A survey of the spirituall antichrist opening the secrets of familisme and antinomianisme in the antichristian doctrine of John Saltmarsh and Will. Del, the present preachers of the army now in England, and of Robert Town, by Samuel Rutherfurd ...

THE DISCENT OF ANTINOMIANS and FAMILISTS. (Book 1)

PART I. (Book 1)

CHAP. I. The Originall of Antinomians and of other unclean Sects who have taught the same things, not unlike to their blasphemies.

THOUGH out of doubt, Antinomians have gi∣ven signification of the first dawning of that He∣resie, in Paul the Apostles time, Shall wee conti∣nue in sin that grace may abound? Rom. 6.1. and, Is the Law sin? God forbid, Rom. 7.7. and James his arguing against the dead faith, voyd of good works, Jam. 2. intimateth they were peeping up in his dayes, and John hinteth at some denying signes of Justification.* 1.1

Yet their Originall seems to be from the old Katharoi, called Puritans, who rose about the year 1115. 1118. who being justi∣fied, affirmed they were perfect and free of all sin, as the glorified in heaven, as Saltmarsh, Free Grace, p. 140. and Mr. Towne Assertion of Grace say, p. 69.77, 78, 79. though Flaccus Illyri∣cus Catolo. testi. ver. l. 15. fol. 1531. say the Papists ascribed this opinion to the Waldenses, but most unjustly, and Gualterius the Jesuite 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 Disci∣ples 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.

* 1.2IF we come a little lower, about the year, 1525. arose the Libertines, which are a kind of men that come near to the An∣tinomians, 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 under-foot all godlinesse, so doe Antinomians. Be∣fore them C••rdo, the Disciple of Heracleon as Epiphanius in A∣naceph▪ stood for his two principles, one good, another evill, as Tertull. also saith, de praescript. He said, that Christ suffered imagi••••rily,* 1.3 as Tertull. relateth, so Familists and finer Anti∣nomians deny the Incarnation, and say, Every beleever is Christ incarnate, and is Godded and Christed, with the holy anoynting; Cerdo denyed the Resurrection, so do Antinomians and Fami∣lists. Marci••n his Disciple taught the like. With Manichaeans, they are not farre from rejecting all the Old Testament, for An∣tinomians will have no actuall 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,* 1.4 Coppinus a Flanders man; after him arose one Quintus a Taylor in Piecardi••, a drunken proud man and to him was joyned one Bertrandus who dyed soone, and one Claudinus persevalus: But a chiefe man among them was Antonius Pocquius a Priest, who still said Masse, though Papists shamelesly call them Cal∣vinists,* 1.5 these fellows spread their fles••ly Heresies in Holland, Brabantia, and other parts of Low Germany, and infected thou∣sands, drew away many in France.

Antonius Pocquius, a dissembling hypocrite remained at Gene∣va for a space, desired of Calvin, a Testificate that hee might pretend Calvins name, but what he could not obtain from Cal∣vin, who saw him a phantastick foole, he found at Martin B••c••r

who was more simple then Calvin, and that Quintinus said to Calvin, when he rebuked him, for his vaine and new express∣ions, 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 doe Familists and Antinomians cautelously keep up their mindes from any they know to be contrary to their way.* 1.6

3. They spake in darke, obscure, mystick, and sublime words, not with the Scriptures; and so doe Antinomians, alledging they are Godded and Christed. Moses is not in their conscience, they live in Heaven, they are neither male nor female, they walke by the rule of the new Creature.

4. Libertines professed they would speak so ambiguously, as their words might cary two senses, because Christ preached darke 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, lye, whore, sweare, cousen; God seeth no such sinnes in them.

5. Nothing was more frequent with Libertines, then the Spirit, the Spirit, Antinomians say, to preach duties, to rebuke sinne, is not a Spirituall straine of Gospell-preaching, it's legall, literall, Mo∣ses-like, not Christ-like.

The chiefe errors of Libertines, which I prove to be holden expresly,* 1.7 or by undeniable consequences by Antinomians and Familists are these.

1. The Scripture is a dead and killing letter, the Spirit that quick∣neth is our a 1.8 rule, so say Antinomians.

2. b 1.9 The Scripture is to be exponed in an allegoricall and spiri∣tuall sense, so Antinomians.

3. c 1.10 The Evangel is a spirituall doctrine, because it compre∣hendeth Christ who quickneth us: the Antinom. Del. pag. 19. to prove this, citeth the same Text with Libertines, John 6. The words that I speake 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 Antinomi∣ans) with Christ, and our life should be the Spirit it selfe, so Fami∣lists and Antinomians teach.

5. e 1.11 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 vitall actions, of living, growing, willing, understanding, in place of our soule: so doe New England Antinomians teach.

6. Quintinus that hogge (saith Calvin) called Paul a broken vessell,* 1.12 John a foolish young man, Peter a denier of his Lord, and Mathew an Vsurer. We know Antinomians say, f 1.13 Peter leaned more to a Covenant of workes; Paules doctrine was more for free grace then Peters, to Antinomians Moses, the Prophets, Christ, John-Baptist are legalists,* 1.14 preach carnally, litterally. The Old Testament is a dead letter, (saith Del serm. pag. 3.4. under all the outward Religion) men (he excepteth neither Patriarchs 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 uncleane.

So that notwithstanding the outward worship of God, the people remained inwardly corrupt, filthie, and uncleane, 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 then to Pharoah, Nebuchadnezar, or other heathen.

7. They say, with Sadduces, that Angels good or ill, are no∣thing but imaginations, thoughts, and motions of the minde of man; as if imaginations were sent to deliver the Saints,* 1.15 beare them in their armes▪ pitch their tents about us, open prison doores, taught us Gods will, saw the face of God, tempted us to sinne, send dis∣eases 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 soule; that the other enemy the world is nothing, and sin an naked opinion.

* 1.168. They said God was not onely he, in whom we live, move, sub∣sist, have a being, Act. 17. but there was neither reason nor will in us, more then in stones; God doth all the wickednesse, villanies, per∣juries, incests in men.

9. No men are to be rebuked for sinnes; sin and all wickednesse is to be imputed to God: so the Antinomians g 1.17 make the Holy-Ghost the cause and author of all the good we doe, and say, reason, will, all the faculties of the soule are destroyed in the conver∣sion of a sinner; who then acteth all sinnes and wickednesse in

believers? Famili••ts teach the same expressely: see Bright starre, and Theol. Germanica.

10. Men are to convert all their sinnes to good, and to repute them their gain and advantage.

11. They said Christ incarnate, was nothing but a godly man, or a believer made of a body, and of an opinion, that he could not sin, nor know good and ill; and when Christ died, he dyed in opinion. Antinomians say, Christ is God incarnate h 1.18 in every believer. God (saith i 1.19 Theol. Germ.) is in man, and works his will alon••, and doth doe, and leave undone any thing, without any I, to me, mine and the like; where these things are and exist, there is true Christ, and no where else.

12. They said sinne was but a vaine opinion, because God is the author of it, (saith M. Archer, with Antinomians) and God can doe no ill.

13. Regeneration (they say) is to returne to the ignorance of good and ill,* 1.20 (as it was Adam's sinne to know good and ill) and mortifica∣tion is to lay aside all conscience and knowledge of sinne▪ and as chil∣d••en to cast away sense and conscience, and therefore when any mour∣ned, or were grieved in conscience, or repented for sinne, they said, to such a man: O Adam, livest thou yet! and keepest thou still the gust and taste of the apple that Adam eat; after the same manner Antinomians now, k 1.21 say repentance, griefe, sorrow for, sense or conscience of sinne in a believer is legall, carnall, fleshly, from unbeliefe; and the old Adam and that its contrary to faith, and Gospel-light to confesse sinnes, and was l 1.22 a worke of the flesh in David.

14. They said, a regenerate man is perfect as an Angel; and that he that is borne of God, cannot sinne. So say the Antinomians, Towne assert. pag. 77, 78. R. Becon Catechis. pag. 137, 138. pag. 211, 212. Saltmarsh free grace, 140, 154. Rise reign, er. 70.

15. m 1.23 They said, Christian liberty extended to all things, that in regard we are under no law nor rule of life, all things are lawfull: so Antinomians, as all know teach the same.

16. They said a regenerate man, as regenerate, sinned not, but on∣ly the flesh or his asse: so Towne also assert. pag. 35, Saltm. free grace, 142. Eaton honey-combe, c. 4. pag. 47.

17. That every man follow his calling, that is, his naturall in∣clination, and the world, that is custome; and so put away his wife

when he suteth not with her, and marry another, is lawfull; so as men may live as their corrupt hearts, as the lust of the eye, and the lust of the flesh, and the pride of life carrieth them, which three are not from God, 1 Joh. 2.16. as if sense and naturall inclina∣tion were Gods calling, and not the Devils. I prove m 1.24 at length that it is the Antinomian doctrine, to say, the sinnes of believers, are not truly and really and in Gods account, sinnes, but onely to our lying sense, reason, false feeling, and to the flesh.

18. n 1.25 It's (say they) the communion of Saints, to have all things common, goods, wives, &c. Antinomians say, for an un∣believer to take another mans wife is sinne; because they are under the law; but it's no sinne to a believer freed from the law: for God can see no more sinne in him, then in Christ Je∣sus, honey-combe, ca. 3. c. 25, 26, 27.

19. They said the resurrection was passed, and that we have com∣pleatly and in possession life eternall in this life; so say o 1.26 Antino∣mians expresly, as I prove.

CHAP. III. Of Anabaptists, N. Stork. Th. Muncer, Jo. Becold, &c. and their Tenets.

ANno, 1522. Did arise in Saxonie, Nicholas Stork, who boasted of dreames and visions and rejected the Scrip∣ture, as being a carnall and literall rule; Antinomians call it car∣nall, literall and legall. From him and others arose Thomas Mun••erus, about Ann. 1524. who stiled himselfe in his letters, Thomas Muncer, the servant of God, with the sword of Gideon a∣gainst the ungodly. This man being hungry for glory, hunted for Luthers name to his new designes, but not obtaining it, said Luther lopped, but rooted not out Antichrist: that Luthers carnall and literall Gospel was worse then the Pope, and therefore cryed downe bookes, and the letter of Scripture; and said, the Spirit was leader and rule to believers. As Mistris Hutchison of N. England being demanded p 1.27 a warrant for her private assem∣blies and teaching, said she walked by the rule of the new crea∣ture; which rule she said was the Spirit, but could not give Scripture for it; so the Antinomian Del in her very Grammer, saith, q 1.28 he knoweth no laws in Gods Kingdome 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, its but a dead Letter; Antinomians, Familists, Nicholai••ans, Enthusiasts, Sweckfeldians, Libertines, goe no high∣er, that they may abase the Scriptures. Luther wrote to the Senate of Mulhuysen a famous Towne in Thuringia, to beware of the wolfe Muncer. Henry Pfeiffer a Monk,* 1.29 did blow up Muncerus, he boasting of a vision from Heaven, gathered troops to the field. The Princes of Saxoni, Hess••n, and Bruns∣wick, the Count of Manfield, and the Princes in Sweden, Thuringia Alsa••ia, Franconia, Bavaria, Au••tria, and Stiria, subdued and kil∣led the Boures, or Husbandmen and Rusticks,* 1.30 who were sick of love for Muncers Liberty, or rather licence due to them, as the false Prophets said, under the New Testament; on a hill neer Frankbusen, Muncer drew up and cryed, The Sword of the Lord, and of Gideon against New Testament taskmasters, hee meant Princes, and lawfull Magistrates, yet was Muncer taken in the Town Frankbusen, and Pfeiffer also, near Isewick, and Muncer having fained himself sick, and despairing, he and his Prophet were hanged, An. 1525. By these and other the like bloody inspirations, were above a hundred thousand killed.

In Helvetia, Felix Montzy, Balthaser Hubmeir, and Conra∣dus Grebelius of Zurick, spreading by word and writ Anabap∣tisme of this kinde, at Zurick, An. 1525. were confounded in a publicke dispute by Huldicus, Zwinglius, Leo, Juda, and Casper Megander; Hubmeir, who professed and promised re∣cantation, in the Pulpit, preached the contrary, Satan lea∣ding his tongue, as he said, Held that Adams flesh, not his spirit, consented to sin, and that he lost not true Liberty by his fall,* 1.31 against him and the Anabaptists pretending the Spirit for their rule, and rejecting the Scriptures, as Antinomians doe. The Senate of Zurick, An. 1530. past an Act discharging them to Preach, Ann. 1525. 1527. 1529. they were con∣futed, An. 1528. Lodivicus, Helser, Joannes Trajer, Joan. Seekler, and other Anabaptists, were in the matter of Oathes, Magistracy, Pedobaptisme, confuted by Hallerus, and by Kolvius at Bern, and forced to say, The Spirit taught them, other∣wise then the Letter of the Scripture spake.

