. 7. I know I am Christ's, because I do not crucify the lusts, but believe that Christ hath crucified them for me. And our sanctification, e Rise, reign, er. 77. when dark and less maketh justification brighter. And f Rise, er. 70. frequency and length of holy duties, are signs of one under a covenant of works, and so under the curse of Law. And g Er. 57 to take delight in the holy service of God, is to go a whoring from God. And h Rise, er. 43. Libertines say, frequency and delight in holy duties take us off Christ. the Spirit acts most in the Saints, when they endeavour least. All these say, to be rich in works of sanctification is to be poor in grace. 2. To do and act nothing, and so sinfully to omit the duties that the grace of God calleth for. Tit. 2.11. is the way to have the Spirit acting graciously; then sin that grace may abound, be sick, and exceeding sick, that Christ may bestow on you much Gospel-physicke; To be abundant in the work of the Lord, to delight in the Law of the Lord in the inner man, to labour more abundantly than they all, to be rich in good works, are nothing else but to go a whoring from God. So i Saltmarsh Free grac●. 84. Saltmarsh expoundeth these words, I can do all things through Christ which strengtheneth me. Such were ye, but ye are justified, but ye are sanctified, etc. That Christ believed, repent, sorrowed for sin, mortified sin perfectly for me, and this (saith he) is sanctification, and the fullness of his, the All in All. Then to do nothing myself, but sinfully to omit all duties, and let Christ do all, is full sanctification; and the less ye do, the more Christ doth for you. Object. 1. Christ saith not, Peter be encouraged to believe, because thou art an holy, obedient, loving Apostle. But I have prayed that thy faith fail not, Saltmarsh, Free grace, pag. 32.33. Answ. In that place he doth not show Peter how he should know by such and such signs, that he believed; but for Peter's comfort and faith, he showeth him the true cause, why he should not fall away, to wit, because his Advocate intercedeth for him. Object. 2. Christ saith not to his Apostles, O my Disciples, though I be from you, yet ye have been thus and thus humble, penitent, obedient, and let this be your ground and assurance when I am gone, but he lays in promises, ye believe in God, believe also in me, I will send the Comforter Saltmarsh, pag, 33. Answ. We make no qualifications, object, or ground, or cause of faith, but only signs to know we have faith, therefore might Christ have said, ye shall know ye love me, and believe, How we may ab●se our evidences from walking by looking to much on our own sanctified acts, and ●o little on Christ. because you love those begotten of me. 1. But we think, though natural sweeting at duties, setteth not the Spirit on edge to work graciously; yet to work by the grace of God, increaseth both talents and grace. 2. Nor the frequent actings of grace, nor the simply looking on them especially under sad hours, to wine to our feet again are ill, but the abuses to be avoided. As 1. the comparative poring, and the more frequent living on the comforts of our own gracious actings, more than on Christ himself and his death, is as if I would live to much on a sight of a new created birth in myself, and the Image of the second Adam, when I have Christ himself to live on. 2. Excessive out-running, and over-banke-flowing of wondering at what is done in ourselves, by the grace of Christ, cannot want a great deal of mixture of ourself; for we are not so found on acttings of grace in others, and that is a token there is a selfe-reflection in the work, and that I sit down, and write of myself a hundred in stead of fifty. 3. All comparative overloving of created comforts must take the heart, in so far off Christ. 4. We should wonder more at the depth and height of free grace in the Creator, and in Christ the wellhead, then in ourselves, for the beauty of grace, and gracious actings are in Christ, pure, spiritual, clean abstracted; In us, in whom there dwelleth a Law in the members, it is muddy, clayie, in dregs, and concretion, abstracta sunt puriora concretis. 5. What we over-behold, that we over love; what we overlove, in that we over-confide; the affections both in their flow, and their over-banke-flowing 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 strain of our Doctrine in these points. CHAP. LVII. Of the liberty which Christ hath purchased to us by his death. ANtinomians a Town asser, grace, pag. 26. 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 think, 1. We are freed by Christ, from not only b Gal. 5.1, 2, 3, 4, 5. the Ceremonial Law, so as Christ profiteth us nothing, if we come under that c Gal 5.1. Act. 15.10. yoke again, but also from all Commandments of men; for all these Ceremonies being now not commanded, but forbidden of God, become the Commandments of d Col. 2.18.19. ●0. Ma●. 15 9 1 Cor. 7.23. Ye are bought with a price, be not the servants of men. men, from which both Jews and Gentiles were freed in Christ. 2. We are freed and redeemed, e Gal. 3 10, 11, 12, 13. from the Moral Law as cursing, f Rom. 1.2, 3, 4. and condemning, by g joh. 8.36. the Son of God who makes us free indeed. 3. We are redeemed from the dominion of h Rom. 6. 1●.13 14 sin, by the Spirit of i 2 Cor. 3.17. grace, for where this Spirit is, there is liberty; and Christ k joh. 3.34, 35, 36. freeth us from this service of sin, in regard that the Law is a Lord by irritating our l Rom. 7.5, 6, 7. corruption more and more (though this be accidental to the Spiritual Law) m Rom. 7 6. Rom. 8.3. that bringeth forth in us n Rom. 7.11.13. sons and children to death; and o 2 Cor. 3.7, 8, 9 overaweth, 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, p Rom. 8.2, 3, 4. Gal. 5.18. Rom. 8.15. 1 joh. 4.17.18. in a far other way, obedience to the Law, than the Law-spirit of bondage doth. And upon these are we 4. freed from a necessity of being justified by the q Gal. 3.1.2, 3, 4 5, 6, 7, 8, 9, 10, 11, 12, 13. Law, or the works thereof. 5. From all conquering Law-power of all Luk. 1.74. Rome 8.37, 38.39. 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 believers once being believers sin not, because they are under no Law, far less is it such a freedom, as is that which is from the yoke of the Ceremonial Law, as s Town asser. pa. 8.26. Town saith. But if we be free from the Law, with this kind of freedom, which is licence, it is free to us to sin, whereas the end of our Redemption is to change the yoke of a condemning and cursing Law, in a sweet easy yoke of t Math. 11.29. Christ, to serve God u Luk. 1.74.45. Tit. 2. 11.1●. in holiness and righteousness (the compend of the two Tables of the Law) to deny ungodliness and worldly lusts. 2. The Word of God calleth freedom from doing Gods will, a not using x Gal. 5.13.14. our liberty in Christ, as an occasion to the flesh; and commandeth doing and fulfilling of the Law, in loving our neighbour as ourself. 3. The service of sin is the greatest bondage that is, and the sinner is overcome by this Tyrant; now y joh 8 24, 25, 26. Ro. 6. ●6, 17. the Son 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 man's life, as David saith, z Psa. 119.45. I will walk at liberty, for I seek thy precepts; and Christ hath loved us, and washed us in his blood, a R●v 1. ●. 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 own lusts, which is more than to take a walled City, and are to offer themselves, and their bodies, as b Rome 12.1. a holy, living, and acceptable sacrifice, which is their reasonable service. 4. And the whole Gospel urgeth the same; for it subjecteth us to God's external Commandment, of honouring father and mother, c Ep●es. 6. ●. of having our conversation honest amongst the Gentiles, d 1 Pet. 2.12. in abstaining from fleshly lusts; of walking in Christ, as we have received e Col. 2.6. him, and f 1 Thes. 4. ●. 3. it is the Commandment 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 g 1 Pet. 1.16. holy; nor doth the Law cease to be the Law to h Town Asser. 143. believers; as Town saith, Because it neither can, nor actually doth condemn and curse these i Pag. 3. ●4. 9▪ 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 k Town asser. pag. 31. 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 l Town asser. pag. 30.31 can perish. But the truth is, the Law as it is an instrument of the covenant of works, How we are freed from the Law, how no●. and justifieth or condemneth, ceaseth to be the Law to the believer, as Luther saith, it ceaseth to be the Law of life and righteousness, and the way to heaven, according to the tenor 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 jota, by his own strength, he shall live, that is, he shall be justified, and obtain eternal life, by the Law, without a Mediator, and shall be saved, but not be in Christ's debt, nor obliged in one grain, 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 Luther's mind, that the Law simpliciter, ceaseth to be the Law commanding, and obliging to holy walking. So it is a sophism 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 believers. 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 Son, the Prince and heir suffered for him; ergo, he is not a Law-judge, condemning the poor guilty man, true, but ergo, he is not King and Judge to command this man to be obedient to all his good Laws, and ergo, this pardoned man, is in all other things, and good Laws, loosed from this oath of allegiance and the band of loyalty, and he is no more the the King's subject; so as if the man now break the King's Laws, and he doth not sin against the King, as Lawgiver, or his Laws: surely it cannot follow, that the Law be urged in tenor of a mere covenant of works; yea, or as hedged with ceremonial and bloody sacrifices, that are Heralds of our guiltiness and hand-writings of condemnation, is accidental to the Law, not essential, though the Law have its denomination from this sad office, Rom. 7. Rom. 8. Ye are dead to the Law, ye are not under the Law; so that under the Gospel the Law is substantially and formally the same, saith Luther, as death is essentially the same, before the fall under Moses, and under Christ, Luth. tom. 1. fol. 56. Relatiuè non formaliter aut substantialiter, est peccatum sublatum, Lex abolita, mors distructa, than the Law in its essence and obliging power is eternal, never abolished. But Antinomians will have the Gospel-grace to lose a man from all commanding Laws, because he is pardoned, and because he getteth a pardon for Adultery, and murder, and such like, they conceive this pardon giveth a dispensation, that though he commit Adultery and Murder, being once a pardoned David, he sinneth now against no Law; henee believe and be pardoned (saith the Antinomian) and sin if you can. The most ingenious Antinomian I know, is M. Randall, who as M. Gataker saith, Preached, that it's as possible for Christ himself to sin, as for a child of God to sin. Gatt●k●r Prefat. to God's eye on Israel, Mart●n 〈◊〉. And M. Simson, That if a man know himself, by the Spirit, to be in the state of grace, though he be drunk, or commit murder, God seeth no sin in him— And when Abraham denied his wife, and lied, even then, truly, all his thoughts, words, and deeds, were perfectly holy, and righteous from all spot of sin in the sight of God. And Randall, Its blasphemy for a child of God to crave pardon for sin. And it cannot be avoided, the Adultery of a believer is but seeming Adultery, and he is an Adulterer and a sinner, so (saith n Saltmarsh Free grac●, pag. 154. Saltmarsh) to the eyes of the world, and elsewhere to sense and feeling, not truly and before God, or in his account; for to Faith (saith Tow●e asser. 71.72. Town) there is no sin, And even that same Text, That not a tittle of the Law can perish, proveth the same; for Matth. 5.19. Whosoever (believer, or unbeliever) shall break one of these least Commandments, The place Math. 5.19. I came not to destroy the Law, etc. opened. and shall teach men so, (as Antinomians do) shall be called the least in the kingdom of heaven; and whosoever shall do, and teach the same, shall be called great in the kingdom of heaven. Now, 1. that Christ speaketh of the Law there, as ordinarily, it was taken for a binding and obliging rule is clear, vers. 17, Think not I am come to destroy the Law and the Prophets; for he speaks of that, which he came to fulfil; but he came to fulfil the Law by doing and suffering. 2. That which may be broken in a sinful way, is a binding and obliging rule; but the Law Christ speaketh of there, may be broken; for he saith, Whosoever therefore shall break, etc. (2.) That he intendeth that the Law stand as a rule binding to personal obedience, and not to imputative obedience, only in the Mediator is clear. For 1. he saith, Whosoever shall break the least of these, it must be understood of personal breaking not imputative; for he that breaketh the Law in Christ, his breach being imputed to Christ, shall not be the least man, but a chief man in the kingdom of heaven, even a heir of heaven. 2. If the binding and obliging Law be not understood, Christ came, in the Antinomian sense, to free believers both from the cursing, and obliging, and commanding Law. Now sure Christ came to destroy the Law, as it curseth and condemneth believers, for he exhausted the curse, and died the cursed death for us, but he came not to take away the binding power, because he both threateneth the breaker, and the Antinomian teacher of breaches, with being the least of the kingdom of heaven, that is, with being excluded out of heaven, by a meiosis, for it is opposed, to be great in the Kingdom, and also he promiseth a reward to the doer, he shall be great in the kingdom. Now that Law which is hedged with threatening, and reward is a binding Law. 2. The believer can neither break the Law in order to punishment, nor keep and do the Law in order to reward, by the Antinomian way, because they are freed from all binding and obliging Law (say the Antinomians) as well as from all cursing and condemning Law: so Christ could do no more, if he intended to come in the flesh, to destroy the Law, then if he should take away the whole, nature and being of the Law; for he removeth (say the Antinomians) all the binding and commanding, all the threatening and minatory power, and the rewarding and promissory power of the Law from believers. What then leaveth he of the Law to any man who believeth? Just nothing. Antinomians say; Christ came to fulfil the Law by doing and suffering, and so came not to destroy it. Anew. That cannot be his meaning here; for the Argument of our Saviour should so conclude nothing; and it is this, If whosoever breaketh the least Commandment of the Law, and teacheth others, to do so, be debarred out of heaven, and who so doth, and teacheth men to do the Law, be great in heaven, than I the Saviour of man, came not to destroy, but to fulfil the Law. But the former is true. Ergo, so is the latter. The major proposition hath no truth; for by the Antinomian way, believers, according to the Antinomian Gospel, are neither excluded heaven in breaking the Law, nor admitted to heaven in doing the Law; but Christ doth all for them, and they are not excluded heaven, for breaking a Law; they are freed from all binding, commanding, and obliging power of the Law; and who can break a Law, who is under no Law? Where there is no Law, there is no transgression, saith Saltmarsh, applying it wickedly to this case, and to all trouble of conscience for sin, when we are once justified. 5. The Antinomians place liberty from the Law, in the free, loose, and wide walking, without any fear of sinning against a Law, which to them is a shadow, a fancy, and nothing and in being compelled for fear of wrath and eternal vengeance, p T●wne asser. 137. to love and serve God, as if the Law of God did command us to serve God, for fear of wrath, and hire or hope, of reward. But the holy Law of God biddeth us fear sin before and after it is committed. For q Levit. 19.3 Deut. 4.10. Deut. 5 29. 1 Chr●. 16.30 2. C●ro. 6.31 Ne● 1.11. Psal. 31 1●. P●al. 7. ●. Ps●●. 76. 1●. Esa●. 59 19 Ie●. 10.7. the Law commandeth the whole fear of God, and the offending of his Majesty by sin. And r ●rov. 8. ●4. happy is the man that feareth always; this fearing of sin is contrary to hardness of heart, he is happy who s Eccles. 9.2. Antinomians are ignorant of the Law, and of our freedom from it, as if the Law should command slavish fear and mercenary service. feareth an oath, lest he be ensnared. Now fearing sin as sin is contrary to a law. is bondage, and floweth from the Spirit of bondage (say Antinomians) Yea it is unbelief, and a making God a liar, because (say they) there is no spot of sin in the believer; But the believer is not, and shall not be, till his dying day, as free of sin, and spotless in the sight of God, as Christ t Eton Honey comb, p●. 41 108. ●●d cap. 3. p●g. 25. C●isp. vol. ●. ●er. himself, and whosoever feareth sin, and believeth not that u Honey comb pag. 40.108. God seeth no sin in him, being once justified, robbeth God of his glory, and is undoubtedly damned, say they; for its impossible, God can see sin, where there x pag. 108. is none at all, say they; nor is this our freedom to be freed from the Law, that is from the servile fear of eternal wrath, or mercenary hope of reward, as if the Law of God could command such slavish fear and hireling hope, as y Honey comb cap. ●. pag. 77 78 79. Town saith. For the Law never did, never could command sin, but so to fear or serve God, as to seek him early, when his rod is on us, and when he z Town ass. 137. It cannot be 〈◊〉 said that my spirit doth tha● v●luntarily which the command of the Law bindeth & forceth unto, pag. 11, 12.13.14. slayeth us, when the heart is like a deceitful bow, as a Psal. 73. v. 34.35, 36 37.38. Pharaoh did, is slavish fear, and to serve the Almighty, for hire or gain is b Exod. 6.22, 23.24, 25, 26, 27, 28. sin; to fear the punishment, and love the reward, more than God, is slavish and mercenary: Gods holy Law can command no fear, no obedience, but what is free, liberal, ingenuous, sinless, sonly, filial and holy, for the Law is c job 1 9 job 21.15. Mal, 3.14. spiritual; it is d Rom. 7.14. holy, just, and good. 6. Christian liberty is not in freedom from subjection and obedience to Magistrates, Masters, Kings, Parliaments; for this, Peter e Rom. 7, 14. saith, is to use our liberty as a cloak of maliciousness, and that opened the mouths of ignorant and foolish heathen, f 1 Pet. 2.10. 1 Pet. 2.16. who objected this to some peeping-up Antinomians in these days, who said, their Christian liberty freed them from that yoke of subjection to lawful Authority, Kings, Governors, Masters; now beside that, Antinomians teach, that Saints should not serve, nor obey those that are not Saints, nor believers, as if Dominion and Civil power were founded on grace, as Papists teach. They do not speak out, but when they teach that Murders, Adulteries or any thing done against our brethren, or to the disturbance of the peace of humane Societies, committed by believers, are no sins before God; and that there is no more sin in the children of God, then in g 1 Pet. 2.14.15. Christ freeth us not from obedience to Superiors; as Antinomians insinuate, if they would be plain Christ himself: and upon this ground, God in justice cannot h Eton Honey comb, cap 3. pag. 25. punish, yea, nor i Honey comb, cap. 7. pag. 138. rebuke them for sin. Then say I, these Adulteries, and Murders committed by believers, if they be no sins against God nor his Law, they can be no sins before man k Honey comb, cap. 4.72. neither. For the Magistrate beareth the sword l R●n. 13.3.4. 1 Pet. 2.14. to take vengeance on evil doers; if these be not sins against God, even because they are sins against our neighbour, than the Magistrate doth unjustly punish them. 1. The Magistrate is the Vicegerent of God, l 2 Chron. 19 6. not judging for man but for the Lord, and so should not punish, but for these ill deeds, for the which the Lord himself would punish. But the Lord judgeth them, Magistrates cannot draw the sword of God against 〈◊〉 murders, adulteries, are oppressions of believers, because by the Antinomian way, they are not real, but imaginary sins. neither sins against his Law, nor can, in justice, punish them, say Antinomians. Ergo, neither can the Lords Vicegerent judge them sins; for they are against no Law of God, nor can he punish them upon the same reason. 2. The Law commandeth to Love our neighbour as ourselves, no less then to love God; and he that loveth not his brother, m 1 job. 3.15. 1 job. 2.8▪ 9, 10. loveth not God; and then, who ever sinneth not as an evil doer against God, cannot sin against his brother, and the peace of humane Societies, and so the Magistrate ought not to draw his sword against him. I grant, Gods not punishing sin, is not a ground, nor rule, to the Magistrate; not to punish sin, but sure, Gods not punishing sin, and his none-displeasure against any thing, as no sin, as having lost the nature and being of sin, as being against no Law; as all the Adulteries, Murtherings, Cousoning, Cheat, Robbing, Stealing, false-witness-bearing of believers are supposed to be, in regard they are no more sins against a Law of God, than any thing that Christ doth, must be a rule to the Civil Magistrate, who may no more strike the innocent, who faileth against no Law of God, nor he may kill, rob, and oppress. Antinomians make a found escape from this, they say, The Adulteries, Murders, lyings of believers, are sins before men, not before God, or sins to their sense and feeling, not to their faith, and before God, or sins in conversation, not in conscience, or sins in the flesh, not in the Spirit; So n Town assert. 39 40. Town, o Saltmarsh Free grace. pag. 57 Saltmarsh, p De●ne Ser. Of the Man of sin, pag. 9.10 11.12. Den, q Eton Honey comb●, ●ap. ●. pag. 87. & 95. Eton. So the Magistrates do punish men for seeming Adulteries, and Murders fancied to be murders, but are not so indeed, nor before God; only the unbelieving weak conscience, and erring sense, or flesh taketh them to be sins, but they are not any real injuries to God, nor contrary to any Law of God. 2. The Magistrate in conscience cannot judge that to be violence to the life of a brother, nor worthy of death, which no Law of God can condemn as a sin; nor can he, in justice, for imaginary Murder inflict real death. 3. Adultery and Murder must be then true and real innocencies. CHAP. LVIII. Antinomians teach, believers must not walk in their conversation, as in the sight of God, but must live by faith with God. ANtinomians from their misunderstood justification (of which they be utterly ignorant) with Familists, infer, That justified persons must not walk, and live blamelessly with men, and by sense, but must live, and have their daily conversation in the sight and presence of God; and so they abandon all sincerity of holy walking before men, and must live by faith, up with God without sin. Dr. Tayler strongly proveth the Law to be in force to believers, because the same sins are forbidden, after faith, and before faith, and so the same holy and sincere doing of the Law, by personal strength of free grace, is given to us in Christ; and a Town asser. 39.10. Town answereth him, Keep the Law and works here below on earth, and as Enoch, converse in spirit, and walk with God, in the alone righteousness of Christ, and though justification be one individual action, and not by succession and degrees, as inherent holiness, yet the virtue and efficacy of it is to clear the coast of the conscience from all sin, to keep the unbeliever in everlasting favour, peace, security, happiness, though the Jebusite must be in the Land, and the prick in the flesh, uncessantly forcing us to sin more, or less, inwardly, or outwardly; yet Faith banisheth all the vapours that arise from our earthly members. The same b Saltmarsh Free grace▪ pag. 74. ●42 cap. 32. p●c●. 2 Saltmarsh hath. But this is a subtle way of fleshly living. 1. The word requireth sincerity, as in the sight of God, in our walking and conversing, here on earth below with men. Servants (saith c Col 3.11. Paul) obey in all things, your masters according to the flesh, not with eye-service, as men-pleasers, but in singleness of heart, fearing God. Then servants are to serve, as believing they are under the eye and sight of God; and children's obeying their parents, is d Col. 3.20. wellpleasing to God; then doth God see and judge our works; and Enoches walking with God, was not in only believing that GOD walked with God, or the Son Christ with the Father for him, as e Town asser. 41.42. Antinomians say, making imputative sanctification all in all that is required in us, but also in enoch's personal, holy, and sincere conversing with men. Hence that goeth as a description of the good Kings of Israel and Judah; He did right in the sight of the Lord. Which includeth their conversation on earth with men, as well as their faith in God So to walk as the f 1 Thess. 5 6 7. ●. children of the day. As wise men, not as fools G●l 5.15. in Christ, as Coloss. 2.6. we have received him, and to live no longer the rest of our time 1 Pe●. 4.2. in the flesh, to the lusts of men, but to the will of God, to have our conversation 2 Cor. 1.12. in the world, by the grace of God, in simplicity and godly sincerity. All these, and many the like, hold forth necessarily a sincere walking before God, as in his sight, in our daily conversation with men; and the Antinomian doctrine in this, is that, though believers walk as carnal men, serve their lusts, whore, lie, cousin, deceive, yet they are strongly to believe, that God seeth them not, nor any fleshly and sinful walking in them. God seeth not their whoring, lying, cheating, cozening to be sin, and their believing that God seeth not their wickedness, is their living by faith, and walking in the Spirit with God up in heaven, as Enoch did. 2. Nothing of believing Antinomians sinneth, but their flesh, as the Libertine said in calvin's time, I sin not, but mine Ass, Non ego pecco. sed A●inus meus, caro mea. the flesh; the conscience the justified person that is in Christ sinneth not, because the flesh is under the Law, (as Town l Town asser. pag 35. saith) nor is this sinning of the flesh, sin; because sin essentially is against a commanding Law, and cannot but in the sight of God be, accounted sin, for God cannot (seeing all his judgements and ways are according to righteousness) but account Adultery to be Adultery, Murder to be Murder; but Antinomians say, nothing that a believer doth, no Adulteries, nor Murders are sins, nor can God see them as sins; For how can the Lord see sin (saith m Eton H●ney comb ca●. 3. pag. 77. Eton,) where there is none? There is no more sin n Honey comb cap. 3 25. in a believer, then in Christ himself. 3. It is no matter (saith n Honey comb cap. 3 25. Eton) that we feel sin and death still in us, as if Christ had not taken them away, because God thus establisheth the Faith of his power: and therefore that there may be place for Faith, we feel the contrary; for it is the nature of Faith to feel nothing; but letting go reason, shutteth her eyes, and openeth her ears to that which i● spoken by God, and cleaveth to the word spoken both living and dead. It's true, Faith believeth pardon, and freedom from the guilt and obligation to eternal wrath, which is a Gospel-truth, far from sense, but faith closeth not its eyes to believe a lie, that Adultery is no sin before God, because a justified man committed it. The glory of God needeth not to beg help of a lie, that it may be manifested. 4. By this the justified man liveth and abideth (as Town o Town asser. f grace, pag. 129.130. saith) for ever, by faith, in the sight of God. But what haste? The Resurrection is not passed yet, except Antinomians with Familists follow Hymeneus and Phyletus, nor are the justified yet glorified, they abide not ever under God's eye sinless, and as clean as Christ, (as p Honey comb cap. 3. pag 2●. Eton blasphemeth, to his everlasting shame) for the Jebusite (saith q Town assert. pag 40. Town) remaineth in the Land, the Law of the members, and sinful corruption of the flesh, dwelleth in them. 2. They must say daily, Forgive us our sins, if God be their Father, else they need not pray daily, Hallowed be thy name, thy Kingdom come, etc. 3. The flesh of sin dwelleth with the Spirit, Rom. 7. while they live. 4. Death is not an imaginary lie and fancy, so as Faith must believe the contradicent; that is, that believers breath goeth not out, they return not to their dust, they are to believe; sure, believers see corruption, Acts 13.36. Act. 2.27, 28, 29. 1 Cor. 15.42, 43, 44. Than Antinomians cannot say true, that there is no more sin in believers, nor any thing having the nature and being of sin, then is in Christ. 5. They are not yet enjoying God in a vision of glory, as Christ did, even in the days of his flesh, for he was both viator and comprehensor, a traveller to the Crown, and an enjoyer of the crown, and therefore though justified, they must walk here below, and cannot choose but sin, though they be not forced to sin, (as r Town asser. grace, pa. 40. Town saith.) CHAP. LIX. How Justification is one indivisible act, not successive, as Sanctification, and yet God daily pardoneth sins. We make no question but we are at once justified, and not by degrees and succession, as we are sanctified, because justification is a foreinsecall, and Law-change, or judicial sentence of God, absolving the person of the sinner from all punishment, or obligation to punishment due to him for sins, past, present, and to come, according to the rule of revenging, and Law-persuing justice, and that for the alone righteousness of the surety Christ, freely imputed, and by faith received of him, a 1 joh. 1.8. and the blood of Jesus Christ shall purge you from all your sins: b Ephes. 1.7. in whom we have redemption, the remission of our sins in his blood. Now the Scripture no where intimateth a favour of free grace in purging us from sins, by halves or quarters, as if some were half washen, half delivered from the wrath to come; and half unwashen, and half under wrath. 2. There is no condemnation to a soul once in Christ, and justified, Rom. 8.1. then there can be no re-acceptation, or second receiving of a soul into the state of a justified person, from the state of an ungodly man, as if he had fallen from the former state, and there can be no second deliverance from eternal wrath, to be inflicted for a new committed sin. Yet do I not see that one and the same justification negagatively, because it is never retracted, is therefore a successive and gradual work that groweth more and more, as sanctification doth; for so predestination to glory, which is negatively, one and the same should be a gradual growing work; for as no shadow of change can fall on God, so neither can Predestination be retracted. Yet is there no cause to deny that sins are daily pardoned, and remitted as they are committed; for God is said to remit sins daily, when he reneweth the sense of the once passed act of atonement, and applieth what he once did to the feeling and comfort of the believer, for we never taught that Faith is a cause, or so much as an instrument or condition, without which Christ doth not on the Cross, by the power of his blood take away sins, now he that denyeth that God by his Spirit reneweth the lively apprehension of this act of atonement, must deny that a believer can oftener than once lay the weight of his soul, in a filial recumbency on God, and with adherence to Christ crucified for pardon of sin; which were to abolish the daily exercise of our faith on Christ crucified. 2. God forgiveth sins, when he removeth the temporal punishment, and fatherly rod inflicted for sin. Hence to bear our whoredoms, to bear sins, to bear iniquity, is to bear the punishment of sins c Leu. 7. ●8. The sou●e that eateth shall bear his iniquity. Lev 20 19 L●vit. 5.1, 17. Levit. 10.17. Levit. 21.16. Ezec. 18.19, 20. Ezech▪ 4 4. israel shall bear their iniquity, Esa●. 53. ●1 Christ shall bear their iniquities; that is, he shall be punished for their iniquities, Levit 20 20. they shall b●●re their 〈◊〉, they shall die, 〈◊〉 beareth the iniquity of the holy things of the people. To bear the indignation of the Lord, because the Church hath sinned, Micha 7.8, 9 is to bear the temporal punishment: for otherwise the Prophet speaketh of a Church in favour with God, and freed from eternal wrath. The Lord shall be● my light. Thou shalt be d●mbe because thou believest not my word, saith Gabriel to Zacharie, Luke 1.20. then to remove the temporal sword, must be a forgiving of, and a relaxing from the temporal punishment. So Nathan saith to David, d 1 S●m. 12.13. Sin is daily remitted, 〈◊〉 t●mporal● punishment is removed. The Lord also hath put away thy sin. But how maketh he that good? Thou shalt not die; He meaneth, especially a temporal death, as the words following clear, vers. 14. Howbeit, because by this deed, thou hast given great occasion to the enemies of the Lord to blaspheme; the child also that is borne to thee shall surely die. Ergo, his sin was not fully taken away, in regard of the temporal rod: for the rod did never depart from his house for it, nor do we thus add fuel to purgatory; to say with Papists, that pardoning of sin, is the taking away of the guilt of sin, when the punishment remaineth▪ for the Papists have a wicked meaning, that God doth so forgive sins, as he removeth guilt, and remembreth not the sin, but leaveth the sinner also as good as half drowned in it, to revenging justice, by suffering for these same sins satisfactory punishment both in this life, and in purgatory, or the life to come, which we think impious; for only Christ's blood is a satisfaction to revenging justice for sin. 3. The Lords taking away, and pardoning of David's sin, is not the Lords justifying of David, because justification is the real or law-translation, in a forensecall way of a sinner, an ungodly man, an unwashen one from the state of sin, into the state of grace and favour with God for the imputed righteousness of Christ, as is clear, and such were some of you, but ye are washed, e 1 Cor. 6.11. Taking away or remitting of sin, in some se●se, a far other thing than justification. but ye are sanctified, but ye are justified, so God justifieth the sinner and ungodly; then by justification the person is washed and translated from a state of ungodliness, of enmity, and received in a court of acceptance and grace, reconciliation and atonement, in a covenant-state with God for Christ's imputed righteousness, so as this justification is an act of incorporation and engraffing of a stranger and enemy to be a free Denison, and Burgess, and free Citizen of the new jerusalem, entitled to all the privileges and liberties of the borough. Now David was not this way pardoned; for undeniably he, for his person was justified, and all his sins pardoned; that is, he was freed from obligation, to eternal wrath and condemnation; therefore seeing God justifieth but once, as he maketh us heirs and Citizens of heaven but once, and yet pardoneth sins daily, justification, and some remitting of sins, must be of a wide difference. CHAP. LX. How sins are remitted before they be committed, how not, and the Antinomian error in this point. BUt than it may be said, do Antinomians sound affirm that sins are remitted before they be committed? To which I answer, taking remission in a good sense, not in theirs; its true, a believer when he is justified, is freed from condemnation for these sins that are not yet committed: that is, he is put in such a condition, as he shall never come to condemnation; yea, not for these sins he shall hereafter commit: as when a forfeited Father is relaxed from treason, and his lands restored, the Pardon extendeth to the heir in the mother's womb, and not yet borne, yea, possibly not begotten; but this is neither a justifying of the unborn heir, nor a pardoning of the treason, nor a relaxing of the punishment, in a strict and right down sense; he that is not, and is not capable of guiltiness and treason, such as is a child, neither begotten, nor borne, is not capable of pardon. But in the Antinomian sense, we judge it abominable, that sins are removed, before they be committed. 1. Because Antinomian remission is the destruction of the being of sin, and the extirpation of his nature, root, and branch: for so it cannot be sin, nor can it be against the Law of God, nothing is capable of the grace of free pardon, neither the sin, or the poor sinner; but by the Antinomian way, the Adulteries, and Murders of the believers, when committed, are neither against Law, nor the Commandment of God, for they are freed from all commanding and obliging power, of either Law or Gospel; so as they cannot sin or offend God, in contravening of either. 2. It is against common sense, that the being or nature of Adultery, can be removed, and made nothing, and yet when it is committed, it should offend humane society, and raise an evil report on the name of God and the Gospel. For that which is mere nothing, and hath neither being, nor nature, can neither offend God nor man. But neither Law of God, nor Gospel, doth forbid the Murders of a believer, but only of an unbeliever, by the Antinomian way. 3. Their remission of sin, before the commission thereof, chargeth confession of committed sins with sinful lying, craving of pardon with unbelief, fearing of sin with distrust; sorrow for, or feeling of sin with a work of Legal bondage, and of the old Adam, as Libertines did, because these committed sins are mere fancies against no Law of God. CHAP. LXI. How Faith justifieth, and the Antinomian error discovered in this point. SAltmarsh a Saltmarsh Free grace, pag. 188.189. saith, That neither Faith nor Repentance are to be preached, the one without the other, neither without Christ, and yet neither of them as bringing in Christ to the soul, but Christ bringing in them. But if he charge us with Preaching faith and repentance one from another, or both without Christ, he should have proved his charge. 2. He badly joineth them both together. For 1. Faith is a condition of justification; we are justified by faith, not by repentance. 2. We receive Christ by b joh. 11.12. faith. He c Ephes. 3.17. dwelleth in our hearts by Faith; d Hab. 2.4 Rome▪ 1.17▪ We live by faith; none of these can be said of Repentance. 3. Saltmarsh saith, this is to debase faith; yea, but it is to make swine wallowing in their lusts one with Christ, though they believe not: hear his reasons. Saltmarsh Free grace 1.8. Saltmarshes reas●●s to prove we are not 〈◊〉 by 〈◊〉, answered. Object. 1. Christ is not ours, by any act of our own, but by an infinite act of Gods imputing his righteousness. Ergo, Christ is not ours by faith. Answ. Christ is not ours, by any act of our own, as by a ransom, a meritorious and principal cause. True, Ergo, not by faith, as a condition knowing, apprehending, feeling, applying, receiving, opening the everlasting doors, that the King of glory may enter in. It's false. So bread is ours only, by an omnipotent act of him that causeth the earth to bring forth, as by the first principal and effectual cause: Ergo, Bread is not ou●s in a civil way, by ploughing, sowing, ear-ring, and in a spiritual way, by laying hold by Faith on the Covenant, in which the world, the things of this life are made ours, 1 Cor. 3.21. this is a lax and vain consequence. Object. 2. If Faith should give us an interest in Christ, then as our Faith increaseth, Saltmarsh Free grace. 189. our interest increaseth, and we should be more and more justified and forgiven. Answ. Nor doth this follow, but only we should be the more assured, the stronger our faith is. And the reason why it followeth not, is this; Faith justifieth not as great or small, or as strong in life, or as weak, but as living and true. And so it followeth not, because this beggar hath a stronger arm than a paralytic beggar, that therefore he receiveth more money than the paralytic doth. Object. 3. If Christ be ours by faith, then when faith ceaseth, we should cease to be justified. Answ. Nor doth that fellow more, then because a beggar is not ever in the act of stretching out his hand, and receiving, that therefore he receiveth nothing; and because a hungry man doth not eat when he should sleep, night and day, therefore he is not fed; as if Christ should reach pardon and righteousness to us, when we actually believe, and when ever out of infirmity, or any other way, we doubt, and our feet slip, he should pull in his pardon, and strip us naked of our wedding garment, a Novation way of despairing. Object. 4. Can a sinner be too foul for a Saviour, too wounded for a Physician to heal? and too filthy for a Fountain opened to wash? Ans. Nothing is concluded against justification by faith; but it presumeth a believer the humblest nothing; that is, to be so proud that he cannot look out to Christ for salvation, physic, and to be washen, he is so filthy, sick, wounded, and polluted: a believer thinketh not himself too good, and too holy a sinner to be washed and made fair; like some, in whom pride and want contest; beg they must for extreme necessity, and beg they cannot, for extreme haughtiness, because they beg not in Silks and Purple. Object. 