And also at Zosing in Argovia, An. 1532. Conradus, Grebelius with his labouring to seduce many, were confuted, and cast out of Sengall.

* 1.32Thomas 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 hate∣full to many, having made much adoe with their Scriptures Spirit, at Str••asbrough, Wormes, Ausbourg, Vlmes, and being dri∣ven out of Helvetia, and High-Germany, they carried their plague to Mor••via, and adjoyned to themselves seditious men in Bohemia, Poland, Hungaria, Austria and Silesia.

Balthasar Hubmeier for tumults in Moravia, was burnt at Vienna.

Hence in West-phalia, Frizland, Holland, and especially at Munster, arose new Revelations; In comes An. 1533. John Be∣cold, out of his own element, of a Tailor, amongst the Prophets, with the Prophet Baker,* 1.33 John Matthiz, and some of Munster. Ro••mannus, a faint and fained confuter of Anabaptists, turnes to them, and with him Herman Strepeda, Hen. Rullius, and Godfrey Stralen, strengthen them, they were confuted in a pub∣lick 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, prophesies that John of Leiden must be King of the whole earth, and King of Jerusalem, that all Princes must obey him;* 1.34 Becold appoints Bernard Knippe••dolling, and Kippen∣brugh Consulls, 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 downe at his feet, that all might be com∣mon. Truteling a Smith called them dirty Prophets, therefore Matthiz shot him dead,* 1.35 and Matthiz himselfe not long after was cut off by the enemy. Righteous is the Lord. Becold, after three dayes lying in a fancied transe, commands Polygamy, in obedience to his own Vision, marries three wives, then other three, til he came to fifteen.

Becold, according to the prophesie, of a Tailor is made a most Gorgeous King,* 1.36 and sent out twenty eight Apostles, to shew his Kingdome was above Christ, he would have this number twice twelve Apostles, and four Angels as Evangelists sent to the foure 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 Anabaptisme Becold appointing a great Lords Supper, the King Tayler came in to see the Guest••s,* 1.37 and findes a man and reading on his face the want of a wedding garment, others say he saw him to be a Iudas, kil∣leth the innocent man presently.

After he had prophecied the Towne of Munster now besei∣ged should be supplied, and killed one of his wives, who said his prophecies came not to passe, he and Knipperdoling were deservedly, after Torturing, Killed, and hanged in an iron cage in the Cathedrall pin••cle.

The Tenents of Anabaptists, in which they side with Anti∣nomians are these, more of this see in the writers cited * 1.38

The Reformation of Luther and others, was Legall, Literall, carnall, not Spirituall, 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 equall with Christ.

3 The Lord Iesus did not really and truely, but in imagination take our nature, Antinomians say a beleever is God incarnate Godded and Christed. Theol. Ger. c 22. Rise. reig. er 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 Shadowes flying away. pag. 7, 8, 9. Christ and Iohn Baptist prea∣ched legally and spake not fully of free grace.

5 Christ hath removed the Law and all its obleiging power, and now the pure Gospell and Command of faith is our onely rule. so Antinom.

6 Christ reformed the ten commandes and brought in a more perfect rule, Antinomians say they have nothing to doe with Moses and the Law: The Law is now in the Spirit saith Saltmash free grace. 146. Del. ser. p. 19.26.

7 b. 1.39 In the old Testament oaths were permitted, perjury only for∣bidden, all oathes 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 soules of the Godly or wicked goe to heaven or Hell, till the day of Iudgement, and deny the resurrection of the same body, that was buried, or that flesh and bloud ••shall rise a∣gaine, contrary to Scripture, Iob 19.26, 27, 28. Esay. 26.19. Ezek. 37▪ 11.12. Daniel 12.2.13. Phil. 3.19, 20. 1 Cor. 15.

53. Ioh. 20.27. So say Antinomians c. 1.40 life eternall is in this life, the resurrection is past,* 1.41 that the soule is mortall.

9 The visible Church consisteth of those that are perfect, and one∣ly of those; d. 1.42 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 Vniversities, Schooles, humane arts ought not to be. e 1.43 Saltmarsh, they are legall and litterall.

12 That its unlawfull to goe to law, and that warres are un∣lawfull. 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 Psalmes, praying, all ordinances, and say the Spirit, the in∣ward anoynting, and the internall word that proceeds immedi∣ately out of the mouth of God, as Gideons sword is the onely meanes of Gospell-reformation;* 1.44 so Antinomians reject all Or∣dinances as legall and say the spirit is all, and some as Del. serm. Beacon. Catechism. tit. say the joyfull knowledge of God and man (and all things else that relate to either) is alone in the Spirit by Ie∣sus Christ, he counts all ordinances and externall duties and worship triviall and indifferent. O therefore (preface) if dist∣empered Christian Nations, (he excepteth not Papists, Armini∣ans, Socinians &c.) were once wise to forbeare this clashing and dash∣ing themselves in pieces, one against another, for matters externall, triviall, and circumstantiall in religion, and would content them∣selves with that which is alone saving &c. To the Antinomian Beacon, Idolatry, Angell-worship, preaching, praying, scrip∣tures, duties of the Law, precepts of the Gospell, of nature, of grace, opinions &c. all controversies in Religion, these in which the distempered nations, now contravert, yea Church-government, sacraments, ministers are matters externall, triviall, and circumstantiall in religion,* 1.45 not things in which salvation con∣sisteth,f. 1.46 not to be contended for on either side.

14 The second rancke of Anabaptists called concionatores, preachers,* 1.47 denyed all the Old Testament as abrogate. How little Antinomians esteeme Moses and the Prophets wee all know.g 1.48

15 The third rancke called Apostolici, said we must become young with children. Antinomians abandon sense, nature, reason,

and say we must live by faith only. So hony-combe, Towne, Salt∣marsh, Den.

16 h 1.49 The third ranke were Spiritualists, who abstained from cloathing, meat, feasts, musicke; to i. 1.50 Saltmarsh all externalls are legall and carnall.

17 The fourth ranke were the holy and sinlesse 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and would not pray the Lords prayer, forgive us our sinnes, and contended for Saints in this life without spot or wrinkle. Crispe and other Antinomians say the beleevers are as cleane from sinne as k. 1.51 Christ himselfe, and cite the same place Ephes. 5.25, 26. for it. So Del the spirituall Church is led and taught by the a∣noynting, the carnall Church by councels▪ letter of the word.

18 These denyed originall sinne in infants, Antinomians de∣ny it in all the elect, who are justified from eternity, or from Christs Death, or from the time of their beleeving.

19 The fifth ranke were Silentiaries, tacentes, they denyed necessity of preaching as Antinomians doe, because the anoyn∣ting is sufficient, they thought it indifferent to deny their Reli∣gion.

20 The sixt ranke prayed only, which Antinomians doe ne∣ver▪ but praise onely.

21 The seaventh were arreptitiously and Enthysiastically in∣spired, and fell in transes and saw visions of lyes, Antinomians hold revelations and rapts of the Spirit, without the word for their l 1.52 rule.

22 The eight rank were these in higher Germany, that are called lib••ri fratres, free brethren, they were abominable impure, and so uncleane that they were excommunicated by the rest,* 1.53 they said they were delivered by Christ from all lawes, covenants, vowes, paying of tithes or debts (as Saltmarsh saith, to doe any thing from these grounds is law-bondage; free grace. pag. 180) they owe no obedience unto Magistrates, they said marriage was free with any of neerest blood, that men could not be saved except they were Publicans, and Harlots, they held men might have many wives at once, that after rebaptization they cannot sinne, as Eaton the An∣tinomian saith, hony-comb c. 3▪ p. 25. that not they, but the flesh sinned, as Towne saith. asser. pag. 35.

23 The ninth ranke were called also liberi fratres, they said, baptizing of infants, Magistrates, oath••s were things indifferent, preaching, ••earing, scriptures were needlesse, because we shall be all

taught of God, Sacraments are but common signes that beleevers need not, it was free and indifferent to confesse Christ before men, if dan∣ger be, God delights not in our blood, nor requires he that we dye for his truth, we may dissemble our religion, deny Christ before men, so we keepe the truth in our hearts, I often prove Antinomians to run in this straine.

24 The tenth sort were called Huttites from Iohn Hut, these took on them to cut off all the Cananites, that is, all the ungodly with the sword, and gave away their goods, because they said the day of judgement was neare at hand: Ioh. Hut and the like false Prophets in their owne name could not learne wit from Co∣cheba•• the Jew the son of a starre, who called himselfe the Starre of Iacob and Redeemer of Israel, but proved Benchozba the sonne of a lye; he and his were destroyed by Tynius Ruffus president of Palestina, he arose in time of Aelius Adrianus An. 118. or 120 Eusebius eccle. Hist. l. 4. c. 5. nor would learne wit from the folly of a Jew who rose Anno. 379 in the time of Theodo∣sius the great, he called himselfe Moses, promised to lead the people to Canaan drye, through the sea, caused the Iewes leap into the sea, who drowned themselves and beat out their brains in the rocke, and counterfeit Moses, it may be the Devill, disa∣peared, and was seen no more, Tripart. Hist. l. 12. c. 9. Nicep. l. 14. c. 4.

25 The eleventh ranke were called Augustinians from one Augustine a Bohemian Enthysiast, they were ruled by scriptureles dreames.

26 Anabaptists deny that scripture can prove any thing by consequence; but it must be in so many syllables; logicke and consequencies say m. 1.54 Antinomians are to be abandoned in di∣vinity.

27 Melchior Hoffman a Skinner an. 1529 said Strasburg was new Ierusalem.

* 1.552 He was to be called an Apostle from heaven

3 Leaned to Enthysiasmes.

28 Hoffman said he was Elias, and Cornel Polterman Enoch.

29 Menno Simonz the sonne of a secular priest borne in Frizland,* 1.56 neere Harlingen about an. 1532 rejected Enthysi∣asmes, and yet slighted the scriptures, 2 rejected apostolick cal∣ling, 3 maintained the grosest Pelagianisme, that the saints live free from all sinne. as Eaton the Antinomian. honie-combe

CHAP. IIII. Of David George.

DAvid Georgius born in Del••. was the son of a Mountebank or Iugler say some, n 1.57 by trade a painter,* 1.58 he vented his heresie an. 1540 he was a composed plaistered hypocrite, auste∣rer than any bare footed Fryer or Capucian, did often fast three dayes together, was eloquent he taught that He himselfe 1 was the sonne of God, the true and spirituall David borne of the spirit, where as Iesus Christ was borne of the flesh.

2 He was sent to restore the house of Israel, not by death but by grace.

3 The doctrine of Moses, the Prophets, Christ and the A∣postles, was unperfect, carnall, litterall, (Antinomians) reject all written law and Gospell o 1.59 as a legall covenant of works and his was spirituall and perfect.

4 He said the law was abolished, (as doe also Antinomians) and he was the true and living law to his discip••es. Antinomians say the Spirit of life in beleivers is all their law Del. Ser. pag. 26. Saltmarsh. free grace. 146.

5 He transformed the scriptures, in allegories, said Angels were but motions in the minde of man, so do Familists and Antino∣mians. Randel the Familist preached that because Christ prea∣ched parables, therefore it is lawfull to expound the scriptures in allegories, and that all things in nature, and art, were sacraments of the supernaturall mysteries of the Gospell, therefore they expound God manifested in the flesh, to be a believer Godded and Christed with the being of God in Faith and love. The p••ice called Philoso∣phy dissected, maketh all the workes of Creation Articles of faith.

6 He said to act adulteries and all villanies, without sense of sin, and shame as with a deadned conscience was the onely spirituall mor∣tification and new birth, his followers should labour for, and then and not while then, were they borne of the Spirit; the same Libertines taught, and so doe Antinomians and Familists, p 1.60 that to repent sorrow and mourne for sin, or to be touched with any sense thereof, or from this sense to confesse sin is from fleshly unebeliefe, and the old Adam, then to sinne without sense is faith and mortification, and this is cousen German with the Libertines regeneration, and nearer.

7 All marriage of nearest of bloud, though under Moses and Christ they were forbidden, yet are they now lawfull under this m••re spirituall David, Antinomians call much for freedome of all kindes.

8 Shame is no consequent of sin, faith banisheth away all shame from bodily nakednes. Antinomians abandon feare, trouble of minde and the like affections for evils either of sin, or punish∣ment, q 1.61 death or any thing else, they are much for abandoning sense and for the absolute reign r 1.62 of faith.

9 Heaven and Hell and the last Iudgement are no where, but within a man, in a spirituall manner, Heaven is in this life. Anti∣nomians, as Towns 1.63 and Saltmarsh t 1.64 hold that in this life we have as much of Heaven in full and compleat possession, as the glorified in Heaven,

10 Confesion of Christ and his truth is not necessary.

11 Vnder David George is the time of perfection, when all Or∣dinances shall be useles•• so Ant. ut supra.

12 David George is Iudge of quick and dead.

13 Jt is the sin against the Holy Ghost to refuse the spirit in Da∣vid George his ministery and to goe backe to the Prophets and Apost∣les. Antinomians extoll their spirit above the scriptures.

14 The resurrection of the dead, the blowing of the last Trumpet, the shout of the Arch-angell, the comming of Christ to Iudg all are to be taken in a spirituall sense, of the doctrine and discipline of David George, as Hyminaeus and Phyletus said, see hereafter the Paralell between Antinomians and Libertines, so said Libertines Calvin. advers. libert. c. 22. p. 458.

15 Marriage-covenant tyeth the parties no longer together, then their temper and naturall dispositions agree.

16 The Kingdome of God is the spirit of Jesus which shall short∣ly 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 bookes burnt, though he promised to his disciples, to reveale wonders and to rise from the dead againe shortly.

18 The body or flesh sinneth, but not the soule.

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 applyed

to David George.

21 Christ and his Apostles were but shadowes and types of David George.

This beast dyed of an Apoplexie 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 yeare 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, civill,* 1.65 fer∣vent in prayer, that it was said of him he wanted not a good heart, but a solid head and wit, he allured to his way Valentinus Krant∣wald, a simple religious man, and Ioan. Sigismundus werner, pastors and professors of Lunenburgh. Schlusserburgins catalo. he∣reticorum. l. 10. p. 27. saith that Luther and Melancthon gave him the name S••enckfeldius from the noysome smell of his doctrine; he was eloquent, unlearned, ignorant of the Latine 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, pre∣tended the spirit, and Enthysiasticall dreames, as Antinomians and Familists doe, he was a Sceptick and a Neutrall betweene pa∣pists and Lutherans, through occasion of Anabaptists risen then he cryed downe a litterall carnall church framed by Luther (as he said) and called for a new and perfect Church, as Antinomi∣ans doe. Rise, reigne. er. 79, 80, 81. In Silesia he seduced ma∣ny with his eloquence and new speculations, he calls for spiritu∣allnesse and the spirit, and the internall word, that we must not depend on the externall word. Iust as M. Del doth. But (yee may say) * 1.66 Del. pag. 7. ser. calls for an outward change, such as flownes from an inward change in his Gospell Reformation. So did Swen••ck∣feldius say the Scriptures must be read that the externall man may be instructed, & so said Saltmarsh. Scriptures were given by divine inspiration and profitable, but (if I mistake not Antinomians) nei∣ther law, nor any letter of the word is needfull to their regene∣rate persons, he adhered to somewhat of Anabaptists, some∣what of Calvins way, to somewhat of the papists, he was ba∣nished

out of Silesia by the prince of Lignice Fredricke, wan∣dring through Germanie, came to Luther and revealed his phan∣cies, was sharply rebuked by h••m, but to no purpose, pertinacie cleaves to the plague of Heresie, hee went through Sweden, Nornburg, Vlms, Tubinga, in private houses, accuses the Pastors, that no man was the better of their preaching, extolls the spirit that does all.

At Argentorat hee infects a little, Wolfangus Capito. at Ulms he was confounded, at a dispute by Marti••nus Frechus be∣fore the Senate. At Augusta hee perverted many, men, and sillie women,* 1.67 hee wrote many epistles to Men, Women, Vir∣gins; he writes an. 1556. that in 18, yeares hee had writen above fiftie bookes. He troubled Luther with his bookes which hee sent to him for an answer. Luther said to the Messenger, the Devill was the Author of them, and, the Lord, rebuke thee o Sathan. Sathan raised up Swenkfeldius to trouble the Church of Christ,* 1.68 after Servetus, was burnt at Geneva, Bucerus, Cal∣vin, Pet. Martyr, Beza Musculus, Fre••bus, Simon Grynaeus, Dani. Tossanus admonished him, but without any fruit. In Saxonie, Luther, Melanthon, Illyricus, Nich. Gallus refutes him. In Hasia. Corvinus and Kymeus, in Silesia Hyronimus Wittich, Ioan Gigas, Laurentius Harenraffe refute him A Synod at Norim∣burg. an. 1554. condemned the errors of Swencfeldius. The confession of the divines of Mansfeild in 1555. condemns him, and sayeth hee hath now 30. yeares vexed the Church.* 1.69

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 dis∣posed to be our Saviour: for it is said wee grow to the stature of God and are partakers of the divine nature.

Who is such a stranger in the writings of Familists and Antino∣mians, who readeth not these blasphemies, the Saints are Christed and Goded, a beleever is Christ, a beleever is partaker of the God∣head, 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 goodnesse and anoynting of the Spirit, otherwise the essence and nature of God in us should be subject to change, sadnesse, sorrow, feare, dispair, unbeleefe, sin, &c.

* 1.702. 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 equall in essence and glory with God.

4 Christ is not once onely borne, but often till he made perfect and wholly of the essence of God: the father said. Thou art my son this day have J begotten thee, nor is it impossible that God can make his owne sonne a God, though unrenewed men understand not this▪ Antinomians speake not so honourably of Christ for Rise Reig. er. 11 every beleiver is God incarnate. But Christ is here in words made the substantiall son o•• God, by Swenckfield.

5 Christ in both natures is the onely begotten son of God and Lord of glorie and King of the Church in both natures.

6 Christ now at the right hand of God having obtained fully al the power, honor, and kingdome, and essence of God worketh as much for our salvation as man, as he doth as God.

7 Whole Christ undivid••d according to both natures, perfects the iustification and washing of a sinner by the spirit, and whole Christ according to both natures undevided obtaineth the state of the second person in the Trinity,* 1.71 as one and coequall God in power and honor with the Father. Familists make God in his nature and essence to dwell and worke in all creatures, especially in the regene∣rate. But these are but fanci••s. 1. Because after Christ was raised from the dead to the glory of the Father and so en••red into his glory, there is evidence that his manhead was entered in no degrees of communion in the essence power and glory of God equally with God;* 1.72 because there remaineth a body with flesh and bones that may be touched and handled. Luk. 24.36.37, 38, 39, 40. with the print of the nailes in his hands and sides Ioh. 20 27. now there is nothing of the nature, essentiall honor, and glory of God an infinite Spirit, that fills hea∣ven and earth yea or of any spirit, in a body of bones flesh hands and feet and having in it such materiall and sensible qualities as the impression of wounds. 2. Christ did eat with his disciples after his resurrection. Ioh. 21.12, 13, 14▪ and so after he was entered in some degrees of glory and was seene of five hundred brethren at once 1 Cor. 15.6. Of Cleophas, of the twelve Apostles, of Paul also, now what ever partaketh of the essence of a Spirit, cannot eat▪ nor be seene with bodily eyes, and the disciples with their bodily eyes

saw him ascend to heaven even till the clouds tooke him out of their sight. Acts 1. (3) The eyes of all beleevers and reprobates, even his enemies that peirced him, in the generall Iudgement shll see him: in which state Swenckefeldius dreames that the manhood is fully changed in the essence of God Rev. 1.7. now that the bodily eyes of men, and of Reprobate men, shall see the essence of God, who is invisible 1 Tim. 1.17. is a dream, for He dwels in light which no man can approach unto, though we nothing doubt but the man Christ, as man, is elevated now in heaven, to our uncomparable comfort, to such eminency of glory, above Men and Angels, as the capacity of a created thing can receive 4. the Manhood of Christ is a creature, having beginning and a cause of being in time Mat. 1. Luk. 2 in the fulnes of time Gal. 4. 4 was borne of a woman. Now what is man borne of a woman that he should be equall in essence and nature with God? who is like unto God? Angels and created powers, cannot answer the question. God is essentially eternal, and eternity differenceth him from all things beside himselfe; Esay. 9.6. chap. 43.10. Before me there was no God, neither shall there be after me c. 40.28. Psal. 99.1, 2. Psal. 102.26.27. 1 Tim. 1.17. it's then an ever∣lasting contradiction, that a creature in time, can be a creator and a God before time, or pertake of the essence of the eternall God, for God must then create another God, different in num∣ber from himself 5 our bodies shal be made conform to the glorious body of Christ. Phil. 3.21. if the Manhood of Christ, and so his body, which is a part thereof, be changed into the essence of God, we must be like the very invisible and eternall essence of an infinite Spirit, and there is no glorifying of our bodyes then, nor any resurrection, nor any caughting up of our bodyes to the aire to be ever with the Lord, but an utter extinction and an anhihilation of our bodyes and the body of Christ. Hence the flesh profiteth not, then the manhood does not spiritually quic∣ken, give the Holy Ghost, justifie, as Swenckefield sayes, but Christ God doth these.

7 The cheife argument of Swenckefeld was because Christ as man obtained a name above all names, was adored as man: but if ••his stand sure, then in the state of humiliation aswell as glori∣fication the manhood was changed in the nature of God which yet Swenckefeldius denyes; for in the state of humiliation what is proper to the Godhead, is ascribed to the Man••hood,

per 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 as God purchased a Church by his blood whereas God hath no blood: they Crucified the Lord of glory and by this argument, we may well inferre that the God-head in the state of humiliation was changed into the manhood and flesh which is blasphemous, for so should God die as man dyed: and there was a booke given out in the name of Swenckefeldius that denyes the manhood of Christ after his resurrection to be a crea∣ture and calleth all of the contrary minde Creaturistae. hence

8 These wilde assertions of Swenckefeldius. The Gospell is the Essence of God, faith and ioy in the heart is the essence of God.

9 He charged Luther with these: The preached word is the substantiall word of God, the flesh of Christ is not glorified, a renew∣ed man hath not free will. God dwells not in beleivers, Good workes profit not to salvation, the preaching of the word and Sacraments are effectuall without God. As Famil. and Antin••m. charge us with many of these, because we cannot say that a beleiver is so Christed that he is very Christ himselfe and God incarnate, and as free from sin as Christ.

10 The doctrine contained in the scriptures, is not pro∣perly the word of God, but improperly▪ by a Metonimy, where the signe is put for the thing signified. Christ only is properly and essen∣tially the word of God Swenck. liber. de sacris liberis pa. 27, 28. Antinomians say the Scripture and the Law is but a dead letter, not the word of God, so Del. in his whole sermon rejects, all that is externall in the Gospel-reformatinn, makes nothing in it, but the Spirit, and the incommunicable act of Redee∣ming which is onely in Christ to worke our conversion to God.

Before I proceed Swenckefeldians and Antinomians; erre for its said of the ten Commandements Exod. 20.1. And God spake all these words. All the Prophets cry, Thus saith the Lord.* 1.73 Luk. 1.70. He hath spoken by the mouth of all his holy prophets. 2 Chro. 36.21. The word of the Lord by the mouth of Ieremiah. Esa. 1.20. The mouth of the Lord hath spoken it, Micha. 4.4. The mouth of the Lord of Hoasts hath spoken. Deut. 30▪8. Obey the voyce of the Lord. How often is it said the Lord hath said. Esa. 29. Because they have not heard my words saith the Lord, which J spake to them by my servants the prophets rising and sending them &c. 1 Thes. 2.13. For this cause also thanke we God, without ceasing, because when yee received the word of God, which yee heard of us, yee received i•• not

as the word of men,* 1.74 but (as it is indeed) the word of God, which also worketh effectually in you that beleeve. Heb. 13 7. Remember them which have the rule over you, and have spoken to you the word of God all which and many other places can carry no other sense, then the word externall written and preached which God rendreth effectuall by his Spirit is an instrument of conversion.

11 Err. Faith and conversion to Christ commeth not mediately by the preaching of the word, but immediately from the inspirations of the holy spirit and from heaven. His arguments are not a whit different from the reasons of Mr. Del: in which Del proveth, laws, synods, ministery, are all externall, carnall, & literall things so Del. ser. pag. 6, 7, 8, 9. &c. Gospel reformation is internall, Spirituall, and the law written in the heart as Ier. 31.33. the word vocall, externall, or written reformes by halfes, not constantly, and intermits▪ and againe lyes still as dead as a stone, because men can doe it, But Gospel-reformation is as proper to God as to redeeme the world, and to take away sin and bring in everlasting righteousnesse; if all the Angels in heaven should undertake the work of reformation, they should sink under it, how much more the powers of the world Del. ser. 10, 11, 12, 13. Iust so argues Swenckefeld Epistola ad quendam Ecclesiasten, excussa Basil. an. 1527 his 1 argu. which is Dels also ser. pag. 6, 7. is this, iustifying faith is of the nature of internall and spirituall things, for it is of God, yea faith is the gift of the Holy Ghost, then it hath not its originall from things bodily, the word and hearing, but comes from the internall word, for the naturall man per∣ceaves not the things of God.