5. He that offers Christ, offers all conditions in him, both of Faith and repentance, for Christ is exalted to give repentance. Answ. The Argument presupposeth a faith of the sinners own creating, which is a bastard, and cannot own, nor receive Christ, and a condition of the same nature. In Justifying the ungodly, Christ both works the condition, and that which is called the hire (though indeed no money, no price, is Faith's money and price) and giveth both; as in effectual calling, Christ is both without doors knocking, Revel. 3.20. and within doors opening, Act. 16.19. yet he never cometh in, but upon condition we open, and the condition is his own work; he cometh in to no soul in a miracle, when the doors are shut, for by his grace he removeth the handles of the bar; so in justification, he both offereth imputed righteousness, so the sinner believe, and he works belief, and bringeth of his own, when he comes to sup with us; for repentance we give it not the room of Faith, as Antinomians do. Object. 6 It is no more to offer Jesus Christ, Saltmarsh ibid. 190. than any grace of Christ to a sinner; for a sinner is as unprepared and unfit for the one, as the other, equally in sin and pollution to both. Answ. All proceeds on a false ground, and concludes as much against Paul, Rom. 3. & 4. Gal. 2. & 3. as against us, to wit, that we hold faith to be a meritorious preparation of our own to conquiesse justification, and freely imputed righteousness, and we are alike unprepared for Christ, as for Faith, and for Faith as for Christ, except Christ give both freely. But it followeth not therefore, Christ justifyeth no ungodly man, but a believer only; no more than it followeth, faith is no meritorious qualification for life; then must it follow, he that believeth not, is not damned, and he that believeth is not saved, which is down right against the Gospel. Saltmarsh ibid. 190. Object. 7. This spiritual work is a new creation, Ergo, it needeth no preparation. Answ. It is a creation or a work of omnipotency only, that Christ reveal to me that he died to justify sinners, and to justify me; than it needeth no faith to my sense and feeling, to apprehend and know that Christ justifyeth me. This consequent Antinomians will deny; then we may deny their consequence. For conditions are preparations of grace, such as faith is, cannot be contrary to rewards and favours that omnipotency only can work. Object. 8. Should sinners refuse to receive blood freely, and of grace holden forth, because their vessels are not clean enough for it, when it is such a blood as makes the vessels clean for itself? Answ. Grants all; then must it follow, we are not justified, except by a faith as strong and great, that it is free of sin, and condignly meritorious, worthy of Christ's blood, as a clean vessel is fit to receive so precious blood; we grant, we receive not first imputed righteousness, and Christ's blood in a clean vessel, with a faith perfect, or in a soul void of sin; yet it's as true, that no unbeliever remaining an unbeliever, can receive Christ; and it is as true, Christ afore hand fitteth the vessel, and giveth faith first, and then his own blood, and imputed righteousness, and both without price and hire. But hence is never concluded, Ergo, Christ's righteousness is not made ours by Faith, apprehending Christ's righteousness, as a condition or instrument, but the contrary must be a true consequence. Object. 9 If God justify no man but a believer, than he doth not, as the Scripture saith, justify the sinner and the ungodly: for a believer is godly, holy, and clean from sin. Answ. We grant, the Lord doth not justify an ungodly man, as an ungodly man, and as void of faith, for by order of nature, he is first a believer, and in Christ, and then he is justified, though there be no ordinary time between his ungodliness and his justification, the Lord justifieth the ungodly, in sensu diviso, not in sensu composito, as the Scripture saith, The lame man shall h Esai. 35.6. leap, the tongue of the dumb shall sing, and i Math. 11.5. the blind see, the deaf hear; but no man dreamt that the lame as lame remaining lame, does leap, and that the dumb remaining dumb can sing, and that the blind, as blind, and wanting eyes and organs do see. I confess, if Christ had caused the blind, as blind, to see; and the dead, as dead, and lying in their graves, to live; the miracle should put all Divines to School again, to try their contradictions, if one, and the same man, at the same time, in the same sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Aristotle taught us, be both lame and whole in the legs, blind and seeing, deaf and hearing, dead and living; it may be Antinomians who will have the believers Adultery no Adultery, have a way of Logic of their own, to go with Libertines, who said, knowing sin to be sin, holiness to be holiness, was a work of the flesh, and of old Adam, who through eating the forbidden fruit, knoweth good and evil. But so you will say, If God justify the ungodly, believing, which is an act of sanctification, must go before justification, then are we sanctified, and can do that which is pleasing to God, before we be justified, and be in Christ, then must we please God, as believers, ere we be in Christ, and so exercise acts of the life of grace, before we be in the Vine tree, and before we be branches ingraffed in Christ; for sure, to believe is an act of the life of Christ in us. Answ. If belief or faith be an instrument, and so a cause in its kind, or a condition (call it as you will) without which Paul in the Epistle to the Romans, and Galathians, and Hebrews, etc. saith, we cannot be justified, I see not any inconveniency of this order. 1. The sinner dead in sin, a son of wrath. 2. A walker after the course of the prince Satan, The order of conversion, and ●f the Lords justifying the sinner. who ruleth in the children of disobedience. 3. The Gospel of free grace is Preached to the dead, to the Elect, heirs of wrath, but freely for Christ's sake, and with an intent on the Lord's part of the same circumferance and sphere, with the decree of the election to glory, though they know not. 4. The Law and curses of it preached to them (with the Gospel, lest they despair) to humble them. 5. The sinner Legally humbled, slain in the dead throw, Rom. 7.11. with a hal●e-hope of mercy, prepared for Christ, though the preparation have no, 1. promise of conversion. 2. No ground, nature, or shadow of merit. 3. No necessary connexion with conversion, save only that God may intend the same preparation, in an elect, for conversion; which he intendeth for no conversion in a reprobate. 6. The stony heart of mere grace removed, in the same moment, a new heart put in him, Ezech. 36.26, 27. Zach. 12.10. Deut. 30.6. Jer. 31.33. or the habit of sanctification infused. 7. In the same moment, the soul believeth in him that justifieth the ungodly. 8. In the same moment, God, for Christ's sake, of mere grace justifieth the believing sinner. And every one of these necessarily presupposeth the former. Nor can Antinomians free themselves, How the infused habit of sanctification, and the habit of faith, and the act of believing, by order of nature, go before justification. or any with them, of the pretended inconveniency, they would put on us, to wit, that we must believe, before we be actually joined to Christ, in justification; for they will have us justified, and so please God, and actually enjoy the fruit of election, which is justification, Rom. 8.29. before we believe, that is, before we feel, and to our own sense know, that we are justified. Now this feeling and knowledge, is an intellectual act of the life of God, and the habit of an infused new heart, of regeneration, as well as our justifying Faith, and so we yet exercise an act of the life of Christ, which must be an act of saving grace, actus secundus, or a life-operation flowing from the infused habit of sanctification, before we be justified, in the sense, that Scripture speaketh of justification, which saith all alongs, We are justified by faith. God justifieth the man that believes in him that justifieth the ungodly. Now sure the Lord giveth to us faith to believe justification, before he justify, in the sense, that Paul speaketh of justification. For the Lord giveth the Spirit of sanctification, of grace, of adoption, of faith, etc. for all these are vital and supernatural acts of the same Spirit, to these that have not the Spirit at first, to the uncircumcised in heart, Deut. 30.6. to the wilderness and dry ground, Esai. 44. vers. 3. to these who pollute his name among the heathen, and have stony and rocky hearts, Ezech. 36.21, 26. to these that are a dying, polluted in their own blood, Ezech. 16.6, 8. to those that are dead in sins and trespasses, Ephes. 2.1, 2, 3, 4, 5. and this the Lord doth, for Jesus Christ's sake freely, Gal. 4.4, 5. then before we be actually in Christ, by justification, and branches in him, by order of nature; first, we so far find favour in the Lords eyes, or please him, or rather he is of free grace pleased with us, that he giveth his holy Spirit to us, and upon the same ground may we, being yet not justified; and so, in that sense, not in Christ, by order of nature, first believe, before we be justified; nor is it justification that formally united us in this actual union, as branches to the Vine tree, but union is a fruit of life, as is the joining of soul and body together, and so a fruit of the infused life of God, or of the habit of sanctification, and thus it followeth not, that we believe before we be united to Christ, as branches to the Vine tree, but only that we believe, by order of nature, before we be justified, which the Scripture saith. But to return, we are not obliged to M. Saltmarsh, who argueth against justification by faith, slandering Protestants most ignorantly, and the doctrine of Paul, as if to be justified by faith, were to be justified by a faith of our own framing, without the grace of Christ, or by faith as a merit and hire▪ that hireth and purchaseth Christ to be ours. It is a curious, and an unedifying question, to search out (as k Cornwell, 5● It's not m●ch up or down, whether Faith be active or passive in justification. Cornewell doth) Whether faith be active or passive in receiving Christ's imputed righteousness: though if he speak of actual believing, to call it passive, is an unproper speech, i. we hold that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere, to believe is not imputed, as our righteousness, which is Socinianism. 2. That for the dignity, worth, and merit of Faith, Christ's righteousness is not imputed to us; and therefore neither we, nor Scripture before us, saith, we are justified for Faith, but by Faith. 3. That Faith receiving Christ, is the free grace of God, given to us in the state of sin. They say, The beggar putteth forth an act or actions, both of petitioning for alms, and reaching out his hand to receive it, and so it is not every way, so of free grace, as Christ's imputed righteousness is to us. But should we suppose the tongue and speech, the arm, and the act of stretching it forth to receive the alms, the sense of poverty, the opinion of the goodness of him, from whom he seeks alms, doth bow the consent and will, to seek alms, and receive it, were bestowed on the beggar, of the same free grace and compassion of the giver of the alms, by which he giveth the alms; ye would say alms, and stretching out of the hand, were both of free grace, and the acts of the beggar do no ways impeach the freedom of the grace of the giver. Now, here not only the gift of freely imputed righteousness, but faith, a mind to bel●●ve, sense of poverty, and want of Christ; the actual exercise of faith are all from the free grace of God, and so except one free grace, clash and counterworke against another; I see no inconvenience, to say by the act of Faith, as a condition, or instrument, we receive and apply Christ's righteousness; and whether ye call it a hand, an instrument, an act of free grace, a condition; I judge there is no reason to contend for words: so ye say not, as Cornewell, Saltmarsh, and other Antinomians, We are justified, whether we believe or not and long, yea, from eternity, say some, before we believe. CHAP. LXII. The Antinomians way and Method of a sinners coming to Christ, confuted. THe way and method that a Saltmarsh Free grace, cap. 34 pag. 144.145. Saltmarsh taketh to lead a sinner to Christ, is not God's way, for he thus goeth on. A believer in all his dealing with God, prayer, or drawing near in the first place, puts on the relation of Sonship and righteousness, and considers all his sins, as debts paid and canceled, and himself made free by the Son— and now he comes in the Spirit of adoption, and calls God Father; and here begins all faith, hope, confidence, love, liberty; when as others dare not believe themselves in such a condition till upon terms of humiliation, Saltmarsh his Antinomian Method, and order of bringing a sinner to Christ. sorrow for sin, works of righteousness, they have, as they think, a reasonable measure, price, or satisfaction to come with; and then believe, hope, and be confident, and thus in way of compounding and bargaining with God, deal with him at all occasions; but such submit not to the righteousness of God; for they that believe upon something first in themselves, shall as they have kindled a fire, lie down in the sparks of their own kindling, and have nothing in Christ, because they will not have all in him; and though some will have all in Christ for salvation, yet they will have something in themselves to believe their interest in this salvation. Answ. 1. Saltmarsh dresseth up a man of straw to come to Christ. 1. In all his dealing with God (saith he) and so before ever he come to Christ, or at his first believing, he believeth his sonship, that is, being a hog, or a limb of the devil, he believes himself to be an heir of heaven: we say, he first puts on the relation that he lived in, so in the womb, to wit, of the son of the Devil, an heir of wrath. 2. He believes his sins as debts paid and canceled, (saith he) What? ere ever he come to Christ in the Spirit of adoption, he believeth remission, that is, he putteth on the wedding garment first, and then cometh to Christ, who only must give him fine lining, the righteousness of the Saints. So Saltmarsh maketh him first a washen man, (for so he must be) if he first believe Sonship, and then come to Christ the fountain to be washed; he first getteth money, and bread, and wine, and milk; for he first believeth his Sonship and pardon, and then he cometh in the Spitit of adoption to Christ's waters, his wine and milk, to his fatness and bread without money; that this is Saltmarsh's method, is clear, for the title of the Chapter is, We must come before God, as having put on Christ, first, not as sinners and unrighteous. 2. His words are clear in the first place, (saith he) He believes Sonship, and canceled debts,— and now he comes,— and calls God Father, and here begins all faith.— What? when he considered himself as a Son, and all his debts canceled, had he no faith? Saltmarsh is afraid, if the sinner stand a far off, and look to God with a rope about his neck, that he be hanged and accursed eternally. 3. So b C●ispe vol. 3. ser. 8. pag 260 261.262 Crisp saith, coming to Christ noteth no more dis-union nor distance between the comers and Christ, then before; they believe they are united and justified, and also c Pag. 263. coming to Christ (which we call believing) is wholly passive, as we say, a Coach is come to town, when it came drawn with horses; which is clearly as much, as we are Christ's, and our sins pardoned, and both these we are to believe before ever we come to God. Show a pattern for this preparation before we come to God. 4. Others (saith Saltmarsh, meaning Protestant Divines) Dare not believe, till upon terms of humiliation, sorrow for sin, works of righteousness, they have a price and satisfaction to come with, The abuse of preparations before conversion, to merit, or no preparation is presumption, both condemned, the former in Pelagians, of the later in Antiominans and in way of compounding and bargaining they deal with God, etc. This is a forged calumny of Saltmarshes, not our doctrine; some carnally minded men, think they dare not go to Christ, because they have not holiness and enough of preparations to merit saving grace, so do Pelagians, Arminians, for merit is natural to us all, this is the abuse of humiliation, of sense of sin, not humiliation itself, but swelling Pharisaical pride; we forbid any to believe, and come to Christ upon such terms; but on the other hand, Antinomians fail foully on the other extremity, through presumption, which is as deep naturally in our bones, as merit; and that is, because some look on all preparations, such as humiliation, sorrow for sin, as a price and hire, to buy or compound for saving grace, so they may have it at an easy rate; therefore (saith the Antinomian) away with all preparation, away with all humiliation, all sinne-sickenesse for the Physician. Saltmarsh hath found a shorter cut to Christ; let every Pharisee, and proud undaunted heifer, every Dragon and Dromedary that standeth on his tiptoes to justify himself, remaining wedded to his lusts, without any humiliation, or sense of sin, though as proud as a Pharisee, and a Belzebub, believe all his debts are paid and canceled, and come to Christ, and there begins all faith, hope, confidence, love, liberty. 5. We make humiliation, sorrow for sin, no warrants, no ground of believing, no price at all: landmarks we make them in order to believing, The Antinomians condemn both the opinion & the practice itself of humiliation and all preparations before that we bel●eve, and approve Pharisaical pride in men, before believing, as self-righteousness, we only condemn the vain opinion, but opprove the duty itself. and require the sinner to put the price of dog on them, have such preparations, be humbled for sin, sorrow, and in this order believe, not for your humiliation, nor for your sorrow; Judas may have more than you, and never believe; therefore in point of merit, or selfe-confiding, forget all your preparations, cast them away in your esteem, and cast yourself on Christ: but the Antinomian saith, cast them away both in your esteem and practise; to have such preparations, to sorrow for sin, and be humbled before you believe, is to seek righteousness in yourself, and not to submit to the righteousness of God. 6, That is an often abused place, Walk in the light of your own sparks; as if it were in sense, if ye be humbled, feel the burden of sin before ye believe, and upon that ground believe, ye shall lie down in sorrow. Ye may as soon bring the East and the West together, as make the place speak any such thing. Vatablus saith, The Lord threateneth judgement, that their own fire, and idolatrous ways, shall yield them sorrow, and a tormenting conscience in the day of wrath, and no comfort. 7. To be humbled, and sorrow, and hear, and then believe, if ye judge yourself worthy of ten hells, notwithstanding of all these, and yet come trembling, and touch the hem of Christ's garment, is not seeking of righteousness in yourself, 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 a Saltmarsh Free grace. pag. 146▪ 147 denying holiness to be now fashioned by the Law of outward Commandment, 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 beam, 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 Sun, the true light, the day light, the fountain, 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, We need Law-light to teach us our duty, whether Antinomians will or no. by which a man seeth himself 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 duty, and how we are to order our walking in gospel-holiness, which the Spirit borroweth from the ten Commandments delivered by Moses, is established and taught by Christ, and not removed; for if Gospel-grace extirpate this light of the Moral Law, either out of our heart, or out of the written Commandments and writings of Moses; then surely Christ is come to dissolve the Law, and to teach men neither to do, nor obey Law-commandements, seeing it is essential to the Law, as a Sun shining, whether hell, and Antinomians will or not, till Christ's second coming, to give light, and show what is our duty, Psal. 19.7, 8.9. Math. 5.1, 2, 3, etc. 19.20. And 2. if the light of direction that the Law yieldeth be removed, and lay no obliging power on us, more than a candle serveth to give us light in daylight; or the light created the first day of the creation, which is gone now, when Sun and Moon are created, I see not, how we sin not in worshipping God, in abstaining from Idol-worship, blasphemy, swearing, in loving, and honouring our Parents, and in loving our neighbour as ourself; for we have no warranting light to do these, but that Law of Moses, which Christ expressly said, he came not to destroy in the personal practice of his Saints; yea these beams in all their smallest titles, must stand firmer than heaven or earth, Math. 5.17, 18, 19, 20. and therefore the spirit of Satan devised a combat and contrariety between the directing light of the Law and the Gospel, and between 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; eternal fire must be their portion, that so teach, except they repent. 3. Saltmarsh citeth these, The word is made flesh— We saw his glory, Saltmarsh sides with Familists. etc. to prove that the Law is now not in the Letter, but in the Spirit, and we 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 b See the Bright Star. 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 Rise, reign, er. 21 of New England say, As Christ was once made flesh, And Theologia Germanica. 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 coming 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 Commandments under Moses are removed. 3. That all their directing light is quite gone, and as useless now as a candle in day light. I should wish Saltmarsh would come from under his veils, and speak truth, and fear not to own Familists, if they be his, and renounce Protestant Legalists, as he speaketh. CHAP. LXIV. Antinomian differences between the Law and the Gospel, confuted. We cannot be satisfied with the Antinomian differences between a Saltmarsh 143. Town assert. grace, 53.54. How can good works be required as necessary conditions toward the attaining of justification, salvation, and blessedness, since these are possessed before we can do any good works? Town asser. 144▪ I see little difference between merit, and the reward you stand for. Law and Gospel. The Law (say they) command's us to obey, to love, to fear, to be holy, that God may be our God, and we 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, Law-obedience did not win God to be our God in the first covenant, nor Evangel●ek believing, or acting, to be our God in covenant of grace. nor after the fall of Man, did command obedience as a merit and deserving cause of having God to be our God, for so Antinomians speak 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 Legal way, and in terms of buying and selling, to pay us our wages. 2. How will Saltmarsh prove God was not Adam's God, till he should work out his days work of Legal service perfectly, and win his wages, without a slip or sin? This is a conjecture. I would conceive, by creation the Lord was Adam's God, and the indenture or paction to reward his obedience with eternal life was to go on, that Adam should have his other reward of life by doing, according as he 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 remain his God, no longer than Adam should perfectly serve God. 3. None of us, whom Saltmarsh would, if he could, confute, do teach, That we are to obey, and do Gods Commandments, according to the Gospel-grace and strength from Christ, to the end, that God may be our God, else if we fail 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 Lawgiver, and tutor, or Minister: the Gospel in the power of a Father. Answ. When Saltmarsh shall make these two contrary, to command as a Lawgiver and as a Father, The authority of God as a Law g●ver, and of God as ● Father, n●t contrary, as Antinomians imagine. as wrath and love, we shall say Amen to this difference. But Antinomians think to command as a Lawgiver cannot be, except God command under the pain of an eternal curse, for (say Town assert. pag 30. they) The Law not condemning, is not Law. So the Lawgiver not cursing and condemning, must be no Lawgiver; But this is a false principle. God commandeth as a Lawgiver in the Gospel, all that eternal righteousness which he commandeth in the Law; for neither the Gospel, nor Christ dissolveth one tittle or jot of the eternal Moral Law of God, but he commandeth, not as a condemning Judge, the curse is removed from the Law, Gal. 3.10. Not the Law itself, nor the authority, majesty, nor spiritual holiness of the Law, or Lawgiver; and so God both commandeth in the Gospel, as a God, and Lawgiver, even as our God a consuming fire to such as are not under grace, and as a Father to his own in Christ. Diff. 3. The Law (saith Saltmarsh ibid. 148. he) commandeth, by promises and threatenings, blessings and cursings, the Gospel rather persuadeth than commandeth, and rather by promises; and exhorts rather than bids, and reasons us to duty, rather than enforceth, and rather draws us, then drives us, and setting forth promises, and privileges, and prerogatives, done on God's part, and Christ's part for us, rather argues us to doing, and working, and loving reflections again, and Christ is chiefly proposed to us for holiness, obedience, mortification, newness of life. So the Gospel commands rather by pattern, than precept, and by imitation, then command, Hebr. 12.12, 13. Answ. 1. The Law did also persuade by promise●, Do this and live; and argueth out of highest love, with all the heart to obey the Gospel, (I confess) addeth a transcendent and incomparable motive, which is the soul-conquering love of God, to give his blood and precious life a ransom for his enemies. But (I pray) why doth not Saltmarsh speak accurately, in setting down the differences between the Law, and Gospel (For they are the very hinges of the controversy between Antinomians and us:) he speaketh doubtfully, neither denying nor affirming, but the Gospel commandeth, only he saith, it rather persuades and argues, then commands. If he mean, it commandeth not the same way that the Law doth, that is, that we give personal perfect obedience, of our own purse and stock, without the grace of a Mediator, under pain of everlasting burning, than he should not have said, it rather persuades, nor commands, which is as much, as it commands, but sways more to the persuading hand, but thus it commands not at all any in Christ, it speaks its commands, and issueth forth royal mandates, as a King to his own Subjects, that is, to these only that are under the Law, not to these under Gospel-grace. But if Antinomians state the difference between Law and Gospel, aright to speak against us; the truth is, the Gospel commands not, The Gospel commandeth not any thing by the Antinomian way. by their way of obedience to the ten Commands to a believer, so as the believer doth sin against any Command, or Law of God, (call it as you will) or violate any authority of the Lawgiver, if he disobey. 1. Because the Lawgiver, in the Gospel, gives up all his authority as Lawgiver, to command believers, as well as he resigneth his Law-giving Authority to curse and condemn believers: for the same way that God by no Law can condemn and curse believers, because Christ was condemned, and made a curse for them; so neither can the Lord command by the authority of a Lawgiver, any duty in the ten Commandments to a believer, as a believer. For saith d Town· asser. of grace, pag. 140. Town, with the Antinomians; What Christ performed for us, that we are freed from by him, but Christ not only was made a curse for us; but also performed completely all active obedience that the Law commanded us. Therefore we 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 advice, that one friend giveth to another; so that the friend refusing the counsel, sinneth against no Law; just so is it here. Antinomians may say, Believers sinning against Gospel-hortations, (for commands of God they are not) sin against the love, and deepest, and broadest grace of God, which is a higher offence, then to sin against a Law of God, and so it's not arbitrary to them to obey. I answer. 1. Sin is no sin, if it be not now under the New Testament, a transgression of the Moral Law; but we are no more under the Law, say Saltmarsh, Crisp, Town, and Den, than an Englishman can fail against the Laws of Spain, and where there is no Law; to the same purpose, saith e Saltmarsh free grace, pag. 44. Saltmarsh, there is no transgression, nor trouble of mind for sin. 2. If offending against the love of Christ be a greater sin than offending against the Law, than it is a sin; but this is false, for sure if it were a sin in them, God who seeth all, should see it to be a sin in them; now this God cannot do, for there is no more sin in a believer, (say f Honey comb cap. 3 25. they) then in Christ; then the Gospel-exhortations must be arbitrary Commandments, that is, no Commandments of God. 3. If God in the Gospel give up, and denude himself of authority of commanding, then came Christ to dissolve the Law, contrary to his own Word, Math. 5.18, 19, 20. For nothing is more essential to the Law, than its commanding authority, even to command us to do, and teach others to do all, even to the least of the Commandments. That the Gospel both commands and persuades, agree friendly together, but are not contrary, as Anti●omians suppose. 4. The Gospel (saith he) persuades 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 persuadeth; 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 Sons of belial, from under all yoke, but that with a stronger tye, we should live in holiness and righteousness to him who died for us. O then (saith g Town asser. pa. 40. Libertines call obedience to God, a misery, a yoke, and a bondage. Town) I am sure if we be faster tied to the obedience of the Law, than before; we have no help by Christ, but rather he hath made our case more miserable,— why do you unloose the coards, and abate so much of the rigour of the Law. Answ. Miserable be they, with Herod and Pilate, who call it a miserable case, that Christ's silken coards of love, and ties of free Gospel-bands, oiled and sweetened with the love of Christ, renders us no help, but makes our yoke and Law-chaines heavier. It is happiness, not misery, and sweetest liberty to serve God. But to Antinomians, Puritanical walking, and strict adhering to the Law of God, as a rule of righteousness, sweetened and perfumed with Gospel-grace, to perform any personal obedience (they lay all on imputative mortification abused, Wherein Law rigour and Gospel-sweetnesse do consist. not rightly expounded) to God is bondage. 2. The rigour of the Law is not in commanding holiness, the Law than 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 Town seemeth to esteem a poor courtesy Christ hath done us. 2. Giveth grace to obey. 3. Pardoneth in Christ's blood the sinful defects of obedience. 4. Justifieth us not by Law, (that door to heaven is shut, never to be opened to sinners) but by faith, (which is his own gift) laying hold on the righteousness of Christ freely, and of only pure grace imputed to us. 5. h Conference of M john Cotton. p. 17. Saltmarsh, 155, 156. Cornewell and other Antinomians make arguing obedidience, and persuading 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 Legal bondage to support the soul from marks, and such things as cannot give evidence but by inferences; yet all the superstructures of faith in Gospel-obedience, as binding upon persuading, arguing, reasoning. All other assurances (saith i Saltmarsh Free grace. 85. Antinomians reject all inferences, and arguing in matters of faith, as humane and Legal. The Gospel contains precepts, as well as patterns to be followed. 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 legal teachers have invented, not understanding the mystery of the kingdom of Christ; then all Scripture and Gospel-arguing, are vain janglings by this. 6. Nor doth the Gospel command by pattern rather than 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 patterns without Law, or any otherwise, but in so far as they are warrantted by the Law of God, did tie and oblige us to obedience and imitation; for if patterns, as patterns did tie us, than should we be obliged to follow the Fathers, and Christ, in their extraordinary works and miracles, which neither Law nor Gospel commands us to do. 7. But the truth is, outward commandments written or preached by Antinomians are given to us in the Gospel only by accident, and because we are carnal and sinful; but were we as spiritual as we should be, we should need no Law, but that which is spiritual, and written in the heart, no more than Angels need a written and outward Law. Now that Antinomians mean this, is clear by k Saltmarsh Free grace, 170 p 2. c. 37. Saltmarsh his Divinity,— Commands (saith he) are for obedience, as well as tidings of forgiveness;— this kind of Gospel fits both God and man: and God the Father may be seen in commanding holiness, and the Spirit in forming the holiness commanded, and the Son in redeeming us to holiness, 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 without, and in the Letter, as well▪ as in the heart and Spirit: the Law is spiritual, but we are carnal. Rom. 7. Nor can a state o● flesh and Spirit be ordered only by a Law within; for the word and Law of the Spirit, merely is for a spiritual condition, or estate of glory, as Angels who live by a Law spiritual, and state of revelation. Though we be regenerate and spiritual, 〈◊〉 need we scriptural teaching, and the written Scriptures are not given to the flesh only and the unrenewed part, as Antinomians fancy. Answ. 1. Here be strange conceits of old libertinism. Gospel commands are as well (saith he) for obedience, as tidings of forgiveness. But why for obedience? Any disobedience to them, is no sin in a believer, as is proved; then they are not to a believer for obedience. 2. I know not how man, because he is flesh, hath need of a Law without, and the letter of an outward command; then because he is spirit, or as he is spiritual, he hath need of no Law, nor letter of an external command. Timothy then hath no need, as he is a renewed man, to give himself to meditation, and reading, and doctrine; l 1 Tim. 4.14, 15. nor to continue in the things that he had known from the Scriptures, which are m 2 Tim. 3.14 15, 16, 17. given by divine inspiration to save his own soul n 1 Tim. 4.16 and others, and to make him o ● Tim. 3, ●7 perfect to every good work. Nor have the Saints at p Col. 3. ●6. Colosse need, that the word of Christ dwell richly in them. Nor the called of jesus Christ at Rome, q Rom. 1.6. as they are called and sanctified, any need of learning from r Rom. 15.4. the Scriptures, that they through patience and comfort of the Scriptures might have hope. Only the flesh and the old man, possibly hath need of the Scriptures, and the letter of the command; than it was not David's inward man, that esteemed the testimonies of God and his promises sweeter than the honey and the honey comb; and as his heritage, and more than thousands of silver and gold. Nor did Peter, or the Saints as regenerated to a lively s 1 Pet. 1. hope 1 Pet. 1.3. and as they obtained the t 2 Pet. 1.3. like precious faith, relish the promises as great u Vers. ●. and precious: but only their flesh found sweetness in God's word. And Marry, not as renewed, but x Luk. 10 39.40.41.42 43. according to the flesh and corruption, sat at Christ's feet, and heard his word, and choosed the better part, that could not be taken from her. And this sorts well with the old Anabaptists, who said that the unregenerate only needed outward ordinances, as the Word preached by men, and hearing, reading, Sacraments; but for the regenerate, there is no need, that y jer. 31.34. any teach his neighbour, because we are all taught of God; and z 1 joh. 2 17. the anointing teachthem all. And a Theolog. Germanica▪ cap. 28. p. 72. the Sons of God are not subject to the Law, that is, they are not to be taught, what they should do, or leave undone, seeing the Spirit of God which is their instructor, will teach them sufficiently, neither is any thing to be commanded or enjoined them, as to do good, or eschew evil, or the like. The same Spirit, I say, doth command or enjoin them; likewise to retain the best, and quit the contrary, and obey them accordingly. And so speak the Libertines of b Rise, reign, er. 4.5. N. England, These that be 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 soul; 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 vital 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 carnal dream that many put upon the pharisees; or by the flesh must be understood, the unrenewed and sinful corruption. This must be the sense of Saltmarsh, for he citeth, Rom. 7.14. The Law is spiritual, that is just, and holy; as vers. 12. Wherefore the Law is holy, and the commandment is holy, and just, and good; but I am carnal: that is, sinful, flesh, unholy, and sold under sin. Now thus, Law and Gospel commands threatenings; Gospel-promises sweet invitations of free grace, that loaden sinners would come to Christ, and be refreshed, eased, saved, are all given to man, because he is sinful; and no outward Commandment would be laid on man, if he had not sinned, which is a conjecture and fancy. Divines say, the Tree of life, and of knowledge of good and ill, were Sacraments to innocent Adam, the Sabbath was ordained for Adam's worshipping of God, an outward Law was laid on him, If thou eat, thou shalt die, when as yet Adam was not carnal, or sold under sin. Yea, so it would appear to Antinomians, nothing in man is under an outward Law or Command, either of Law, or Gospel, or any Gospel-promise, or Law-threatning, save only the fleshly body of sin; then Christ came in the flesh to redeem and save only the Old Adam, and the corrupt flesh; then is the corrupt flesh, and it only obliged by a Law without, and the Letter to believe in Christ, to eat the flesh and drink the blood of the Son of man, to live with, and in Christ, to sit in heavenly places with Christ, to have right to the Tree of life, to have the hid Manna, the White stone, the new Name given to it. And what then shall be the condition of the New man; shall not he believe, walk in Christ, converse with God, seek the things that are above, rejoice evermore, repent, mortify the deeds of the flesh, etc. this is strange Divinity. 4. This savours strongly of another Antinomian and Familisticall fancy, c Town ●sser. grace, pag. 35. The old Adam sinneth, Jam. 3.2. is found to be a sinner, reproved, accursed, condemned; he, and all his works, shut up under the Law and wrath of God; then the man sinneth not, is under no Law, no Gospel, No Law without, and in the Letter, only the flesh; the Libertines Ass, corrupt Adam sinneth, is to be reproved, sent to Hell; and whither shall the other half, or quarter of the man go? to heaven? But, if ye will listen to Scripture: that which was under the Law, was under the curse; what was under the curse is redeemed by Christ; believeth, is justified by Faith, is blessed with Abraham, Gal. 3.10, 11, 12, 13. But is the old Adam, the flesh, sin dwelling in Paul, redeemed from the curse, justified by faith, blessed and saved with Abraham? Or is the believer freed from the Law, because of the flesh, and for the old Adam that dwells in him? Then because the flesh and sin dwelleth in him, while he is in this life, he must then sin, be under the Law, deserve the curse in so far? Or must the flesh be an invisible Spirit, that lusteth in man, against the holy and just Law? but God seeth it not? What dreams are these? The last difference d Saltmarsh Free grace, pag. 148.149. is, The end of the Law (saith he) was to bondage, fear, tutorship, revealing of sin, outward conformity, the end of the Gospel-Lawes is to love, newness of Spirit, praise and thanksgiving for righteousness, and life received. Answ. Bondage and fear (servile, such as he meaneth here) was never any proper, or intrinsecall end of the Law, the Law is spiritual, and can command no sin, nor have any intrinsecall end that is sinful; servile fear, is sinful fear. This is an use of the Law which God maketh, through occasion of our sinful condition: and holy fear that the Law commandeth, is the end of the Gospel-Lawes as well as love, Gospel-grace teacheth us to fear God, and to walk in godly fear. It's true, we were shut up under the Law, that the Law might be to us, in its bloody ordinances, and legal washings, and cursings, a herald of our guiltiness, and a rigid exactor and craver of our debts, to compel us to run to the surety, and as the persuer and avenger of blood, to drive us to our feet, that upon life and death, we may escape to Jesus, our City of refuge, our sanctuary, and be safe; not that for doing of the Law we may be justified, but we come to Christ, also to the end, we may sow to the Spirit, walk in holiness, not because we have heaven in complete fruition already, but that we may attain the resurrection of the dead, and may come by life eternal, the free reward of grace. CHAP. LXV. The Gospel is a rare Covenant of grace. We agree, that the Gospel is not a Covenant; such as is between God and man in Law-terms, like this, If ye do, without a Mediators grace, perfectly, ye shall live? God in a manner said of the Crown, Buy heaven, and win it, and have it. Give works without grace, and it's your own. 2. Nor is the Gospel such a covenant, Every thing singular and rare in the covenant of grace▪ as is between man and man, in which he fulfils his part, and he is the one, not helping the other: but because this is the covenant of grace, all the bones, articles, joints, limbs, lithes, and parts of the covenant, is free grace. Christ undertaketh for his Father, he shall faithfully make good all he says, he undertaketh for himself as surety, to make sure work of the purchase, to buy all with a ransom, an over-ransome; he shall give an over-summe, an infinite price for all he indents for; he engages for the Holy Ghost. I will send you the Comforter. Christ impawneth his word for all the three. Christ bindeth for his people in covenant, to give them of his fullness, to keep them in his truth, to intercede and Advocate for them, that their faith fail not, and to raise them up at the last day; this last is in no covenants between man and man. But Saltmarsh speaketh not a Saltmarsh Free grace. pag. 15●. 153. Saltmarsh findeth fault with the holy Ghost, because he termeth the Gospel a Covenant. soberly, when he indirectly challengeth the Holy Ghost, as a Legalist; for using the word Covenant, which hath a little (saith he) corrupted some in their Notion of free grace, and makes them conceive a little too Legally of it, for it is a promise. But with his leave, a promise is as legal a word as a covenant, and there be as peculiar characters of God, and of free grace in God's Gospel-promises, above all Law-promises, or promises and bonds between man and man, as in the covenant of grace: nor is any promise between man and man, capable of such free grace, as the Gospel-promises are; and this is a false principle of Antinomians falsely asserted, and never proved. b Saltmarsh Fre● grace▪ 〈◊〉. 153.154. That if righteousness and life, be covenanted to us, upon conditions merely Evangelic, and which the pure, free, unmixed grace of Christ, worketh in us, than life should be purchased by us, not for us. CHAP. LXVI. Antinomians errors touching the covenant of grace. ANtinomians a Saltmarsh Free grace, 127. grossly mistake the conditions of the Covenant of works, and of grace: they would hold forth, That we were taken into the Covenant of works, upon some condition in us before. But in the New Covenant (saith Saltmarsh) we are not his people, before he be our God first. But I know none who ever wrote, or spoke of free grace, d●d draw the covenant of grace in such a proportion, 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. as that Christ should first woe and sue us to a condition, in which by some preparing grace, we might earn, and as hirelings, work ourselves into a meriting condition, and make ourselves first God's people, and first choose Christ, and provoke free grace; so as, in all reason, and congruity, God must, if he be rational, join in league, and article himself to be our God. Why? We have first articled ourselves, by the condition of honest hirelings, to be his people. 1. This is as much as Christ will never covenant, nor indent to be our husband, while we first make ourselves, by some preparing grace, his married Spouse. For sure this is a Marriage-covenant; we must first make ourselves his people, and then, for shame, he must be our God: as if Marriage-love bred first in our breast, and stood upon this poor leg, the grace of man to God, not the grace of God to lost man. 2. We teach that faith in Christ is both a condition of grace on our part, but not Antecedent and preparatory to the Covenant, and also a grace promised, when the new heart is articled to us; so that Christ bringeth into the covenant himself, his righteousness, his free grace, and the condition of Faith that receives him; just as if the heir of a King should offer to marry a Maid of low birth, upon condition she wear about her neck on the Marriage day, a gold chain, having in it a rich Diamond of the Crown, and withal should oblige himself, under his hand and seal, in the Marriage-contract, both to bestow this chain on her freely, and to infuse a Spirit of grace and love, to close in her heart with such a lover, and to yield consent to the match, and to adorn herself with this chain. Just so doth the Prince of life here, and its a vain thing to parallel this covenant of grace with other covenants. 3. Nor did ever any man before Saltmarsh dream, that Law-obedience was an Antecedent condition of the Covenant of works, with Adam, No antecedent condition on man's part in the covenant of works, as Antinomians dream. nor were Adam and Eve in their state of sinless innocence, The people of God, before God was first their God; for than never man, Adam, nor any other, were under the Law, or Covenant of works, till first they absolved, and kept to the end, a course of perfect obedience. Yea, so there was never on earth, such a thing as a covenant of works, except made with Christ, nor can we say, that God made a Covenant of works with Adam, for his perfect obedience; yet sure, perfect obedience was a condition of the Covenant of works. Antinomians have a second great mistake of the covenant of grace, while they make it as old as election to glory, 2. Mistake how the covenant of grace is eternal. and the Lamb slain from the foundation of the world, b S●ltmarsh Free grace, p●g. 123. crisp Ser. on the Cove. it's an everlasting covenant indeed, but that is not, because it is not made in time. Christ is an eternal Mediator, and an eternal Priest, and the Lamb slain from eternity, but that was only in God's decree, and eternal purpose, as touching the beginning of his Mediatorship and Priesthood, and so the creation of the World is eternal; but sure, Christ, in the fullness of time, was made of a woman, entered by a calling of God, in time to be Mediator, and Priest, and died not for sinners, till the reign of Tiberius Cesar, as he was borne in the reign of Augustus; nor were we justified, pardoned, and redeemed from eternity, more than we were effectually called, sanctified, and glorified from eternity. But Antinomians will have our sins pardoned from eternity before we believe. And when were we then borne in sin, and the heirs of wrath by nature, and under condemnation, by the second Adam? Never really. When were we sometimes dead in sins and trespasses, and in time c Ephes. 2.1.2 past; walking according to the course of this world, according to the Prince of the power of the air? And sometimes, d Tit. 3.3. See 1 Tim. 1 13. 1 Cor. 6 9 10, 11. foolish, disobedient, serving divers lusts and pleasures, lyving in malice, and envy, hateful, hating one another? Not when we were justified, if we were justified from eternity, and when we were chosen to glory, before the World was. But so must all our sins before conversion be, but sins in conversation, not in conscience; and our Murders, cozening, stealing, persecuting, whoredoms, if we be chosen, and so justified and washed, when we are chosen, are e Honey comb cap. 5.87.95 Saltmarsh Free grace. 57 79. Den, Ser. Of the Man of sin, pag. 9.10 11.12. ● Town asser. grace, pa. 39.40. seeming and fancied, not real sins; nor such in themselves, nor to the light of faith, or in God's sight, by this Antinomian dream. Their third great mistake in the covenant of grace, is in the parties, Saltmarsh f Saltma●sh Free grace, 125 126.3. Mistake. How the covenant is made with Christ in the Antinomian way of Libertinism. tells us that the new covenant is no covenant properly with us, but with Christ for us. It's true, Christ standeth for us, as principal undertaker; who articles, as the second Adam for us, yea, for all his seed, to work the conditions in us; he is the Mediator, surety, witness, Messenger, or Angel of the Covenant for us. But Antinomians g Saltmarsh Free grace, pag. 84. will have him so for us, as the Covenant shall oblige us to no duty, or condition of believing to be performed by us, and the Gospel shall tie us to no holy walking. Why? We are, (saith Saltmarsh) to believe, that our believing, repenting, new obedience, mortification, are all true in Christ, who believed, repent, obeyed for us. It is true, we are to believe our repenting, obeying, believing, are true in Christ. 1. As in the meritorious cause, who hath satisfied justice for all our sins, and for the sinful defects in our believing, repenting, obeying. 2. We are to believe, they are true in Christ, as the author, and principal cause, who works in us to will and to do, by his effectual grace. But Antinomians will not have us to believe, they are true in us; as personally, and in ourselves, though by Christ's strength acting them, or doing, or performing the duties of believing, repenting, mortifying our lusts by any obligation of the Law or Gospel commandment. CHAP. LXVII. Of Legal and Evangelicall conversion. We deny not, but there is a Legal conversion, and Gospel terrors, and Gospel-hell fire, and condemnation, and the worm that never dies, and that nature may propose ends to itself, in turning to God outwardly; and that as incident to Antinomians, as to any generation of people. For it is known that many Antinomians are deluded, not converted by a work of the Law, storming and quelling the conscience, with the smoke and fire-slaughts of everlasting burning, especially where the conscience neighbours which a Melancholic complexion, and when the party comes to such a Physician as M. Saltmarsh, though there be no inward change in the heart, no evidences either to him, or the deluded soul of a new and inward work, but the party still in the gall of bitterness, no sense of sin, but a dumb beastly feeling of the flashes of hell fire, a Pharaoh-like disposition, the counterfeit white Angel saith to the perplexed soul, Believe everlasting love, and read Pharaoh, and Simon Magus, The Antinomians Conversion. and your own names in the Lamb's Book of life, believe and apply immediately, without care, conscience, or sense of sin, or humiliation, (all these are reprobate money to buy grace, away with them) to come to the blood of atonement; come, though ye be neither weary nor laden, nor pricked in heart with sin; and be ye assuredly persuaded, that that blood was shed for you, that ye are as clean from sin 160. ago, as Christ himself. Honey comb, cap. 3. pag. 25. Mourn no more, be not humbled, do nothing at all, but rest upon what Christ hath done for you, rejoice evermore; sorrowing for sin is Legal unbelief, severe and strict conversation, and a care by doing, to please God, any personal walking with God, is but a legal 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 pin, as if he were above the stars, before the throne, under no Law, above all duties; reads, hears, prays 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, he is neither tied nor awed with Law or Gospel, Precept or Command, nor preaching, nor seals, 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 speak or apply them to the heart, and then these Commandments tie the outer man, and the flesh, and then they bind not for any authority of the Lawgiver, but for the only 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, murder, 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 sins, and he as clean as Christ from them, before they be committed. 3. The Law hath no more to do with him, than the persuer (saith Saltmarsh) hath to do with the murderer, who hath fled to the city of refuge. But Saltmarsh Free grace. pag. 177.178. Saltmarsh's Legal convert (he meaneth all, not converted the Antinomian way) is not our convert as he dreameth. 1. Because we look not at conversion merely as a change in affection and conversation, without Christ, Faith, and saving grace. 2. Antinomians make all the change in conversion, to be merely imputative, to believe that Christ was converted, and reputes for us, b Saltmarsh How mere commands from the Word, cannot work a charge. and to regard no inward change, 3. It is false, that Saltmarsh saith, That pressing of mere commands, from the word, may work a Legal change of affection and conversation. For if by mere commands from the Word, he mean, 1. commands without the Spirit, that is, such as are written and preached Gospel, or Law, that of themselves want all grace and joining of the Spirit. Then sure, Cicero and Seneca, their mere words without God, cannot change a Zeno, a Xenephon, from debauched slagitious men, into white civil Moralists, without some Spirit, if he mean that the Gospel-letter, as a Letter, can do more than 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 mere commands from the authority of God, the Lawgiver, can work but a Legal and counterfeit conversion; this is most false. We have a grave controversy with Papists, touching the formal object of Divine Faith. Whether it be 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 testimony of God himself, speaking in the Scriptures, can only beget a supernatural and divine faith, when the Holy Ghost followeth the Word, and rendereth it lively. If then we believe divine truths, and scriptural commands▪ because so saith the Lord, in his Word, either Law or Gospel, this is a divine and supernatural faith; so to believe upon God's mere commands, as Lawgiver, not because natural 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 belief, 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 dream that these two are contrary, when they are not so. 4. It's most false, that the Law is in the heart before hand, How the Law is in the heart by nature. by nature, so as we believe it naturally for the authority of the Lawgiver; for so natural faith of the Law, should fight with natural unbelief, and deep security, to laugh and sleep sound under the curse of God. We naturally know much of the Law, but we have not a Legal faith, to believe, because so saith the Lawgiver, by nature. 5. It's false also, that Nature can propound to itself life eternal, as c Saltmarsh Free grace, 178. its end, as Saltmarsh saith. Balaam could not desire it, far less intent it, he only wished the end of the just. 2. The end must be the last end subordinate to God's glory. Antinomians are Pelagians, and poor friends to free grace, as I noted before: for when salvation is the end, all means are gone about, when the end is intended that may conduce to that end, all means that may cross the obtaining thereof, Natural men cannot propose a supernatuend to themselves. eschewed. Now natural Legal converts, cannot go about all for salvation, and in reference to it, its clear, when gold is a man's end, as in the covetous; pleasure the end in the voluptuous, honour the end in the ambitious; if all acts about the means, or that may thwart the attaining of the end, bow not to this end; it's not so in Legal converts. 3. When the end is attained but in hope and assurance, the mind is satisfied and quieted, Legal converts are not so satisfied. 4. Legal converts order salvation to and for themselves, and the happiness of it, not the holiness, to please themselves, not to honour God, because heaven is a Honeycomb, that very Nature believing an eternity, desires to suck. 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 we contend for against most Antinomians, who are but loose livers, and cannot fall on a Legal convert. CHAP. LXVIII. How the Spirit worketh freely in the Antinomian way. SAltmarsh Pag. 179. 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 own. How our performances prevail not, or prevail with God. Answ. Satisfaction to revenging justice, or of merit, or of perfect obedience to the Law, in our performances, we disclaim; or that we prevail with God, by any thing of our own, 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 obtain a blessing by prayer and tears, we say it with the Scripture, Host 12.3. Jaakob by his strength had power with God, yea, he had power over the Angel, and prevailed: he wept and made supplication to him Gen. 32.24, 25, 26. nor is this an old Testament-Spirit, the parable of the unjust Judge and the Widow is in scope, a doctrine of prevailing with God, by importunity of prayer. james b jam. 5.16.17. bringeth the example of Elias for the prevailing of prayer; and Christ, c Mat. 17.21. This kind of devil is not cast out but by fasting, and prayer; and so the Spirit of adoption worketh d Rom. 8.23.24.25. freely. Object. 2. Saltmarsh; e Saltmarsh Free grace. 179. Who look on Christ in the by. The Spirit worketh not freely when we take in Christ; but by the way, and rest not wholly on him. Answ. They look on Christ by the by, who take in their good works as fellow-causes with Christ, thinking to be heard for them; Christ is but a by-Mediator, if he be not whole Mediator: it's a practical error naturally in us, to improve the the sufficiency, and incomparable weight of Christ to little purpose; and dote more upon done duties, then on Christ; yet this is not our Doctrine, but our sin that we are to be humbled for. Obj. 3. Saltmarsh; When we are in bondage to some outward worship of circumstances, as time, place, person, the Spirit works not freely. Answ. It may be Saltmarsh thinketh the Lord's day under the New Testament legal; men of his gang do it. 2. And not to pray, but at such hours as the Spirit moves him, f Rise, reign, because the Spirit only, and the Spirit acting, and ravishing, is the only obliging Law and command under the New Testament, the Letter or written Scripture, to pray continually, g 1 Thes. 5.17, 18. in all things to give thanks, to h 1 Cor. 1●. 5●. be abundant in the work of the Lord, i 1 Tim. 6. ●7. to be rich in good works, k Luk. 16.9. and to make ourselves friends with the Mammon of unrighteousness, at any time ere we be put out of our stewardship; except when the Spirits wind bloweth fair, that so they may receive us into the everlasting habitations, is a law bondage; yea, to abstain from adultery, murder, swearing; except the Spirits acting, Antiominans hold it legal service to be obliged in holy performances to any written rule of the Word but only to the Spirit. which is our only obliging Law now; is a legal, not a Gospel-service, nor can a believer sin, when he commits adultery, murder, for he doth nothing against the only obliging New Testament Law, the acting of the Spirit, when the Spirit actually doth not act him, and stir him to duties of charity, and love of the brethren; and doth not actually deter, and pull him back, by his immediate impulsions, and breathe, from adultery, and murder: I desire an answer, intimating a difference between sins of Adultery and Murder; and so sinful omission of duties, of Chastity, and saving the life of innocent brethren for a Month, which must involve a sinful not-loving our brother for a Month, and the not praying to God for thirty days, as the heathen King's Law was, upon supposition that the Spirit act not, and stir not up to prayer for thirty days; and if so, it is a question if Adultery be sin, and if abstinency from Adultery, upon the conscience of the seventh Command, be not an impeaching of the free working of the Spirit of Adoption, and a spece of legal bondage. As for Saltmarsh his fourth ground of bondage, to wit, that to do any thing from the power of an outward commandment, or precept of the Word, that it brings forth but finer hypocrisy, and his seventh, To take any outward thing to move them rather than apply Christ for strength, life, and Spirit, is mere bondage. I have answered already, it is an enthusiastical opposing of the working of word, works, and well grounded experiences of the Saints, to the actings of the Spirit, and a looseing of us from believing, and obeying Scriptures, from trembling at the Word, and a most wicked way of Enthusiasm. Object. 5. Saltmarsh l Saltmarsh Free grace 180. when they do, because of some vow, or covenant they have made, etc. It is more properly the service of the Old Testament, and part of their bondage, for wanting the power and fullness of the Spirit of adoption, to work them to obedience freely from within, they were under the power of outward principles, to put them on from without. Answ. 1. If nothing move men to do, but the Letter of the Covenant, Vow, or Promise, not the Spirit of grace, then can the Spirit never be said to work Legally, or not freely, because the Spirit works not at all; nor can this be called properly the service of the Old Testament, except Antinomians say, the Spirit of grace wrought none at all in the Old Testament, but only the Letter, contrary to all the heavenly Psalms made by the Holy Ghost, and the acts of faith, in Moses, David, Job, Jeremiah, which every Page of Old Testament refuteth, and we must say, mere nature, and the dead Letter without the Spirit acted them. So Hebr. 11. Psal. 51.10. and infinite other places on the contrary. 2. Nor can ye say, by the same reason, that a natural conscience, a desire of a name, lest they should be reputed covenant-breakers, moved these in the Old Testament to act, for so none could have been termed, men according to God's heart, nor perfect and upright men, as David Job, Ezechiah, Noah, because upon this Antinomian ground, they were all but fine hypocrites. If I mistake not, Saltmarsh condemneth all who have taken the Covenant in the three Kingdoms; and are moved for fear of the oath of God, to stand to it, as Legalists, and Old Testament Spirits: The Covenant that Asa, Josiah, caused the people to stand too, was a Law-bondage, that we are not now obliged to; and upon the same grounds to keep faith and promise upon lawful contracts and oaths between King and people, or made to God to keep Marriage-covenants, contracts, leagues, and bargains between man and man, which we conceive to be of the Law of Nature; must all be the proper service of the Old Testament, and contrary to the Gospel: to keep my lawful promise made to a man, to pay my debt, because I promised, when I borrowed money. To keep the Covenant of God made in Marriage, because it is an outward covenant, is to do because of some Covenant; and to be in Law-bondage, and to do, as being under the power of outward principles; and Paul must writ to Philemon, as under the bondage of the Old Testament. m Phil. ver. 18 If Onesymus hath wronged thee, or oweth thee aught, put it on my count; if he should pay Philemon, seeing he became his debtor, by an outward promise and covenant, he did not pay him by the Spirit of adoption, working freely; but by a Legal Spirit, as being under the Law, not under grace, by this learning. A Jesuitical way to loose men from all covenants, promises, bargains in buying and selling, treatise, and Indentures between persons, Nation and Nation, to lose us from all the bonds of the Law of Nature, and Nations, and free us from that which is the Law and the Prophets, Whatsoever ye would mwn should do to you, the same do ye to them. Then shall nothing bind us under the New Testament? Doth the Spirit of adoption make us Covenant-breakers, Truce-breakers, Traitors; I thought the Gospel had n Rom. 1. 3●. condemned all these and taught us o 2 Tim. 3.3. to live righteously, and p 1 Thes 4 6. not to cousin and defraud one another. Who now come nighest to the lying Antichrist, who can dispense with all Laws of God? For Saltmarsh who calleth Presbyterians, Antichristian Legalists, because they cannot away with Antinomian Heresies, saith, To do or perform, what we have promised and covenanted because we have promised and covenanted, is more properly the service of the Old Testament, and part of their bondage, for wanting the power and fullness of the Spirit of adoption; then a Gospel-obedience by the free Spirit of adoption. I remember q Simplicities de●ence against Si●ver headed 〈◊〉 p. 22. Sam. Gortyn, and other Familists, the deadly persecuting enemies of the faithful, and gracious people in New England, deny it lawful to swear at all; r Pag. ●3. deny Magistracy, or any subjection to them; deny the Law, the Letter of the Law and Gospel; all Learning, libraries, Books, reading, and all such externals, as Saltmarsh argueth against in this Chapter, as savouring of Legal bondage. But to keep Covenants and promises because ye have put yourselves under them by a willing ingagment, is a fruit of the free Spirit, and is not contrary thereunto. Gal. 5.12. Ephes. 4.15. Col. 3.8, 9 Object. 6. Saltmarsh; When s Act. 1●. 9. they come to God in any act of worship or prayer, etc. as to a Creator, rather (saith Saltmarsh) than a Father, and as a God, rather than as a God in Christ, they put themselves under such an infinite purity, as they can neither have access with faith nor boldness. Answ. 1. But Saltmarsh, I conceive, speaketh of the Spirit of adoption his not working freely, but in a Legal way, as under the Old Testament bondage; by which he must insinuate, that the Saints under the Old Testament, in any act of worship or prayer, came to God as Creator, rather than Father, and as God, rather than as God in Christ. How then saw they the day of s Act. 1●. 9. Christ? How were they saved by t Act. 15. ●1. faith, purifying the heart? And by the grace of the Lord Jesus Christ, the way of Jew and Gentiles both? And were justified by the imputed u Rom. 4.1.2, 3, 4, 5, 6, 7, 8. righteousness of Faith, as the Gentiles? The 7th. being refuted before; I come now to the last, which is a strange Character of a servile Spirit. When they measure (saith he) their forgiveness by their sin and sanctification, x Saltmarsh 189. and can believe no more than they have peace for, and that peace upon something of their own performed, and not from believing on him who hath performed all. God hath not given us the Spirit of fear, but of power, and of love, and of a sound mind, 2 Tim. 1.8. or of a mind not corrupted with any of these. Answ. 1. To measure forgiveness by sin, that is, How sin and sanctif●catio is a measure of forgiveness and how not, and the Antinomian 〈◊〉 thereof. to think our sins are too many for Christ to pardon, and we too foul for Christ, out of free grace to wash is indeed a Spirit of bondage: but that is not the Antinomians sense. But thus, To measure forgiveness by sin and sanctification. As to argue thus, I wallow in the mire with the Sow, and go on with an high hand, without remorse and sorrow, adding drunkenness to thirst, and drawing iniquity with cart-ropes of vanity, void of all sanctification: Ergo, I have no forgiveness, and am not washed from my old sins; then truly, it is most false and licentious doctrine, to say in this sense, its Legal to measure forgiveness by sin and sanctification; for sin is a measure to sanctification thus: but Antinomians will have living after, and walking in the flesh, and free pardon of sin to consist together in one. 2. It is good to believe no more of forgiveness, than we have sound and well-grounded peace for, which floweth from justification; as Paul speaketh of peace, Rom. 5.1. Being justified by Faith we have peace with God, etc. But we make not rotten and false peace, or peace of unbelief to be of the same circumference and compass with pardon. 3 Peace flowing from justification as the cause, we allow; and also peace flowing from our spiritual performances, What Peace is? done in the strength of Christ, and his free grace, as from signs, and landmarks, and evidences; So the wearied night-watch hath both comfort, or freedom from night-feares, and anxities, from the appearance of the daystar, and from the rising of the Sun; from the former, as a sign; from the latter as a cause. 4. Nor doth Saltmarsh truly say, This peace is from something of our own, and not from something of Christ, except he defame all the spiritual performances in the Saints, as bastards begotten of pure nature, and father them not on Christ. 5. Nor is the act of believing less ours, and so less a ground of our peace, than our performances done by the grace of Christ, except Saltmarsh comply with y Rise, reign, er. 68 Libertines, who say, that the faith that justifieth a believer, is the faith, that is and remaineth subjectively in Christ, and not the faith, that is in the believer himself; which is a way to lose us from all Gospel performances, and let us live in fleshly licence, not in Christian liberty. 6. The Spirit of fear that Paul speaks of, 2 Tim. 1.8. is that servile, mercenary fear in Devils and hirelings, not the fear of such as keep covenants, and promises, and pay their debts, and stand to treaties, because they think just promises and covenants do bind, even believers in Christ, in the fear of the Lord, to performance, except they would sin against the Law of God, which Antinomians cannot believe. If this external tye be contrary to the free working of a Gospel-Spirit of adoption I confess, all duties of the Law of Nature must be cried down by the Gospel; and better covenant with Indians and Americans, then with Antinomans. CHAP. LXIX. The dead and bastard faith of Antinomians. ANtinomians do obtrude a dead, vain presumption to us, in lieu of saving faith. The doctrine of saving faith utterly corrupted by the Antinomians. 1. We follow Christ's own fashion and order of believing; that sinners sick, pained, humbled, ploughed by the terrors and the Law: who are only under such break, and renting of preparations, should rely on Christ for salvation; not for these preparations, nor because they are thus prepared; but merely in this order, lest they should say, a Ier 2. 3●. Antinomians teach presumption in stead of faith. Because I am innocent, surely his anger shall turn away from me; and I have no need of Christ, that same sense (Repentance I dare not call it in an Evangelic sense) of sin, and pricking of heart, and fear of shutting up under an everlasting prison, may heighten the price of an excellent Saviour. Antinomians will pharisees, as pharisees, obdured undaunted heifers, b jer. 31.8. Hosea 8.9. swift Dromedaries traversing their ways, wild Asses used to the wilderness, snuffing up the wind at their pleasure, all sinners as such, c jer. 2.23▪ 24. without any order of first breaking the iron sinnow in the neck: even while they think they are wholly righteous as pharisees, and count sin as knots of straws, to own the blood of propitiation, immediately without any preparation; to believe and rely on Christ for Salvation. This we judge to be presumption, and in regard of God's order, simply impossible, that they that say d joh. 9.41. they see, can see remaining such; but rather be blind, and their sin remain: that the weary and laden, and those that are judicially e joh. 9 2.39.10. Math. 13. 14.1●. blinded, and hardened, remaining such, and as such should be invited without any preparatory sense of their damnable condition, and of their need of a Saviour; and that both are invited equally of Christ, to rely immediately on him for Salvation; and are as such forthwith, to cast themselves upon Christ, is unsound. For 1. Christ decreeth, and holdeth forth the very contrary order, and method of believing, not the merit thereof. 2. When he f joh. 5 44. saith, How can ye believe that seek honour one of another? He clearly intimateth, that there must be some preparatory abating of that swelling lust, or then they cannot as such, believe in Christ. 2. To believe now (say g Saltmarsh Free grace, 192. they) is the only work of the Gospel; and Saltmarsh proveth it to be the only work, this is the work (the only work he must mean, if he prove his conclusion) That ye believe on him whom he hath sent, Joh. 6.29. This is the commandment, (that is, the only work commanded in the Gospel) That ye believe in his Son Jesus Christ, Faith only and no other duty, commanded in the Gospel by the Antinomian way. 1 Joh. 3.23. Then nothing falleth under a Gospel-commandement, but believing; now I would hold Antinomians at this, that nothing is a commandment, or a commanded duty but that which if we contravene, it maketh us guilty of sin before God, and in his Court, if he would actually enter in judgement with us: so than the Gospel as the Gospel commandeth not brotherly love, meekness, patience, temperance, and forbiddeth not rebellion to Rulers; murder the hating of our brother, adultery, robbing, stealing, lying, idolatry, swearing; so as these should be acts of obedience, or of sinful disobedience to God; but as acts arbitrary, and of mere courtesy, and simply free to believers, and to be done or omited, only as the immediate rapture of the Spirit, without any commandment obliging to obedience rewardable, or to sin punishable by Law doth act and draw them, for the Law forbiddeth none of these to a believer who is under no Law; if I mistake, I crave pardon, for I cannot make sense of their commandments; but in this sense: one thing I complain of Antinomians, by any sect; They seem to me confused, and obscure, and to dissemble; because they have not yet set down in right down ingenuity, Antinomians dissemble in that they say not down right, that the believer cannot sin, and the believers lying, and whoring, is not lying, and whoring. that which I persuade myself is their mind; that the believer cannot sin, his adultery, and his murder is no adultery, no murder: except they difference between these two. The believer is free of all sin as Christ himself, and the believer doth and can truly sin, lie, murder, deceive, etc. And between these, sin is wholly removed out of the believer, no sin dwelleth in him, and the believer daily sinneth; nor are they plain whether the Gospel command chastity, and forbid adultery, and command the loving of our brother, and forbid murdering, and hating of our brother; as acts arbitrary, and merely free: or whether no Law command, or forbid, such things to believers; nor any Gospel at all, so as to contravene them were sin. Yea, nor so is believing the only work commanded in the Gospel; for by their way, faith is not commanded as a cause, or merit of righteousness and life, which we also think, nor as a condition, or necessary duty at all, more than other duties: For the Elects sins were all removed, either from eternity, or their first conception, or Christ's suffering on the cross (Antinomians fall out among themselves touching this point) so their unbelief, and final impenitency cannot be sins. Nor can Christ as God, or Lawgiver, command believing, for the notion of Law, or Law-giving under penalty of sin, and curses, is contrary to Christ's Gospel-love; so Christ must renounce his office of Law-giving, and his authority, as God to command faith and forbid unbelief; and must only as Mediator put on love and counsel; and advise us to believe: as one friend doth another, so as we have no command obliging us (except we would sin) to believe, for a command of love, being contra-devided from a command of Law, to Antinomians obligeth neither to sin nor to wrath, if it be disobeyed. 3. If believing void of all working, and such an empty faith be the only commanded work in the Gospel; it is like John the Apostle, so often commanding love to the brethren, and forbidding hating of our brother, doth not act an Evangelist, or Apostle; but speaketh as a Moses, and a Lawgiver; and that amongst the Lords Apostles, who wrote canonic Scripture, in the New Testament; some were more legal preachers, and leaned more to a covenant of works as h Rise, reign, unsavo. speech oer. ●. Peter (the Familists of New England should take in John and James, for Saltmarsh saith, they speak more for marks, and signs) than Paul, who stood most for free grace: yet is Paul as much to command some other works then Faith, as Peter, James or John. 4. For the object of saving faith, Antinomians i Saltmarsh, Free grace▪ p. 185. look beside the Gospel, for Saltmarsh proving that Christ is offered to sinners, as sinners saith, none can be such a sinner to whom Christ and his blood may not be tendered, and offered, his words may bear truth, that Christ and his blood may be offered to all within the visible Church, elect and reprobate; Antinomians faith is to believe the universal Election, and Redemption, all and every one and so say we, but consider his reasons. 1. From the order of God's decree (saith he) He loved us, and gave Christ for us, when we were sinners Rom. 5.8. God commendeth his love etc. Joh. 3.16. God so loved the world. And this offer (saith he) is an offer of that love with which God loved us from everlasting. So then here is the Antinomian faith, that all and every one immediately, without sense of sin. or any sickness for Christ; be they Elect, or Reprobate, believe and be persuaded, that God decreed to give his Son for them in particular, loved them with the special love of Election from everlasting, and hath satisfied, and was crucified k Saltmarsh fr. gr. 1●2. for their sins. Sure this is not the object of Gospel faith; but is a transparent untruth, and a lie: there was never any such decree, nor such a love in God, nor is it revealed in the Gospel, that God decreed to give his Son to all, and for all, Elect and Reprobate; and that God loved all, so even the world of Elect, and Reprobate, as Christ speaketh, John 3.16. and yet to all Elect, and Reprobate, is Christ offered. Nor can Antinomians or Arminians say, that the tender, and offer of Christ, and his blood, to all and every one, Elect and Reprobate, within the visible Church, is an opening, and bringing forth of God's eternal love of election to glory; of all and every one Elect, and Reprobate. Salmarsh should not speak of points of Divinity, of which he is as ignorant as a child; nor do Antinomians know these points, of the dephs of eternal free grace, though they talk of them, Saltmarsh●s reasons for immediate believing without all preparations, removed. to abuse them to licentiousness. But let us for the clearing of the Doctrine of Faith, wipe off Saltmarshes poor reasons, for immediate believing without all preparations, his 3. Argument to the other two, which yet are but one, is. Saltmarsh fr. gr. 186. Object. It exalteth grace more to receive a sinner who hath no money, no price, no righteousness. Answ. Add an assumption. But he that cometh dry, empty, sinful, and prepared with some sense of sin, of the Physician Christ, is the only man that hath no money, the Pharisee, as a Pharisee, Who invited immediately to come. Esa. 55.1. is the man that hath money, and righteousness in himself; and is whole and needeth the Physician in no sort; and in that he is thus undisposed for Christ, it should debase grace, if the Lord should sell his wine and milk, for the sinner's money; and sure that. And he that hath no money, is a restriction of those who are invited to come unto the waters, for all are not such as have no money: for though really all want money, and price to buy the waters, wine, and milk, really; because all are sinners, pharisees, or no pharisees; yet there be none here invited, but only some certain persons, who in their own sense, and their selfe-humbled condition make objections against themselves; Oh! I am unworthy and unprepared for these waters, I have no money, nor prayer, and Christ means them not to me, but to some worthier than I Now, pharisees, and all sinners, even these that are selfe-righteous never move such doubts, but take the Antinomian short cut, and think they have money, and presumptuously, and being whole and unbroken, come, and buy; that is, they believe, but in truth, they presume. This poor argument confoundeth preparations of sense and feeling, which are preparations not of causation or action, but of mere order, which we assert according to the Scripture, with preparations of merit, or with the market-preparations of Pharisees, Papists, and Arminians, which we detest and abhor; and he cannot frame an argument from Esay 55. against us. Saltmarsh 186. Object. 4. It's right lifting up of Jesus on the Cross, as Moses lift up the Serpent in the wilderness, not for the healed to look upon, but the wounded; the sixth Objection saith no other, Object. 6. but that its most agreeable to the Gospel-way of dispensation, the whole need not a Physician, but the sick. I came not to call the righteous, but sinners to repentance. Answ. These places are much for us, for the stung and wounded Israelites, did not typify sinners, as sinners, not all sinners without exception. 1. All the heathen in the Wilderness that were stinged with Serpents, and all the Israelites ignorant of the virtue of the Serpent, were not cured by looking on the brazen Serpent, Numb. 21.9, 10, 11. but only such as were sensible of their pain, and looked to the Serpent; then that the type may not halt in this. 1. Saltmarsh must presume that all, who were stinged, Heathen or Israelites who looked up were cured as sinners; as sinners have Christ offered to them as sinners, and so all sinners; now the Text saith the contrary, only the people of Israel had the benefit of the cure. 2. Only such as knew the virtue of the Serpent of brass. 