2 Saith Swenckefeld, what ever is not of faith is sin, then outward hearing of the word, without faith, is sin.

3 All preaching is in vaine, except the man have eares to heare Mat. 13. since the word cannot be received but by an enlightened minde, and the light of faith, and the grace of God, the soule being fore-disposed by Iesus Christ, though you should heare the word a thou∣sand times in thy unbelieving eares, they shall receive no more but a sound, they shall reci••ve no more but a carnall aff••ction of a fanzied and counterfeit faith, from free will which shall not indure long, so read Del. serm pag. 4.5. and as if Swenckefeldius had spitted him out at his mouth, so he speakes.

4. The Ministers (saith Swenckfeld) should be some••what.

5. Then Paul and Apollos should give increase.

6. Then the word of God should be tyed to Elements and sounds and

and all that heare the word should beleeve.* 1.75

7 But saith hee, hee that is of God heares the word of God, th••n must Grace prevening prepare us before wee can heare the externall word with fruit.

8 Their is one Maister Christ the cheif corner stone, and he teach∣eth the externall man, not by externalls, but by his Spirit, when God teach••s, as he doth. Ephe. 3.5. he needeth no perishing and vanishing thing to helpe him, to save us, Conspice hic (inquit Swnckefeld. e∣pist. 16.) verum doctorem, veram doctrinam, veritatem ipsam ••∣ternam, quae nullo Caduco, sive transitorio, in adminiculum sui egea••, ut nos salvet. 9. If the vocal word did necessarily goe before justi••ieing faith, then justification should be the work of our hands, or not without our helpe. But Abraham beleeved God, not the word preached. 10. Then should man▪ not God, lay the first stone in our Iustification and experience teacheth us; what a building it is, we have an histori∣call faith, and a certaine apprehension and assent of (naturall) rea∣son form the letter of the word, so Saltmarch the Antinomian. 146 fr. g. the law is now in the Spirit and in the Gospel for a believer to walke by. Now the Spirit and the Gospel is all one, to the Antinomian, to the Enthusiast Libertines and Swenckfeldians so Saltmarch say∣eth. Nor is the holinesse and sanctification now such as is fashioned by the law of outward commandement (Swenckefeld calleth it ver∣bum vocale) but by the preaching of faith, by which the Spirit is given, which renewes and sanctifies a beleever and makes him the very law of commandement himself: what this Antinomian calles the preaching of faith Swenckefeld calleth verbum substantiale, Christ himself, not any created thing, so doe the Familists teach Rise, Reigne. er. 9. The whole letter of the Scripture (say they) holdeth for a covenant of works so er. 7. er. 8.

Know that it is most false, that sanctification is not now fashi∣oned by the Law of outward Commandement, that is▪ by the word externally preached, as by an instrument subordinate to the working of the Spirit, for his conscience knowes, we never as∣cribe more to the word, for more is contrary to the word. Rom. 10.17, Faith commeth by hearing, that is, the word of the Gos∣pell externally preached. 1 Cor. 1 24, we preach Christ to the Jewes a stumbling block, but to the called, Christ the power of God and the wisedome of God, this preaching of Christ, is the preach∣ing of faith, but not in the Antinomian sense, this is the effectu∣all working o•• the Spirit, for so Saltmarsh meaneth, as his ex∣position

evidenceth, for the effectuall working of the Spirit can never be a stumbling to the Iewes, then this preaching of Christ and of faith must be outward and externall preaching of the Gospell which instrumentally giveth the Spirit, For Gal. 3.2. Paul opposeth the hearing of faith, that is, the externall hearing of the letter of the Gospell, that giveth the spirit instru∣mentally, to the workes of the law or the externall doctrine of the Law, that can neither promise to give, nor give the Spirit instrumentally, for if by the hearing of faith, he meane the in∣ward hearing and effectuall working of the Spirit, then he saith as much, as yee receaved the Spirit, by the effectuall receiving of the Sp••rit, and also he must meane that all that heares externally the doctrine of the Gospell, as the Galatians did, must receive the Spirit, whereas Paul clearely makes an opposition between the externall preaching of the Gospell, and of the Law; other∣wise, by the externall preaching of the law, accompanied by the Spirit, we also receive the spirit.

But let Saltmarsh answer, if either now, or under the Old Testament, true holinesse and sanctificattion was fashioned by the law of outward Commandement, without the Spirit, in some measure or degree. 2 If sanctification in the Gospell be fashioned without the external preaching of the Gospell & an outward commande∣ment? if no: why excludes he an outward commandement as con∣trary to the preaching of faith? Swenckfeldius and Enthysiasts make an opposition betweene the word preached, and the prea∣ching of faith that is, the Spirit, we make a subordination, no opposition. 3 whether Saltmarsh or any Antinomian in consci∣ence can say that wee so go on with Pelagians, Old Anabaptists and Arminians, as to say Sanctification is framed now, or at any time, by a law of outward commandements, the Antinomian Del. who has printed in defence of Anabaptists, Arminians, and An∣tinomians teacheth so, not we. So Del joyneth with Swenckfeld Ser, pag. 6, 7, 8. read the stile words, and doctrine of Enthysi∣asts all along in the serm.

11 Swenckfeld said that that is born of the flesh is flesh▪ these that say justifying faith is from externall hearing, they teach that the Spirit comes from the carnall letter, the heaven is born•• of the earth 12 Blessednes comes not from externals, nor was Thomas bles∣sed, because he saw and beleeved, nor Simon Peter, because flesh and blood, but because the father, revealed Christ to them.

12 Swenckefeldius taught that the preachers of his time were not sent of God; because no man was the better or converted by their preaching. So Antinomians say all but themselves are but litteral and carnall teachers.

13 Swenckefeldius said that he himselfe preached the Spirit in∣wardly teaching, and that men must live by the rule of the Spirit, else they could not be saved. so speake Anti. of Gospell reformati∣on of life. so Del. ser▪ p. 26, 27.

14 Neither Baptisme nor the Supper of the Lord should be Ad∣ministred till the true doctrine that he taught, be preached and be revealed immediately from the substantiall and eternall word Christ without preaching, or reading or hearing the word. so Del. unifor∣mity examined the worship of the New Testament is onely inward.

15 In such dissentions of minds among Teachers the word should not be heard. Antinomians say all may be heard, sects and opi∣nions are but names and things indifferent.

16 The word hath a twofold sense, one literall, which profiteth nothing, another the true and spirituall, which only the spirituall do understand.

17 We must try the word by the Spirit, and not the Spirit by the word. so say the Antinomians, rise reigne er. 61. All doctrines, re∣velations and spirits are to be tryed by Christ the Word, rather than by the word of Christ, this is against Christs way who, when it was a controversie, whether he was the sonne of God, or no, was content that they should Iudge of him, and decide the matter by Scripture. Joh. 5.39. so (2) are all controversies en∣ded. 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 im∣possible, if the scripture have two senses, one literall that proves nothing, and another spirituall and allegorick (as Enthysiasts & Antinomians say) that none can understand but the spirituall, now when Christ and Paul prove the resurrection of the dead, and that Christ is the Messiah by the scripture, and referres the denyers of these, Iewes and Pharisees and Saduces to the scrip∣ture to be the Iudge, he supposeth the scriptures hold forth a cleare literall sense, which these men, though not spirituall, might understand. 2 nor could Christ say, yee both know me and whence I am. Ioh. 7.27▪ 28. if they could not see any thing of Christ by light of scripture. 3▪ all the murthers, whoredomes,

villanies practised by Muncer, T. Becold, David George, Swenck∣feld they fathered on the Spirit leading them without the Scrip∣ture, or on such an allegorick sense, as their uncleane spirit ex∣pounded the word, so as men know not when they sin, when they serve God.

17 The preachers not being taught by the immediate teaching Spi∣rit, are such as the Lord speaketh of. They ran, and J sent them not.

18 There is a middle reformation to come, betweene papists and Lutherans.

19 No doctrine of word, Sacraments or any externall thing writ∣ten in the writings of Moses the Prophets or apostles doe conduce to salvation, God is to be sought in his naked Majesty in dreames, in∣spirations and revelations of the Spirit.

20 Repentance, contrition, the knowledge of sin is not to be taught out of the Law, but by Christ onely. How neere Antinomians side with this I leave to the reader.

21 The Law is not unpossible, but easie to be fullfilled by Grace. Antinomians teach that both the persons and workes of beleivers are perfect free of sin, then must they be perfectly agreable to the Law Honey••combe. c. 3. pag. 25. c 11, 12.322, 323, 324. Towne. ass. grace pag, 76, 77. Salt. free grace. p 140.

22 Our renovation is the very Holy Ghost, so Antinomians Rise Reign er. 1, 2.7, 8.

23 Our Righteousnes and iustification is not in the imputed obe∣dience and righteousnes of Christ; but in a conformity with Christ in glory by the undwelling Spirit of Christ.

24 Faith and workes iustifie us.

25 All beleivers are the naturall sons of God begotten of the es∣sence and nature of God, so Familists and Antino. teach that we are Christed and Godded.

26 There was no remission of sins, no righteousnes, no entrance ••nto heaven before Christ dyed. So say Antinomians under the old Testament, there was no inward nor heart reformation, no co∣venant of grace, no pacefying of Gods wrath for sin &c. So Saltmarsh free grace, pag. 166, 167, 168. Honey-combe. chap. 11.334, 335, 336. Del. ser. pag. 2.3, 4, 5, 6, 7, 8, 9. &c.

CHAP. VI. How the Word converteth.

TOuching the necessity of the word of God preached for the conversion of sinners against Swenckefeldians, Enthysiasts and Antinomians, these conclusions we hold, premising some con∣siderations.

1 The vocall or preached word is the instrument and Or∣gan of the Holy Spirit in our conversion, not the author, nor efficient thereof

2 The word written or preached is a created thing, not the formall object of our faith, and affiance, nor the obje••tum quod but the objectum quo, or the interveening meanes or medium of our faith.

3 The word, as all instruments are, must be elevated above its nature to more then a literal impression of Christ beleeved in.

4 The writing, speaking, conveyance of Christ to the soule in the word preached may be humane and literall, but the thing signified by the word, Christ, faith, the Image of the se∣cond Adam is divine supernaturall,* 1.76 and the way of conveyance of it to the soule, in regard of the higher operation of the Spirit above the actings and motion of the letter, is divine, heavenly, supernaturall.

5 The action of the Holy Ghost, in begetting faith, may be said to be immediate two wayes.* 1.77 1 as if the word did onely prepare and literally informe the externall man, but the Spirit commeth after, and in another action distinct from the word, infuseth faith, this we cannot deny, but then the Spirit of rege∣neration is not said to worke with the word, but a more common operation of God there is which begetteth literall knowledge, or some higher illumination. 2 the Spirit worketh with the word, so as in one and the same act, the Spirit opens the heart to heare and receave what is carryed along in the let∣ter of the word, and so the Spirit worketh mediately, not immediately.

6 How in the infusion of the new heart,* 1.78 and of the habit of the grace of God▪ in which we are meere patients and put forth no cooperation with God, more then the dead doth to quicken it selfe, Ephes. 2.1, 2. and the withered ground to receave the

raine, I see not. Esai. 44.3, 4. in regard, that though the word goe before, and the word may be preached in the meane time yet the act of infusion of the new heart is no morall action of God, but as it were physicall, and it is a reall action, receaved by us by no subordinate literall action or morall apprehension of the minde, or act of the will, and therefore in this formall act of infusion, what the word doth, but by way of disposition or preparing I must professe my ignorance, though it be most true that faith commeth by hearing, and in the very mean time Act. 10.44 whilst Peter yet spake these words, the Holy Ghost fel on them which heard the word; Then if conversion be taken in congrega∣to, vel concreto in the humbling selfe disparing of a sinner and all preparatory acts; going before the infused life of Christ, and in the first operations flowing from this infused life, the word is an instrument of conversion, but I cannot see how it is any active or morall instrument in the soules lying under the Lords act of infusion of the life of Christ, except yee call it a passive instrument, because it perswades not the soule to re∣ceeve the new life: nor is the soule, being a meere patient, an apprehending, knowing, choosing, or consenting faculty under this action of omnipotency while the Lord powres in a new heart. It is true the word is thus farre the instrument, that the Spirit worketh in us the same habit of new life, and the same Spirit of grace and supplication that is promised in the word Esa. 44.3, 4. Zach. 12.10. Ezeck. 36.26, 27. and the same Spi∣rit that the Scripture saith Christ by his merits purchased Ioh. 1.16, 17, 18. Ioh. 12.32. Revel. 1.5. Heb. 10.19, 20, 21, 22.