3. I confess, Antinomians with Pelagians, and Arminians, take ever the easiest way, and the shortest cut to heaven; How Christ calleth not the righteous, but sinners to repentance. that as many as are sinners, are sinners spiritually stung, and sinne-sick, and sinners in their own sense and feeling, as sinners in the Texts alleged, are opposed to these that need not the Physician, and to the righteous, who sure are not the sinners, and the sick that the Physician Christ came to cure, and to call to repentance. Saltmarsh cannot cull out a Text in all the Scripture, so contrary to his tenant as these, for the Title of his Chapter, or Article which is L I. is this. Jesus Christ offered to sinners, as sinners, that is, to all sinners, and to men, because they are sinners, under the reduplication of sinners, than the Text must bear. Christ came not to call the righteous but sinners to repentance, that is, in the Antinomian gloss, Christ came not to call sinners, but sinners to Repentance, for sure the Righteous, that is, the selfe-righteous and proud Pharisees, who thought themselves no sinners, but righteous, and whole; were sinners, and obstinate, and proud, and malicious sinners, and truly needed the Physician no less than Publicans; but in their own apprehension and swelling conceit, they were neither sinners, nor sick, nor unrighteous. Then whether Saltmarsh, will or no, by the sick and sinners, and the stung and wounded, Christ must mean some inherent qualification, and preparation for the Physician Christ, which was only in such and such sinners; to wit, who were lost in their own eyes, and sinners in their own feeling; for really and truly Pharisees were sinners sick, and dead in sins, and trespasses; and yet the Lord Jesus denyeth that he came to call the Pharisees, and selfe-righteous sinners, he came to call his own sinners only, not all sinners. This then is no Gospel-way, nor way of grace, but the Antinomian licentious way. That Christ is offered to sinners as sinners, Christ calleth not sinners, as sinners, nor all sinners to repentance. and Christ came to call sinners as sinners to repentance; for Christ is offered to sinners, as such and so qualified sinners, and Christ came to call to repentance not sinners as sinners, no not Pharisees; not the righteous, not the whole, but sinners, as such sinners, as sick, as self-lost, as self-sinners, and self-condemned, and qualified with the sense of their own wretched and sinful condition; otherwise, how will they answer Christ's Apology giving a reason, why he conversed with Publicans and sinners, with Matthew, cap. 9 and Zacheus, Luke 19 and other sinners, Luk. 15. Math. 11. and not with Scribes and Pharisees; for, Christ expressly saith, that he did it, because the fittest place the Physician can be in, is to sit at the sick man's bedside? Object. 5. It leaves men (saith he) under greater condemnation, when Christ is brought home to the soul, for then there can be no objecting; Lord, had I been thus and thus fit and prepared, than I should have received thee, but I was a foul sinner at that same very time, and so guilty. O will the Lord answer, I come therefore to pardon thee, and to wash thee in my blood, because thou art foul, and that is no excuse. Answ. 1. Nothing can be concluded against the truth from a lie; ex veris non nisi verum; there is no greater lie than this excuse, had I been thus and thus fit and prepared, I should have received thee, but I was a foul sinner, at that very time guilty. For, 1. we teach not, that preparations do infallibly, yea or necessarily produce faith, and the receiving of Christ. Many are sick, and pained with storm of conscience, whom Christ never cureth. It is like the rich gluttons challenge of God in hell; Nay, but if one rise from the dead they will hear and believe. We teach not that men are converted, because they are in their apprehension sinners. 2. Antinomians mistake our mind in this lying excuse, to wit, that we fancy that the prepared for Christ are pardoned and justified men; this we never teach: they are guilty sinners, and these are in their sins, unworthy who are best qualified and fitted for Christ. We make not cleanness a preparation for washing, nor a sinless, innocent, and guiltless condition, a fitness preparatory to justification. 3. Antinomians take not away, by their way, a stronger shift; Lord, if Christ had died for me by name, and thou hadst drawn me as effectually to Christ, as thou drewest Paul, and Peter, I should have received Christ, but thou drewest me, in a way, that thou drewest Judas, when I was guilty, and my heart rocky. We make preparations Christ's work, as conversion is, but a far more common work of an inferior nature which may be in many sinners who are never converted. Object. 7. All that ever received Christ, Corinthyans', Ephesians, Colossians, received him in a sinful condition, when they were unwashen, darkness, dead in sins, enemies in their minds by wicked works. Answ. Nothing followeth against us, preparations removeth not a sinful condition, nor deadness in sin, nor minde-enmity by evil works. Christ's blood and saving grace only removeth both the guilt, and the stain of sin; but hence it followeth in no sort that we are not sinne-sick, and selfe-condemned, and lost before Christ remove our darkness, and quicken the dead. Object. 8. God offereth Christ in time, as God gave him; God before all time gave him to us, because we were sinners, Pag. 187. and now he is but offered as he was given. Answ. God offereth Christ in time, as he gave him before time; it is true in regard of the freedom of grace, no cause, condition, qualification, reason, Only 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. moved God to ordain and decree, either the sick for the Physician Christ, or the Physician for the sick before time; and neither preparations is the cause, nor necessary condition or ground, why he giveth Christ to us in time. But it is not true, in regard of the order of giving Christ, bofore time, or in time; for, in time, God giveth Christ to these that hear the Gospel only; but I hope he decreed not to give Christ and salvation to men upon this condition, and upon no other, that they shall hear the Gospel, because he ordained men for glory of free grace, and upon the same free grace ordained them to hear and believe, and repent; yet neither faith nor repentance were preparatory conditions to the decree of grace. 1. God neither before time, nor in time giveth Christ, because we are sinners, or because we are thus and thus humbled and prepared, but because he will be gracious to whom he will be gracious, sin is only the occasion and the matter, and preparations are the mere order of his proceeding; first he humbleth by the Law, and then giveth Christ in the Gospel, but not because the sinner is humbled, nor for his humiliation, nor because he hath made any Gospel-promise, whoever is thus and thus fitted and prepared by the Spirit of the Law, and terrors, and broken, and selfe-condemned with the burden and sense of sin, shall be converted; we know no such Gospel-promise. CHAP. LXX. Faith not the only work of the Gospel, as Antinomians say. Saltmarsh Free grace, pa. 192. LEt us also try Saltmarsh his reasons, to prove his short way to heaven, and that its the only Gospel-worke to believe. Salvation (saith he) is not a business of our working and doing, it was done by Christ with the Father. All our work is no work of salvation, but in salvation. We here receive all, not by doing any thing, that we may receive more, but doing because we receive so much, because we do not that we may be saved. And yet we are to do as much as if we were to be saved, by what we do, because we should do as much for what is done already for us, and to our hands, as if we were to receive it for what we did ourselves. Answ. 1. Here is no Argument. Christ hath done all by way of merit, and purchase of a perfect redemption; therefore we are not to work out our salvation, in fear and trembling, it followeth not. 2. It is most false, That we are to do nothing in the Gospel, that we may receive more; Doing, because Christ hath redeemed and saved, not contrary, but sweetly subordinate to doing that we may be possessed in the purchased Redemption. or, that we may be saved, but because we are saved; for these are not contrary, but sweetly subordinate. We do because we are saved, and because we are Redeemed, by merit, and Gospel-right, by hope and begun possession; therefore we are not to sow to the Spirit, that we may reap life a G●lat. 6. everlasting, it followeth not. We both work because we have a crop, and that we may receive a crop. Servants are to serve their Masters not with eye-service, both because they have a Master in heaven, who hath saved them, and also in hope, b Col. 3. ●●. to receive the reward of inheritance. Elders are to feed the flock, because they are redeemed, and c joh. 21.17. love their Redeemer; and because d 1 Pet. 5.4. when the chief Shepherd shall appear, they shall receive a crown of glory that fadeth not away; and because we are redeemed, we are e 2 joh. 8. to look to ourselves, that we lose not these things that we have wrought for, but that we may receive a full reward: so our work is both a work of salvation, and a work in salvation. 3. There is nothing falser, than that Antinomians are to work as much, as if they were to be saved, by their working: for their working is arbitrary, not obligatory by any commandment, nor do they sin in not working. Let them in their conscience say, if they sin, or can sin. 1. being once justified; for sin is as clean removed, in its nature and being, from the believer, as from Christ, say the Antinomians. 2. If they sin in doing nothing after they are justified, if the immediate acting of the Spirit of love stir them not to it; and therefore it is false, that they should do as much for what is done, as if they were to receive life for doing; because they should not, non debent, they are not obliged to do, when they do not, nor are under any guilt for not doing. By this way: for to Antinomians there is no obliging Law, but God immediately by his Spirit acting them to good, is all their Law. Object. 2. This short work; believe, and be saved, Paul telleth you. Say not in thine heart, who shall ascend to heaven? that is, to bring Christ from above, etc. The word is nigh thee, even in thy mouth, etc. Answ. We would not willingly make the way to heaven longer than Christ hath made it: Paul speaketh, Rom. 10.6, 7, 8. of a Law-way that is long, wearisome, unpassible, as who would strive to climb up to heaven, or to go down to the grave to fetch Christ from either heaven or hell. The Gospel-way sure is a sweet, easy, passable way, Believe, and be saved. Yet must we not fancy that the way is shorter than Christ hath made it, How the way to heaven is sweet and easy, yet not so short as ●ntinomians say. and that it is not a puzzling work to flesh and blood. Saltmarsh with his Antinomians maketh it but one step, at the very next door. I rather believe Christ, who saith, it is a way of many miles, straight, narrow, and thorny. The meritorious way to us is easy, believe by the grace of Christ, but the way of a Christian conversation, whether Antinomians will or no, lieth through duties, doing the will of f Math 7.21. Ma●h. 12 50. God, it's not words, Lord, Lord, but working, g Phil. 3 12, 13. sweeting, h 1 Cor. 9.23 24, 25, 26. running, i L●k 13.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. wrestling, k 2 Tim. 4 7. fight, Rev. 2.7.17.26. bleeding, Rev. 2 12.21. Rev. ●. 9. suffering n Hebr. 12. 4● abounding in the work, o M●t. 16.24, 25. I●m. 1.12. Sowing, p 1 Cor 15.58. Selling all the sweetest delights, q Gal. 6.6.8. many tribulations, Math. 13. ver 4. ●6. Acts 14.22. night-watching: which yet all are honeyed and sugared with the love of Christ, so as his yoke s R●●. 2.9 Act. 20. ●9. is easy, and his t Math. 24●, 2.43, M●●. 1●. 29. Commandments not grievous; yet not so easy, as that the only naked bare act of believing, should be the only Gospel-worke, and ye might lie in an ivory bed, and sleep and be carried into an Antinomian fancied Paradise, being under no Law, no obligation of doing, no danger of sinning, and incurring the rod of men, and the fatherly and sad displeasure of God for sins; no broken bones, no terrors, no sense of our sorrow for sin, no progress in personal repentance and mortification, no care of watchful walking to perfect holiness in the fear of God, no abstaining from worldly lusts, no strictness of blamelessness of conversation, for fear of sin, only believe, that as Christ hath suffered for all sin, and so you are as clean as Christ from all sin, original and actual, and Christ hath done all these for you, and believe he hath repent for you, mortified lusts for you, walked strictly and holily for you; u 1 joh. 5.3. this is an easy work, and no puzzling business, and there is an end. Object. 2. Saltmarsh, It's the Gospel-way of dispensation to assure and pass over salvation in Christ to any that will believe. Saltmarsh 194. Answ. True. But wilt thou know, o vain man, x jam 2.20. that faith without works is dead; and faith is effectual by love. See the Scriptures y jam 2 13, 14, 15. etc. 1 joh. 3.17. 1 joh. 2.9, 10, 11. Rom. 12.1, 2, 3, 4. 1 Thess. 4. ●, 2 3, 4. Col 3 1, 2, 3, 4, 5 etc. Ephes 5.1, 2 etc. Saltmarsh Free grace, 19 4. laying other Commandments on us under the Gospel, then believing only, and threatening disobeyers. Object. 3. Saltm. There needs no more on our sides, to work or warrant salvation to us; but to be persuaded, that Jesus Christ died for us, because Christ hath suffered, and God is satisfied. Now suffering and satisfaction is that great work of salvation. Answ. Here is the work of salvation abridged to a narrower compass, to only suffering, at least Saltmarsh was wont to take in the actions of Christ, and to will us to believe that Christ believed, repent, and mortified sin for us, and that is all our belief, repentance, mortification. Object. 4.5. They only are justified who believe, Rom. 1.17. Acts 13.39. We are justified by grace, not of works, Rom. 3.24. Answ. And who denies that but Papists and Antinomians. Antinomians say, from eternity, and from the womb we are justified; and from Christ's time of dying on the Cross; and sure the date of our believing is not from eternity, or from the womb, or from 160. years agone, when Christ died than they only cannot be justified who believe; for so thousands who believe not are justified. 2. We are justified by faith, without works. True. Ergo, We are carried to heaven being once justified under no command of God, to do good works, or to eschew evil, and so as we cannot sin; it followeth not. CHAP. LXXI. The Justified obey not God, by necessity of nature, as the fire burneth, as Antinomians fancy. ANtinomians a Eton H●ney comb● c●. 8. pag. 163. Town assert. of grace, 131. Saltm●rsh Free grace. pag. ● 6. say, the justified cannot sin, they obey God necessarily, as it is the nature and quality of fire to burn; the grounds of the New-England Libertines, are 1. The Holy Ghost coming b Rise, reign, er. 1.2 in the place of natural faculties, of understanding, will, and affections, doth all the works of these natural faculties, and Christ and grace working all the supernatural works of believing, repenting, and c Rise, reign, er. 7.8.15.18. that immediately; the free will must have less liberty in loving God, and believing, than the Sun hath to give light, and the fire to cast forth heat; for fire and Sun are thought to be agents in their natural actions; but free will is a mere patient in these. 2. None are to be exhorted to believe (say d Rise, reign, er. 22. they) but such whom we know to be elect, or to have the Spirit in them effectually, and e Rise, reign, er. 2. there is neither inherent righteousness, nor grace inherent in the Saints, but Christ immediately and only worketh all their works in them; so all the faculties of the soul lie as dead passive creatures, and powers void of freedom and action, and Christ immediately, as the humane nature, and the faculties thereof doth e R●se, reign, er. 2. act and work in the Saints, as f er. 11. Christ is made flesh, and incarnate in the Saints, and doth in them believe, repent, rejoice, love; and believers have neither freedom nor action at all, more than blocks in their actions. Hence (say g Rise, reign, e. 36. they) all the believers activity is to act sin. So saith the h Rise, reign, unsavoury speech, er. 4. Libertine; If Christ will let me sin, let him look to it, upon his honour be it. But 1. there remaineth true liberty in the regenerate man, his free will is not destroyed. i joh. ●. 6. If the Son make you free, then are ye free indeed. But k R●. 6.7 18▪ God be thanked that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you, being then made free from in, ye became the servants of righteousness. Now the l 2 ●or. 3.17. Lord is a Spirit; and where the Spirit of the Lord is, there is liberty. m Psal. 119. vers. 45 I will walk at liberty, for I seek thy precepts. Hence rejoicing n Rom. 5.2. 1 Pet. 1 8. in God, o P●●l. 3.4. Psal. ●. 1 Rom. 7. ●2. delight in his Law, p Psalms, 119, rejoicing in his word, q Psal. 16.7. ●. choosing of God above all other lovers; and r ●sa. 119.30 his testimonies, argue a sanctified elective power of free will in the soul. 2. The justified can sin, otherwise, they should no more be capable of exhortations to walk in Christ, and grow in grace, and of dehortations from sin, than the fire and the Sun, can be requested or exhorted to cast out heat and light. 3. This foolish opinion is bottomed on this conceit: That a believer as a believer, walketh by faith perpetually; is admitted (saith s Town asser. grace, pag. 129. Town) to live and abide for ever, by sense and sight, in the kingdom of glory. And wants nothing of heaven (saith t Saltm●rsh Free grace▪ 140. Saltmarsh) but to believe he is in heaven, u Honey comb cap. 3. pag. 25. is as clean from sin (saith x Town asser. grace, pa 39.40. Eton) as Christ himself. Nothing sinneth in the regenerate but sense Honey comb cap. 5. pag 87. Den, Ser. Of the Man of sin, pag. 9.10, 11. Saltmarsh Free grace, p. 74.75.142. the flesh, the members of the body of sin, or the Ass; nor is it more sin that they do before God, than the burning of the fire, or the illumination that cometh from the Sun, for they are no more under any commanding, or restraining Law of God, than the fire or the Sun. 4. The immediate rapt and pull of the Holy Ghost removeth all freedom, reason, deliberation, knowledge, action from the soul, in either supernatural works of grace, or sin, as if the soul were turned in a rock, or a stone. 5. All the sins of believers, their Adulteries, murders, lying, cozening, must be counted on the Lord's score (I tremble to speak it) upon his honour be it, if he will suffer perfect Angels to sin, more than he can suffer Angels, and the glorified that stand before the throne, to fall or transgress. CHAP. LXXII. Glorifying of God in sanctification needful. ANntinomians a Honey comb ca 13.394.395.396.397 tell us of a two fold, glorifying of God, one in the eyes of God, primary, immediate, passive, divine, by faith, in which God glorifieth himself in us, justifying us, Faith being the Creator, as it were of a certain divinity, as Rom. 4.20. Abraham gave glory to God, whereas unbelief maketh him a liar. There is another glorifying of God that is outward, more fleshly and humane, secondary, mediate, Our active glorifying of God in acts of sanctification accepted in the sight of God. in the eyes of men, by good works, in sanctification, in which we are agents, and glorify God by the Spirit, by which we are partakers of the Divine nature, 2 Pet. 1.4. and it is done in a grosser manner, by declaring God glorified before men by our good works, Math. 5. and greatly inclineth to the glorifying of man; by this Abraham hath to glory and rejoice in holy works, but not before God. Answ. 1. We are not mere passive in believing, for than should we not be commended for believing, nor should we know, rely, and trust in an all-sufficient Saviour, in believing on him, though there be a passion in believing. 2. These enemies of Sanctification abase all holy walking and works of sanctification, calling holy walking; 1. glorifying of God outwardly, and before men, in a fleshly manner. Whereas God seeth it, and acknowledgeth it in his own sight, sincere, unfeigned, perfect in its kind, with perfection of parts, not of degrees; they would have all Sanctification finer hypocrisy. I know thy works (saith b Revel. 2.9. Christ to Smyrna) and tribulation, and poverty, but thou art rich. That we c Luk. 1.74.75. might serve him without fear in holiness and righteousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, before him, all the days of our life. And whatsoever ye (Servants do) do it heartily, as to the Lord, not to men. d Col. 3.13. e 2 Cor 4.2. Commending ourselves to every man's conscience, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in the sight of God. Abraham, walk before me, and be thou perfect, saith the Lord. How many of the good Kings did right in the sight of the Lord? It's true; our best works are polluted with sin, and in the matter of justification cannot endure the strict Law-censure of the Judge of the world, if God narrowly f Psal. 130.3. Psal. 143.2. mark iniquity. But Antinomians are so at odds with holy walking, that they will have all the sincere works of the Saints wrought by the grace of God, to be in their substance before God, plastered hypocrisy: and yet in the justified, these hypocritical works are no sin, there being no more sin in the justified, nor any thing contrary to a Law, which the Lord can see as a sin more than in Jesus Christ. So here is holy, sanctified, and lawful sin, and an innocent hypocrisy, and holy, and harmless corruption and flesh. 3. A declarative glorifying of God in the eyes of men, not of God, must argue the believer to be lawless, and a Libertine before men, and that he needeth not before men, and in his conversation with wife, brother, children, neighbours in his words, promises, covenants, buying, selling, works of his calling, do all as in the sight and presence of God, for if he walk rightteously in his conversation with men, he is behind God's back, the Lord seeth him not; if he walk unjustly, in fornication, uncleanness, cozening, lying, God seeth not these to be sins. 4. Why do Antinomians exclude from works of sanctification, the work of believing? Are we not to do all good works in faith, as well as for the glory of God? and are we not to eat and drink in faith? Rom. 14. vers. 22.23. are they not bastard works, that come not from such a root as faith? As the fruit is ill, if the tree be ill; and so we must glorify God primarily, immediately, in the sight of God, passively, in this declarative, and active, and secondary glorifying of God. 5. The Antinomians exclude a third sort of glorifying God, to wit, in private, when neither God seeth them, nor men, but they are done in a secret closet; as praying, praising, meditating, and soliloquies of the soul with God, alms given in private, that men see not, nor do the poor know of it; this is neither passive, nor active glorifying of God, and so the division is lame, except Antinomians will have us coming with our secret prayers and alms to the streets, and cause a trumpet to be blown, as Pharisees do? 6. The glorifying of God by men that see our good works incline of itself to no glorifying of man, more than Abraham's giving glory to God, but only as we either trust to our good works, or vainly conceit we are justified by our good works, and then being abused, they incline to glorify men, and make us vainly rejoice and boast in them before God. So if Abraham should think his act of believing, were his only righteousness before God, his believing in God should be as fleshly a glorifying of man, as any his works of Sanctification. CHAP. LXXIII. Sanctification concurs as well as Justification to make Saints. THough Sanctification, say a Honey comb ca 1. p. 339.340 341. Antinomians, make men Saints declaratively to men-ward, Sanctification makes Saints, as well as justification. yet the true cause that makes them Saints in the sight of God is justification. To this we say, 1. Take Sanctification, as b Honey comb ca 1●. 340. Saltmarsh borrowing eaton's words hath the same free grace, pa. 62.63. Dens servant of the Man of sin, pag. 9.11. Eton, and Saltmarsh, and Den say, Protestant Divines, whom they are pleased to call Legalists, do, for such holiness as they say, is in Anchorites, eremites, and Monks for external works done without faith, it makes men neither Saints before God, nor men, but mere faireded hypocrites; such a sanctification we disclaim. But take Sanctification for holy walking in the strength of the grace of justification, and grace inherent in us; so we say, Justification and Sanctification ought not to be separated, but both concur to make us Saints; the one as the cause, the other as the unseparable effect. And most false it is that Eton c Honey comb 339. saith, That Sanctification is so far from being the cause of making us Saints to God-ward, that properly it doth but declare, that we are Saints to man-ward; for so Antinomians make Sanctification nothing but a poor shadow, like an Yvie bush, that is no cause of wine, but a mere sign to declare and show in this, there is wine. Now sure, by Sanctification we are partakers of the Divine nature, and the Spouses beauty, not only in regard of imputed righteousness, but also a holy and sincere walking and blameless profession of the truth, in a d C●nt. 4.9. chain of the Spouses neck; and in her personal acts of praying, and praising, and the sweet ministry of the e Cant 7. ●, 2, ●, 3, 4, ●. Gospel, in regard of which, Her lips drop as a honey comb, butter and milk are under her tongue, and the smell of her garments, like the smell of Lybanon, her feet beautiful with shoes, her two breasts like two Young Roes, that are twins, etc. Sanctification must render the Spouse a society of Saints even in the eyes of God, and not only merely and declaratively to men-ward: as the Yvie-bush is a sign of wine. Let Antinomians say, Are not the Saints partakers of the Divine nature, in the sight of God, as well as declaratively in the sight of men? 2. If the charity of the Philippians f Phillip 4.8. be an odour of a sweet smell, a sacrifice acceptable, wellpleasing to God? And g Heb. 13.16. If to do good, and to communicate, be such sacrifices, where with God is well pleased; though their charity and good works do not justify them, yet these good works must smell sweetly, to God, and be wellpleasing in his sight, and by them, God must repute them sanctified (though the sanctification be unperfect, and not in its measure, every way conformable to the spiritual and perfect Law,) and they are not then merely declaratively and to men-ward only, Saints by their works of Sanctification. 3. The contrary works in the Saints, the shutting up their bowels against their indigent brethren, their biting and devouring, their acts of Adultery, and Murder, and lying, are ill smelling and displeasing in the eyes of God, not only declaratively before men, but really and in truth in the sight of God; in regard that the Lord, 1. is displeased with these sins. 2. Forbiddeth them in his Law. 3. Rebuketh them. 4. Punisheth them. 5. Setteth the conscience on against the believer that doth them, that they are grieved for them, and mourn. 6. Hideth his countenance from h Psal. 51.10. them, commands us to i jam. ●. 16. 1 joh 1.9. confess, and k Math. 6.11. crave pardon for them; then the Lord must take notice of the contrary acts and command, commend, and reward them, be well-pleased, with them and they must be more than naked declarations and signs of Saintship to men-ward. The Lord himself pronounceth the Saints blessed, not only for Christ's imputed righteousness, which is indeed the first cause, fountain, and ground thereof, but also for our works of Sanctification; as l Psal. 119.1. Blessed are the undefiled in their way, m Psal. 12.1 that fear the Lord and delight in his Commandments, that n Psal. 106.3 keep judgement, and that do righteousness at all times, that o I●h 13 77. do what Christ commands, that p Rev. 22.14. do his Commandments. Then God must judge them more than declarations to men-ward, q Mat. 14.23. ●4. because this is the blessing of eternal life in Christ Jesus. CHAP. LXXIIII. The harmonious compliance of old Libertines, Familists, and Antinomians. We do so much the more hate the Antinomian way, as Antichristian and fleshly, (for there be other Antichrists than the Pope of Rome, and many False Christ's, a Paral I Libertines, Familists, Antinomians, agree in that, all deny there should be sense of sin in believers. risen now) in that in the doctrine of sin, sorrow for sin, repentance, sanctification, etc. they do so comply with the old Libertines in calvin's time, and with David Georgius, and Henry Nicolas, and the late Familists. Parall. I. Libertines in calvin's C●lvin. in instruct. adv. Lib●rt. ca 8 450 451.452 Si De● sumus, veterem hominem in nobis crucifg●●oportere, & veterem Adam●m inte●ire. Calvin. Ibid. 451. Quia hoc Adami peccatum suit commedere de fructu scientiae boni ac mali; sic, ex liber●inorum sententia, veterem A●amum mortificare nihil aliud est, quam nihil discernere quasi mal● (●eccati) cognition sublata; puerorum more naturalem sensum atque inclinationem sequi, huic orationi locos Scripturae acommodant quibus pueril●s simplicitas commendatur. time, said, The state of innocence was to know nothing good, or ill, more than children, and Adam's first sin is to know good and ill, and regeneration is to be stripped naked of the knowledge and sense of either sin or righteousness; and therefore the Libertines c Calvin. Ibid. 4 1. Si quem vident mali conscientiâ moveri, ● Adam (inquiunt) adhuc aliquid cernis? Vetus homo nondum in te crucifixus est? Si quem vident timore judicij divini percelli, adhuc (inquiunt) po●● g●stum habes? Cave ne bucella ista te strangulet, fi quis peccata sua confiderans sibi displiceat, ac maerore afficiatur: peccatum adhuc in ipso regna●e dicunt: & sensu carnis suae captiv●m ●e●eri. said to any man troubled in conscience with sin, O Adam dost thou yet know somewhat? Is not the old Adam yet crucified? If they saw any stricken with the fear of the judgement of God, Hast thou yet (say they) a taste of the old Apple, beware that that morsel do not strangle thee. If any man was touched in conscience with remorse of sin, and did sorrow or repent for his transgressions, they, said, sin reigned in that man, he was sins captive. Just so the Familists c Rise, reign, er. 1.2. of New England. In conversion (say they) the faculties of the soul and workings thereof are destroyed, and in stead of them the holy Ghost comes in. And d er. 64. Ibid. a man must take no notice of sin, nor of his repentance for sin. And e Vnsaevorie speeches. er. 7. frequency or length of holy duties, or trouble of conscience for neglect thereof, are all signs of one under a covenant of works; that is, of one in whom old Adam liveth and reigneth. And e unsavoury speeches, 〈◊〉. I know I am Christ's, not because I crucify the lusts, but because I do not crucify them. And our late Antinomians say, To be touched with any sense of sin; and for David Town asser. pag. 100L. to confess his sin, or be grieved for it, was saith M. Town, from want and weakness of faith, that is from the old man. I cannot (saith he) look on myself, ●●wn asser. pag 97. my actions (sinful) and my conscience, and see my sins remain— but I look to the records of heaven, and God's justice, and since the bloodshed, I can find nothing there against me,— but sins as a debt discharged are become a nullity before the Lord,— and therefore my peace and happiness consisteth in the forsaking and not considering myself, and in my living and abiding in Christ, who is in heaven. Antinomians with Libertines repute all repentance, sense or sorrow for sin, acts of the flesh and unbelief. This not considering himself and his sins, is neither to know, sorrow, mourn for, fear, or be humbled for sin. Pr●testant Divines say, when the Lord forgiveth a sinner, yet the sinner will never forgive himself, but know, consider, fear, mourn, and be humbled for his sins. Antinomians say, all these are works of the flesh, and of unbelief, and of the Old Adam, just as the Libertines said: so to feel sin dwelling, in them, as Paul did, Rom. 7. saith g Eton Honey comb, cap. 5. pag. 87.88. Eton is an act of the flesh contrary to faith; and if (saith h Saltmarsh Free grace. 142. Saltmarsh) A believer live only by sense, reason, and experience of himself, and as he lives to men (he meaneth daily sinning by reason of an indwelling corruption) he liveth both under the power and feeling of of sin, and under the Law. But if he live by faith— he liveth out of the power of all condemnation, and unrighteousness. Then to Antinomians feeling of sin in us, and sense reason, and experience knowing, and discerning sin in us, and our fearing sin, sorrowing, or being humbled for it, or any acts of repentance are contrary to living by faith, and so the works of the old Adam knowing ill, and a taste of the sour apple. What then is regeneration, and the kill of the body of sin, and of old Adam? It is the abolishing of all conscience knowledge, discerning, feeling, fear, sorrow, dejection of men for fear of sin. Hence Master i Archer Sir on job. 14.1 Archer, k C●●pe vol. 3. ser. 1. pag. 19 27. D. Crispe, and l Saltmarsh, Free grace. p. 4●. 45 p 174 175.176. Saltmarsh, make Sermons against fear of, or trouble for sin, as works of unbelief, as contrary to the power of God, faithfulness, providence, death of Christ, free grace, a weakening of faith, a damping of all religious m Pag. 40.41.42.43.44.45, etc. service. And for their not knowing of any good we do, or acts of Sanctification (which is the other branch of the Libertines regeneration.) Familists n Rise, reign, er. 58. say, To fetch comfort from experience of grace in ourselves, is no way of grace. And o Rise, reign, ere 50. Adulteries, lying, blasphemy of believers; to Antinomians, are no r●all, but only seeming, and falsely supposed sins. its poverty of Spirit when we see we have no grace; and Saltmarsh, Den, crisp, Eton, Town, and the Antinomians, reject all comforts, assurance, or rejoicing from acts of Sanctification, and works in the regenerate, and say, that its a seeking of righteousness in ourselves, and sure than it must be a work of the flesh to exercise our knowledge that way, to discern ourselves to be sons, because we walk in love, and after the Spirit. Paral. II. Libertines said, All sin was but an opinion that we sin, and under opinion, they comprehend conscience, scruples, remorse, sense of p Calv●n. opusc. cap. 18. pag. 451.452 Notandum peccatum mundum, carnem, veterem homi●em nihil a●●●esse a●ud ipsis, quam ad quod opinatione● v●cant, sic modo ne amplius opinemar, ex eorum sententia non pe●camus; sub h●c autem opinatione comprehendunt om●em synterefin, scrupulu●, denique omnem sensum judicii; qui null●m habent rationem peccati novas creaturas v●cant quod ab opinatione vacui sunt— Pe● Christum Redemptionis benefi●ium p●nurt in hoc quod opinationem, i. e. mundum, diabolum, peccatum dist●uxerit. judgement. That Christ's work, of Redemption was to destroy opinion and sense of sin, and then are men new creatures. And there is no Devil, no sin, no world that are our spiritual enemies. David Georgius placed the spiritual life of his, in committing Adulteries without sense of sin, and that publicly without shame, and that faith in Jesus Christ was the way to abolish this shame, in acting this filthiness; which shame was the fruit of the first Adam's disobedience. r Pag. 24. ar. 8. in libro perfectionis se● prophety, B. 3.4.5.6. In disputatione Argentinae Haebita, An. 1538. And that they should confess all their sins, to their shame, again and again, in the public assembly, till all pride and glorification of the flesh be crucified, that grace and mercy may be seen to be more glorious. And Blesdikius in Histor. de Geor Pag 32. ar. 18. they must go in this self-denial, while they be deaden, or to the opinion of any propriety of goods or possessions, or wives or Marriages, and then they come naked to the new Kingdom of David Georgius, where they are to live above all laws of marriage, etc. t Ibid. pa. 29. ar. 15. ar. 16. or consanguinity, or the like. q H●storia Davidis Georgii conscripta ab ipsius Genero N●colaio Blesdikio, Pag. 23. ar. 7. Antinomans' do well near border with this way; only that which Libertines do call opinion or discerning of sin. Saltmarsh, Eton, and Den, call sense, Town calleth it sense, or unbelief, all call it, sinning not before God, but before men, and in the conversation. So they say, the Adulteries, Murders committed by the justified, are seeming sins, sins in men's account, saith u Saltmarsh Free grace, 151. The Scripture calls us ungodly and sinners not that we are so, but seem so: or not so in God's account, but in the world's▪ Saltmarsh, but not so before God, and to the eye of Faith. Now to live by faith is Antinomian Sanctification, or Mortification; or these sins (saith x Town asser. pag. 97 Town) before God, are no sins, to faith they are mere nullities, but to our sense and flesh they are sins. So y Saltmarsh Free grace, pa. 142. Saltmarsh, and z Honey comb ca 8 pag. 165. Eton, to sense, reason, experience, or to unbelief that can but lie and deceive, they are sins; to faith, and before God, who seeth no sin in us, they are no sins. Or, as a Den●e Ser. Of the Man of Sinne. pag. 9.10.11.12. Master Den saith, They are sins in the conversation before men, not in the conscience and before God? and all come from this, the Justified are under no Law of God, and so cannot sin; if then they think their adulteries to be sin, that is sense, unbelief, ignorance of their Christian liberty, and the erroneous opinion of the old Adam; Faith believeth Adultery to be no sin at all. It's true, to the believer it is no condemning sin; no sin, such as actually bindeth them over to eternal wrath, say we; but not a nullity for that, not for that; an exorbitancy against no Law of God, as the Libertine and his brother Antinomian say. Then no sense of sin, no trouble of mind for sin (as good Saltmarsh saith) can be in believers, because where there is no transgression, b S●ltmarsh fr. gr. p, 44. there is no Law, and no trouble of mind for a breach of the Law. This is an opinion of faith that Christ hath purchased a power, to believe sin to be no sin; and this is with David Georgius, not to think shame of sin, but to be deadned to all sense of sin, and so Faith pulleth the conscience out of the justified man, he may sin with ease. CHAP. LXXV. Libertines, Familists, and Antinomians free us from all Law, and that we neither sin, nor are to be rebuked for sin. Paral. III. LIbertines Calvin in opu c. pag. ●6. Sublata omni destinctione totam l●g●m abolere v●lunt, inquientes nu●lam, am●lius ejus rationem h●bendam. said, We were freed from all Law, either directing, commanding, or condemning. And b Blesdiki●s histor. Dau. Georgii, pag. 29. ar. 16. so did David Georgius, and so teach the Libertines of New c Rise▪ reign, er. 4.5. England. These that are in Christ, are under no Law, and d Town asser. gr. pag. 8.19.20.21. etc. Antinomians; as Town, e Sal●marsh Free grace, pag. ●40. 146. Saltmarsh, Crisp, Den, say, We are freed from all the Law of God, in all its offices, to direct, give light, rule, bind, oblige, or command, as well as to threaten and condemn. Paral. IV. Libertines f Calvin. Instruct advers. lib●r. pa. 452. F●ngunt regenerationem instar A●gelici esse status in quo homo de●inquere aut labi non posset taught, That when we are once regenerate, we can sin no more, but are as Angels. So Libertines of New England and Antinomians say, h Rise, reign, V●savory speeches oer. 4. A believer 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 believe he is so. And i Honey comb, cap. 3 pag. 25. He that believeth (saith Eton) that Christ hath taken away his sins, is as clean from sin as Christ himself. And to Faith k Town asser. of grace, pag. 71. there is no sin, and the believers person l Town Asser. pag. 77. and works are perfect before God, and free of sin, and sinful imperfections. Paral. V. When Libertines m Honey comb, cap. 11. pag 321. ●23. 324. m Calv. adver. Liber. 452. Cam reprehenduntur de malesiciis dicunt, se ●lla m●nime admisisse, sed asinum suum. Libertines and Antinomi●ns say, the believer sins not, but his flesh. were rebuked for sin, they said, It's not I that sin, but my Ass, or sin dwelling in me, and they cited that text, 1 Joh. 3. He that is born of God, sinneth not. It's true, Paul saith, Rom. 7. Not I, but sin dwelling in me, but his meaning was, it's not I, as regenerate, who sin, because I make not sin my task and work, nor do I evil with the whole bensel of my soul, the whole strength of my mind, affections, and will, in regard the unrenewed part protesteth against sin; but I, as unrenewed, and as fleshly in part, as half a sufferer I sin, being as a captive sighing in my fetters, and complaining that I am wretched through necessity of sinning. I do the evil I would not do, Rom. 7.17.18.22.23. But the Antinomians conspire with Libertines in the same sense; for n Town ●sser. grace, pag. ●5. Town saith, That the old Adam, and all his works are shut up under the Law and wrath of God. So it is but the Old Adam, the flesh, the Law of the members o Town asser. pa. 39 40. that doth sin, but it was never the Apostles mind, to deny that a believer once justified can sin any more, For in many things we sin all, Jam. 3.2. And if we say we have not sin, we are liars, 1 Joh. 1. But Antinomians deny that believers can more sin, than Christ p Honey comb, c. 5. p 25. himself, or then q Saltmarsh Free grace, pa. 140. the glorified in heaven; and r Town asser. pag▪ 71. 