* 1.791 Conclusion. The word preached is that meane that instru∣mentally concurreth with the Spirit for begetting of faith. Rom. 10.14.17. faith commeth by hearing, and hearing by the word of God and that he speaketh, of the externall, and not of the substan∣tiall increated and internall word, is cleare, ver. 14, 15, 16. he speaketh of such a word, as a sent preacher carrieth. 2. such glad tydings as messengers on the mountaines bring, which is not the Spirit of faith, to all that the messengers are sent to. 3 It is such a word as he calleth ver. 16. a report. Now this is not an inward substantiall report or word, because all that heareth the father to them the Spirit makes an inward report, they come to Christ and beleeve the report Ioh. 6.45. But few or none be∣leeve this report ver. 16. Who hath beleeved our report? 1 Cor.

1.23, 25. But we preach Christ crucified to the Iewes a stumbling blocke, to the Greekes foolishnesse▪ But unto them that are called both of Iewes and Greekes, Christ the power of God and the wisdome of God, then the word externally preached is instrumentally the power of Go••: and that he speaketh of externall preaching, not of the substantiall word, or Spirit himselfe, is cleare. 1 Be∣cause the Spirit internally preached is received as the power of God. Esay 59 19, 20. And a God teaching Spirit, but this word of it selfe is not such a Spirit. 1 Because the Apostles preach it, Men such as the Apostles were, doe speake, or preach of Christ and of the Spirit, but they cannot preach or effectually in∣preach (to speake so) Christ and the Spirit to the hearers, for then should they give the Holy Spirit to al those they preach to, which both is against scripture and experience, Act. 12. Act. 14. Act. 17. and is blasphemous, for God onely giveth the Holy Ghost. 2 Because the internall and substantiall word preached, to the eares internally is effectuall conversion, but this preached Christ must be externally preached onely, to some, to Iewes and Greekes, who stumble at Christ, and beleeve not, 1 Pet. 2. And the same is proved by 2 Cor. 2.15. Wee are unto God (preaching the Gospell v. 14) a sweet savour of Christ in them that are saved and in them that perish, to the one wee are the savour of death unto death, & to the other the savour of life unto life. Now the internall substantiall word is to none a savour of death. 1 Thes. 2.13. For this cause also thanke we God without ceasing, because when yee re∣ceived the word of God, which yee heard of us, yee received it no•• as the word of men▪ but, as it is in truth, the word of God, which ef∣fectually worketh also in you that beleeve. That is, 1 The externall word, which yee heard of us, 2 It is the instrument of the Spirit. Yee received it not as the word of men, but (as it is indeed) the word of God. 3 Its not the internall word, for it was not received of all that heard it, for ver. 14, 15, 16. the Iewes that heard it, re∣ceived it not.

2 Conclusion. The word preached of it selfe, is not a dead letter, as Swenckfeldians say with Antinomians,* 1.80 Paul calleth the Law a dead Letter, Because it teacheth what we should doe, but promiseth not the Spirit of Grace, to obey as the Gospell doth. And punit delinquentes punisheth eternally delin••u••••ts, saith Chrysost, 2 Cor. 3. hom. 7. and Oecumenius▪ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.* 1.81 Theophylact saith the same▪ Augustine saith the Law makes us know, not eschew sinne, and the Gospell is not a dead let∣ter of it selfe, even as the Letter of it is voyd of the Spi∣rit, except by accident, in the same sense, that it is the savour of death unto death, and a rocke of offence to those that stumble at the word. But is not (may some say) the law also by acci∣dent, and through our sinfull condition, a condemning letter, aswell as the Gospell, and so both, because they are externall, and literall, must be a dead letter? I answer, not so, because the Gospell in the letter and literall sense of••ereth a way or meanes of recon∣ciliation to tho••e that beleeve, but the Law as the Law in no sense, can either offer or give life, but in regard that all have sinned, the proper use of the Law to all under the Law, is to give out a sentence of condemnation in the very externall and literall sense of it. If the Law lead as a Paedagogne any to Christ that is now by a higher Spirit then that which speaketh in the letter of the Law, it's true, its the same infinite Spi∣rit, The Lord that speaketh in all Scripture, but in the Law he saith nothing but either perfectly, doe all or die eternally. But in the Law as handed by the Prophets, Christ and the Apostles the Lord condemneth and convinceth, that we may flee to the suretie of a better Covenant, Heb. 7.22. Now in this sense Law and Gospell called the word of God, is not a dead letter in it selfe for Psa. 19.7. The Law of the Lord converteth the soule, &c. Rom. 1.16. The Gospell is the power of God to salvation to every one that beleeveth, both to worke faith, Rom. 10.17. and to give salva∣tion. Rom. 15.4. For whatsoever things were written aforetime were written for our learning, that we through patience and comfor•• of the Scriptures, might have hope, this must be the written scrip∣tures 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Cor. 1.21. For after in the wisedome of God, the world by wisdome (naturall) knew not God, It pleased God by the foolishnesse of preaching to save them that beleeve, then is the word preached a mean to save the beleevers, Act. 13.26. To you is this word of salvation sent. Yet the Jews, to whom it was sent, Blasphemed, and judged themselves unworthy of eternall life, ver. 46▪ Act. 20.32. I commend you to the word of his grace, which is able to build you up, 2 Cor. 10.4. For the weapons of our warefare are not carnall, but mighty through God, to the pulling downe of strong

holds, casting downe imaginations and every b••ight that exalteth it selfe against the knowledge of God. That which is the strong wea∣pons, by which men fight, word and discipline, and is mighty through God, is not a dead letter, though these weapons be mighty through God: so is the word a hammer and a sire, and the people wood and the sword of the Spirit, and sharper then a two edged sword to discerne the thoughts and intentions of the heart, Ier. 5.14. Eph. 6.17. Heb. 4.12. Re. 1.16. Ps 45.3. The Rod of Christs lips, by which he smites the earth, Esa. 11.4. The Scep∣tor of his Kingdome, all which evince that the word externally preached hath power in it selfe to destroy, and being accom∣panied by the Spirit, hath power to cōvert, and so is an instru∣ment of the Spirit both wayes.

3 Conclusion, The Lord hath made and sanctified a mini∣stery,* 1.82 and ministers to be fathers of the second birth and instru∣ments to save themselves and others, 1 Cor. 4.17. 1 Tim. 4.16 2 Cor. 3.2. Yee are our Epistle written in our hearts read of all men. 4 Forasmuch as yee are manifestly declared to be the Epistle of Christ▪ ministered by us, written not with inke,* 1.83 but with the Spi∣rit of the living God, not in tables of stone, but in the fleshy tables of the heart. 1 Thes. 2.19. For what is our hope, or ioy or crowne of rejoycing? are not even yee in the presence of our Lord Iesus Christ, at his comming? 20. For yee are our glory and crowne. Swenck∣field denyeth that he destroyeth Scripture, or the ministery or preaching, but saith he Epist. An. 1529, In a Christian there be two things. 1 The new and internall man. 2 The old or externall man, called the flesh. God dealeth with the Christian man internally by the word of Spirit and life (he meaneth the substantiall word) in whcih he reveales himselfe through Christ, by the various riches of heavenly blessings, but externally he dealeth with the flesh of man by the word of the letter, and by preaching and by signes and seales. So Saltm. as if brought up at his feet, saith, free grace. pag. 150. And this Gospell fits man, who is made up both of flesh and Spirit, and so hath need of a law without and in the letter, aswell as in the heart and Spirit; The law is spirituall, but we are carnall. Rom. 7 nor can such a state of flesh and Spirit be ordered by a law onely with∣out; for the word of the law and Spirit meerely is for a spirituall con∣dition or state of glorie, as Angels, who onely liue by a law spirituall and word of revelation, then both agree in this, that the law is gi∣ven to the outward man, the flesh the body: and the law of the

Spirit of life to the inner man the soule and Spirit, hence these foule consequences.

1 The law belongs not to a beleever, but to civill courts, as Isl••bius said.* 1.84

2 The word of God can lay no tye no band on the inner man to know God, beleeve in Christ, love God, intend his glo∣ry, long for heaven and Christs second appearance; for the law is given to the flesh and the outward man, nor can the letter of the Gospell bind him to any Gospell or heart obedience. absurd

3 There can be no sinnes in spirit or soule or inner man, be∣cause no law, and so no obedience. most absurd

4. All Ministry & scripture is not to rayse an inward spirituall conformity between the Soule and the Gospel, nor to make us lowly and meek in spirit as Christ is, but to put on us an out∣side of externall conformitie, between the flesh or outward man, and the law▪ how then is the law spirituall? I should ra∣ther think that the spirituall law and commandements of the Gospel were given first and principally and most kindly to our spirits, and thoughts, and intentions, and rather secondarily to the body and outward man, so farre as the acts of the out∣ward man fall under the dominion and command of the will and faculties of the inwardman.

5. The spirit without the word is the law, and only rule that regulateth man in all his inward and most spirituall actions, and not the scripture, and so the more spirituall, the more lawlesse, loose, and carnall.

And Mr. Del goeth farther on with Swenckfeld, for he will have the accomplishing of Gospel reformation, that is the justi∣fication of a sinner and his conversion to Christ,* 1.85 to be done by the spirit only; without all power of man, and so it is not visible, nor ecclesiastick, ser. pag. 4.

It stands not in making lawes to consciences (add Mr. Del con∣trary to the word of God, act. 15.22, 23, 28 &c.) by the sacred power or clergie (by the messengers of Christ and of the Church∣es) for externall conformity (only and meerly externall; its false, wee aime at more) in outward dueties worship and government, and to have these confirmed by civill sanction. To have Artaxer∣xes and Kings to ratifie and command, under penalties, the building of the house of God, and to have Kings and Queenes nursefathers and mothers to the Church is lawfull, and should

be our aime and prayer to God 1 Tim. 2.1.2, 3. and that the Kings of the earth, bring their glory and honour to the New Je∣rusalem Revel. 21.24. wee heartily desire, though the Lord can build Jerusalem, without the sword of sectaries, and the arme of the Magistrate.

And Del sayth this Gospel reformation doth not much busie it selfe about outward formes, and externall conformitie, but only minds the reforming of the heart, and when the heart is right with God, the outward forme cannot be amisse; and therefore saith Christ, touching the worship of the New Testament, God is a Spirit, and they that worship him, must worship him in spirit and truth: but speaks not one word of any outward forme. So that God in the Gospel-reformation aimes at nothing but the heart, p. 6. Swenckfeld ascri∣beth something more to the ministrie of the word, God (say∣eth he) deales externally with the flesh and outward man, by the letter of the word, or by preaching, or by signes, or seales. But Del is so much for this spirit that he will have the gospel to mind only the reforming of the heart, and to aime at nothing but the heart. So these foule consequences must follow hence. 1 The Gospel cares no∣thing for outward duties, or outward worship, all externalls must be left free and indifferent, to bow to Idols, or not to bow,* 1.86 to murther, or not to murther, which is the false charge that the Councell of Trent puts on us, the falsest calumnie the Devill can devise, that in the Gospell, except faith, all other things are indifferent and neither commanded nor forbidden.

2 Conseq. The Apostles and Elders Act. 15. in forbidding fornication and uncleannesse, minded no Gospell reformation, such as Del pleaded for.

3 Conseq. Davids heart was right, and Peters also in the maine, when the one committed adultery and treacherous mur∣ther, and the other denyed his Lord, then shall murther and de∣nyall of Christ before men, be things indifferent; for Gospell-re∣formation mindes onely the reforming of the heart, and when the heart is right with God, as was Davids, whose heart was according to the heart of God, long ere he fell in these sinnes, 1 Sam. 13.14. and Peters heart Mat. 16.17. the outward forme cannot be amisse: then outward practises of adultery, and treacherous murther, and denying of Christ with oathes, were not amisse. Old Ana∣baptists, called Fratres liberi, and Nicodemites, come and learn at M. Del, to keepe the heart right, and violate all the ten Com∣mandements,

your false worships, your lying, whoring, cou∣zening &c. cannot be amisse, your Gospel needs not busie it selfe with these formes▪ For saith he, What Christ speakes not one word of in the N. Testament worship Ioh. 4 that hath nothing to doe with Gospel-reformation: I Assume. But Christ speakes not one word of formes, of right externall worship, not adding Idoll worship: bowing to Baal, not one word of speaking or preaching as the Oracles of God as it is 1 Pet. 4.11. nor of con∣senting to the wholesome words, even the words of our Lord Jesus Christ, and to the doctrine, that is according to Godlinesse, 1 Tim. 6.3, nor speaketh Christ one word Io. 4. to hold fast the forme of sound words. 2 Tim. 1.13. Nor to obey from the heart that forme of sound doctrine once delivered, Rom. 6.17. yea many say Christ speaks in that place Ioh. 4. not one word of faith, love, feare, hope, of preaching, hearing, praying, praysing, or of any worship ei∣ther externall or internall, but onely of the manner and sinceri∣ty of worship, then by Dels arguing there should be no exter∣nall worship under the Gospell: yea more, Reformation in wor∣ship, is but the halfe of reformation. Christ there speakes not one word of the other halfe of reformation of the duties of the second table; of love, mercy, righteousnesse, sobriety; not kil∣ling, not whoring, not couzening, and oppressing, the widdow, the Orphan, as Antinomians doe, then Gospel-reformation, ai∣ming onely at the heart▪ cares nothing for any of these.