7● to a believer there is no sin; r Saltmarsh fr. gr. ●42. God can see no sin in them. Now, sure Libertines who said the state of the regenerate, was an Angelic purity, did think sins acted by their Ass, the flesh, were no sins, as Antinomians deny Adulteries, and cozening, and robbing done by the justified, to be sins, but seeming sins as Saltmarsh, and no sins before God, as Eton Honey come. ca 5.87. Eton saith. CHAP. LXXVI. Libertines and Antinomians destroy Scripture, and make the Spirit all, and some. Paral. VI LIbertines (saith Calvin. Instruct. advers. Liber. p. 412. Hi (Liberti●i) adeo se Spirituales simulant, ut nihilo pluris ●aciant sacrosanctum Dei verbum quam sabulas nisi cum ipsis visum est. Calvin) are so spiritual in their own fancy, that they count no more of the sacred word of God, then of Fables, except when it serves their turns. The places of Scripture b Cal●in. Instruct. advers Libert. cap. 9 pag. 441. Scripturam naturali suo sensu acceptam literam mortuam esse, ideoque missam esse faciendam, ut ad Spiritum vivificantem veniamus— A●legoricis interpretationibus,— sublimibus & nobis revelationibus ●udunt. objected, they said, must not be taken in the Literal sense, because the Letter killeth, the Spirit quickeneth. And they turn the Scripture in Allegories, and high Spiritual Speculations, and the Scripture in its kindly sense they called a dead Letter, it's the spirit (say they) that quickeneth. So c Blesdiki●s pag. 29. ar. 16. His nullam legem ponendam, etc. ar. 17. Deum enim arcano Spiritus sui motu effecturum, etc. David Georgius, and so doth M. del, Serm. pag. 19 citing the same words; so Randel the Familist, in a Sermon, said, That Christ's Parables, from Sowing, a Draw-net, Leaven, etc. did prove, that to expound the Scripture by Allegories was lawful, and all the things of this life, as Seed, the wayside, a Rock, the Sea, a Net, Leaven, etc. were Sacraments of Christ, and he cited, Do this in Remembrance of me; and that a spiritual mind, 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 publicly, twice on the Lord's day, to draw hundreds of godly people after him. The New England Libertines say, d Rise, reign▪ oer. 4.5. The will of God in the Word, and the directions thereof are no Rule whereunto Christians are bound to conform their life. And the e Er. 39 due search and knowledge of the holy Scriptures, is no safe way of searching and finding Christ; And f Er. 61. all Doctrines, Revelations, and Spirits, must be tried by Christ, not by the word of Christ. And g Er. 9 the whole Letter of the Scripture holdeth forth a covenant of works. h Shadows fleeing away, p●g. 8. 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 Libertinism and Antinomianisme, their rejecting of the Law's direction, of the Scriptures, of personal sanctification, and of repentance, and mortification, the perfection of believers persons, and works, etc. all mere consequences from Scripture, the contrary being commanded expressly in Scripture. So h Shadows fleeing away, p●g. 8. Saltmarsh saith, The power of an outward Commandment and precept in the word, bringeth but forth finer hypocrisy, and the Spirit worketh not freely therewith. And i Town asser. grace, pag. 4.5.6.7 etc. M. Town hath much of this stuff, through his whole Book. Much like to this is the doctrine of Henry Nicholas in his Epistle to two Daughters of Warwick, Ar. 7. While the Apostles daily went about with Christ, and had the word of the Father daily amongst them, understood not the Spirit of the the Lord, (till the day of Pentecost that he 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 prudency in the Literal 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 own word, wherein they, with their own prudency are genered and begotten) feel, either perceive the same?— They reject the word of the Lord, Jer. 8. Here giveth the Prophet a distinction or diversity between 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, reign, Er. 41. say, There be distinct seasons of the working of the several persons, so the soul may be said to be under the Fathers, and not the Sons, and so long under the Son's work, 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 fullness of the Spirit, and of free grace, (pag. 115.) discovered, And Den, Doctrine of John Baptist, p. 51. The knowledge of both actual and eternal remission, was no Article of the Jewish Creed; but now (55.) is remission past and done. 2. Here H. Nicholas makes a difference between the word of God as it is in the Letter, and the word as it is in the Spirit, as between 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 between the interpreting of the Word, H. Nicholas maketh two words of God, one false, and in the letter, another true, and in the Spirit. in the Letter, and in the consequence, which darkneth the Gospel, and the yielding of the sense of the Scripture, in the Spirit, which must, by opposition, clear the glory of the Gospel, Shadows 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 literal sense of the word to be the very meaning and kindly sense of the Holy Ghost, and do 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 hardened hearer, not in itself; but yet should not the Letter of the Scripture, and outward ordinances, or prophesying, be despised more than 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 own 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 legal conversion by the outward Commandment, Letter, and terrors of the Law and Gospel, and such are but hypocrites, and others converted by the Spirit; Protestant's half, not the Spirit, and the word, but conjoin them; for the Spirit is the Father, and principal cause of the second birth, and the Word the seed and instrument; but their way is to abolish Word, Seales, and all Ordinances, as Legal things. It is true, this wretched man seems to give enough to outward ordinances, for he saith, Epist. to the two Maids, 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, H. Ainsworths' answer to H. Nicholas Epistle in the Preface. H. Nicholas in his first exhortation, ●●p. 16. Ser. 16. as Answorth in his answer observeth, he calleth the outward ordinances but Ceremonies, and persuades 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 spiritual understanding of the godly wisdom deal in it, or use the true God-services of the holy word (it becometh not likewise that any man should take in hand to busy himself thereabout) but only the illuminated Elders in the godly wisdom which walk in the house of love. And in the Epistle, Let no man (saith he) boast himself in any of the works of righteousness, or take on the same to salvation, neither to condemnation, before that he in the Spirit of Christ, through the love of the Father, be renewed in all righteousness of life, not that I mean in the Elementish Ceremonial righteousness, which the man setteth forth or occupieth out of his own prudency, but I mean in that righteousness 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 believing the Scriptures to be Elementish, carnal righteousness, and that we are to do no good works to obtain salvation, nor to eschew any evil to be freed from condemnation, but to study an inward righteousness, in being Goded and Christed, and in communicating with the essence and godly being. M. Town also maketh the Law a sort of directory of walking, as doth H. N. Assert. grace, pag. 38. I know not where to learn my duty to my Superior, but in the matter of the fifth Command, nor what Murder or Adultery is, but in the sixth and seventh. But Town forgetteth himself, and pag. 3. saith, We are from under the Law, in all its authority, dominion, offices, and effects; yea, he denyeth that we are under the power and teaching of the Law. And Saltmarsh will have us not to borrow one beam of directing light from the Law, so as he seemeth to stomach, and to be angry, that the old Testament, but especially the ten Commandments, are printed in the Bible. Yet what ever direction of walking we have from the Law, I find them in all their writings, grudging at any Law or Gospel written, because writing, speaking, vocal covenants, are the dead and kill Letter, fruitless, and liveless, and that the Spirit immediately acting is all our rule. Paral. VII. Libertines speak disgracefully of the i 〈◊〉. adv. Libert. cap. 9 pag. 441. Penmen of Scripture; and called Paul a broken vessel, John, stolidum juvenem, a foolish young man, Peter, a denier of God, Matthew, an Usurer. The Church was in her infancy, (said Da. Georgius) Under Abraham and the Prophets, k Histor. Da. Georg per Ni●ho. Blesdiki●m, p 37 è L●bro memorabilium. 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 spiritual and perfect. So many Antinomians turn perfectists, Who (say they) having the Holy Ghost, as well as the Prophets and Apostles, can pen, and speak Scripture from the same Spirit. The New England l Rise, reign, unsavory speech's oer. ●. Libertines are so far on this way, that they disgrace the Apostle Peter, as a halfe-Legalist, and say, Peter leaned more to a covenant of works, than Paul, and that Paul's doctrine was more for free grace, than Peter's. And m Saltmarsh Free grace. 167. Saltmarsh maketh all the Prophets in the Old Testament, Legal men; and n Saltmarsh Shadows fleeing away, p 10. Christ in the flesh, and his Apostles preached free grace, but in degrees and parts; but we dare not (saith he) preach the Gospel so in halves and quarters as ye do. And Christ o Saltmarsh Shadows, p. 15. and the Apostles preached grace, faith, repentance, new obedience, in scantling of Doctrine, as they are merely and barely revealed in the history of the Gospel, or Acts of the Apostles, where only the Doctrine is not so much revealed, as the practice.— But we (Antinomians) preach Christ the power of all, the fullness of all, that we may exalt him, whom God hath exalted at his own right hand. Hence Saltmarsh 1. saith, the Antinomians in England reveal more free grace, and fullness of Christ in their Sermons, than Christ and the Apostles did in the half of the New Testament, or all the Prophets in the Old. 2. Christ, and the Prophets, and Apostles, except in the Epistles, were Legal Preachers. What be Legal Preachers, (that I wrong not Saltmarsh, as he doth Christ, the Prophets, and Apostles) I give it in his own words. Legalists are 1. p Saltmarsh Free grace. pag. 145. such as compound and bargain with God for salvation, and submit not to the righteousness of God, and lie down in the sparks of their own kindling; are Christ, his Prophets, and Apostles such? Such as from the notion q Free grace, 153. of a covenant, conceive a little too Legally of free grace. Such r Free grace 158. as have neither the use nor freedom of the heavenly inheritance, that are subject to death and bondage. Such s Free grace, 167. to whom God appeared only, as it were, upon terms and conditions of reconciliation. Such as t Free grace, 169. The Fathers of old Testament saved contrary to Antinomians. in fasting, and other acts of obedience, dealt with God, to get some love from God, which Christ himself had not gotten for us, So belike, the Prophets that died before Christ went not to heaven, but to some chamber, or higher room in hell called Limbus Patrum▪ or to some other place: for Saltmarsh saith, they had neither the use nor freedom of the heavenly inheritance, whither then went their souls after death? 2. They were chosen to salvation some other way, than Jaakob, Rom. 9 they purchased the love of free election, by fasting and penance. 3. Their sins were not pardoned, nor they reconciled to God, a belying of the Old n Psal. 32.1, 2. v 5. Cant. 4.7, Isa. 43.25. Isa. 1.18. Isa. 6.7. Isa. 40.2. Isa. 44.22. Mic 7.9. ●0. Testament. 4. The Prophets submitted not to the righteousness of God, but sought righteousness by the works of the Law. All these, how they agree in part to Christ, John Baptist, and the Apostles, in the first half of the New Testament; let Saltmarsh and Antinomians see and consider. Paral. VIII. Libertines said, The whole Scripture x Calvin. in instruct. adv. Libert. ca 19 pag. 442. Verbum Dei Spiritum esse aiunt. 443. Verbum Dei nihil aliud quam Spiritum esse, similiter Christum esse Spiritum. Vitam etiam nostrum Spiritum esse debere. 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. y Rise, reign, ●r. ●0. There is a Testimony of the Spirit, and voice unto the soul merely immediate, without any respect unto, or concurrence with the Word. And z er. 49. from this, We are not to keep a constant course of praying at set hours, or always, but as the Spirit move us. And a ●r. 61. all doctrines and revelations must be tried by Christ, that is, Christ dwelling in us, in a spiritual manner, not by the Word of Christ, or the Scripture. In this same Grammar speak Antinomians. So b Saltmarsh Free grace ●●. 32. pa. 46. Saltmarsh Free grace, 138. The Gospel 〈◊〉 Christ himself, and love revealed. Saltmarsh. The Law now is in the Spirit; What is that? And in the Gospel for a believer to walk by; nor is (saith he) holiness and sanctification now such as is fashioned by the Law, or outward Commandment, This is like the language of Swe●ck. seldius, Epist. ad Ecclesiasten. excusa Basiliae, An. 1527. Si externa praedicatio necessario precederet in justificatione, homo poneret primum lapidem, non Deus— Caro & sanguis non revelat Christum— non igitur est fides ob auditu externo (nisi sit historica) sed ab inspiratione Dei.— Non tollimus Scripturam & ministerium, Sed ed in suum locum pro carnis eruditione statuimus. but by the preaching of Faith, by which the Spirit is given, which renews and sanctifies a believer, and makes him the very Law of Commandment in himself, and his heart the very two Tables of Moses. This is to say the Word begetteth not Faith, but only Historically instructeth the flesh; and expressly, in terminis, the Libertines sense and mind 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 itself. Town is c Town asser. gr. pag. 7.8.9.10.11.12. much in this, through his whole book, to make the Law a mere dead Letter, and the Gospel all Spirit, and to free us from the Letter of all Scripture. And d Saltmarsh fr. gr. p. 180. Saltmarsh upon this ground, of the free working of the Spirit of Adoption, freeth us from outward Commandments, Covenants, Vows, 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 foul opinions touching God and the Author of sin. Paral. IX. LIbertines a Calv●n. Instruct. advers. Libert. ca 11 pag. 443. Statuunt unicum tantum esse Spiritum Dei, qui sit a● vivat in omnibus creaturis- Animarum nostrarum loco aiunt Deum vivere in nobis, vegetare corpora nostra, nos sustinere, atque omnes vitales actiones efficere— quia unicus est tantum Deus qui verè sit. said, There was but one Spirit in the world, that lives, and moves, and acts all things in stead of our souls, yea and in all creatures. And that b Blesdikius Histor. Dau. Georgius, pag. 27. ar. 13. God was the Author of all good and ill, sin and righteousness, because he works all our works in us, and the Creature works nothing, and that sin was but an opinion, the Devils and Angels but motions. And so taught c Blesdikius Histor. de Geor pag. 50.51. art. 24▪ in majore apologia, art. 24. & in libro mirabilium per totum. David Georgius, That Devils were but ill motions, and d Rise, reign, ●r. 1. the good Angels are but qualities and motions of men's minds. And the same is like unto the mind of New England Familists, who say, That in conversion, the faculties and workings of the soul are destroyed, and e Rise, reign, er. 2 instead of them the Holy Ghost; yea, and in place f Er. 7. ●r. 8. of all love and graces, g Er. 11. Christ himself comes in, and Christ incarnate and made flesh is in every believer. Now Randell the Familist, and Antinomians hath prefixed a commendatory Preface to a piece, called Theologia Germanica, which h Theol German▪ ca 4. p. 8 saith, That all good is only God; and he maketh no difference between created and uncreated good: and h Theol German▪ ca 4. p. 8 God becometh all things, in man, nor is there any thing that can challenge to itself being, or goodness, that i Theol. Ger. c. 55. pa. 158.159. true Christ is in man; and that the true and perfect God, and true and perfect man are one, and man doth so yield 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 k Theol. Ger. cap. 22. p. 52, Ca 22. p. 109 he that is illuminated with the eternal love is a divine and deified man. And the Author of the Bright star, set out by Randell also, l Bright star. cap. 8. p. 70.71.72. 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, m Pag. 78.9. 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 be theirs, but Antinomians are his constant hearers and Disciples. 3. Archer and many Antinomians say, Sin is nothing, and God cannot hate it. 4. I have proved, they hold that the personal acts of Sanctification, and sins of the justified are sins, only in the conversation, to the sense, to the flesh, to unbelief, and seeming to be so, not in conscience, not really, not before God, not truly, not to faith. 5. The Antinomians say, that the Spirit acteth in the Saints immediately, and the Saints are mere patients in all their works; because n Free grace. 179. Saltmarsh saith, The Spirit of adoption works not freely, when men are in bondage to some outward circumstance of worship, as time, etc. and they cannot pray, but at such hours; no Protestant doth teach any such thing; but Antinomians think, We are holden to pray, at no certain hour, nor at any time, o Rise, reign, ere 49. Antinomians come near to Famil●sts, who said, God wrought all in the Creature, the creature doth nothing good or ill, they say, the Spirit works all in us as in blocks. unless the Spirit stir us thereunto; which is to make neither Law nor Gospel our rule of walking, as if the Commandments in the Letter held out not any obligation to us to do good, or omit evil, but the immediate acting of the Spirit were our only rule: so p Saltmarsh free grace, 146. Saltmarsh, The Law is now (saith he) in the Spirit, and holiness, and sanctification, is not now such as is fashioned by the Law, or outward Commandment, as if in the time of the Old Testament, not now, holiness were wrought in us, by a mere outward Commandment without the Spirit; And ye may remember q crisp vol. 1. ser. 6. pag. 161.162. D. Crispes Argument, to prove that Faith is no condition of the covenant of grace; because its God only who worketh Faith in us, and believes in us, (as M. Town saith) We being mere patients, and if we believe not, than God should break the Covenant, not we; because God doth not what is his part, r Town asser. grace▪ pag. 51.52. Antinomians Principles make God the Author of sin. when he works not faith in us, which is a strong Argument to prove that the Holy Ghost, is the immediate and only Author of sin in the believer. Because the holy Ghost only, by this reason, without us works in us to will and to do, and keeps the believer from Adultery, Murder, sinful non-calling on God, not believing; when therefore the believer whores, murderers, reputes not, believeth not, God is the cause, and the only cause thereof: So Crisp s Cr●spe vol. ●. Ser. 6. p. 161. saith, The Covenant itself doth plainly show that the whole performance of the Covenant lies only upon God himself, 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 t Ibid. p. 163. must not (saith he) the fault or failing to perform the Covenant be his, who is tied and bound to every thing in the Covenant, and saith he will do it? If there be a condition, and there be a failing in the condition, he that undertakes all things in the Covenant, must needs be 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 believe, and lay hold on the Covenant, as Esaiah saith, cap. 56. and by faith to subscribe and sign the Covenant, and to walk in the Lords Commandments; and it must suppose that we are patients in believing, and walking in God's Commandments, and that God only worketh these in us, as in stones and blocks; and whether Faith be a condition, or a duty, or no condition, it is all one, if God only work faith in us, we being dead and passive. As Libertines u Rise, reign, er. 14. speak, and if God promise and undertake to put his Spirit in us, and to cause us walk in his Commandments, as he 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 work in us, to will, to do, to walk in his Commandments, to abstain from fornication, bloodshed, lying, violence, oppression, unbelief, free us from all tye and obligation to these duties, as crisp saith; then the Lord must be the only and immediate Spirit that doth in us believe, misbeleeve, walk in God's ways, or whore, lie; for saith crisp, Must not the fault, or failing to perform the Covenant be his, who is tied and bound to every thing in the Covenant, and saith he will do it? Reader, then judge how far Antinomians differ in this, from Libertines. And M. x Saltmarsh Free grace. 105. Saltmarsh saith the same, What ever promise there is, which hath any condition into it, it is ours in him, in Christ, who was the only conditioned and qualified person for all promises. And M. Town, Saltmarsh, and all Antinomians in every page of their books say, we are freed from the Law, as an obliging rule of holy walking, and under grace, that is under the Gospel; because the Law is a killing dead Letter, and can never give life, nor Sanctification. But the Gospel, ( y S●ltmarsh Free grace, pag. 159. saith he) is like the Sun, caries along with it light and life. But I pray, is not the Gospel without the Spirit a kill Letter, aswell as the Law, and can it ever quicken or sanctify without the Spirit, more than the Law? Then by this Argument, the believer is tied to nothing, as an obliging rule, either of believing, or holy walking, but to that which doth effectually quicken and sanctify; so neither Commandment of Law nor Gospel without the Spirit, is the believers rule, but only the Spirit, and the Spirit effectually quickening, and actually sanctifying, than the Spirit must only be our rule, and we must only be obliged to be ruled, and to lie under the actings of the Spirit as dead creatures. When then we neither believe nor repent, nor abstain from whoring, robbing, lying, because the Spirit acteth not, we sin not, for sin is against some obligation; Antinomians will not say, we are obliged by any Law, old or new, to have the actual breathe of the Holy Ghost, when we omit good, and commit evil, than the holy Spirit must immediately, and only act good in us, and his non-acting immediately, must be the only cause of believers murdering, whoring, lying; and is there not then a Spirit in all under the Gospel, working in them all good, and by no working, causing all the sins they commit? And what is sin then but an opinion? And can it be our work, or any thing but God's work in us. CHAP. LXXVIII. Libertines and Antinomians take away all sense, or remorse of conscience for sin. Paral. X. LIbertines a Calvin. cap. 35. adv. Libert. p. 448. Nullius rei conscientia moveri. said, We are to be troubled in conscience for no sin, because God worketh all in the creature, and nothing is beside the will of God. Libertines of our time say, If God will let me sin, let him b Rise, reign, unsavoury speeches, er. 4. see to his own honour. And upon the same ground, c Archer. Ser. comfort for believers, pag. 35.36.37. M. Archer saith, We are not to be troubled for our sins, because they come from God, and we may safely say, that God is, and hath a hand in, and, is the Author of the sinfulness of his people. So do other Antinomians though they speak not out. 2. Upon another ground Antinomians bury all conscience of believers sins. 1. Because their sins are no sins, being remitted before they be committed. 2. Because d Rise, reign, Er. 64. Town assert. of grace, 115.116.129.130. Saltmarsh Free grace, pag. 140. Honey comb cap. 7 pag. 139. Den Ser. Of the Man of sin, pag. 9.10.11.12. (say they) it is against Faith, and from unbelief, the flesh, and want of mortification, to be moved, or touched in conscience with sin, as I often have proved. CHAP. LXXIX. Libertines and Antinomians Parallel believers with Christ incarnate. Paral. XI. AS David a Blesdikius hister Da. G. ar. ●2. pag. 48 Georgius, and his cursed followers; so b Calvin Instruct. adver. Libert. ca 17▪ pag. 450. Componunt Christum ex Spiritu Dei, qui in nobis omnibus est, & ex eo quod opinationem ac mund●m vocant— Christum si●gunt veluti imaginem ac exemplar, in quo figurata sun● quae ad nostram salutem requiruntur. Libertines said, Christ in us dwelling was God manifested in the flesh, or Christ is but a pattern, type, a representation or figure of patient suffering, and of these virtues required in these that are to be saved. So c Bright Star, ca 16.108.109. the Author of the Bright Star, makes Christ-man the pattern in the mount, that in worship and conversation we must follow. And when this d Bright Star. ca 8. pag. 76.77.78. Author, and e Theolg. Ger. c. 22. p. 52.53. Theologia Germanica take away God from us, and say, there is nothing in the creature but God, they do worse than Libertines; Yea, they fancy Christ incarnate, to be a divine and holy man, and so evert a principal Pillar of our faith; that is, that we believe in the Son of God, Christ-God made manifest in the flesh. And the f Rise, reign, er. 11. N. England Libertines teach, That Christ is incarnate in every believer. So the English Antinomian saith, I have nothing to do with g Town asser. pag. 5. your Moses or the Law. I am Christed, and Goded. And a late giddy, phranticke Pamphlet, h The life and light of a man in Christ, pa. 57 which I should not honour to cite, saith, A man in Christ is baptised into a living active God, and a dead passive creature. And though Antinomians, as yet seem to grant, that the Son of God was incarnate, yet we know not how long, for they equal a believer most proudly i Eton honey comb, cap. 〈…〉. 2. with Christ, making both his person, and all his actions, k Honey Comb ●. 11. pa 313. & ●. though Adultery, Roberie, Lying, as clean from sin, as Christ, or his actions, or l Saltmarsh ●ree grace, pag. 140. as the glorified in heaven. 2. Saltmarsh saith, m Saltmarsh Free gra 148. The Gospel commands rather by pattern, then by precept, and by imitation, rather than command. They deny all obligation, either by Law or Gospel, to lie on us. 3. Because we are in Christ, they say all our sins, all our sufferings, are so drowned up, swallowed, and nothinged in Christ, that we are neither to fear, or be touched with the sense of either n 〈◊〉 vol. 3. Ser. 1. 〈…〉 Se●. sin or o ●●oh. 14.1. affliction; and that the believer is to remain in Christ always, rejoicing, triumphing, being in p Town Asser. grace, ●. 34. 35.1●9.130. Town asser. gr. pag. 156.157.158. heaven already, and q Saltmarsh Free gr. pag. 140. sorrow and sighing for evermore, being banished away. CHAP. LXXX. To follow sense as a Law is our rule, say Libertines and Antinomians. Paral. XII. LIbertines a Calv. adver. Liber cap. 20 454. Q●ia 〈◊〉 usq●●s●●e in ea, in 〈◊〉 vocatione est 〈◊〉 ere ●ebet, docent unumquemque operic●e naturalem inclinationem sequ● atque sic vivere ut libent, & è re sua videbitur, Hinc sit ut Quint●nas (fae●us secta Libert. Dux) exc●nd fiat, quoties rogatur, ut valeat, Quomodo, inquit, An Christus malè habere poorest? exponunt, consummandum est, de praeteritis omnibus doloribus Christianorum, dolores, aut morbos se sentire negabant quod jam preteriti essent, & ipsi in gloriam cum Christo jam egressi essent. taught, That any calling was lawful, and to follow callings was to follow their natural inclination, and to live as they pleased. Quintinus the Libertine to one that asked how he was in health, said in wrath, Can it be ill with Christ? When he was present at a solemn Mass with a Cardinal, he said, He saw the glory of God; from this ground, that Christians cannot sin, that their inclination and nature is their guide, which they called the Spirit, and they are loosed from all Law; therefore with David Georgius b Blesdiki●s A●t. 17. Pag. 19.30. they said, A marriage-covenant tied Christians no longer, than the natural temper and disposition of husband and wife would carry them on to agree to live together, when inclinations of Christians did thwart, they were free to marry another. And so said they of goods, that they might rob and spoil, calling inclination a calling, as if it were their calling to rob and oppress. So, the same do Antinomians teach in their beastly distinction; in which c Town asser. pa. 39.40. Town, d Honey comb cap. 5. pag 87. Eton, e Den●e Ser. Of the Man of S●nne. pag. 9 ●0. 11. Den, and f Saltmarsh, Free grace, pa. 143.154. Saltmarsh say, Believers are as clean from sin, before God, and as they live by faith, as g Honey comb ca 3 pag. 25. Jesus Christ himself, but to men-ward declaratively, and as they live by sense, or seemingly, as Saltmarsh meaneth, or according to the flesh, as Town saith, (now the flesh is the Ass.) The believers sin, and may whore, kill; but this following of the sense, and the flesh, is nothing but the Libertines following of his natural inclination, or calling. Now the believers Adultery to h Saltmarsh, Free grace. pag. 15●. Saltmarsh, is but seeming Adultery; than it is not in deed, and before God, Adultery; and he followeth his sense and natural inclination, (as the Libertine said) in putting away his wife without cause, and Marrying another, and in robbing the Widow and Orphan, and taking the Ox away from the fatherless; and so followeth his calling. 2. Sinning according to sense, and the flesh as lying and whoring, are not sins according to Faith, and before God, sense is unbelief, and a blind judge, and reputeth that to be sin, which is not sin, saith i Honey comb, pag. 87. The Antinomians sinning according to his own sense, and declaratively, not really, and before God, and to saith, nothing but the Libertines committing all wickedness, which he saith is to follow his vocation, 〈◊〉 fleshly sense. Eton, For Faith seeth them above sense to be utterly abolished. 3. The believer following his sense in Adultery, rapine, lying, is under no law. Ergo, his following of his sense, his being present at a Mass, his robbing his brother cannot be a sin; than it must either be in itself lawful, and a following of his calling, as the Libertine said, or it is unlawful. The Antinomian must speak condictions, to call that unlawful, which is against no Law. 2. Randell a Familist, setting forth a piece of Cusanus Entitled, The Vision of God, hath a Familists conscience, to picture God himself, and Clouds encircling him, expressly forbidden in the second Command, but it is no Command to him. Master Den, Doctrine of John Baptist, 65. retaineth the distinction of Clergy and Laics condemned by all Protestant Divines; and Pag. 66. he saith, He will condemn the removal of Images, Idols, Crucifixes of Wood, Glass, of Stone, but he mentions no command of God to justify it; for we are commanded no worship external in the New Testament, but Faith, that is, no sin, as sin, is forbidden, but unbelief; to this Town assert. grace, pag. 94. cannot answer one word. So H. Nicholas in his joyful message of the Kingdom, cap. 31.33.34. highly extolleth the Romish Church, Pope, Cardinals, Bishops, Priests, etc. Service, Ceremonies, till hot contention arose about them. 3. We know Antinomians think nothing of Idolatry, adding to the worship of God, and that some of them speak their conscience, when deterred from Adultery, Murder, Rapine, they have said. What? Adultery? God seeth no sin in believers. One of them in Scotland said, he would take the Lords Supper on the crown of his head, if Authority should command him. Another said, once dipping, or ten times were indifferent. Most of them are for liberty of all blasphemous religions; and their saying is, Believe in Christ, and sin against the Law if thou canst? This is to make sense, that which Libertines call natural inclination; Yea, all outward Commandments to Town and Saltmarsh are but shadows, the Spirit is all the believers obliging rule. No external Command can oblige a Believer, under peril of sinning against God, in his court, in foro Dei, and we know how broad and large their consciences be in the matter of Marriage and Divorce. CHAP. LXXXI. Sundry Antinomians say, Irish Papists ought to have liberty of conscience, and to enjoy their religion. Parall. XIII. LIbertines a Calvin. Instruct. advers. Liber. c●. 22. pag. 458. Homo, (inquiunt) sciat animam suam Spiritum immortalemesse perpetuo viventem in c●●lis: ac Christum m●rte sua, opinationem ab▪ levisse, 〈◊〉 que ratione, nobis r●stituisse v●tam, quae in eo est, ut nos minimè mori cognoscantus. said, they knew that their souls were immortal, and live for ever in heaven, but Christ by his death hath taken away that opinion, and hath restored life to us in that, now we know we shall not die. Antinomians cannot deny but we die, but they will have no death to be the execution of the righteous Lords sentence, for sin to the godly, but that they return to dust believing, and neither feeling, nor fearing, sin or punishment b Crispe v●l 3. Sir 1. pag. 19 ●7. for sin; for that is against the c 40. power, d 41. faithfulness, e 42. providence e 42. free grace, f 43. sufferings of Christ, g 44. faith, h 44. all religion: and Archer, Saltmarsh, Crispe, upon the same grounds, that the believer committeth Adultery to his own sense, Antinomians remove all sense of affections and turn us in stones. but his Adultery really, and to his faith is no sin; so they are not to fear, or feel any afflictions, or death, but to believe them to be shadows. Now the removal of fear, and the opinion of dying, is imputed to Christ's death; so as i 44. Saltmarsh saith, The Spirit of Christ sets a believer as free from hell, k Saltmarsh Free grace. pag. 140. 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 believe he is so; for Satan, sin, sinful flesh, and the Law, are all so near him, that he cannot so walk by sight, and in the clear apprehension of it; but the just do live by Faith, and Faith is the evidence of things not seen. Then beside that, it's his happiness, not his bondage, that the Law is is so near him, that is it written in his inner parts and heart, it must be his sin and feeling contrary to Faith, (which was one opinion and sense) that he knoweth and believeth he must lay down this tabernacle of clay. And k Town asser. grace▪ pag. 40. Town saith, Faith banisheth all the mists and vapours arising from these earthly members, out of God's sight and presence.— Thus I am a sinner, and no sinner, daily I fall in myself, and stand in Christ for ever. But Town lieth, in saying, He is a sinner in himself, and no sinner in Christ. For sin, in himself, or to his flesh or sense, is no sin at all, and against no Law, his sense lieth, and deceiveth; Faith, by which he should walk, doth truly say, he is in himself, and really, no more a sinner than Christ l Honey comb cap. 3. pag. 25. is a sinner in himself; and upon the same grounds, sense of death, and sickness, and pain, and fear, are but deceiving opinions, and errors contrary to faith, and Christ came to die, and remove from us fear, feeling, opinion of all affliction and pain, as contrary to faith. Now it's a sin not to walk by Faith, then must the feeling of pain and death be a sin, and Christ came to give us a sense, dedolency, and dulness of apprehending either sin, or ill of affliction, and so say Libertines. CHAP. LXXXII. Libertines and Antinomians doubt of the Resurrection, and life to come. Paral. XIV. LIbertines denied the Resurrection, and said with Hymeneus and Philetus, That it was already done, and in this life, they mocked salvation, in hope of the a C●l●in a●ve●●. ●iber. ca 2●. p. 458. P●u●us men●●onem f●cit Phileti & Hymenat qui j●m 〈◊〉 tempore resurrectio●●●●sse tacta● diseb●nt,— rident (Liber ini) spem omnem, quam de resurrectione habemus, idque jam nobis eve●●sse dicunt, quod adhuc expectamus, Pag. 459. Clamat Scriptura & clarâ voce cotendit, ut si salutem in nostram velimus contemp●ari, ad supremum illum diem animos erigamus Canes vero issi latrant frustra id firi, nosque jam resurrexsse; nullam a●p●us resurectionem expectandam. coming of the Lord; they said, To walk in newness of life, was the Resurrection with Christ, and all the resurrection we are to look for. David Georgius saith, As there was b Blesdikius Hi●●or. Davi●is Georg● lib. M●rabil●um, Pag. 41.42.43.44.45.46 etc. a revelation under Moses and the Prophets, and a more clear one under Christ and the Apostles. So under himself, the true David, the Lion of the tribe of Judah, the stone hewed out of the Mountain without hands: there was now a far more glorious revelation, and most spiritual, that he exceeded so far Christ according to the flesh, and the Apostles; as that all Ordinances and external worship, and seals, should cease when he comes, because of the efficacy and spiritualness of his doctrine above Christ in the flesh, and all the Apostles, as the Spirit is above the flesh. And the c Pag. 51. Art. libro Mirabilium, 24. clouds in the which Christ was to come, to judge the quick and the dead, must be Allegorically expounded of the minds of the Saints. d Ibid. Art. 26. The Archangel that shall sound the Trumpet, is the Doctrine and discipline of this David the Christ. And that the e Art. 27. place of happiness was in this earth, not in heaven. The f Art. 28. kingdom of God is the Spirit of Jesus Christ, and that Christ would have shortly a glorious kingdom; and that g Art 29. The blasphemies of Dau. Georgius. Paradise, heaven, and hell were within men, and that heaven was the gifts of the mind, the earth the goods of the body, and their use which shortly should come to the Saints. Another false Christ, was Henry Nicholas, h Henry Nicholas. a Germane, 100 years ago, in his Book entitled the Joyful message of the Kingdom, cap. 1 sent. 9 & cap. 34.35 sent. 8. who called himself, as Ainsworth i Answorth Preface, in an answer of an Epist. of H. Nichol. saith, The Father of the Family of Love, who saith, k H Nicholas joyful Message of the kingdom, or his Evangel. cap. 34 sent. 2. of himself, God hath wrought a wonderful work 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 anointed me with his godly being; Manned himself with me, 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 l H. Nicholas in the same, cap. 32. The Blasphemies of the deceiver H. Nicholas touching the Judge of all, the last judgement, the resurrection and the life to come. 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 fulfiled) there sitteth one now in truth (the wretched impostor H. Nicholas) in the habitation of David which judgeth uprightly, thinketh upon equity, and requireth righteousness. And m H. N●cholas Evangel. cap. 33. Sentence, 8. again, 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 cometh also to pass, presently in this same day, through the appearing of the coming of Christ in his Majesty, (he 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 God's grace, we do likewise in this present day, to an Evangelike or joyful Message of the Kingdom of God, and Christ, publish in all the world under the obedience of love. Sent. 9 In which Resurrection of the dead, God showeth unto us that the time is now fulfilled, that his dead, or the dead that are fallen asleep in the Lord, rise up in this day of his judgement, and appear unto us in godly glory; which shall also from henceforth live in us (H. N. and the Family of Love) everlastingly with Christ, and reign upon the earth, wherein the Scripture becometh fulfilled in this present day, like as there standeth written thereof, Familists in England deny the resurrection and the life to come. The Lord shall judge his people, etc. One of the hearers of Randel, a preaching Familist at London was asked, If he believed the bodies of men dead and buried in the earth, should be raised to n Brief discovery of Familists, p. 1. life, Answered, I know not. For o Rise, reign, p. 59 Art. 1.2. Familists, Mistress Hutchison and hers say, That the souls of men are by generation mortal like the beasts, Eccles. 3.8. But in regard of Christ's purchase immortal; and that those who are united to Christ in this life, have new bodies, and two bodies, p Art. 3.4. Ibid. pag. 60. 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 q Ibid art 14. 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 kingdom of heaven in Scripture, but only Christ. So said Hymeneus and Philetus, and the Libertines, who made the resurrection a spiritual communion with Christ. Antinomians have never shown their mind of the resurrection, Antinomians doubt of the Resurrection, and think that our heaven is actually in this life. and the life to come, and have never contradicted the Libertines and Familists in these, and yet own their other opinions. Yea, r Saltmarsh Free grace, pa. 140. 