4 The power, wisedome, and righteousnesse of men have no place in Gospel reformation, because saith M. Del, it is the hautinesse and loftinesse of men that must be layd in the dust, in the day of reformation, pag. 12, 13. Now the power of preaching the Gospell, and the Keyes of the Kingdome, to shut and open, to proclaime ministerially the remitting and reteining of sinnes, are the onely meanes on mans part to reforme the Church, the word preached by sinfull men, is the cheife meanes, now these are not pride and hautinesse, because Christ giveth these to men Mat. 16, 18, 19. Ioh. 20, 21. 2 Cor. 5.18, 19. 2 Cor. 10.5. 2 Cor. 4.7. Ephes. 4.11, 12. 1 Cor. 12.28. But hee giveth not pride and hautinesse, nor infuseth he these into any, they are from that evill one Satan.

5 It is true: M. Del in words, saith it is the word that onely re∣formes, not the power of the world, nor the sword. But he knoweth in his conscience, we plead not for the sword to reforme. The

sword was never sanctified of God to turne a soule to Christ; but when an Elimas perverts ••oules and the Gospell, we hold, the sword should be drawen against him, that he pervert no more: But this word, that workes Gospel-reformation,* 1.87 is yet the inter∣nall and substantiall word of Swenckfeld & of all the E••thysiasts for he saith page. 17.1. This word is not the Law, but the Gospell, so say all the Enthysiasts: now if Enthysiasts meane that onely the Law is made by us the meanes of conversion excluding the Gospell, their conscience beare them witnesse, that that is a ca∣lumnie, the Law, it alone makes none perfect, and converts not any, nor speakes it one word of Christ; But if they meane that the Law is wholly excluded from the worke of conversion at all as they teach; Then 1 The Law ought not to be taught at all in the Church. But Christ and his Apostles taught the law and the Gospell both. But what use hath the teaching of that at all that hath no influence in the conversion of sinners? 2 That by which is the knowledge of sinne and our sicknesse, and is a paeda∣gogne to lead us to Christ, is not wholly excluded from being a meanes of our comming to the Physitian, but such is the Law Rom. 3.20. Gal. 3.23, 24.

3 That which lets us see our condemnation, and that we have ground of selfe dispaire, and stoppeth our mouthes as guilty before God: that which lets us see our debts, and that we are drowned and broken, for this end, that we may flee to Christ our rich surety, that which closeth us under sinne; that God may shew mercy, that is a meanes of our conversion, But such is the Law, Rom. 3.19. Rom. 8.2, 3. Rom. 11.32.* 1.88 Gal. 3 22.

2 Del and his Antinomians meane no other thing by the word, but what Swenckefeld meanes: to wit, the internall and substantiall Word: heare him then speake with the mouth and tongue of Swenckefeld, ser pag. 18. So that the word whereby Christ reformes, is not the word without us, as the word of the law is but the word within us as it is written, the word is nigh the•• &c. if thou live under the word many yeares, if it come not to thy heart, it will never change thee nor reforme thee. 2 he adde pag. 19. that in the Gospell the word and the Spirit are alwayes joyned, and there∣fore saith Christ the words that I speake are spirit and life that is, they come from the spirit, and carry spirit with them.

Then 1 the Gospell p••eached externally to Del and to Antino∣mians,

is not that word by which Christ converts soules, faith is not from outward hearing as an instrument of our con∣version, the contrary of which we have proved. Its from the in∣ward word in the heart, now the word in the heart is very faith it selfe, the argument of both Swenckefel. and Del is nothing: for it is this, the word outwardly preached, except it come to the heart, can never convert the soule, because it is but a meere sound,* 1.89 saith Swenckefeld, its but a very letter, say Antinomians, therefore the externall word is no instrument of our conversion but onely the internall word, I utterly deny the consequence; lay a pen well inked to paper a thousand times, it shall never write, except the hand of the writer draw the characters, ergo the pen is no instrument of writing, it followes not: So bread except by the blessing of God it be turned into blood and flesh, can never nourish, ergo the bread, that the Baker bakes, is no instrument, by which we are nourished. Its an unjust conse∣quence and distroyes all ordinances naturall and Spirituall: It onely followes, ergo the word without us, is no efficacious cause of conversion, and no principall cause, and can do nothing ex∣cept the Spirit inact, and animate, and concurre with the word which we with both hands yeeld and beleeve as a Gospel-truth.

The word is but a sound & a letter, I answer it is not a common sound,* 1.90 such as the odes of Horati••s and Epistles of Seneca ren∣der, but it is in it selfe, a sound filled with Majesty, power, heaven, so as every word seemes to be with-child of grace and life, yea and separate the word from the Spirit, and in the stile, conveyance, method, there is so much divinity, majesty, holi∣nesse, life, gravity, as the child bewrayes heaven in its forehead, and lookes like the Father and Author God, and therefore its more then a sound, to a deafe soule actu secundo, it hath but a sound, and whereas Antinomians say, its but a dead letter, they speake of the paper, inke and printed characters of the word but vvee take it not so, but as the vvords do connotate and in∣volve the things signified, the precious promises and as the Lord saith,* 1.91 Hose. 8. The great things of my law, and so they are not dead letters, but the instrument, chariot, meanes of conveyance of Christ and the Spirit to the heart, and though vvithout the Spirit the vvord vvorkes not, as no instrument, no toole, nor hammer, no axe can build a house, except the Mason and Car∣penter 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,* 1.92 but to those that have the internall word and Spirit in their hearts: then when Christ and the Apostles Mat. 13. Act. 28. Act. 13. preach Christ and the Gospel in the letter, as some other thing then the Law, it is not the word of God, nor the Gospell, why? it wants the Spirit to goe along with it, and can never change, nor reforme, saith Del pag. 18. and begetteth but a literall and feighned faith, saith Swenckefeld, and the word and the Spirit are alwayes joyned, saith Del pag. 19. now this is not the written read, nor externally preached Gospel, nor the Scripture, so they must but co••sen us for they meane the internall word, not verbum vocale; And the preaching of faith that Saltmarsh speaketh of, free grace pag. 146 is not the Scripture nor preached word, which I demonstrate. Del speaketh of such a word, as hath the Spirit alwayes ioyned with it pag. 19. But the scripture and the externall vocall word hath not alwayes the Spirit joyned with it, for when it is preach∣ed to Reprobates and to malicious obdured soules that stumble at Christ and the word being thereunto appointed, 1 Pet. 2.7. Mat. 13, 14, 15. Ioh. 12.37, 38, 39. Ioh. 9.39. It hath not the Spirit joyned with it. 2 They speake of such a word as hath the Spirit actually converting, and which is therein differenced from the Law, that is but a dead letter, and cannot minister the Spirit, so Del, ser. pag. 18, 19. So Saltmarsh, free grace, pag. 146, 147, so Swenckfeld ibid. therefore all that Antinomians and Swenckfeldians say that they take not away, Word, ministery, ordinances, preaching, are meere delusions, for by the word of God that begets faith they meane the internall word, not scripture nor the written and preached word, and so they say nothing to take off this error justly layd upon them; to wit that under the Gospell, there is no need of Scripture, Preaching, Sacraments, hea∣ring nor doing of any duties to men, nor abstinence from murthering killing, whoring, stealing &c. all exter••alls are indifferent.

3 You see how false it is that the Gospell is not to be prea∣ched to any but to those that are converted; because it cannot be received by faith, by any but by such, contrary to Christs expresse commands to his Apostles Mat. 28.19, 20. Goe teach all nations; so Paul preached to the obstinate Jewes. Act. 13 to the scoffing Athenians Act. 17. Is it not therefore the Gospel that they preach••

* 1.934 It is an undue arguing of Swenckefeldians and Antinomians: The word is a literall, carnall, sensible thing, ergo God workes not faith, which is a spirituall grace, thereby: for it followes onely; God workes not faith by the vocall word alone, except he put to the pul of omnipotency of grace▪ 2 The assumption is false the preached word, though in its sound, it be carnall, literall, bo∣dily, yet in its power, Majesty, and the thing signified, which is the birth in the wombe of the word, it is spirituall, lively, heavenly.

5 Nor doth it follow, that Iustification begins at man, if the vocall word be the instrument thereof, except they say that hearing and preaching did necessarily and effectually produce justification and conversion: they are no parts, no members, no efficacious causes of conversion or Iustification.

6 Iustifying faith and salvation both, are, in their nature, things spirituall, and yet have their originall from the word preached as an instrument,* 1.94 yea from the foolishnesse of preaching, 1 Cor. 1.21. Nor is the word altogether bodily, because it in∣curres in the sense of hearing, but taking the word preached, as it includes the great things of God, not as it is letters and sounds▪ it is not carnall but spirituall, 2 Cor. 10.5. Sharper then a two edged sword, to save or kill on either edges, Heb. 4.12. yea even when it is rejected, the savour of death unto death 2 Cor. 2.16▪ 17. And the Everlasting Gospell, Rev. 14.6.

7 Nor can it follow that justifying faith is a work of man, or that, because ••raile men, that are but earthen pitchers come out bearing this heavenly treasure,* 1.95 that we beleeve in the word as in God, as if the principall author were the instrument, or the Master and Lord, the servant. For it is the Word of God, that is the instrument of conversion, not the word God, for the sub∣stantiall word God is author and the onely finisher of our faith, nor doe we any otherwise trust, hope in, or beleeve the word, then as a meane or instrument sanctified of God▪ for so blessed an end. God is the onely formall object of our faith and fiduciall recumbency; but God cloatheth himselfe in a way of con••iscention with his owne word and ordinances for our ca∣pacity: neither doth it follow, because a sinfull man preacheth the word, that man layeth the first stone of the new creation; and that faith and conversion hath its first rise and spring from man, or from the free will of the preacher, as Swenck••eldians ima∣gine;

because faith, as faith, hath no beginning, no part of it from the naked act of preaching, or from the letter or bare sound of words; no more then Lazarus had his soule fetched into his body, by the created and vocall sound of those words uttered by Christ-man. Lazarus come forth, because faith commeth from the word preached tali modo, so and so, as the winde and breathing of the Holy Ghost goeth along with the vocall and literall aire of words preached by a sinfull man; for the soule of Lazarus entered his body by Christs words, animated and quickned with the power of the God-head, who indeed raised the dead man: onely this difference I conceive there is, that words and sound of words uttered by Christ were not so much as an active instrument of the raising of dead Lazarus, nor was the blowing of Rames horns any active instrument of the falling of the walls of Iericho, but at the naked presence of both, the dead man was quicke∣ned, and the walls fell. But I should conceive the word preached, being in that which it signifieth, a divine signe, and indeed the word of God, as the scripture every where calls it, and a reall message from heaven, may, and (I nothing doubt) doth contribute an organicall, instrumentall, active influence to the begetting of faith, but ever as it is elevated as it were a∣bove it selfe, and above the nature and sphere of a meere vocall, and audible sound, and powered by the Spirit. Now I should thinke it but curiosity to inquire how the Spirit and word are united in the working of faith: for let those, that aske,* 1.96 shew the union betweene bread eaten and the nutritive power that tur∣neth bread, and transsubstantiateth it into blood, and flesh, and worketh the last worke which Physitians call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or assi∣mulation, the very substantiall turning of bread into a peece of the childs hand, foot, shoulder to cause the parts and members increase and grow to the stature and reall bignesse of a perfect man. I shall not thinke that the Spirit entereth into the bodily sound of words, and commeth along inclosed in it, to the hea∣rers soule▪ and makes him beleeve. I rather thinke with lear∣ned Pemble, that the Spirit quickneth rather the dead man that heareth the word, then the dead letter of the word: for the Ho∣ly Gho•••• never so farre reproached the word of God as to call it a dead letter in the sense of Swenckefeldians, Familists and Antino∣mians, whose minde is that word and seales and all ordinances

are but the Alphabet to unconverted men, as Io. Valdesso saith, and so say they of Images and Crucifixes that are as bookes to teach the ignorant and rude,* 1.97 but when men are once Iustified, called, regenerated they have no more need of word, and ordi∣nances of oblieging Lawes to lead them, awe them, teach, direct, or obliege or command them, then a learned man hath need to goe backe to the Catechise and learne the abc and spel and read againe; Therefore the word doth but prepare and dispose the outward man, say they, and when men are perfect as they are, being once Iustified, and as sinlesse and cleane as Christ: honycombe, c. 3. pag. 25. Saltmarsh, free grace, pag. 140 and their sinnes are but seeming and imaginary not really and truly sinnes, Saltmarsh free grace. 32.142.154. Towne asser. grace 39 40. honycombe Chap. 5.47. Den, man of sinne. pag. 9, 10, 11. after they need nothing that Man or Angell can doe to them, they need no lawes, saith Del ser. 26. but these three, 1 The law of a new creature, 2 The law of the spirit of life that is in Christ, 3 The law of Loue; not any of these are the written scripture, or the preaching of the word. Saltmarsh, free grace page, 240 the•• beleever is as free from hell, law and bondage on earth, as if he were in heaven, nor wants he any thing to make him so, but to make him beleeve that he is so; sure in heaven he needeth not preaching, written scriptures, sacraments, praying for forgivenesse repen∣tance, faith, nor to complaine as Paul doth Rom. 7 of the in∣dwelling of the body of sinne. The bright starre c. 11 p. 108, 109. tells us that all meanes, ordinance, light, understanding, wil∣ling, thinking are annihilated and nothinged, and that the be∣leever c. 12 beholds God without meanes in this life and so we have no more to doe with the word or to grow in grace and knowledge.