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 believer 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 believe he is so. So he wants nothing of heaven, but believe he is in heaven, and he is in heaven; he will not except the resurrection of, and the glorifying of the body, Phil. 3.19, 20. nor the rooting out of original sin, nor the immortality of the whole man, nor freedom from sinning, immunity from sorrow, sadness, perfect joy, pleasures for ever more, seeing of God, and enjoying of him face to face; the perfecting of love, and of grace with glory, all which he wanteth of heaven, and hath here only 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, etc. Why doth he not once in all his Treatises, mention the last, and perfecting act of Free grace and Gospel-freedom, that joh. 6.39.44 Christ will raise up the believer at the last day? 2. While Antinomians clear us, touching their mind of the sense, the flesh, sinning before men, not in regard of faith, or in God's sight or account. I must conceive, they mean with Mistress Hutchison, and other Familists, a sinning in the old body, not in the new; and in the old soul, they have by generation, not in the new soul, or in the conscience, as M. Den t Man of sin pag. 9.10. saith, which they have by Redemption. I therefore attest them, to clear themselves in that distinction, and either black the Familists, or own them as their own. 3. Calvin u Calvin. Instruct. advers. Libert. ca 21. pag. 458.459. saith from Paul, We are in this life saved in hope, we have not heaven, and life eternal, in perfection and completely here; we do but wait for our full and final redemption of soul and body, at Christ's coming, whereas Libertines said, we were completely saved in this life. So x Saltmarsh Free grace. 149. say Saltmarsh, and y Town asser. pag. 157.158. M. Town, 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, completely, perfectly saved in this very life, though we have not the sense and feeling of it; and we want nothing of eternal life, but believe we have it completely, as the glorified, and we have it. CHAP. LXXXIII. Familists, Libertines, Anabaptists, go before Antinomians in denying all external worship and obedience. Paral. XV. HEnry Nich. called love the Being and Godhead of Christ, H. Nicholas Epist. to the daughters of Warwick, Sect 4. which we received through the power of the Holy Ghost; and that love within was all, and that all external obedience from the Letter of the Word was fleshly and Ceremonial. Just as Master del, Ser. 19 rejecting all external Reformation, calleth it hypocritical and carnal, and refusing the Scriptures, either Law or Gospel, as mere carnal Letters, devoles all on the Spirit, and acknowledgeth no Laws at all in Christ's kingdom, but the Law of nature. 2. The Law of the Spirit of life in Christ, which is the Spirit himself in his working. 3. And the law of Love, the Spirit of Christ. And Henry Nicholas forbiddeth all his to boast of b Epist. Sect. 2. any righteousness, or take on the same, either to salvation or condemnation, before a man be in the Spirit of Christ, and be renewed; not (saith he) that I mean in the Elementish Ceremonial righteousness, which the man setteth forth, or occupieth in his own prudency, but I mean, in that righteousness, 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 Epistle to the 〈…〉 of Warwick. the Christ of God, is not yet declared to you, according to the heavenly truth, but we'll according to man's wisdom or industry, which to the literal Scripture add their own prudency, and even so go forth, or occupy their own righteousness 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, wherethrough the man cannot attain any renewing of the heart. Sect. 17. They that are Baptised to Christ, have put on Christ. But I would gladly ask of these that say, They have put on the Christianlike Baptism, 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 have received not the Baptism of Christ, but their own. H Nicholas as he condemneth all outward obedience to God as fleshly and Elementish, so doth he condemn laying d●wne our life for Christ, and expoundeth it of laying down our sinful life for him. The like he saith of the Lords Supper, Sect. 19 Sect. 20. Sect. 21. When the Scripture saith, we must forsake our lives for Christ's sake, understand, I do mean of the forsaking of our own life. When God had created the man, than 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 sin) then went he into his own life and contention, and forsook the life of God, and lived even so his own life, and the life of the Devil. Sect. 23. The while now, that the office of Christ hath its Ministration, for to bring the man again to God: so cannot Christ bring the man to the Father, unless that the man forsake his own life, which he hath lived so long to the Devil and to himself, which is all the same wherein he hath lived so long to himself. Sect. 24. Is not this now a great overshooting, or misunderstanding that the children of men can say and teach, that Christ meant hereby the natural or Elementish man. Sect. 25. We ourselves have not made the natural 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 own life, that is the man of sin, which hath so long lain hid in the heart of man, which is the Temple of God, and hath said, that he was God, H Nicholas denyeth the Pope to be the Man of sin, and expoundeth 2 Thess. 2 Allegorically, a● he doth all the Scriptures of sinful concupiscence. 2 Thess. 2.27. they are grossly deceived, who apply this to the Pope, the Antichrist, therefore he forbids the two Daughters to suffer for, or confess 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 Curates, as signifying levitical 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 unregenerate man. So M. Del, Ser. p. 6. The Kingdom of Christ is Spiritual, so all things that belong to it, are also spiritual. 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 external profession to be of any Religion, all Gospel-reformation was in the heart. As t Bullinger advers. Anab●p. p. ●. c. ●. nullam fide● h●bere (quoad ex●er●am pro●●●ssio●ē) ●unc v●lgare est. Some A●baptists in the time of Bulinger thought all external obedience and reformation, needless, and con●●ssion of Christ to the death, not required of God. Bullinger in the same place showeth us, that the ninth kind of Anabaptists in his time, that were called, Liberi Anabaptistae, said, That Baptising of Infants, Magistracy, oaths, swearing, were things free and indifferent, that the faithful 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 needless, and had little fruit, for when they had the Spirit, they needed not external signs, and that it was free to confess the truth of Christ, or not to confess 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 external written Word, H. Nicholas his foul Tenets, was Ceremonial fleshly, Elementish, that the Spirit was all. 2. All external 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 righteousness which we do, we are regenerated and reconciled to God. 4. That Christ seemed to die but died not, but only in an Allegorical, Figurative, and Exemplary way he suffered as a pattern and copy for us, that we might reconcile ourselves to God, as sons 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 righteousness for us, any other way, but in a figure, copy, 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 child 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 Warwick, that H. Nicholas wrote to, and all the godly in England not of his way, were regenerated only according to the literal Scripture, not according to the being of God in love and the Spirit: or as the Familists of u Rise, reign, e●. ●2. New England say, That some are so converted, that they may, and do attain the same righteousness for truth, that Adam had in innocency. And x Saltmarsh free grace, 177.178.179 180. Saltmarsh his Legal converts, who may eternally be damned, are of the same size, if ye diligently compare the tract of his dangerous book together, and with the principles of Familists, and H. Nicholas. 7. That the Word and the Spirit are two contrary things. Town z Town asser. pag. 138. saith, If the Spirit be free, why will you control or rule it by Law, y Saltmarsh Free grace. 216. as if the Law could contradict any Spirit, save the Euthyasticall Spirit of H. Nicholas and Antinomians. 8. The Letter of the Scripture, external 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 believers Law (as Saltmarsh saith) is Christ and his Spirit. 9 All outward service, ordinances, confession of Christ before men are things free, and indifferent, and the Popish external Service, of Mass, Images, Pope, Bishops, Cardinals, Deans, and such dirt, are lawful and free; only Antinomians and Saltmarsh will have them a little Legal and literal, and that is all their fault. 10. The laying down of our lives, and forsaking all for Christ, are to be expounded Spiritually, and Allegorically, (as Familists custom is, and that abominable Piece, called Philosophy dissected doth) and so are other Scriptures to be expounded in the Spirit, not in the Letter, and in consequence, as saith a Shadows fleeing away, p●g. 8. 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 b job. 1.18▪ 19 who died for Christ, and the Saints c Rev. 12.11.12. who loved not their lives to death, and were d R●v. 6.9. slain for the word of God, and the testimony of Jesus, and the two witnesses against whom e R●v 11.7, 8 9▪ ●0, 11. the Beast that ascendeth out of the bottomless pit made war, and killed them; and the Apostles who were f Act, 4 41. scourged, the Saints who were killed all the day long, and counted as g 〈◊〉. 3.36.37. P●al. 4●. ●2. sheep for the slaughter, for the Lords sake, and h Math 10.32 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 blood, and laying down our lives, and the outward man, or forsaking of Father, Mother, Brethren, Sisters, and contrary to the Word i Math 19.19.30. H. N●cholas held there was no need to confess Ch●ist before men, but the ●●ying d●wne of our life for Christ was to be expounded Spiritually. of truth; but it's spiritually meant of forsaking a Pope within us, 2 Thess. 2. the Antichrist in our heart, the Man of sin, so that we may lawfully receive the name and mark of the beast, and conform to the Mass, or any Religion, so we keep the heart to God. Baal, the Devil, may have the outward man. 11. None can dispense the Ordinances, Baptism, 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 Baptism is no Baptism, which yet is a lawful Ordinance of God, though it be not profitable to save without the inward Baptism of the Spirit. Antinomians border well-near with Familists, in many of these points. For k Saltmarsh Free grace, pag. 16. Saltmarsh is much upon the Spirit for a Law, and against l Saltmarsh, Free grace, pa. 216. one beam of the light of the Letter of the Law, and m Ibid. 146. against all external Ordinances, Covenants, Vows, as Legal, and Old Testament service; n Ibid. 179.180.181. against conditions, or performances, or doing on our part by any Gospel-covenant, yea against believing 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 o Pag. 206.207. ●97 192 persuading; against all p 147.148. commanding Law, (the Gospel is rather to them a q ●28. promise then a r 152. Covenant,) against personal mortification, s 59 48 49.73.74 75. trouble for sin, as all Legal, unlawful now, smelling of bondage, and Law-service; and bondage it is to pray at such hours, unless the Spirit move us, t 44. Rise, reign, ere 64. to expound Scripture, to expound the Spirit, (he meaneth the Scripture) in the Letter, and consequence hath much darkened the glory of the Gospel. u Saltmarsh Shadows fleeing away. pag. 8. The Scripture ha●h but one sense, Antinomians and Familists devise a Literal, a Mystical, Spiritual and Allegorical sense. Now if Saltmarsh know any thing in Controversies between us and Papists; he may know the Papists give sundry and divers senses to the Scripture, that is, Literal, Spiritual, Mystical, Allegorical, Tropological, Anagogical; all which we reject, and acknowledge that the Scripture hath but one literal, Grammatical, and genuine sense, which the nature of the words, whether they be Sacramental 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 Spiritual sense, is not a sense different from the Literal, as if they were two contrary or divers senses; and therefore Saltmarsh rejecting the sense of Scripture in the Letter, must embrace the Familists, and H. Nicholas, or the Papists Allegorising 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 Literal sense of the Scripture, and giveth no sense divers, far less contrary to Scripture, as Libertines do in the fancied revelations without, beside, and contrary to Scripture, and their fond Allegories, for such we remit Saltmarsh to his brethren, the Familists, and the Author of Philosophy defected, and the like. CHAP. LXXXIV. Master del, and Saltmarsh deny all outward reformation, all Scripture seals, Ordinances, with Familists, and flee to an Euthyasticall Spirit, and an internal word only. ANd among other Antinomians, Deal Chaplain to Sir Tho: Fairfax, the General, An. 1646. Nou. 25 Master del 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 a Del Ser. pa. 3.4. 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 Laws 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 own Text, Hebr. 9.10. in which the Spirit of God opposeth levitical service in Sacrifices, Ceremonies, to Gospel-life, not to Moral duties, or inward conversion, as if there had been no conversion, no remission, no actual 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 Dens b Den Do●●. Joh. Baptist▪ pag. 51.52 The knowledge of both actual and eternal remission was no Article of the Jews Creed. M. Del is ignorant of his own ●ext, and follows a ●oc●●●an and Popish se●se. piping, one Antinomian to another, for both agree, that David, Asaph, Heman, Moses, prayed, and made heavenly and spiritual Psalms, being as unreformed inwardly, and as far from the Gospel-justification which David, Psal. 32.1.2. Rom. 4.4, 5, 6. esteemed his blessedness, as very heathen. 2. Del maketh Moses his Doctrine, the Letter, Christ, Spirit and life. So Del followeth the Antichrist in the Council 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, c Pag 3. anathema sit. The Sacraments of the Old Testament (say Papists) do but signify, 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. Deal of the 〈◊〉 mind, and his Antinomians with Pap●sts So●ini●ns, and 〈…〉 the faith of the ●ewes in the old Testament, and ●urs in the new. Smalcius de Divin. I. C. pag. 25. ●. 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. Deal 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 eternal, 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 only temporal things promised them. He hath Arminians also on his side, as Episcopius Disp. 11. th'. 5. The promises of the Law were touching temporal felicity, of the Gospel, concerning the everlasting inheritance. ●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 Belgic Remonstrants, Apol. cap. 22. cap. 24.) clearly delivered in the Old Testament, for believing in Christ, nor in terminis any promise of life eternal. It's sure Arminians, are limbs of Antichrist, and enemies to free grace. Yet Antinomians with Del join hands with them against Protestants, who all teach to this day, the same Saviour, the same promises of life eternal, the same free grace of imputed righteousness, the same covenant of grace was revealed darkly, in shadows and types to the Jews, and more sparingly, and to us more clearly and abundantly in the New Testament, and that Abraham was saved as we; who now are Antichistian, whether Del and his Antinomians, or we? These that teach the same with Antichrist, and contend for perfection and freedom from all sin in this life, are not the men who must fight the battles of the Lamb. But 1. was there then no Spirit and life in the Patriaches, Prophets, Moses, David, till Christ came in the flesh, and reform them inwardly? What became then of the souls of those that died in peace, and entered into their rest, before Christ came in the flesh, Esa. 57.1, 2, 3. Died they under the curse and severity of the second death, as never inwardly converted? He belieth the Old Testament who saith so; and doth the Letter of the Gospel without the Spirit save and inwardly reform and justify before God more than the Letter of the Law? I think Judas and the people, whose hearts were fatted and heardned, and yet heard Christ in the flesh, and the Apostles, preach Gospel, were as far from inward heart-reformation, as uncircumcised Jews 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 mean 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, d Pag. ●. No outward Law, of Synods, Counsels of men, can make men perfect, as pertaining to the conscience, more than levitical Laws could do, and so the Gospel abolisheth all such outward Laws, imposed on conscience, as well now as heretofore under Moses.— Gospel-reformation (saith e Pag. 4. ●. he) is the mortifying, destroying, and utter abolishing out of the faithful and elect, all that sin, corruption, lust, evil, that did flow in upon them through the fall of Adam. Or, it is the taking away, and destroying the body of sin, out of the faithful and elect, by the presence and operation of the righteousness 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 righteousness.— Again, Christ as he makes us righteous with his own righteousness, and makes us the righteousness of God in him; so he is called our righteousness, not in himself only, but in us. And therefore, you see how grossly they are mistaken, who take Gospel-reformation ●o be the making of certain Laws and constitution by the sacred power, or Clergy, for external conformity in outward duties of outward worship and government, and to have these confirmed by civil Sanction; and enforced upon men by secular power, when in the mean time, all that inward corruption, and sin they have brought with them into the world, remains in their hearts and natures as before, so the old Prelates reform. His reasons are 1. All things belonging to Christ, a Spiritual King having a spiritual Kingdom, are spiritual; a carnal Reformation is not suitable to a spiritual Kingdom. The reformation of the Civil and Ecclesiastical state is but carnal, Pag. 6 wrought by the power of flesh and blood, and stands but in outward things. 2. Gospel-reformation is inward, lays hold on the heart, soul, and inner man, and changes and renews that, d●th not much busy itself about outward forms, or external conformity, but only minds the conformity of the heart, for when the heart is right with God, the outward forms cannot be amiss. 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, he speaks not one word of any outward forms. So that God in his Gospel-reformation aims at nothing but the heart, according to Jer. 31.33. I will put my Law in their inward parts, etc. So that they shall not only have the word of the Letter in their books, but the living word of God in their hearts. But now Civil Ecclesiastical reformation is outward, and so industrious and elaborate about outward forms, Pag 7. outward orders, outward governing, outward confession, outward practices; like the Reformation of Scribes and Pharisees, notorious hypocrites, who made clean only the outside of the cup, or platter, leaving them all filthy and unclean within. So Civil Ecclesiastical reformation makes a man clean outwardly, with an outward confession of Faith, when inwardly he is all filthy thorough unbelief, and whites him over with new handsome forms of worship. Object. But is there no change of outward things in the Gospel? Ans. Yes, an outward change that flows from an inward; but not an outward change to infer an inward, etc. Answ. 1. Master Del must lay down a ground, that outward Laws were imposed on the conscience, and forced on them with violence of Magistrates, and Synods, without any foregoing teaching, under pain of corporal punishments to the Jews, as he and his saith, Presbyterians do now urge consciences, how shall Del prove that? 2. He must say, that outward, and merely literal observing of Laws and Synodical Decrees, according to the Word of God (for any others beside or against the Word, the Presbyterians know none) without Faith in Christ, do make men perfect as pertaining to conscience, which is Dells dream, not our doctrine. 3. He and his condemn all Laws of the Civil Magistrate, yea, all the written Scripture, Law, and Gospel; and say, an Arbitrary and Enthysiasticall Spirit in the Christian Magistrate, without all Civil Laws enacted, or written, should conclude of the heads and lives of Christians, without the Law Moral, or Gospel, and so condemns all Acts of Parliaments. Answ. 2. You could not have heard more, if Henry Nicholas, or Anton. Pocquius, or David Georgius had been preaching to the Honourable House; for Del follows them at the heels. For f Epistle to the two daughters of Warwick. Sect. ●. Henry Nicholas (if you but change Dells 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 hypocritical, and mere external reformation, and the inward reformation, are by Protestants made two contrary reformations; the one from God, the other not from flesh and blood only, but from the Devil. So Henry Nicholas, If I could give all my goods to the poor, etc. If I had not love, it were not any thing to me; that is, whosoever hath not Christ, he is without God, and without righteousness in this world, I mean the being like Christ, which is received through the power of the Holy Ghost, and not any Ceremonial Christ, which one man speaketh to another, or promiseth to another through the Ceremonial service, (Dells Grammar is, Pag. 6. through the word of the letter in their books, in outward forms, outward worship, outward confession) which he out of his prudency, according to his fleshly mind hath set up, o no, the work, or begetting, or procreating of the children of God cometh not so slenderly to pass, as men now at this time teach each other, out of their unregenerate Spirit (Del, out of a Spirit not inwardly reform, the body of sin not being destroyed) no reformation can come. Henry Nicholas condemning all Scripture as a Literal and carnal thing, and an Elementish, h Epist Sect. 5 Sect 7. Sect. 10. Ceremonial, and fleshly service; yea, and i H. Nicholas Epist. 〈◊〉. 10 confession with the mouth k Del. Sect p. 6 pag 7. as carnal, outward, hypocritical, and Pharisaical, and doth expressly reject all the teaching of men, or by the ministry 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 Ministry 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 cometh to pass. Now that Monster of men, known Protestants, whom he refuteth in this, taught against Pelagians, and the Pope, (whom he denieth l Ep●st. Sect. 27 to be the Antichrist) and Papists, that we utterly deny, that the Scriptures of themselves, yea, that the Man Christ's teaching in the flesh, or Paul, or the Apostles Preaching, or any man's external instructing of another man, most sound according to the Scriptures, can without the hearing and learning of the Father, Joh. 6.45. and his omnipotent drawing of men to the Son, Joh. 6.44. and the inward teaching of the Spirit, inwardly reform, or beget men over again to God: So his condemning of one man's teaching of another, as Fleshly, Ceremonial, Elementish, is a simple rejecting of the Scriptures, and all outward and external worship. And just as David Georgius rejected the Literal Christ, and asserted himself to be the Spiritual Christ, and true m See Blesdikiu●, Histor. Dau. Georg. pag. 20.21. ar. 1.2.3 4. David. In the same manner M. Del speaking of inward Reformation, that is, conversion of a sinner to God, that only being his Gospel-reformation; he knoweth well, Presbyterians and the Assembly of Divines, who are (if they shall condemn his Gospel for the substance of it,) the enemies of the truth of Christ, and the last prop of Antichrist in the Kingdom; do teach, that inward reformation, or destroying of the body of sin, is not wrought by the only Letter of the Word, and the teaching of men, or Laws, or Constitutions of Synods; but that we conjoin with all outward means, the inward and omnipotent power of the Holy Ghost, without whose grace all other means, are nothing, yea Paul's planting, and Apollo his watering, are nothing effectual to an inward reformation. M. Del argueth against the Holy Ghost and Paul, who Preached the Gospel to the blaspeming Jews, and scoffing Athenians, Act. 13 Act. 17. for all he could say to them was but outward and literal preaching, the Apostles were but men, and not Lords of the heart, and therefore could but work outward conformity to outward duties, when the heart remained corrupt. Nor is it much that Dell saith, there is need of an outward change in the Gospel, Deal for the fashion only requireth an outward reformation. which indeed is a belying of himself, for an outward change, is an outward reformation, and he saith, Pag. 4.5. Gospel-reformation is a destroying of the body of sin in the faithful and elect, by the presence and operation of the righteousness 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 Ministry, outward worship, or outward ordinances, as Familists did before him. For the Author of that blasphemous Piece, i Theol. Ger. cap. 28. p. 71.72. called Theologia Germanica saith, Just men have need of no law, are led by the Spirit, and are not to be taught by any Law, what they should do or leave undone, seeing the Spirit of God which is their instructor, will teach them sufficiently, neither is any thing to be commanded or enjoined them, as to do good, to shun evil, or the like, but Pag. 72. Yet he saith more than Del doth, to wit, That both the life of Christ, as also all Commandments, Laws, Ordinances, and the like, ought not to be laid aside, and cast off, and to be neglected, contemned, and derided. And k H. Nicholas Epist. sect. 8.9. Henry Nicholas saith, The Lord speaketh in the Scripture, but he saith withal, that the Spirit is the Word, not the Letter. So Del maketh an opposition between the Letter in the books, l Del Serm. p. 6. and the living Word of God in the heart. 3. Del speaketh exclusively, Other reformation beside this of the heart, saith he, m Del Serm. pag 5. I know none. 2. Gospel-reformation (saith he) n Pag. 6. Del rejecteth all outward worship, Scripture, Preaching, Hearing, Ordinances, Seals as Familists & Libertines did before him. only minds the reformation of the heart. If only, than it minds not external reformation. 3. Christ speaking touching the worship of the New Testament, saith, (saith he) Not one word of any outward form; So that God in his Gospel-reformation aims at nothing but the heart. Then he aims at no outward change, nor any external worship, neither reading of Scripture, nor hearing the Word Preached, nor vocal praying in the Spirit of adoption; for sure, though these must come from the heart, yet essentially they are external worship, and something in the outward man, beside that which is only in the heart; and something of forms they must have; for they are external, visible, and audible acts of worship. The same was taught by a Silesian, Casparus Schunenckfeldius in Luther's 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 external Ordinances invented by God, profit to salvation; not these that are invented by men. 4. When the heart (saith Pag▪ 6. Del) is reform, all is reform,— and when the heart is right with God, the outward form cannot be amiss. It is clear that Del and Antinomians mean, there is no external worship commanded in the New Testament, neither hearing, reading, praying, confessing of Christ before men, so as we sin 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 Jews in the Old Testament. For Del saith, If the heart be reform, all will be reform, that is, If the Spirit be in the heart, and act us to read, hear, pray, confess Christ before men, receive the Seals, we are then obliged to acts of external 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. do lay any obliging Commands on us to any external worship, outward Reformation, or confession of Christ; for the Spirit speaking in the writings of the Prophets and Apostles is but literal, outward, external to believers, except the Spirit be in their heart acting, and immediately stirring and working, there is no obliging power laid on us to external worship, or outward reformation by the Familists and Antinomians way. For we know their Doctrine, p Rise, reign, er. 1.2. The Holy Ghost comes in place of the natural faculties of the soul, and acteth us immediately to all internal acts of loving, and believing, and to all external acts of outward worship, or reformation, and q er. 49. we are not bound to pray in our Family, but when the Spirit moves, and stirs us thereunto; and r Er. 14. Christ works in the Regenerate, as in these that are dead; and therefore s Er 21. oer. 36. oer. 59 all commands and exhortations are in vain, seeing we have no activity to obey, but the Spirit and Christ only doth all in us, in as much as t Er. 4.5. no written word is an obliging rule to us, but the immediate actings of the Spirit only leadeth us in all we do. M. Del Pag. 26. denies there should be any Laws in Christ's kingdom; but God's Laws (he knows we are against men's Laws 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 Laws 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 reform, all be reform, the outward man must be under no command, or Law of reformation; but by a result of courtesy, the free Spirit, and no written Law must lead the outward man, but he who said, u jam. 4.8. purify your hearts, gave a Commandment for the outward man, cleanse your hands; and Paul forbids the Saints x Ephes. 4.29.30 31. who are sealed to the day of Redemption, of corrupt communication, of bitterness, wrath, anger, clamour, evil-speaking; and that y Ephes 5.3, 4, 5. all fornication, uncleanness, covetousness, should not be once named amongst them, as becometh the Saints; yea, and filthiness, and foolish talking, and jesting, which are not convenient, because sins of the outward man do z Ephes. 5.5 6.7. Col. ●. 3.5.6. 1 Cor. 6.9, 10 also exclude 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 only, without all works of Sanctification, or walking in Christ; and of the Nichodemits, who denied any necessity of confessing of Christ before before men; and of the a Bullingeros advers. Anabap●is▪ lib 1. cap. 1. Doceb it The. Muncerus, Concion●tores qui illis temporibus praedica●ant, neque ● Deo missos, neque verum Dei verbum p●●edic●re, sed esse Scribas, & pr●edicare tantum mortu●m Scripturae literam, ext●r umque verbum non esse verum Dei verbum, sed solum testimonium veri verbi; hoc autem int●r●um & celeste esse & immediate ex ipso Dei ore prodire, & hoc interius doceri oportere, non autem Scripturl● & concionibus, Baptismum aquae vilipend●bat & infantium a Deo non esse,— Somnia ut inspirata a Spiritu sancto dicebant voluntatem Dei esse, borum meritricium & Diaboli prosibulum esse verum torum et impollutum. Cap. 2. Celestes quasdam revelationes, & visiones jactabant. 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 cometh immediately out of the mouth of God should be taught inwardly, not by the Scripture and Sermons, and that whoredom was the bed undefiled; they held all these externals indifferent, at least such things as defiled not the conscience. They said, Dreams 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 profane Popish Priest, the monstrous Libertine b Calvin. advers. Liber. in. cap. 10. pag. 442 Verbum Dei Spiritum esse aiunt quia Dominus ait, ve●ba quae loquor Sp●r●tus & vita sunt.— Pag. 441. Verbum Dei nihil aliud quam Spiritum esse: similiter Christum esse Spiritum; nosque cum ipso spiritus esse oportere; vitam etiam nostram spiritum esse debere. Anton. Pocquius Who called the Word of God the Spirit, because Christ said, The words that I speak 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 be spirit; and c Pag. 141. Scripturam in naturali sensu su● acceptam, Literam m●r●uam esse, atque o●cidere; ideoque missam esse faciendam, ut ad spiritum vivificantem veniamus. that the Scripture taken in its natural sense doth kill, and is but a dead Letter, and therefore we must leave the Scripture, and come to the quickening Spirit. Bullinger d Bullinger advers. Anabap. Lib. 2. ca 4. Statuebant Pedobaptismum, magistratum jus-jurandum esse res liberas & medias,— exter●am praedicationem, & sacros coetus & Sacramenta nihili faciebant,— fideles omnes, eum habeant Spiritum externis signis non indigere,— Liberum esse fidem confiteri— Si gravia pericula urgent, tum posso sideles dissimulare ac sacere; satis enim esse coram Deo, si quis veritatem in cord retinent, etiamsi ext●rius coram hominibus contrarium faciat also tells us of a sort of Anabaptists called Libertini, or Liberi Anabaptistae, free or Libertine Anabaptists, who taught, That Baptising of Infants, Magistracy, Oaths, were things free and indifferent, which we may use, or not use, at our Liberty, they judged the Scripture, and Preaching of the Word was not necessary, because we are all taught of God, believers have the Spirit, and need not external Signs or Sacraments, it is free to us to confess, or not to confess Christ, if danger be imminent, it's enough to keep 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 internal destroying of the body of sin, and is spiritual, changeth the inner man only, and minds only the reforming of the heart, and that doth change the outward man, than he excludeth all Civil, external, and Ecclesiastical power which is busied about outward forms, outward orders, outward government, outward confession of Christ before men, or confession of sins before men, and outward practices; For as Del saith, Pag. 6.7. Gospell-reformation meddleth not with reforming the external man, and so not with the preaching of the Word, receiving the Sacraments, reading Scriptures, praying in public, confessing Christ before men, if in the heart, or the inward man, a believer have the Spirit, and retain God in his heart; Dells reformation meddleth not with outward practices, to forbid, and rebuke such practices, as Parricides, Murders, Incests, Adulteries, Thefts, Opressions, Lying, Blasphemy, Idolatry, Sorcery, Sodomy; neither the Preachers of the Gospel can reform 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 practices, nor outward order, than it meddleth not with the outward man, nor commandeth it the outward man, to walk d Ephes. 5.15 circumspectly, nor to walk in e Col 26. Christ, nor to confess Christ before men, as we desire Christ to confess us before his father, and his f Mat. 10.32. holy Angels, nor to observe external order in the worship g 1 Cor 14.32▪ 33 40. Col. 2.5. of God, nor to abstain from fornication, evil speaking, clamours, bitterness, for all these be outward practices contrary to the rule of the Gospel, and though the soul and spirit, not the body, nor whole man should be sanctified wholly, as the Apostle h 1 Thes. 5 23 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, swear, worship Idols, cousin and deceive, steal, rob, oppress, if the Faith of imputed righteousness be in the heart, then is the body of sin destroyed (saith Del) and another Reformation that is outward he knows not, and Dells argument runs thus. The only true Gospel-reformation is spiritual not carnal. But the Civil and Ecclesiastical Reformation is not spiritual, but carnal, and wrought by the power of flesh and blood, etc. Answ. The Major is doubtsome, and the Assumption false. 1. For civil Reformation as civil, is not spiritual formally, but only materially and objectively spiritual. But to say, that Ecclesiastical Reformation should be spiritual, as spiritual is opposed to external and outward, and only spiritual, and in the heart; Satan could not fancy a more wicked untruth to destroy all godliness and holiness, as it appears in the outward man, in the duties of the first and second Table, for Gospel-reformation, as touching God's part, is inward, spiritual, invisible, done by him that is Lord of soul and conscience, but this is but the half, though the choicest half of Reformation; but as touching man's part, it is external, and also spiritual, 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, Jerusalem, Syria, and Silicia, and that spiritually, and externally (for these are not contrary) when they send to them commandments, not to be circumcised, nor to keep the Ceremonial Law; but to abstain from blood and things strangled, as at that time scandalous, and from fornication, as a sin against the Moral Law, because they that held the contrary opinion, were, lying Teachers, and perverted souls; and so deformed with a spiritual deformity, the Churches of God, as Del and Familists now do. How Ecclesiastical and external Reformation is spiritual, not carnal. Now the Assumption, That Ecclesiastical reformation is carnal as done by men, and not spiritual, is most false, for carnal it may be in some part, and in some sense, that is, standing in outward, external Commandments, and yet spiritual, given by the Lawgiver, an infinite Spirit, tying and obliging the Spirits of men, and leading to a spiritual end; so the Ceremonies of Moses are carnal, not sinful, not unlawful, vicious, fleshly, as Del, pag. 2.3.4. foully ignorant of the sense and meaning of his own Text he preached on, expoundeth it, in opposition to Gospel-reformation, which is spiritual, lawful, not fleshly and sinful. For then to obey the Ceremonial Law had been sinful and unlawful to the Jews, and God must have given Commandments to the Jews, which were sinful and unlawful judgements, and statutes, and ordinances, external and Spiritual reformations are not contrary. which is the blaphemy of old Manicheans; So the Reformation done by the Gospel preached, and by lawful Assemblies holding forth the truth, and condemning contrary errors, is carnal, that is, external, and wrought by flesh and blood: Del meaneth, by the word carnal, the corruption of flesh and blood, as the phrase is taken, Math. 16.17. which is a manifest untruth; it is wrought by men consisting of flesh and blood in a carnal, that is, in an external, outward, audible, and visible manner, and yet spiritual; also it is in that very external Reformation, is according to the Word of God, who is a Spirit. 2. It lays an obligation on the consciences, and spirits of men, both actively to reform, in that outward way (though God must make it effectual by an inward reformation) it leadeth men, even as it is external, to a spiritual end, obedience to God in Christ, according to the rule of the Gospel. The Church and men take not on them to reform hearts, but instrumentally, by going about an outward reformation, by Planting, Sowing, Watering, and labouring the Lords husbandry, his Church. I might borrow Dells Argument, and say, true feeding and nourishing of men, D●l removeth with fleshly Libertines, all the working of second causes. and upholding their life with bread is from the omnipotent power of God, Deut. 8.3. For man liveth not by bread only, and infer, that they are grossly mistaken, who take true nourishing of men to be outward ploughing, harrowing, sowing, ear-ring, grinding, for all these are carnal, fleshly, and wrought by flesh and blood, and by the power of man; but true effectual nourishing cometh not from the plough, or the husbandman, but from the mighty power of God; and therefore if God nourish, ploughing, sowing, ear-ring, cannot be amiss; So the Libertines made God the only author of sin. Del citeth, Joh. 4. God is a Spirit, etc. A place that Gnostics, Enthusiasts, Libertines, Anabaptists abused, to deny all external worship and acts of Sanctification; and Town cannot answer Doctor Taylor, who objecteth, that Antinomians deny all external worship, for he saith, A man is a fulfiller of the Law in Christ who died for him, so that faith is all; and the same saith Del, pag. 4.5. Gospel-reformation is a destroying of the body of sin, by the presence and operation of the righteousness of God dwelling in their hearts by faith. He speaks not one word of sanctification, and personal mortifying of the body of sin, and of walking with God, but saith, He knoweth no reformation besides this, as if sanctification were no heart-reformation. The covenant of grace, and the Gospel, commandeth external as well as internal holiness and reformation, whatever Deal and Familists say on the contrary. Del pag. 5. and pag. 6. allegeth, that the new covenant standeth for only a heart-reformation, and writing of the Law in the heart, Jer. 31. but forgetteth that the same covenant saith, Ezech. 36.27. I will put my Spirit in them, and cause them to walk in my Commandments; and that the covenant of grace expressly forbiddeth, Psalm. 89.30, 31, 32. The forsaking of God's Law, the breaking of his Statutes, and the following after the heart of their detestable things, and commandeth the external as well as the internal walking in God's Statutes, and keeping his Ordinances. Ezech. 11.19.20. and the Separating from belial, and unrighteousness, and the touching no unclean thing, the cleansing ourselves from all filthiness of the flesh and spirit, and perfecting holiness in the fear of God, 2 Cor. 6.16, 17, 18. chap. 7.1. these speak outward and inward reformation. M. Dells righteousness of Christ in the heart, by faith, his only inward reformation he knoweth must then be to believe Christ was Reform inwardly for him, believed, repent, sorrowed for sin, and obeyed the Law for him, and that is all the reformation (as Saltmarsh his Colleague saith) that is required of us. Nor is this reformation we urge, Hypocritical; like that of the Pharisees of old, and of the Prelates of late, because it is external. For though the Church can do no more, and the Ministers, both in Preaching, and in Synodical decrees, holding forth the Laws of God, as Acts 15.22, 23, 24, 25, 26, 27, 28. but externally reform, the Lord must give the increase, yet they neither enjoin, nor preach hypocrital reformation. And it's of the same Mettle and Coin that Del bringeth, Pag. 89. Gospel-reformation is thorough and complete in the inner and outward man, Ecclesiastical reformation is by halfs,— and the power of God in creating and redeeming the elect, may as well be resisted, as the reforming of them, the power of God is engaged in it, Ecclesiastical reformation hath only the power of man, and by it the heart and nature can never be changed. Answ. Gospel-reformation to Del, is the taking away, and destroying the body of sin, and this (saith he) is thorough and complete, a great untruth, the body of sin in this life is never complete. But Del meaneth with k Honey comb, c. 3. p 25. Eton, and l Town asser. pag. 77. Town, and other Familists, that we are as perfect, as clean from sin as the Lord Jesus, or as m Saltmarsh Free grace. pag ●40. the glorified in heaven, and as n Calvin. adv. Libert. ca 18. pag. 45●. Pocquius the Libertine said, They cannot sin, being once inwardly reform, and would prove it from 1 Joh. 3.9. 2. It is an argument against the whole Ministry of the Gospel, seals, promises, rebukes, commands, threatenings, as the Swinkfeldians and Seekers teach. For Paul is called a Father that begat the Corinthians. Timothy is said o 1 Cor. 4.15. 1 Tim 4.16. to save himself and others. Dells Argument for only internal reformation is against all the Ministry and Ordinances of the Gospel, as the Swink feldia●s of old, and the ●eekers now teach. Now Dells Argument fights with the Scripture; Paul begetteth men Instrumentally, Timothy saveth Ministerially; sure neither Paul nor Tymothy do convert men thoroughly, completely, perfectly, within and without; nor do they it irresistibly, and by an omnipotency in them, as the Lord doth; shall we then say, Paul and Timothy, their saving, begetting, and converting of men, is no converting at all? And no more lawful than the Civil and Ecclesiastical State's reformation, which is utterly unlawful to Del? Because saving of men, and begetting of men by the Gospel, in Paul and Timothy, was external, and of itself by halfs, without the effectual working of the Spirit, (which Spirit neither Paul nor Timothy could command to blow) was only external, literal, incomplete, by halves, carnal, as all the Ceremonies of Moses were, to Del, nor could Paul and Tymothy write the Law in the heart and inward parts; so Del must mean that all Ministry, Preaching, Seals, Covenants, Praying, praising, fasting, all reading, all books, and Arts, and learning, as all holy practices and walking with God, and acts of sanctification incurring in the senses, and eyes of men, might be cried down, because all of a Christian is spiritual, invisible, and the Gnostic faith in the heart only; in which M. Del and Familists surpass the deeds of old Enthyasts, For at Munster p Bullinger advers. ●●abapt. l●b. ●. cap. 9 there arose a Prophet (saith Bullinger) named Mathias Harlenius, a Hollander, by trade a Baker, he professed Visions and Dreams, and by his Prophetical spirit commanded, that they should bring all their goods, and lay all down at his feet, and that all Books should be burnt, except the Bible. M. Del excepteth not the Bible, nor Scripture, because it is an external carnal thing, and so not suitable to the spiritual Kingdom of Christ. For (saith he pag. 6.) As the Kingdom of Christ is Spiritual, so all the things belonging to it are spiritual. Del. pag. 9 The Gospel-reformation is constant so long as God's nature dwells in ours, Del. it will daily be reforming it, till it be altogether like it, as long as the Spirit of God dwells in the flesh, it will still be reforming the flesh to the Spirit, till the whole body of sin be destroyed, and the natural man be made spiritual. But Civil Ecclesiastical Reformation at first makes a great noise, but when men have attained their own ends, its activity ceaseth. Answ. 1. This poor Argument proveth great odds and wide differences between the Lords inward and spiritual way of reforming, Del proveth that there is a difference between internal and external Reformation, which is not in question, but not that external Reformation appertaineth not to the Gospel. and the external reforming by the ministry of men, which this man may know is not the question, but it proveth not that ministerial reformation by men, whether Magistrates, (of which I cannot speak here, but I hope if God will, to demonstrate, that the Monster of the liberty of Conscience is Socinian and Epicurcan Atheism) or Ministers of the Gospel, is either unlawful, or no part of Gospel-reformation, but only it concludeth, that inward reformation is not outward reformation. 2. M. Dells expression, So long as God's nature dwelleth in ours, and so long as the Spirit dwelleth in the flesh, it will be still reforming, till the natural man be made spiritual, is heretical, and not according to the form of sound words; for there is abominable Heresy in speeches. Henry Nicholas the father of the fleshly Familist q H. Ni●●ols Epist. to the daughters, Sect. 1. speaketh so. God was one in substance with man. In the beginning when God made all things, there was no more but one God, and one man, and they were one, and had in all one order, being, and nature, for God was all that man was, and man was all tha● God was; and r H. Nicholas Evang. cap. 8. Sentence 3. all must become one being with God, (by love, say the Familists,) by faith, (say the Antinomians, by regeneration said the Libertine Pocquius, and his) and his Godded man, and so be all manned Gods, and children of the most high. Let Del clear himself of this s●me spiritual fury. Sure, neither Scripture, nor Protestants, nor any save Familists, say as Del doth, that God's nature dwelleth in ours. But if he have one sense with Peter, who saith, We are made partakers of the Divine nature, that is, by Faith, and the created graces of the Spirit, not that we are partakers of the essence or substance of the Godhead, or equal with Christ in any respect, he speaketh sound, as the confession of Britain s Assembly of Divines of both Kingdoms at Westminster, cap. 26. art. 1. art. 3. Del holdeth with Familists, that God's nature dwelleth in our flesh. cleareth; but his words are not sound. 2. Whoever except Henry Nicholas, and David Georgius spoke as Del, who saith, The Spirit of God dwells in our flesh, till the whole body of sin be destroyed, and the natural man be made spiritual. If his meaning be, as Familists and Antinomians dream, that Christ incarnate is nothing but every godly man Christed, and made conform to the image of Christ, we are at a point, and know his mind; so teach the t Rise, reign, ere 21. New England Familists, and u Bright Star, cap 19 pag. 225 226. the Author of the Bright Star, who tells us, of God humanized, and that x Pag. 19 pag. 244. the Cross of God is God. 3. The Spirit dwelleth not in our flesh, that is, in our sinful and unrenewed part, for so is flesh taken, Rom. 7. who dreamt that grace dwelleth in original sin? or if by flesh he mean the natural man, or the carnal man, or the outward man that is in our person; he than thinks this outward and natural man, or our body is turned in a spirit, or spiritual nature, so as we are made by justification spiritual as Angels; and need no more Ordinances, Word, Seales, reading the written Scripture, then if we were y Saltmarsh 〈◊〉 g●ace. ●ag. ●40. glorified Saints, as Saltmarsh speaketh of the believers; and as z Del. Ser. pa. 2●. he himself saith, You may as well go about to bring the Angels of heaven under an outward and secular power, as the faithful, who being borne of the Spirit, Believers are no more in need of preaching, or outward reformation (saith M. Del) th●n the Angels in heaven. are more spiritual than they. If so, than believers being more spiritual than Angels, and so l●sse literal, and less carnal, because by imputed righteousness they are Christed and Godded, and so the body of sin destroyed by the the imputed righteousness of Christ, fully and completely then, as Angels need no secular power, because they are spiritual, so need they not hear the Moral Law preached, nor the threatenings 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 spiritual; if then believers be more spiritual, as Del saith, they need far less than Angels the written Word, or the Preaching of the Law, or any Ordinances, nor should they marry, or die, nor can they sin, nor lie, nor whore, nor steal, nor kill, but be as the Angels of heaven. I cannot but profess my jealousy of all Familists, I much fear, when Del saith, believers are more spiritual than Angels; and that the natural man must be made spiritual, which is done (saith he) by the imputed righteousness of God, Pag. 6.7. that he mindeth, with Mistress Hutchi●on, that a Rise, reign, er. p. 59 ●r. 3. these who are united to Christ, have in this life new bodies, and two bodies, 1 Cor. 6.19. And b Ibid. ●rt. 1.2 that the souls of men are mortal, in regard of generation, like the beasts, Eccles. 3.8. but made immortal by the purchase of Redemption. And that the c Pag. 90. art. 5. 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 d Calvin. Instruct. advers. Libert. cap. 22 pag. 458. 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 only in this life, but really and completely before we die; and the same perfection of life eternal in this life, is taught by Antinomians, to wit, e Town asser. of grace, pag. 158.159 by Town, and f Saltm●rsh Free grace, pag. 140. Saltmarsh, the colleague of Del. These must lie upon Antinomians, while they condemn their Fathers, the Familists, upon whose principles they walk, which they have never yet done, nor have they denied the foul Heresies that are in the Story of the Rise, reign, ruin of Antinomians. 4. Ecclesiastical reformation in the intention of the work hath no kindly ends, that are fleshly and carnal, and therefore is as constant as internal reformation, except Master Del mean so much as the Nicholaitans do, that the Letter of the Scripture, and all Ordinances external, Word, scales, prayer, reading books, under the Gospel are abolished to the g Theolog. Germ●nica p. 28.71.72 just man, and only the Spirit leadeth him; yea, that these are all h H. Nicholas Epist. Ser. 6. p 7.10. Elementish, Ceremonial, carnal, and fleshly, and that i Bright St●r, cap. 2. p. 11. its impossible that any act, meditation, thin●ing, aspiring, or working, can be sufficient to attain the seeing of God in this life, that no discourse, exercise, nor rule (of Law, Gospel, Scripture, or Ordinance) or any mean can be interposed between the soul and God; that k B●ight Star, cap. ●. p. 13. we are only passive in receiving the will of God; that we B●●ght Star, cap. ●● pag. 106.107.118 109. ●10. and all our acts of the soul, of willing, loving, trusting, hoping, etc. are annihilated, and turned to nothing in a spiritual communion with God. And the reason of the constancy of external reformation in its own nature, I give, Because as grace in the soul, being a beam and day of eternal and unchangeable love, is ever like God the Author, constant, and so like its Father; external Reformation constant in its own kind, as well as inward. so is external Reformation constant, for the Letter of Law and Gospel commands ever, and immutably, a perfect conformity between the outward man and God, that eyes, ears, 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 internal Reformation is constant. It's true, outward Reformation is not constant in the sinful intention of the worker, because it takes not hold of the heart, and therefore the ends of external Reformation, in the intention of men is often sinful, fleshly, carnal, yea, devilish, and so unconstant in good, and therefore it's a vain thing for M. Del to argue from the abused and sinful ends of men against outward Reformation, which of the own nature is an Ordinance of God. 5. All the differences between inward and outward Reformation, prove an excellency of Christ's inward Reformation above men's 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 external blameless profession, and confession of Christ, and his truth before men, is commanded in the Gospel, Math. 10. 32.3●. And abstinence ●rom gross and scandalous sins. Del pag. ●0. If the Church be to be redeemed, Christ must redeem it; Deal with Libertines m●ke it 〈…〉 attempt to Redeem and save 〈◊〉. if it be governed, Christ must govern it; if it be to be protected, Christ must protect it; if it be to be saved. Christ must save it. 1. God hath committed the care of reforming the Church to Christ only, and to no body else, and this is a thousand times better for the Church, then if he had committed it to all the Princes and Magistrates in the world. All things are given to me of my Father. Christ's love to redeem, is his love to reform; he will not break the bruised r●ed etc. and he reforms not ruggedly, and with violence. Answ. This Argument shall prove, that none ought to come out to help the Lord against the mighty; for sure God only and Christ gives a peaceable and quiet life in all godliness, and honesty to his Church, as well as God only Redeemeth, only Governeth, only Protecteth his Church, and so we are not to pray for Kings, and all that are in Authority, that we may lead a quiet and peaceable life under them in all godliness, as the Word saith, 1 Tim. 2.2, 3. then away with Magistrates, Swords, Guns, wars; yea, away with Castles, Houses, Forts; for if the Church be to be protected, Christ only must protect it. So if the Church be to be fed in Egypt, or on earth by bread, away with Joseph and his victual, away with tilling, sowing, ear-ring, trades, labouring with our hands. Let the Millinaries fleshly Paradise, or the Adamits world return, for sure Christ only in his way, feedeth, clotheth, protecteth, saveth his Church. 2. So Anabaptists, Libertines, argue, God only teacheth the heart, Christ only breaketh not the bruised reed; then preaching of the Gospel, and the sweet comforting promises thereof are not lawful. Let there be no Watchmen, no Pastors under the New Testament, for sure the Watchmen that goes about the walls, will wound and smite the weak ones seeking Christ; and the Letter of the Scripture is dead, carnal, lifeless, Christ is a quickening Spirit. 3. And just so reasoned the m Calvin. Instruct. adverses. Liber. cap. 13 ca 14 15.16.17.18 pa. 44● 446.447. etc. Libertines, to prove, That sin was nothing but an opinion, and that we should not rebuke any for sin, nor praise any for welldoing, Quia Deus efficit omnia in omnibus, because God worketh all in all things, and the sinner the Creature doth nothing. Christ reformeth only, and in a better way than all the Preachers of the world, and therefore none are to be rebuked for not reforming, nor do any sin in not Preaching Law and Gospel. For M. Del saith, p. 12. As none can redeem, but Christ only, so none can reform the Church but Christ only; for he only takes away transgression, and is made righteousness and wisdom to his people; and he only, Esa. 2. Layeth low the loftiness and haughtiness of men. So he only reformeth inwardly, Angels and men cannot do that, but it followeth not therefore, men by preaching the Gospel do not reform outwardly, for than if Pastors turn dumb dogs, and reform not outwardly, they no more sin, nor are they more under any woe if they preach not, contrary to 1 Cor. 9.16. Act. 20.28. 2 Tim. 4.1.2. 1 Pet. 5.1.2.3. than they sin, or are under a woe, because they redeem not the world, and take not away transgressions, and are not made to the Church righteousness, wisdom, and redemption. And M. Del layeth no less blasphemy on the Parliaments of both Kingdoms, Covenant of the thr●e kingdoms, Art. 1. and on the three Kingdoms, when they swear to endeavour in their several places and callings, the reformation of Religion, in Doctrine, Discipline, and Government, according to the Word of God, and the example of the best reformed Churches, then that they have sworn to usurp the work of Redemption, and the offices of the Mediator. By Dells way, and the Antinomians, in our callings and places, we shall be Kings, heads of the Church, Redeemers, great high Priests to offer a Propitiatory Sacrifice for the sins of the World, Prophets by the Spirit, to open one another's heart, and inwardly reform the Churches of Christ in these three Kingdoms, which all are only incommunicable and proper to Jesus Christ the only reformer, as he is (saith Del) the only Redeemer; and then how durst Del usurp Christ's office, in Preaching to the Parliament of England, what way they should redeem the world. For sure preaching touching the right of reformation, is an act of outward reformation, but he did in this, in the name of God, as a Nathan, forbid them to reform the House of God, or build the Temple, because they were men of blood. But 1. knows M. Del of a Parliament of peaceable Salomon's that shall arise and build the Temple, and intrude on Christ's sole prerogative, to redeem and reform inwardly? 2. It was both Typical, Positive, and Temporary, for Solomon to build, and for David not to build, nor reform that way. But I hope Gospel-reformation is Moral, Perpetual, not Typical; for Solomon was in that a Type of the Prince of Peace. 3. He knows the Ministers of the Gospel and the Assembly of Divines by Preaching and Synodical conclusions, do reform as did the Apostles and Elders, Acts 15. should he not say, the Apostles and Elders who reform externally, were either men of blood, or intruded on Christ's chair of Lord Redeemer, and the great, and true, and only high Priest, and that the Divines are men of blood also, and be they men of peace, or men of blood, they must be too bold to sit in an Assembly, as so many sacrilegious intruders and usurping Lord-Redeemers and that by Authority of Parliament. For Del applieth to himself, in preaching Familisme, Socinianism, Popery, Libertinism, calling them all the props of the Antichrist, who are not Familists, Socinians, with himself, that which is peculiar to Christ, Joh. 7.12. That some will say, Deal in Preaching thus is mad, as they said of Christ, and he is more than a Nathan, but I think, the truly godly will confess, Christ to be the wisdom of God, and think him spiritually mad, as other Familists and Antinomians are. Del Ser. pag. 13. I doubt not (saith he) of the Church's Reformation, because it is Christ's own work, and he hath undertaken the doing of it. As none can help him to redeem, so no power of hell shall be able to hinder him to redeem and reform by his Spirit, all belonging to his care and charge, the rest of the world he lets lie in sin, as not belonging to his charge, so I am at rest and quiet; Christ will reform. M. Deal with other Familists m●rre all use of means ceaseth, ●f God decries absolutely. Answ. So do the New England n Rise, reign, Er. 64. Familists, who abusing the absolute decrees of grace, say, None are to be exhorted to believe, but such whom we know to be the elect of God, or to have his spirit in them effectually. Then the reprobate, because absolutely reprobate, are not to hear the Gospel, nor should the Gospel be preached to them, who stumbled at the stone laid on Zion, contrary to the o Isa▪ 6.8, 9, 10 Ezech. ●. ●, 5. ch. 3 4, 5, 6, 7. Math. 13 ●4▪ 15. Math. 21.40 41, 42. joh. 9.39. ch. ●●. 37, 38. Act. 28. 2●, 25, ●6. Rom. 9.30, 31, 32. ch 10.14, 15, 16, 17. ch. 11.5, 6, 7, 8, 9, 10. express Word of God, and Gods absolute decrees must take away all industry, care, pains, praying, seeking of God, for if we be chosen to life, Christ hath undertaken to redeem us, if not, we must lie and perish in sin. M. Del saith, He is at rest and quiet, because Christ is as able for the reformation of his Church, as for the redemption of it. Now he meaneth inward reformation and conversion to God, then may we all say, we are at rest and quiet, and will not study inward reformation and conversion of ourselves or others, and will no more hear the Word, pray, repent, believe, or preach the Word to others, nor labour to be converted, or to convert others, then to redeem them with our blood; we will be at rest and quiet, what Christ hath undertaken to do, the powers of hell cannot hinder; these that belong not to Christ's care, why should they hear▪ pray, knock, or why should the Word be preached to them? Saved they cannot be, as not belonging to Christ's care. So saith the New England p Rise, reign, unsavory speech's. pag. 19 oer. 4. Familist, If Christ will let me sin, let him look to it, upon his honour be it. So Del yieldeth to the Pelagian, q R monstr. in Script. Synod. art. Object. 4. Infringit praecipuas rationes, pietateni promo ventes quae sumuntur ab utili, inutili, periculoso facili,— ergo inanes preces. & Art. 1. in expos. cap. 9 ad Rom. pag. 90 91. etc. 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 means, who are absolutely chosen to glory. Christ's love and care is as great to reform inwardly, and to convert, as to redeem, upon the same ground, these whom God hath decreed shall live so many years, (sure God undertakes to fulfil all his decrees with alike strength of irresistible omnipotency) they need not eat, drink, sleep, plough, ear, labour, for no power in hell can infringe one decree of God more than another, all husbandmen, sit idle, all tradesmen buy and sell, and labour with your hands no more, be at rest and quiet, take M. Dells word, Gods undertaking, takes away all reforming in men, all undertaking in second causes: the husbandman can no more feed your body with bread, than he can redeem your souls with his blood, both belongs to Christ's care. But though Paul knew it belonged to Christ's care, Rom. 9 To call whom he predestinate, yet he had exceeding sorrow in his heart, for his kinsmen the Jews, to save some of them, that is, to reform them, and the care of all the Churches lay on them. M. Del hath more courage, he will not be dismayed. But we heard that Libertines from Gods working all in all creatures, said the creature cannot sin, cannot do good, sin r Calvin. advers. Libert. ca 13.14. etc. pag. 445.446.447. is but an opinion. And all good (saith s Theologia Germanica, ch. 4. pag 8. the Familist) is only God. And t Theol. Ger. ch. 55. p. 158.159. God becometh all things in man, and nothing is, u Bright Star c. 8. p. 69.70.71. or hath being but God, and his will, x Bright Star c▪ 8. p. 72. God is all, and the creature nothing. Deal by this Argument infers a cessation of all second causes, of Ministry, Ordinances. Reformers, converters of souls by Word and Gospel, of Heaven and Earth, Sun, Fire, Water, they may all sleep, God undertaketh to do all, and no powers of Hell can resist him, no less than 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 own undertaking to reform, though Del and I both were buried, and neither trouble ourselves with Pulpit, or press. But shall men therefore omit all duties in outward reforming? Stoics can say no more. Del Pag. 14.15.16. Holding forth the means of Reformation, he saith, Christ reformeth by the Word only, and doth all, he calls, rejects, binds, loses, terrifies, comforts, enlightens, makes blind, saves, damns, and does nothing in his kingdom without the Word. Now are ye clean through the Word. The Word is quick and powerful, he reforms not you with outward power, but by his Word. I will publish the decree, Del and Familists seem to extol the word, but they intent to extol an Enthysiasticall Spirit. Del, Saltmarsh Familists, and Antinomians deny the Scriptures, to be the Word of God, and call it a dead Letter, as Libertines do. — 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 work of Reformation, he saith, Go teach all nations; he sent them not out with Swords and Guns, and this Word only truly reforms, the outward power of the world sets up an image of reformation only. Answ. 1. Del and Familists seem to extol 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 mind, 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 be 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. Mistress Hutchison with hers, y Rise, reign, p. 61. art. 27. said, That her particular revelations about events to fall out, are as infallible as any parts of Scripture, and that she is bound as much to believe them as the Scripture, for the same holy Ghost is the Author of both. Some say, they can work Miracles, The Antinomian Spirit cannot Dyte Scripture. as if the same immediately inspiring Holy Ghost, and in the same measure, that was in the Prophets, Apostles, and Penmen of Scripture, were also the same sanctifying Spirit of grace, that is in all believers; whereas these differences are clear between them. 1. The immediately inspiring Spirit, The immediately inspiring Spirit in Prophets and Apostles is a Spirit or acting of God, far different from the Spirit of Sanctification in all Saints. rendered the Prophets and Apostles in that they spoke and wrote by such inspiration, the immediate organs of the Holy Ghost, and such as could not err. So that their word was formally Scripture; which privilege 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, counsel, teaching from men, or Angels, from flesh and blood 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 spoke, God spoke. what holy men speaketh, is God's word secondarily, and in so far as it agreeth with the written Word of God, and no otherwise. Jeremiahs' word was not secondarily the Word of God, and so far forth only the Word, as it agreeth with the writings of Moses; and though Paul forbid Circumcision, and Moses command it, Paul's command is no less primarily and simply the formal object of Faith, and the written Word of God, than the word of Moses, or the Ten Commandments, written on Tables of stone by God himself. But what Deal and Antinomians say contrary to the Word of God, is nothing else but the very word of the Devil. Antinomians by the Word of God mean the Spirit of God, and the inward word as Swinckf●ld taught them. 2 That Del and Libertines with him, mean 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 mere 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 spiritual indeed,— therefore the word is called Scriptures given by Divine inspiration, y Free grace, 151. — and the Spirit is called the anointing, 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 mere Law in the Letter, except the Spirit quicken it in the souls 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 Ten Commandments, as given on Mount Sinai, were the formal Word of God, and Scripture given by Divine inspiration: except Antinomians, Familists, and Deal, make the Law and Old Testament to be expunged out of the Canon of Scripture, The spiritual word of Dau. George, and of the Antinomians one and the same. as Anabaptists did, or to come from an evil Spirit, as Manicheans said; for David Georgius said, The Word of God was preached but literally by Christ, and the Apostles, and not in the Spirit, and that he himself was the true David, and the true Messiah, nor borne of the flesh, but of the a Bullinger. advers. Anabap●ist lib. 2. cap. 15. 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 Legal and Literal Preachers, and Christ but the Literal Messiah, and he the true spiritual Son of David, borne of the spirit, not of the flesh. So doth Del mean by the Word of God, or the Gospel, the Spirit of God excluding the Letter of the Scripture, yea even of the Gospel, as he excludeth the condemning Law, because it was but a written Letter. Now sure the written, yea, or Preached Gospel without the Spirit, is no less a dead Ordinance in the New Testament then in the Old. 1. He proveth by the only Word of God, Christ reformeth inwardly, and doth all in his Kingdom. He saith, All the powers in the world cannot reform the Church as the Word of God can do, for it is quick and powerful, and sharper than 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 reforms, excludeth all means, but the Word. Christ (saith he) doth all in his Kingdom by his Word only; that is, as he must be expounded by his Spirit only; for the Word cannot be the Letter of the written Gospel. For its false that Christ doth all in his Kingdom, and reformeth inwardly by the Letter of the Gospel only, 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 mean, the Word in its Letter, but accompanied by the Spirit; for the Word that Del speaketh of, Pag. 17. clearly excludeth the Law; but the Word in his Letter accompanied by the Spirit doth not exclude the Law, for the Law quickened by the Spirit with the Gospel, is a means 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 reform the Church inwardly, as the Word of God can do. But the Letter of the Word or Gospel doth reform only outwardly, not inwardly. 3. This word that only reforms inwardly, excludeth the powers of the world, and all that man can do. Now man can only outwardly reform by the Letter of the Word. Hence Henry Nicholas said, the two daughters of Warwick, and the godly in England regenerated, were but Antichrists, because they were regenerated only by the Ceremonial, Elementish, Fleshly, Literal Word, he meaneth the Scriptures that are not a H. N●cholas Ep. Sect. 1 Preached by their Enthysiasticall Spirit of Familisticall love, that acts without, beside, and contrary to the Scripture. Paul and Apollo's, when they water and plant, do preach the Word, but this reformeth not inwardly, nor is it mighty in operation, and sharper than a two edged Sword, without the Spirit; so that this is the very Spirit, who only as the efficient and Author of inward Reformation; not as the means, or the only means (as Del saith) doth comfort and convert effectually the soul. 4. Del citeth Esai 61.1. to prove that the Word is the only means of conversion. The Spirit of the Lord God is upon me,— he hath anointed me to Preach good tidings to the poor. If Del mean 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 me to Preach, etc. that is, God hath Scriptured me, and gifted me with the knowledge of the written Gospel, excluding all Law or duties, to preach the Gospel to the poor. Now Del cannot for shame, give us so Literal a Christ. For sure this Spirit whereby Christ was anointed, was the Holy Ghost in gifts and fullness of grace given to him above his fellows. And beyond all Controversy, if Christ saith truly, citing that Text, Esai. 61.1. This day (Luk. 4.21.) is this Scripture fulfilled in your ears. Then Christ Preached in a pure Gospel-way, and not as a Legal 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 Legal Preaching be to Preach deadly the naked Letter of the Gospel, without any spirit or life in the Preacher, than Christ did not speak from the Spirit of God, when he said, The Spirit of the Lord is upon me, he hath sent me to Preach, and this day is this Scripture fulfilled in your ears; which should be against the Text, and a horrible blasphemy, to wit, that Christ should be a Literal Preacher, as David Georgius said, and so a Legal 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 always joined 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 coming to the ears 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 means of inward reformation. For he saith, Pag. 18. The Word whereby Christ reforms, 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 internal Enthysiasticall word, that is, the Spirit, excluding all Law and Gospel that are but written, Inky, and dead Letters of themselves, doth all; the Scripture is nothing. Now the Law, or Word written in 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 form in the heart by Faith, Gal. 4.19. Ephes. 3.17. it is not any means, or cause, or author of the new heart, but it is the new heart itself, form by the Holy Ghost, as the Author and Father of the second birth, by the Word written, conveyed by preaching to the soul. Now except Del would say, Christ only worketh inward reformation by inward reformation only, (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 be more false, then that the Word whereby Christ reforms, 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 b Saltmarsh Free grace. pag. 179.180. Saltmarsh saith, The Spirit worketh Legally, and not freely, when men do things as merely commanded from the power of an outward Commandment, or precept in the Word; (he meaneth in the written Scripture.) For (saith he) that bringeth forth but a Legal, or at best, but a mixed obedience and service, and a finer hypocrisy,— and when they do because of some vow or covenant,— when they take any outward thing to move them, rather than apply Christ for strength, life, and Spirit. For it is the outward Word only in its kind, Nota. How the outward word only reforms us, and how not; and how Saltmarsh with his Antinomians are deluded Enthysiasts, in speaking against the Scriptures, and pleading for their new Spirit. that is the sole and only objective cause, as we see colours only, because they are colours, and the Light of the day-light-Sun, only because it is light; and nothing else can be the object of the sense of seeing, but light and colours; and we only hear sounds, merely because they are sounds; and smell things odoriferous and smellable, because they cast a smell: and only taste meats, merely, and formally, because they are sweet, sour, bitter, sharp, 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 we do merely for the Word, in the Prophets and Psalms, without us, and but of conscience, and merely as commanded from the power of an outward Commandment or Precept; I add, or a Gospel-promise written in the Word, than we obey God in a free, filial, Gospel-way, out of mere conscience to an outward Command, as the only objective ground, warrant, and rule of our obedience, what ever Papists on the one extremity say, A middle way between Papists and Enthysiasts 〈◊〉 to believe and ob●y for the written or preached word as the only objective cause and warrant. for an unwritten Word of God; and Enthysiasts on the other hand; for a Word within, or a Spirit acting and obliging as their only rule, excluding the Law and Gospel; because they are Letters, and written, and Scripture and a Word without; as the only objective ground and warrant of Divine Faith, was in the Prophet's 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, he expounded unto them all the Scriptures, the things concerning himself. 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 sins should be preached in his name, among the Nations.— Then Christ would have believing and repentance, Preached and commanded for no warrant and objective ground, but because the Word without the Commandment or Precept in the Word commandeth it; and this Satan cannot call finener hypocrisy. So Revel. 2.11. He that hath an ear to hear, an inward, and renewed, a circumcised ear and heart, Let him hear 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 believers 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 external Epistles that the Spirit sent to these seven Churches, and so the only mean of Abraham's obedience, to sacrifice his only son Isaak, and the only warrant for his faith was the Commandment of God, and a Word without. Go now take thy son, thy only son Isaak, and offer him to me. Many other things, natural reason, a seeming contrary word, that he should be the son of Promise, seem to command the contrary, but Abraham's faith appeared in this, that he closed his eyes at all Commandments, and carnal inhibitions of nature on the contrary, and merely for an external command of God, as the sole and only objective warrant, and formal object of his faith, and of his obedience without; because God so commanded, he obeyed; and so are we to obey and believe 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 only mean 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 only Word, as the Law doth. But it is not the only Word, that is, the efficient and effectually working cause of our obedience, if the Spirit of grace do not concur with both the written and preached Law, and written and preached Gospel and covenant of grace, we cannot obey. Antinomians make obedience for the outward written command, as the only objective cause, and warrant of our faith and obedience, through the effectual working of the Spirit, two contrary obediences imagining that the former is Literal, Legal, and finer hypocrisy, and the latter the only true obedience. A gross mistake, 1. Because none can sincerely obey, merely from the power of an outward command, or precept in the Word, but the man whose ears 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 only means of inward reformation. 2. The Letter of the Covenant of grace, holdeth forth the inward grace signified, and cannot be contrary to the inward Word in the heart, for the Holy Ghost, as the principal efficient, causeth us to obey for conscience of the command written and preached in the Gospel; which is, bel●eve in the Lord Jesus, or the written promise; he that believeth 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 natural faculty and sense of hearing and smelling within. And its true, the only naked Letter without the Spirit, can do nothing without the Spirit; but it followeth not, that the Spirit renews without the sense of the Letter, received in the understanding. Sir pag. 19 And most false it is, that in the Gospel, the Word and the Spirit are always joined, as Del saith, for then all hearing the Gospel should belong to the converted and saved only, whereas the Scripture saith the contrary, Esai. 53.1. Mat. 13.14.15. Act. 28.24, 25, 26. joh. 9.39. joh. 3.17.18. joh. 12.35, 36 37, 38, 39 Now M. Del will have the Spirit to reform the flesh for many are hardened, and heard the Gospel without faith, damneth eternally the hearers, as well as the Law. It is as wild Libertinism that Del speaketh; That the Spirit reformeth, by taking all evils out of the Esai. 53.1. Mat. 13.14.15. Act. 28.24, 25, 26. joh. 9.39. joh. 3.17.18. joh. 12.35, 36 37, 38, 39 Now M. Del will have the Spirit to reform the flesh flesh; he meaneth in Justification, as if we were Angels being once justified, and the evil of sin dwelled not in us, while we are in this body; as is proved before. And its wild stuff, that d Del. Sir pa. 19 the Spirit doth change the flesh into its own likeness, for (saith he, dreaming awake) the Spirit is as fire that changeth every thing into itself, e Pag. 20 and so doth the Spirit in the flesh, make the flesh spiritual. But, Master Del, what mean you by flesh? The corruption of sinful nature, then is sin made Spiritual, heavenly, holy, meek, good, loving, etc. Familists and Libertines thank you for that, but f Libertines speak▪ So Calvin. Instruct. adver. Libert. ca 10. p. 442. Verbum Dei Spiritum esse, asunt, p. 443. Vitam etiam nostram Spiritum esse debere; They say the Word, and we, and our life, must be changed into the Spirit▪ sin is destroyed, as yourself grant. 2. Do you mean by flesh, the body? Then belike justification turneth our bodies into Spirits, and we have two bodies, as Familists said in g Rise, reign, pag. 59 art. 3. New England, I cannot like that. 3. If by flesh, you mean the soul, ye speak as Heretics do, and that without Scripture or example. The Spirit dwelleth in our flesh, that is, in our soul and spirit, and changeth our spirit in a spirit; strange Divinity. Familists I know say, As we came from God's essence, so we and our souls return to God, and are made in God eternal, and turned into his essence, and so spiritualised; so teach h Calvin. Instruct. advers. Libert. ca 11. pag. 443. Lib●rtini statum animarum nostrarum loco Deum vivere in nobis▪ vegetare corpora nos●ra, nos sustinere, atque omnes vitales actiones efficere, quia vivens est tantum Deus qui vere est. Libertines, and by this they deny the Resurrection. But 4. if by flesh, you understand the sinless frame of soul and body, take heed of Libertines gross dream of our dying, and returning to God, who only is, and all beside him are nothing, Theol. Germanica, and the Bright Star, sport so with the truth of God. CHAP. LXXXV. Libertines and Antinomians come nigh to other, in making God the author of sin. Paral. 