CHAP. VII. Of Revelations and Inspirations.

AS Swenckefeld and his; so Familists and Antinomians now, as also the Nicolaitans, of which hereafter, were all for immediate inspirations, revelations, without scripture, or in∣deavours or studying, or bookes or reading. It was observed in New England, when Familists grew, that, especially in the Towne of Boston and in other parts of New England, Fa∣milists

devised such a difference betweene the covenant of workes, and of grace, especially after a sermon preached by M. Wheelewreight a prime Familist, that he that will not renounce (saith the author of the story of the rise, reigne. &c. pag. 24 25) his sanctification, and wait for an immediate revelation of the Spirit, cannot be admitted, be he never so Godly, and is looked on as an enemy to Christ, and he that is already in the Church and will not acknow∣ledge this new light, is undervalued.

Now as touching revelations and inspirations of the Spi∣rit, I conceave with all submission to the Learned and Godly.

1 There is a twofold revelation,* 1.98 one of the letter of the word and Gospell, this is nothing but the Lords active uttering of his will and Gospell which was hid before as Ephes. 3.9, 10▪ Ezech. 20.11, 12. Hosea 8.12. Rev. 1.19. This is a revelation proper and immunicable to any, for God onely did devise the Gospell; when neither Men nor Angell could dreame of a way of redemption for lost man, and reveeled to Adam that the seed of the woman, Jesus Christ, should breake the head of the Serpent, and dissolve the workes of Satan. This revelation of the letter of the Gospell is made to thousands, that never beleeve, and therefore though it be but literall and externall, yet none could thus reveale the minde of God to Prophets and Apostles, but God onely, as none were inspired of God, but writers of Canonnick scripture, and Scripture onely is given by divine inspiration, 2 Tim. 3.16. 2 Pe. 1.21. & as this revelation active is Gods only, & from him as the author and fountaine, men doe as Herolds car∣ry this message of revelation to others: so passively, it is com∣mon to beleevers and unbeleevers, for the letter of the Gospell may be revealed to all within the vissible Church, and yet the most part are destituted of an internall revelation. There∣fore there is an internall revelation, of things that men beleeve. And this I conceave to be foure-fold.

• 1 Propheticall.* 1.99
• 2 Speciall to the elect only.
• 3 Of some facts peculiar to Godly men.
• 4 False and Satanicall.

Propheticall Revelation is that irradiation of the minde that the Holy Ghost makes on the minde and judgement of the pen-men of holy scripture, whether Prophets or Apostles and that by

an immediate in-breathing of the minde and will of God on them, whether in visions, dreames, or any other way, without men, or the ministery or teaching of men, as he did to Esaiah, Ieremiah, Esa. 1.1. Ier. 1.1 or to Paul Gal. 1.11. Paul an Apostle not of men,* 1.100 neither by men, 11▪ 12. But I cert••fie you, brethren, that the Gospell 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 Iesus Christ. 15, 16. But when it pleased God to reveale his sonne in me, immediately I conferred not with flesh and blood, neither went I up to Ierusalem, to them that were Apostles before me, but I went into Arabia, and returned againe unto Damascus. Ephes 3.2, 3. If yee have heard of the dispensation of the grace of God, which is in me to you ward, how that by revelation he made knowne unto me the mystery &c. I dispute not of the way of the Lords imprinting the speeches, images, and representations of his minde to Pro∣phets and Apostles; I conceave it is the same way, that God re∣vealed himselfe to Ieremiah c. 1.11, 12, 13▪ &c. and to Paul Act, 16.9▪ 10, and that as Ezechiel, c. 3.14 so Iohn the Apostle Re. 1.10. was in the Spirit, and saw, by an immediate brightnesse of light, perfectly & understandingly the will & minde of Christ, in what they prophecied and wrote. And this Revelation is so far from being beside the mind of God, that it is formally the express word sense and minde of God: if Fami. have such Revelations. 1. they see the Visions of God. 2 They speake as acted by the Spirit immediately, and so we are with the like certainty of faith to beleeve, what H. Nicholas Wheelwright, Mrs. Hutchison, M. Del, Saltmarsh, Beacon, Den, Crispe, Collier, &c. speake and write, as we are to beleeve the writings and sayings of the Pro∣phets and the Apostles,* 1.101 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 booke of the revelation, which is forbidden. Rev. 22.17, 18▪ 19. Deut. 12.32. Deut. 30.5, 6. This is the Anti-Christ himselfe. 3 Let them shew the signes of their Apostle-ship; by miracles and speaking with tongues and foretelling things contingent, that are to come; and wee shall beleeve them; Familists produce your strong reasons.

* 1.1022 There is a speciall internall revelation, made of things in scripture, applyed in particular to the soules of elect beleevers, by which, having heard and learned of the Father Ioh. 6.4.

there is made knowne and revealed to them, by the Spirit of wise∣dome 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 Fa∣ther revealeth unto babes, and hides from the wise and prudent, Mat 11.25, 26. And this is common to all that beleeve, and not in∣grossed as peculiar to the Familists and Antinomians onely, for if it were, then my faith should be in vaine, and I have fal∣len 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 onely.

Now this Revelation is a cleare 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 markes of sanctification 1 Ioh. 1.3▪ 1 Ioh. 3.14.18, 19 20. 2 It is the know∣ledge of no new Article which is not conteined in the word in the Generall▪ and is not proper and incommunicable to none but to Antinomians, but is the mystery of the Spirit revealing these things, that are gratiously given to us of God▪* 1.103 1 Cor. 2.12. even to all beleevers, 3 Its true as touching me, by name its not revealed nor written in scripture in expresse words, that I am by name written in the Lambes booke of life, and a child and sonne of God and an heire annexed with Christ, of life and glory▪ nor are the individuall and numericall manifestations and inshinings, flowings, motions, inbreathings, outgoings of the Spirit of life, and stirrings of the new birth, to Iohn rather then to Mary, to this beleever rather, then to another in Spaine writ∣ten in the Scripture: yet the Spirit acts never ordinarily, but a beleever may know and heare the noise of his feet; now if all these individuall manifestations, ebbings and flowings of tydes of free grace were written, then should also be written their degrees lesse or more of Christ, the names of the beleeving Saints, that can say I Paul, I Iohn, I Anne &c. Live not, but Christ lives in me; for these I presume adde a numericall parti∣cular and individuall 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 Iohn saith of Christs facts) should not conteine the bookes, that should be written.

The Holy Ghost speaking of a collective body the Church

and spouse of Christ in Solomons song, in the book of the Psalms and of the Lamentations of Ieremiah, shewes us of the outgoings, incommings of the beloved in the soule, of his cloudings and outshinings of free love, of the acts of the hands of Christ, Can. 5. Touching the handles of the barre, and the smel of the myrrhe 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 Catholicke of Invisible beleevers (for so the Church is taken especially, Psal. 45. and in the booke of Solomons song) were but one particular beleever, which is a de∣monstration that the particular actings of the spirit of grace can∣not be written in the scriptures, yet are they not to be thought unlawfull revelations, and destitute of the word, no more then we can say, all the particular actings of Devills & of all wicked men, since the creation, of whoring, swearing, Idol-worship, lying, stealing, oppressing, mis-beleeving &c▪ are not contrary to the expresse law of the Holy Ghost speaking in the word, be∣cause these sinnefull actes are not particularly all specified and written in scripture, with the names of the actors.

* 1.104There is a 3 revelation of some particular men, who have forefold things to come even since the ceasing of the Canon of the word, as Iohn Husse, Wickeliefe, Luther, have foretold things to come, and they certainely fell out, and in our nation of Scot∣land, M. George Wisha••t foretold that Cardinall Beaton should not come out alive at the Gates of the Castle of St. Andrewes, but that he should dye a shamefull death, and he was hanged over the window that he did look out at, when he saw the man of God burnt, M. Knox prophecied of the hanging of the Lord of Grange, M. Ioh, Davidson uttered prophecies, knowne to ma∣ny of the kingdome, diverse Holy and mortified preachers in England have done the like: no Familists, or Antinomians, no David George, nor H. Nicholas, no man ever of that Gang, Randel or Wheelwright, or Den, or any other, that ever I heard of, being once ingaged in the Familisticall way, ever did utter any but the fourth sort of lying and false inspirations: Mrs Hutchison, said she should be delivered from the Court of Bo∣ston miraculously as Daniel from the Lyons, which proved false, Becold prophecied of the deliverance of the Towne of Munster which was delivered to their enemies, and he and his Prophet were tortured and hanged, David George prophecied of the rai∣sing

of himselfe from the dead, which was never fulfilled, now the differences between the third and fourth revelations, I place in these. 1 These worthy reformers did tye no man to beleeve their prophecies as scriptures, we are to give faith, to the pre∣dictions of Prophets and Apostles, foretelling facts to come, as to the very word of God, they never gave themselves out as or∣gans immediately inspired by the Holy Ghost, as the Prophets doe, and as Paul did Rom. 11. prophecying of the calling of the Iewes, and Ioh. Revel. 1.10. and through the whole booke; yea they never denounced Iudgement against those that beleeve not their predictions, of these particular events and facts as they are such particular events & facts, as the Prophets and Apostles did▪ But Mrs. Hutchison said Rise, Reigne, pag. 61 art. 27. That her particular revelations about future events, were as infallible as any scripture, and that shee is bound as much to beleeve them as the Scrip∣ture, 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 spiritu∣all and only Saints in New England, and the rest were but Anti∣christian persecutors; Its knowne they held revelations without, and beside the word of God, Rise reigne er 4••. and said the whole letter of the Scripture holdes forth a covenant of workes, er 9. And so the whole letter of the Scripture, Law, or Gospell is aboli∣shed to beleevers, and doth no more oblige them, then the co∣venant of workes can curse those that are under grace. For T Collier marrow of Christianity, pag. 25.26. sayth many spiri∣tually enlightned of late, are brought to Gospell-inioyments, some o∣ther way which is spirituall, then by verball preaching; but Fami∣lists take the word preached for the printed inkie letter, or the aire, dead sound of the Gospell, we take it for letter and sound of preaching, as it includes the thing signified, to wit, Christ, and all his promises, in which sense the sounding of the Gospel heard worketh many yeares after it is preached, and the word long agoe preached may be awaked up by a sad affiction, an in∣spiration from God, and produce the worke of conversion, and still it is the word of truth in the scripture that produceth faith as it is the same seed that lyeth many monthes under the clod and groweth and bringeth forth fruit after: And we know Antinomians reject the scriptures and build all upon inward re∣velations, as their binding and obleiging rule Del ser. pag. 26 Saltmarsh, free grace, pag. 146.

2 The events revealed to Godly and sound witnesses of Christ are not contrary to the word: But Becold, Iohn Mathie, and Ioh. Schykerus (who kild his brother for no fault) and other Enthysiasts of that murthering Spirit Sathan who killed inno∣cent men, expresly against the sixt command. Thou shalt not Kill, and taught the Boures of Germany to rise and kill all law∣full 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 tragicall ends of the proclaimed enemies of the Gospell, they were not actors them∣selves in murthering these enemies of God, nor would M Wishart command or approve that Norman and Ioh. Leslyes should kill the C••rdinall Beaton, as they did.

2 They had a generall rule going along that Evill shall hunt the wicked man: onely a secret harmelesse, but an extraordinary strong impulsion, of a Scripture-spirit leading them, carried them to apply a generall rule of divine justice, in their pre∣dictions▪ to particular Godlesse men, they themselves onely be∣ing foretellers not copartners of the act.