16. LIbertines taught, a Calvin. Instruct. advers. Libert. c. 13.14. pag. 445.446.447. That all things fall out good or ill by the will of God; b Calv. Ibid. cap. 16. adver. Libert. pag. 446. Hoc praetextu quod se a Deo regisinant, ex eodem principio dedu●unt perperam fieri, si de re aliquâ iudicatur. and so that rebukes, and exhortations should cease; and c Calvin Ibid p●g. 449. that so we should pardon the sins one of another, and d Antonius Pocquius in libello suo impio, Q●inetiam dicit: infirmitaes alij aliorum sustinete; nam si detractores simus, erimus cum Serpent, etc. bear the infirmities one of another. For to the e Ibid. Calvin. pag. 46. clean all things are clean, and he 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 book, Rebuke not one another for sin; since its Gods will it should be so. f Pocquius Scrip. Enim omnia munda mundis: qui autem fide purificatus est, totus est gratus Deo, sed caveat, ne infirmo frair● ruina sit: quia scriptum est, ama proximum, usque ulcisc● velu. f Bullinger advers. Anabapt. lib. 2. cap. 1. Bullinger tells us, that in the year 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 down on his knees before him, in the sight of his Parents, and others, who admonished him to do 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 brother's head, and having done this, with shirt and hose only, he did run through the Town, and cried, The day of the Lord was come, and the will of God is done, and gall and vinegar drunk; for which, by the Magistrate, he was justly put to death. But God's decree doth not excuse us from sin, nor remove necessity of rebuking, or holy and religious abstaining from sin, 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 do the Libertines and Familists of New England take. For f Rise, reign, er. 22. none (say they) are to be exhorted to believe, but such whom we know to be the elect of God, or to have his Spirit in them effectually. And we should h Rise, reign, er. 34. not pray against that which cannot be avoided, nor yet against all sin. The Antinomians come nigh to this; For Doctor Crisp vol. 3. Ser. 1. pa. 42. Crispe the Antinomian, and k M. Archer Comfort for believers p●g. 36. Libertines & Antinomians take away prayer, fear, rebukes, and use of means, because God decreeth all things. Archer, both dissuade believers to be troubled or dismayed at sin; their reason holds good against all sins of unbelievers also, because its contrary to the care and providence of God, and to Free grace, whether of eternal election, or of effectual calling, to fear for, or sorrow at sin. Surely I should think then, that sin were not to be eschewed by the Saints, nor to be rebuked by any. We are not to be troubled at, or fear sin, because all changes by sins or sorrows come from God. Some Divines (saith M. l Archer, p. 36 Comfort for believers. Archer) acknowledge not so much of God in sin, as is in sin and m Archer p. 38 Gods will and pleasure is, the womb that conceived, and whence springs every work of the Creature, whether it be good or bad. Secondly, n Ibid. p. 35. saith he, All things by sin, or sorrow, which befall believers, come from God by a decree powerful,— yea o Ibid. p. 46. even by that eternal love and counsel in, and by which, they were ordained to life eternal. And p Ib. p. 47.48. by and through a covenant of grace made with them. q crisp vol. 3. Ser. 5. p. 178, 179, 180. To the same purpose, M. Del crying down all outward Reformation, saith, Serm. pag. 13. I doubt not of the Church's Reformation, because it is Christ's own work, and he hath undertaken the doing of it, and none of the powers of the earth can help him, nor of the powers of hell can hinder him,— therefore he dissuades the Parliament from building the Temple; but so he himself should preach none, for God's decrees none can hinder. So Antinomians teach, men are justified, pardoned, and saved before they believe, without faith, upon this ground, that they were elected absolutely to glory, as if God had ordained them for the end, but the means might miscarry, and as if unbelief could not hinder them, or as if through unbelief many could not enter into their rest of glory; or as if sin were an indifferent thing, simply depending on the will of God, in whose womb M. Archer thinketh it was conceived. CHAP. LXXXVI. Libertines and Antinomians would have us do nothing, because God doth all. Paral. XVII. LIbertines said, a Pocquius. in libello apud Calvin. 16. pag. 463. All that are without God are nothing, all that we do or know is but vanity, therefore are we to deny ourselves; this they said, inferring, we may live as we list, and do nothing, but believe that God works all our works in us, and for us; and impute all things to God. Saltmarsh b Saltmarsh pag. 84. speaketh most like this, when he saith, that all the precepts of Sanctification, set forth Christ to be all in all; Christ hath believed, repent, sorrowed, mortified sin perfectly for us, and we are c Rise, reign, er. 36. oer. 35. oer. 14. 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 sins of omission. Familists commonly say, I have nothing from the Creature, I can do nothing. CHAP. LXXXVII. Antinomians answered, in that they say, we make the actings of the Spirit, like to the acts of Moral Philosophy. IT is a most unjust charge, that a Saltmarsh Free grace, pag. 71.72. Antinomians put on us, That the way of the Spirit is gross and carnal, which we follow, and our Divinity carnal. But (saith Saltmarsh) We (Antinomians) find it hard to tress and find the impressions of the Spirit, and do not take our impressions so low by the feelings of flesh and blood, and signs not infallible, as to write of Regeneration, as Philosophers do of Moral virtues. Let us examine, whether Antinomians way be Spiritual Divinity. Antinomian Divinity most carnal. We profess it to be a most carnal way of Antinomians, to say as b Eton Honey comb ca 3. p 25. l. 24.25. Eton doth, An unjustified man that believeth that Christ hath taken away his sins, is as clean without sin as Christ himself. And c Town asser. 71. 7●. To a believer nothing is sin; to Faith there is no sin. Blasphemers, if you have either face or conscience, can ye say that Christ could sin, or that a believers denying of Christ, his lying, his Adultery, are no sins? Is not this carnal Divinity? 2. If God see not Drunkenness, Lying, Murdering in believers to be sins? Are they not then no sins? And should not the believer say, My light of faith seeth no sin in myself; but my Drunkenness, Lying, Murdering committed, I believe are no sins; for sure justification, and abolishing of sin, should be seen by my faith, as they are seen by God, if God see them, and count them no sins, its unbelief in me to see them, and count them sins? If a believer steal his fellow's purse; doth he not lie, if he say, Brother I have sinned against you; behold, I restore you your purse?) For if God say, it is no sin, and see it no sin, I know his Judgement is according to righteousness and truth, than it must be no sin; and the believers judging of it to be sin, must be a lying and a false judging, contrary to God's judgement of truth. 3. Do not Antinomians say, to sorrow for, o● to be troubled in conscience at pardoned d Saltmarsh Free grace, ●4 pag 44. sins, is unbelief, and a work of the flesh, and that it is Regeneration and Faith not to see sin in ourselves, and that it was adam's and Eves sin, Pocquius in libello suo apud Calvin. Instruct adv. Libert. pag. 4●2. 463. Scriptum est, (Joh. 9) Qui videt peccatum, peccatum ei manet, & veritas non est in ipso; deinde preterea dicit, qui p●ocat in uno, peccat in omnibus, ●ed cum inspiritis in deum, omnia isla non videtis, non enim habitat in Deo peccatum.— Prius non videbant (Adam & Evah) voluntatem suam: neque pudebat eos suae humanitatis; non videbant peccatum suum, sed cum viderant ipsum, imputatum est iis in peccatum, & prorsus immutatum est in contrarium.— Quare reliquamus veterem Adam (ne cernamus amplius peccata nostra) id est, animam viventem, & veni●mus ad rem majorem, id▪ est, ad Spiritum,— nunc vivificati sumus cum secundo Adam qui est Christus, non cernendo amplius peccatum, quia est mortuum. to see their sin; for than it was imputed to them as sin, and the Pharisees sin was, Joh. 9 that they saw their sin, and therefore their sin remained. These be the words of Pocquius, that Carnal Libertine, and are the words of Saltmarsh, Eton, Town, Den, and crisp, and their matter is the same when once we believe, we sin no more than Christ doth, but all these that are supposed to be sins, as the Adulteries, Murders, Lying, Swearing, Cozening, Oppressing we fall into, being once believers, are no sins before God, nor to our Faith, nor are we to see them as sins, they be sins only 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 spiritual than 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 Moral virtues, that 1. both are learned by teaching, Wherein our Divinity touching Sanctification agreeth with Moral Philosophy in acts of Moral virtue, and wherein not. the one by Moral Philosophy, the other by the Scriptures, Antinomians are thus Spiritual with a carnal and devilish Spirituality to reject the Scriptures, and follow an Enthysiasticall Spirit, and so we acknowledge our Divinity, in this sense, is not so Spiritual as that of the Libertines and Antinomians. 2. The way of the Spirit is in this like Moral virtues; that both bring an external reformation, (though the Spirit throughly also changeth the inner side) both enforce a ceasing to do ill, a learning to do well, and procuring of things that are honest in the sight of men; Antinomians boast of a Libertine, Idle faith, and of a fancied purifying of the heart, when the hands are not purged also; and this is carnal Divinity to us. 3. Moral virtues are increased by frequent exercise, and so are gifts and graces, five talents rising to ten, the Saints growing in grace, and in the 2 Pet. 3.14. Math. 25, 20.21.22. knowledge of our Lord and Saviour Jesus Christ. But Antinomians carnal Divinity f Town asser. pag. 77.78.79. teacheth, we are as perfect, when we are first justified, as we g Saltmarsh ●r. gr. 140. An account of our Divinity as more Spiritual than that of Antinom●ans and Moral Philosophy. want nothing of that we shall have in heaven, but to believe we are in heaven, and there we are; a Spiritual lie cannot but be a most carnal sin. 4. But the Spirituality of our Divinity above Antinomians and Moralists, we place 1, in that God infuseth supernatural habits in us, even a new h Ezec. 36.26. Z●c●. 12.10. Esai. 44.5. jer. 31.33. Deut. 30.6. Ezech 11.19 heart, a new Spirit, whereas Antinomians deny any stock of grace inherent in us. Moralists acknowledge only acquired habits, and deny all infused and supernatural habits. 2. We judge the Law to be i Rome 7.14. Spiritual, and the Gospel written, read, or preached, the power of God k Rome 1.16. to salvation; the l Esai 53.1 joh. 12. ●9. arm of the Lord, m Hebr. 4.12 and the most lively, quick, 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 Ink, and a kill Letter. 3. Our Divinity maketh men heavenly minded, to savour of the things of the Spirit, so as they miss God, and the sweetness and excellency of Christ, when the Gospel is carried only in the bare Letter, and the preaching of the Gospel is but Literal, with humane eloquence, not in the evidence of the Spirit: Moral virtues knoweth not any such power. 4. When the Authority and Majesty of the Lord commanding in the Letter, leadeth the will by the Spirit of the Lord freely, willingly, and withal indeclinably, and irresistibly to yield itself too God. 5. A Moralist knoweth no over-clowding of desertion, a sanctified soul doth know it. Nor do Antinomians and Familists know any desertions, or any ebbings and flow 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 Seal being received, they are ever in a merry mood, ever rejoicing; to mourn for sin, to call in question God's favour to them is proper to only unconverted Legalists under the Law, Rise, reign, er. 20. pag. 4. oer. 32. pag. 6. oer. 42. p. 8. oer. 64. pag. 12. oer. 70. pag. 53. (6.) A believer must have the actual influence of the Spirit to know these things, that are freely given him of God. A Moralist needeth no supernatural light, to know that he hath a mass of Moral virtues, Temperance, Fortitude, Justice, and his own Spirit teacheth him that he is a temperate, valorous, just man. 6. A believer cannot act according to his supernatural habits, except actual grace stir him; a Moralist needeth but natural reason, the stirring of his own Spirit with a common influence of God, to cause him act according to his Moral habits. 7. The Moralists habits of virtue are of no better house than his own conqueise; the new heart and the habits of grace are of a higher and nobler blood, being from heaven, and infused by the Spirit of grace, Ezech. 36.26. Deut. 30. vers. 6. Zach. 12.10. Saltmarsh doth little less than blaspheme, when he saith, the supernatural knowledge of the Spirits impression by signs, which is wrought by the Holy Ghost, 1 Cor. 2.12. 1 Joh. 2.3. 1 Joh. 3.18.19. Rom. 8.15.16. Is as low as the feelings of flesh and blood; for flesh and blood cannot assure us that we are translated from death to life, because we love the brethren; this knowledge is given us by that Spirit, which the World knows not. 1 Cor. 2.12. CHAP. LXXXVIII. That we are both righteous in the sight of God being justified, and yet sinners in ourselves, is proved against Antinomians. ANtinomians a Eton Honey comb, cap. 13. pag. 175▪ 176, etc. hold, That we cannot be both righteous in the sight of God, and also sinners in ourselves. It is thus far true, we cannot both be righteous, by Christ's imputed righteousness, and freed from the guilt of sin, and not righteous by imputation, and not freed, that should involve a contradiction. 2. It is thus far true, we cannot be both righteous by imputation, before God, and in ourselves sinners, by sin bearing a dominion over us as a Tyrant doth over a slave, because whoever are justified, they are also sanctified, and sanctification abateth the dominion, full vigour, and lordship of sin, but doth not remove it, root, and branch, so as it doth not dwell in the Saints, so long as they dwell in the body. 1. David Psalm. 51. vers. 7. saith, Purge me with Hyssop, and I shall be clean: wash me and I shall be whiter than the snow. Then he was clean in the sight of God, being pardoned. And Rom. 4.6. Psalm. 32.1. David describeth the righteousness of the man unto whom God imputeth righteousness without works; 1. Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. And so was Abraham justified, and Rom. 4.23.24. Now it was not written for his sake alone— but for us. Then David and Abraham's sins were covered, and they freed from the guilt of all sin in the sight of God; yet Paul, Rom. 3. proveth, that David and the most righteous on earth sinned, because there is none that doth good, there are none righteous, they are all gone out of the way, etc. all the world was guilty before God, verse 19 then they were sinners; if David was a Jew, and one that went out of the way, as the Law of God maketh no exception. Antinomians cannot say, that before David was justified, and converted, and while he was yet in the state of nature, he sinned, but being once converted, and justified, he was no more a sinner than Christ, but as righteous as Christ, as saith crisp; as clean from sin, saith Eton, as Christ himself. I confess, this is to help the Papists not a little, for Paul speaketh of all that are justified by Faith, and not by Works; now David converted, was justified by faith, and not by works done, either before conversion, by the strength of nature, or after conversion, by the power of sa●ing grace, therefore David must sin, and go out of the way after conversion, when he was free from all guilt of sin, and so justified and righteous before God, and yet a sinner, though he sinned not as under the full dominion of sin. 2. The Lord pardoned and covered the sins of his people in Christ b Ps. 32.1. ●, 5 in the Old Testament, c Esa 6.7. took away their iniquity, and purged their sin, d Esa. 43.25. blotted out their transgressions, and remembered not their sins, and that e Esa. 44.22. as a thick cloud: God described himself to Moses f Exo. 34.7.8. not Prophesying what he was to be under the New Testament, but what he was at that time actually, as he was then, as now, the Lord, the Lord merciful and gracious, long suffering, and abundant in goodness and truth, even a God keeping mercy to thousands of the Jews, forgiveing iniquity, trangression, and sin; then multitudes were then justified and righteous in the sight of God, and freed from the guilt of sin; and yet even then, there was not one man on earth, justified, or not justified, who inherently, and in himself g Eccle. 7.20. was righteous, did good, and sinned not; or that h Prov. ●09. could say he had made clean his heart, or was pure from sin; or that i Psal. 130.3. could stand before God, if he should mark narrowly his iniquities, nor was there k Psal. 143.2. any flesh could be justified in his sight. Not a righteous Job, a none-such l job ●. 1▪ 8. job 2. ver. 3. on earth, and so justified before God, yet in himself is so sinful, as his own m job 9.30.31.32. garments should defile him, though he should wash himself with Snow-water, Job 9.30, 31. 3. Paul a man not under the Law, n Rom. 7.1.2.3. justified, and o Ver. 17.18.19.20. sanctified, regenerated, and p Ver. 25. triumphing in Christ, as freed from sin before God, as touching the guilt and condemnation thereof, yet remaineth a sinner in himself, q Rom. 7.14. carnal, sold under sin, r Ro. 7.17.18. sin dwelleth in him, no good dwelleth in his flesh s Ver. 23.24. there is rebellion in him against the Law of his mind, captivity to sin, wretchedness under the body of sin. 4. So the Corinthians were justified, washen, t 1 Cor 6.11. sanctified, and yet these of them u 1 Cor. 11.28 29.30.31.32. who were judged and punished, that they should not perish with the world, did grievously sin, in not descerning the Lords body; if there were no sin in these who were justified and espoused to Christ, more than in Christ, how could x 2 Cor. 11.3 Paul fear, that as the Serpent beguiled Evah, so their minds should be corrupted from the simplicity that is in Christ Jesus? If there was not sin dwelling in them, how thought they Paul y Ver. 11.12.13.14.15.16.17 18. a fool, slighted him, and extolled the Messengers of Satan, the false Apostles? 5. The Apostle John and his fellows; and the Saints to whom he writeth, Had fellowship with the a 1 joh. 1.3.7. Father and the Son, were purged from all their sins, had an b 1 Io●. 2.1. Advocate who interceded for them in heaven; c Ver. ●4. were Fathers, young men, babes in Christ, and so righteous in the sight of God, yet sinners. For if we say (saith d 1 joh. 1.8. John) we have no sin, we deceive ourselves, and make him a liar. 6. This Novatian and Familisticall opinion, that we cannot be both righteous before God, and sinners in ourselves, but that the justified must be as free of all indwelling sin, as e Honey comb ca 3.5. Christ Jesus, or as the f Saltm●r●h Free grace, p. 140. glorified in heaven, and so g Town asser. grace, pa 71.72.73. absolutely perfect in our person, and our works; maketh all sanctification no sanctification before God, and that inherent holiness rendereth us not a whit lovely and acceptable to God, more than if we were wallowing in our lusts, and serving the Devil, contrary to the Scripture that saith, h 1 These 4. That our sanctification is the will of God, i Rom. 1●. ●. that our service is holy, living, and acceptable; that God k Heb. 13 16 Phil. 4. ●4. 18 is well-pleased with our sacrifices of alms in Christ Jesus. And l Cant. 4.7.8.9. that a holy and sincere profession and walking, doth take the love, and ravish the heart of Christ; yea, by this way we sin only in dishonouring Christ, and in not walking in him, contrary to the end of Redemption, which calleth us to sanctification, not in the sight of God, but m Honey comb cap. 13. pag. 379.380. merely declaratively; for Eton tells us, that if any more be ascribed to Sanctification, but a mere declaration to the eyes of men, that we are healed, we go on with Papists, and Bellarmine, to make sanctification the only formal cause why we are justified. But the man is far out. Bellarmine and Papists say, that God so far accepteth works of inherent holiness, that without Christ's imputed righteousness, we are justified for these works, we acknowledge that God for Christ loveth, and accepteth works of sanctification, and obligeth us to them by a command to do them, except we would sin in omitting them, but that God loveth and accepteth them as the cause of our righteousness in part, or in whole, in the matter of our justification, we utterly deny. Antinomians would have all acts of sanctification merely arbitrary, and of courtesy, and to come from no obligation of a command, or Law, and so that these acts being omitted, are no sin before God, and being omitted, they are but arbitrary, no declarations, we are not healed, or discourtesies to Christ, no sins against a Law, and being performed, God loveth them no more than he doth Adulteries, or Murders acted by justified persons. Master Eton ignorantly objecteth, That God by justification shall place us in two contrary states, of salvation and damnation, to be the members of Christ, and of the Devil, that God shall come short of his end o Eton Honey come. cap. 13. pag. 376.377. ●78. of Redemption, if we be sinners in ourselves, then cannot the blood of Christ cleanse us from all sin: divers other things that are Characters of weakness and poor Divinity, he objecteth, as all his gang doth. Answ. Sinners are taken two ways in Scripture. 1. For wicked men, servants of sin, sin having a dominion and Lordship over the party; as in p Psal. 1.1. Psal. 16.9. Prov 1.10. C● 13.21. Ch. 3.17. Esa ●. ●8. ch. 13.9. c. 33.4. Sinners in Zion●r as ●aid. Am●s 9.10. 〈◊〉 th● sinners of my people 〈…〉. joh 9.31. God heareth not sinners. james 4.6. G●l. 2.7. erred ver. 15. many Scriptures is clear. So we say not, that we are both righteous before God, and sinners in ourselves, we should then be both sanctified, and not sanctified, members both of Christ, and of Satan, as he objecteth. But we take sinners in this, for these that are sinful, and have sin dwelling in them; and for such, as, If they say they have no sin, they are liars; and so the Scripture also taketh q Mat 9.10. Mark 2 15. Luk. 15.1. Luk. 7.37. Behold a woman that was a si●ner, etc. How we are righteous in Christ, and yet sinners in ourselves, and M. eaton's Argument removed as Popish. Pap●sts and Antino●ians are both ignorant of the doctrine of Justification. sinners. Now Antinomians deny the justified to sin at all, or to have any sin dwelling in them; because Christ hath washed away all sin. But ignorant men, they should know, that justification is a forinsecal and judicial freeing us from all sin, that is, from the Law-guilt and condemnation of all sin, and so all our sins are removed as a cloud; are taken away, as if they were cast into the bottom of the Sea; but justification is not a Physical washing away, and expulsion of all indwelling and inhabitation of sin, and an introduction of the contrary habit; as when heat cometh in the same subject, in the place of coldness, light in the place of darkness, whiteness in the subject in which blackness did reside, as Antinomians with Papists fond conceit, this is sanctification which is imperfect, and gradual in this life, not justification; and so it followeth not, that one and the same person, because sin dwelleth in him after justification; but subdued, and having lost his dominion, is now, both under the dominion of Satan, and also a member of Christ. 2. Christ obtaineth his end in Redemption, which is to free the sinner from sin's condemnation, in justification fully, and in sanctification by degrees, not fully, while we be perfected in glory. Christ can well dwell in the heart by faith, where sin dwelleth as an underling, but not where it dwelleth as a King and Tyrant in its full dominion, which dominion is not removed formally by justification, (though the state of justification, and the full dominion of sin, cannot stand together in the same person) but properly, and formally, by sanctification. It's true, God seeth sin pardoned, and the sinner freed from the guilt, but he seeth it dwelling in us, not to our condemnation, for the Lord imputeth it not, and therefore it followeth not, that the Lord both seeth us righteous in Christ, and not righteous in Christ, but only he seeth us righteous in Christ by imputation of grace, and freed from condemnation; and sinful in ourselves by the inherency and indwelling of sin pardoned and subdued; which is the doctrine of Prophets and Apostles delivered in the Scripture. CHAP. LXXXIX. Antinomians are ignorant of Faith, to dream that its Faith to believe against sense, that our sins are no sins. IT is the true a Honey comb, c. 4. p 48. Saltmarsh pag. 142. nature and essence of Faith, say Antinomians, To believe clean contrary to that which we see and believe in ourselves, if God hath spoken the contrary,— as if God were not able to abolish that sin, which we daily feel dwelling in us, b Town asser. grace, pag. 126.129.130 b Honey comb c. 4. pa 52. out of his own sight, above our reason, sense, and feeling. The Mystery is this, as for the Adulteries, Oppressions, treacherous Covenant-breach, Lying, that justified Antinomians commit, Faith is to believe, they are no sins before God, against no Law; but mere nullities in the Lord's Law-court, as Town saith, though Lying and deceiving, reason believeth them to be sins; for its true faith c Pag. 50. To believe the contrary, of what sense and reason apprehendeth; because d Pag. 48.49. God so saith, and giveth his Son's blood, to cleanse us from all sin, and sweareth the same. But this is a dead, false, lying faith of Antinomians. 1. Because the light of faith discovereth the sins of a justified person to be heinous provocations of the majesty of God, so e Psal. 51.3. David; I acknowledge my transgression, and my sin is ever before me. And the Church, f Esa. 59 ●2. For our transgressions are with us, and as for our iniquities, we know them. And Paul g Rom. 7.18. in the New Testament; I know that in me (that is, in my flesh) dwelleth no good. And h Verse 21. I find then a Law, that when I would do good, evil is present with me. And i Vers. 23. The light of faith clearly findeth and discerneth sin to be in the believer. I see another Law in my members, rebelling against the Law of my mind, and bringing me into captivity, to the Law of sin, which is in my members; these three words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I know, I find, I see rebellion and sin in me, were words that came from the light of Faith, not from lying sense. And Faith, and a sight of God, can discover more corruption to k Esa. 6.5. Esaiah, l job 42.5, 6. Job, to m 1 Tim. 1. 1● Paul, to the woman that n Luk. 7.47. washed Christ's feet with tears, than reason can reveal to them. 2. Faith doth not stupefy the conscience, to blot out all sense of sin out of it; its true, the Libertine o Calvin in opusc. advers. Libert. pag. 464 Nunc vivificati sumus cum secundo Adam qui est Christu●, non cernendo amplius peccatum, quia est mortuum. Pocquius, spoke in the stile of Eaton●; now we are quickened in the second Adam Christ, through seeing sin in ourselves no more, because it is dead. But the second Adam cometh in the soul with a candle, to make us see, and know, and feel by the light of Faith, sin, which was hidden before. 3. The Antinomian dead faith is against confession of sin, because we must know, and believe, we have sin, if we confess it; this was Gods challenge to a hardened people. p jer. 2.35. Yet thou sayest, because I am innocent, surely his anger shall turn from me: Behold I will plead with thee, because thou sayest, I have not sinned. This is that which the q jer. 3.13. Lord commandeth; only acknowledge thine iniquity. Antinomians say, lying sense, and corrupt reason knoweth iniquity, but Faith is as blind as a Mole, and seeth no sin in the believer. 4 This faith of Antinomians is repugnant to the godly shame, confusion, and selfe-indignation that the justified man in r Ezek. 9.6. Ezek. 16.62. Rom. 6.21. 2 Cor, 7.11. Scripture beareth against himself for sin. The want whereof is the Whore's s jer. 3.2. Esai. 3.9. forehead that cannot blush; and therefore must Faith see and know sins, that are the cause of shame. 5. This lying faith, is to believe, that Adultery and Lying, to come, as well as the past sins, are pardoned, and abolished, and so that they are no sins before ever they be committed; what fear then, what holy care, what challenges of conscience can be required to an Antinomian lying faith, to eschew and fear these sins ere they be committed? For its the act of lying sense (say Antinomians) to apprehend them as sins, then sure they cannot lawfully be apprehended as ills to be feared and eschewed, if it be a lying apprehension to think that, that is a snare to my feet, which is no snare at all, but a boggle to affright a child, it must be a lying apprehension to conceive, that a fancied snare to be an evil to be shunned and declined. If the Whore be no Whore, the Antinomian needs not eschew the going near her house, for fear the house fall on him, as Solomon intimateth, Prov. chap. 5. And surely, the justified Antinomian may go on in Adulteries and bloods before he act them, and feed his lusts without fear; for if he conceive these to be sins, it is his lying sense, and deceiving reason, for faith is to believe the just contrary, that they are no sins, and so not to be eschewed as sins; because an antedated pardon doth no less abolish their being, and nature before they be committed, (in which case they are remitted, and so nullities and shadows before God) than a pardon doth utterly abolish their being, when they are committed in the Antinomian way. CHAP. XC. Antinomians free all converted, or non-converted from obligation of obedience, or practise of Christian duties. ANtinomians a Saltmarsh Free gra. pag. 40▪ 44. cry out against Preaching of duties as a Legal way, and destructive to Gospel-preaching of Christ and Faith. 1. Because there be no acts of Sanctification commanded in the Gospel: so as the believer sinneth, either in omitting these duties, or in doing contrary to them. I appeal to all their writings, for any such Commands either of Law or Gospel. 2. They cry out against Preaching of duties, as Legal preaching without any limitation; we cry out, as much as they, against this Preaching in an unjust way. 1. If duties be preached without Christ, and not issuing from the grace of Christ. 2. If they be more Preached than Gospel-grace, and free Redemption in Christ. 3. If duties as conditions of the Covenant of Works, as parts, conditions, or causes of our justification, are fellow-saviours with Christ, be pressed. 3. It will be found they free the unconverted from all doing, or eschewing of sin, because they can do nothing out of faith, and out of saving principles of grace: So Saltmarsh adviseth the troubled in spirit, b Saltmarsh Free grace. pag 16.17▪ 18 18.19▪ 20. only to believe immediately everlasting love, without any foregoing humiliation, desire of the Physician, sense of sin, or setting on any duties. Much like the Familists of c Rise, reign▪ ere 36. er 35. New England, who say, that the Spirit acts most in the Saints, when they endeavour least: as if our doings, desire, sense of sin going before conversion, did so much the more hinder conversion. 2 Nor can our impotency to do good without the grace of God, lose us from an obligation of doing our duty, seeing the omitting of these duties in the substance of their acts is a greater sin, than the doing of them; for so the unconverted should not sin in not giving to the poor, because they cannot give it for God; nor in abstaining from murder, because they cannot abstain out of sonly fear; or in not praying, because they cannot pray in faith; whereas Peter, Act. 8. commandeth Simon Magus to pray, though being in the gall of bitterness, he could not pray in faith. 3. The converted so should be under no obligation to pray, hear believe, but when the Spirit wrought actually in them to will, and to do; for without such an actual influence they can do nothing. CHAP. XCI. How, and for whom, Christ intercedeth in Heaven. ANtinomians a crisp vol. 3. ser. 5 pag. 176.177. hold, that Christ advocateth at the right hand of God, for the unbelieving and unconverted elect, as well as for believers; only Christ intercedeth not (say they) for the manifestation of the purchased Redemption to the elect, not converted. It's true, the purchased Redemption and bloodshed of Christ is for the elect, as well not converted, as converted. But Antinomians go on another ground, that sinners are b crisp vol. 3 Ser. 5. pag. 180. justified, and pardoned before they be converted and believe. But the Scripture knoweth not any intercession of Christ; but for application of the purchased Redemption. Christ's intercession is properly for such as believe. 1. Because Christ liveth again, that he may bestow the blessings of his Testament actually upon his friends; Christ confirmeth his own Testament, which no other dead friend doth, and the goods of his Testament are peace, Joh. 14.27. The sprinkling of the Conscience from dead works, to serve the living God, Heb. 9.14, 15, 16, 17, 18, 19, 20. As Moses sprinkled the book, and the people, the Tabernacle, the vessels, 19.20. So that Christ as our high priest is entered into heaven as a sprinkler; Now he is no sprinkler to the unconverted. 2. The thing he prayeth for, as intercessor, is the not failing of the faith of the c Luk. 21.31.32. Saints, and he liveth to save the comers to God through him, that is, the believers, and is touched with our e Heb. 4.15. infirmities, d H●b. 7.25. and that we should f Hebr. 4.14. hold fast our profession, and by him as intercessor; Heb. 10.20.21▪ 22.23. We have boldness to enter into the holiest, and to draw near 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 believers only. 3. John h 1 joh. 1.1.2 deduceth a ground of comfort from Christ's Advocation with the Father, if we sin. Now this extendeth only to such, as 1 Joh. 1.7. walk in light, as confess their sins are pardoned; and they know him by keeping his Commandments, 1 Joh. 2.4. This comfort cannot be stretched out to the unconverted who sin not of infirmity, but with a higher hand, as is clear 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 sinful vanity, then on others, and so that he keeps a fountain for them, and indeclinably calleth them to grace and glory. CHAP. XCII. Antinomians contend for the faith of assurance, and reject the faith of Dependence. ANtinomians contending for faith of assurance, and leading men to be a Saltmarsh fr. gr. 200.201.202.203 persuaded, that God loveth every one whom he commandeth to believe with an everlasting love; and that b Saltmarsh free grace, pa. 93.94.95. no man ought to call in question more whether he believe, or no, than he ought to question the Gospel, and Christ, do with c Rise, reign, er. 55. Libertines acknowledge a faith of assurance, but deny all faith of dependence on God through Christ; as if we were not justified by such a faith. Now the Scripture expresseth, saving faith most frequently with a dependence and recumbency on God, as Psal. 22.8. he trusted, or he rolled himself on the Lord, that he would deliver him. Jehovah was d Psal. 18 18. my stay, or staff. So the same word is used, The Lord taketh from Judah the stay and e Esai. 3.1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fulcrum As 〈◊〉. Mo●tan. Scip●● as Iu●ius, and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. the staff. The residue f Esai. 10 20. A faith of dependency is true faith. of Jsrael shall lean upon the Lord. So is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to believe on Christ, or rest on the stone laid on Zion. 2. Many weak ones rest upon Christ, and so believe, who cannot come up to an assurance of persuasion they are chosen to life, and have faith, and yet faint and doubt. As Mark 9.24. I believe, help my unbelief. Psalm. 31.22. I said in my haste, I am cut off from before thine eyes. Then there hath not been in David much assurance, yet he had faith, else he could not so pray, as to be hoard, when he saith. Nevertheless thou heardst the voice of my supplication when I cried to the●; a crying faith is Faith, whereas a dumb faith is no faith. See Jona 2.4. CHAP. XCIII. Antinomians deny the Law to be any instrument at all of our Sanctification. ANtinomians teach, that the a Town asser▪ grace, pag. 3. ●. Del Serm. pag. 17. Law is no instrument of Sanctification, but the Gospel only. Now the reason they give is, because the b Town assert. pag. 3. Law commands, but gives no grace; to obey the c Town. asser. pag. 6. Gospel is the operation of the Spirit, and the ministration of righteousness. And in the Gospel (saith d Del S●r. pag. 19 Antinomians make an ignorant and unequal comparison between Law and Gospel. Del) The Word and the Spirit are always joined; and therefore saith Christ, the words that I speak are Spirit and life, that is, they come from the Spirit, and carry Spirit with them.— But in the Law their Letter without was Spirit. Antinomians always compare the Law as the Law, in the cursing Letter of it against sinners, as in the hand of Moses, void of the Spirit, not with the Gospel in the Letter of precepts and promises only, and as void of the Spirit; but with the Gospel in its powerful and effectual operation by the Spirit, and its actual ministration of grace and righteousness on the elect only; and so no marvel 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 righteousness to the elect; which the Law as the Law doth not. But the Gospel in its letter doth no more give grace and righteousness than the Law; but the Gospel only as accompanied by the Spirit, giveth grace. Antinomians do dream, that the Gospel in its Letter is life and Spirit, whereas it is to thousands the savour of death unto death, no less than the Law, but ●oth Law and Gospel in their only Letter, through our sin and unbelief are death; only the Gospel promiseth a new heart and righteousness, 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 means of our sanctification, though a means inferior to the Gospel. 1. Whatever is a Pedagogue to lead us to Christ our surety is a means of sanctification being accompanied by the Spirit, for Christ is our sanctification, The Law an instrument of Sanctification▪ as well as our wisdom and righteousness, 1 Cor. 1.31. But such is the Law, Gal. 3.23.24. 2. That which bringeth the knowledge of sin, and being accompanied by the operation of the Spirit, serveth to humble us, and render us weary and loaden, leadeth us to Christ, and is a means of sanctification. But the Law is such in its office. Rom. 3.20. Rom. 7.7. and in God's 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 do by the grace of Christ, as a testimony of our thankfulness, and to make our calling and election sure, and to be a rule of life, obliging us so to walk, that is a means of our sanctification. But such is the Law; we are commanded to do the Law by grace, as is proved before. 4. If any thing hinder the Law to be a means 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 only as Antinomians dream, the Spirit wrought with the Law, or with that which Antinomians call only Law. Caleb had another Spirit, Numb. 14.24. A Spirit of Faith, where as others could not enter in God's rest through unbelief, 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. ●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 do, 1 Sam. 1. 1 Sam. 2. In all the book of the Psalms. Daniel 9 Ezra 9.5, 6, 7, etc. And because Christ and his Apostles, Math. 5.1, 2, 3. etc. Paul Rom. 12.1, 2, 3. Coloss. 3.1, 2, 3. Ephes. 4.1, 2, 3, etc. Press 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,— ide● 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 hardened Jews, and the blinded Pharisees, Spirit and life? they were death to them, as well as the Law. But saith he, Christ's words come from the Spirits, and carry Spirit with them. If he mean a Ministerial and Prophetical Spirit, not the kill Law came from the Spirit, it is false. Is not the Ten Commandments, as given by Moses, a part of Scripture? Exod. 20. Deut. 5. Math. 22. And is not all Scripture given by Divine inspiration, no less than the Gospel, 2 Tim. 3.16? And doth the Gospel ever carry Spirit with it? Then unbelievers, the blinded, and hardened hearers of the Gospel, not only resist the Ministerial 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 himself; for he saith, inward Reformation carrieth 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 effectual, as if the Gospel were essentially life, and did save all, elect and reprobate, and were essentially the irresistible special 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 be no Letter at all, no external command urging us to obedience; and indeed Deal pag. 26. saith, there is no Laws in God's Kingdom, but God's Laws, and he speaks not one word of the Scripture, and written, and preached Gospel, only he acknowledgeth three Laws in Christ's Kingdom. 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 Town goeth before him, who saith, If the Spirit be free, Town assert. of grace, 138. why will you control it by the Law. To which I say, because it is the lawless Spirit of Enthysiasts, the murdering Spirit of Anabaptists, Libertines, Familists, who kill all as Antichristian that are not of their way; as Del threateneth all Presbyterians in his Preface, that is a Spirit controlled, or contradicted, by the Law or written Word; but not the true Holy Spirit. FINIS.