3 They were men sound in the faith opposite to Popery, Pre∣lacy▪ Soci••ianisme, Papisme, Lawlesse Enthysiasme, Antino∣mianisme, A••minianisme, Arrianisme, and what else is contrary to sound doctrine, all these being wanting in such as hold this fourth sort of revelations we cannot judge them but Satanicall having these characters. 1 They are not pure and harmelesse; but thrust men on upon bloody and wicked practises forbidden by God: though ••od bad Abraham kil his only son for him▪ to try his obedience yet God countermanded him, and would not have him act accordingly: these Spirits actually kill the innocent up∣on 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, its 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 man∣ners, contrary to Scripture, Psa. 19 7, 8, 9. 2 Tim. 3.15▪ 16. Luk. 16.30.31. Ioh. 20.30, 31. Act. 26.22. Psal. 119.105, &c.

4 Then the Scripture shal not decide all controverted truthes,

nor be that, by which we shall finde the truth and the rule of trying of the Spirits, whether they be of God, or no, contrary to Io. c. 39. 1 Thes. 5.21. And contrary to the laudable example of the noble Bereans who tryed Pauls doctrine by the Scriptures Act. 17.11. 6 Christs knock and stirrings on the heart▪ sounds and breathes the breathings of God in his word, the Devils knock is a dumbe and dead knock and is destitute of the word of truth 7 Men doe and act all things from their owne Spirit, and walke in the light of their owne Sparkes and there is no end of erring and wandring from God, when they act by no certaine knowne rule of the word.

CHAP. VIII. Of Humane Industry, Arts, Sciences, Tongues, and if they be law∣full and necessary to the opening and supernaturall 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 doe with the right understanding of the Scriptures.

2 The word of God teacheth us that grace strengthneth our Indeavours, but destroyes them not, Cant 1.3. Draw mee,* 1.105 wee will runne, Psal. 119.••2. I will runne the way of thy Commande∣ments when thou shalt inlarge my heart. Ioh. 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••la∣boured more abundantly then they all, and that he travelled spread∣ing the Gospel, from Ierusalem to Illy••i••um▪ and that he and Bar∣nabas, and the rest of the Apostles, devided the earth amongst them, as some thinke, or that they went through the most part of it, journying and sayling to spread the Gospell in journy∣ing 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 limbes, did sweat, travell, and use free will, as other men, though the grace of God, and an extreame hunger to add glory declarative to the crowne greatnesse and Majesty of their highly exalted prince, did stirre and principle them, yet its enough to our purpose, if the Apostles peeces of fraile tyred out flesh, were

not meer patients, stones and blocks carried sleeping in all their journying, cares, paines▪ and endeavours in preaching and that in the Spirits Bosome, as in a soft bed, they neither knowing, hearing, feeling, willing, indeavouring, longing, swetting, or acting, by any naturall industrie, more then Aristotles dull and formeles 〈◊〉〈◊〉 matter: if they were so, as Antinomians suppose as dead 〈◊〉〈◊〉 in their actings and the Spirit did all, onely, ade∣quately▪ irresistibly and immediately, and they themselves did nothing then. 1 Paul vainely did glory in his infirmities, he was not any thing but 2 Cor. 11. like a windie lying souldier numbering his wounds, when he never appeard in the field, nor recieved 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 himselfe; without pride, as not inferiour 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 cryed 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 shipwrack, be killed with stripes and fasting, and deathes, for in sufferings especially, he glories, this we cannot say; and so the former must be rejected. 2 When he sayes in fasting and watching often, he must meane 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 froathy enumeration. 3 What can be a stronger mo∣tive 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 names 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 perswade and beseech the Holy Ghost, not men, or that the promise of a crowne of glory, upon con∣dition of faithfulnesse to the death is made to the Holy Ghost, not to beleevers, who may, and can sinne? 4 you may easily smell the Antinomian licence of enmity against workes, labou∣ring, patience, working out our salvation in feare and trembling, Rev. 2.3. Phil. 2.12, 13, 14. for their aime is to lay a hugh weight upon the Antinomian faith, which (if I know any thing) is a dead, imaginary, froathy speculation, not saving faith.

Touching sciences, arts, and knowledge of the tongues,* 1.106 An∣tinomians 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 Rabbies▪ because learned, were taught of God, and heard and learned of the father, as the elect of God are. Ioh. 16.45. 4 Sciences reputed sufficient to teach Christ are but vainely so called sciences.

Antinomians grant sciences, and arts, and tongues, in their proper place profitable and excellent for Statesmen, Lawyers, Physitians, but bring them once as helpes to understand the minde of God in the holy Scriptures, and then if yee beleeve Sam. How they are detestable filth, drosse and dung.

2 Sciences, arts, and tongues, are either considered in their substance and nature, or in the way of acquiring them, either by supernaturall infusion, as they were in the Prophets and Apostles, or by education, industry, paine, 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 supernaturall and immediate revela∣tion, or infusion, is in men that acquire the same knowledge and speaking with tongues, for Paul otherwise, who receaved this knowledge not from, or by flesh and blood, not his owne industry Gal. 1.11, 12, 13, 14 15, 16, 17, 18. Ephes. 3.2▪ 3. should then counsell and exhort Timothy to labour for another know∣ledge of the Gospel and so another Gospel by reading, studying,* 1.107 meditating and industry. 1 Tim. 4 15, 16. 2 Tim. 3.14, 15, 16, 17, then he himselfe had receaved by revelation, which is a ma∣nifest 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 knowne the Holy scriptures, which are able to make the wise to salvation▪ And 2 Tim. 2.1. Thou therefore my son be st••ong in the g••ace that is in Christ Iesus▪ now least any should imagine, as Antinomians doe, that the grace that i•• in Iesus Christ, is contrary to, and inconsistent with the industry of learning and studying and acquired know∣ledge▪ he addeth. ver 2. and the things that thou h••st heard of me, amongst many witnesses, the same commit thou to faithfull m••n, then as the same rose may grow by nature, and by the industry

of the gardner, and by singular art, as by causing an Oven hot to send warmenesse and heate 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 in∣dustry, and art fomenting and supporting weake nature, so also the same knowledge of the Scripture, doth come to Paul by re∣velation, to Timothy by industry and teaching, and the same knowledge and faculty of speaking with tongues is Act. cha. 2 in some, by the comming downe of the Holy Ghost without e∣ducation 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 councell perceiving Peter and Iohn were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unlearned m••n they were amazed▪ it cannot inferre as * 1.108 Antino∣mians thinke that humane learning and knowledge of tongues were not requisite in the Apostles, or that the Apostles were voyd of such learning, but they onely marvelled that men unlearned, in regard of education, at schooles and universities, being fisher-men, and unlearned in a pharisaicall sense, which onely went for learning in their time, could so promptly and boldly speake of the misteries of the Gospel, and were so skilled in the doctrine of Moses, and the Prophets, and they wondered at their Master Christs learning, seeing he was a Carpenters sonne and never taught at schooles▪* 1.109 and M. Beacon. Sam. How and other Antinomians are of the Pharisees opinion, if they beleeve Christ was destitute of learning, now what way hee had his learning, whether by infusion from heaven, or the personall union, or by education at schooles, (which is not apparent) is a farre other question, and they are no lesse deceived, who imagine that those fisher-men now Catholick ambassadors of Iesus 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, Greeke and Latine, or that they who preached and wrote scripture, and such divine epistles to the Churches, were unlearned men voyd of the very literall knowledge and skill of the very letter of the scriptures, of the old and new Testament, which these men call falsly prophane and heathenish, so Christ and his Apostles had all the learning and tongues, that we now have, and what we have by industry and paines, reading, studying under teach∣ers and in schooles and universities, that they had by immediate

infusion or some other way. Enthysiasts goe 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 naturall and well polished habits and acquired qualities indifferent and extrinsecall to either the state of Ethnicisme or Christianity, and good or ill, as they are well used, or abused, in either states, they argue vainely then who thus reason: if Christ and his Apostles carried on a ministery without learning, arts, and tongues, then so may wee: 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 edu∣cation and industry, and the assumption is palpably false also: who ever therefore now will take on them, to be publicke ministers of the New Testament, and goe from weaving, sow∣ing, Carpentarie, Shoo-making to the pulpit to the represen∣ting of God, and being his mouth to his people, being voyd of all learning, tongues, logick, arts, sciences, and the literall knowledge of the scripture, and yet cannot shew that either the Holy Ghost hath given to them the Gift of tongues, and the knowledge of the mystery of the Gospell by revelation without the teaching of flesh or blood as he did to the Apostles, or with∣out some more then ordinary competent measure of knowledg and supernaturall dexterity to cut the word of truth aright: and yet alledge that fisher-men never brought up at schooles and universities may be preachers of the Gospel, and why not Weavers, Taylors, Button makers, Shoo-makers, &c. they are but intruders, and runne, and the Lord sent them not, how then can, M. Beacon in his Chatechisme, pag. 153, 154. Prove that the ministery of the Spirit can be carried on without that which wee commonly call Humane Learning from Act. 4.13. Because Christ and his Apostles carried it on so? For Christ and his Apo∣stles wanted not that which we commonly call humane learning, yea and most properly call so, they wanted learning acquited at schooles 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,* 1.110 into the tongue knowne to the hearers, yea and the Apostles doe translate the scripture in Hebrew into the Greeke tongue, and expone it, and draw Lo∣gicall consequences from the Old Testament, so Christ Mat. 22. God is the God of Abraham now dead, ergo the dead shall rise againe. Antinomians say, Christ makes no use of Logick and of Logicall con∣sequences, because they are Logicall, for that which he saith there is Scripture, because Christ so saith, not because there is such Logicall arguing in the words.

Ans. The same way that we argue from an Antecedent to a consequent by naturall logick▪ so doth Christ: we deny not but Christ and the Holy Ghost in the Evangelist Matthew does put the stampe and impression of Scripture on naturall and sinlesse arguing from an Antecedent to a consequent: but it fol∣lowes well Christ made use of logick in Scripture-discourses, therefore humane learning is lawfull 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. shaddowes fleeing away. p. 8. It is cleare Christ calleth this very logicall consequence. God is the God of dead Abraham, ergo dead shall rise, by the very name of scripture, which yet was but a consequence drawen from Exo. chap. 3.6. yee erre, not knowing the Scriptures, and further he rebuketh the Saduces as ignorant, who did not make use of the like logicall consequence to see the truth of the doctrine of the resurrection, yee erre, not knowing the scriptures. Mat. 22.31. Haue yee not read that which was spoken to you? &c. ergo it was their unbeleife and dulnesse that they did not read and under∣stand the logick 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 it selfe. 2 Paul drawes arguments, by good logick, and so doth Christ and the Apostles, from the scrip∣ture, it is written, it is written, and what saith the Scripture? And Isaiah saith, Hosea saith; then arguing by Logick from the old Testament to prove articles of ••aith in the new, which is a fa∣cultie of reasoning by art acquired by industry and learning, is lawfull and necessary for the understanding of the Scrip∣ture.

3 The Prophets and Apostles almost in every line, use logicall

reasoning, from nature, from the cause, the effect, the conse∣quent, and motives from good, to convince and rebuke, to ex∣hort and stirre up to duties, from wrath, life, reward, threat∣nings, promises, &c.

4 Paul citeth Heathen Poets, as Aratus, Act. 17.28. to con∣vince the Athenians, and Menander, 1 Cor. 15.33, to convince the Corinthians, and Epimemdes, Titus 1.12. to silence the Cretians.

5 Our owne language, that we understand by education and teaching from the breasts from parents, and others we heare speake, hath an use of naturall 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 Bookes of Moses, are secrets of Physick, true anti∣quity of tracts of rare historicall providences▪ Exodus a rule of Iustice and righteous lawes, Joshua a glasse of holy warre. Iud∣ges of Magistrates and Tyrants, Samuel, Kings, Proverbes, Ecclesiastes, sacred polititicks. In Iob use is made of Astronomy, &c. And Herodotus, Iosephus, Quintus Curtius, Xenopho••, and other heathen writers conduce not a little to give light to the textuall knowledge of Chronicles, Nehemiah, Ester, Daniel, as all those that write of the Babylonish, Assyrian, and Persian Kingdomes and Empires, and the Roman history may, in regard of our dulnesse, 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 spirituall understanding of the Scripture, declare their madnesse, for upon the same ground God should, in the conversion of a sinner, root out the naturall understanding, senses and faculties of soule and body, for except they be sanctified and Elevated above their naturall sphere, in an actuall illumination, they can doe nothing: yea and all Bibles translated out of the originalls, in Germans, Latine, Italians, French, English, Sl••v••••icke, Persian, and Arabick &c. tongues, must be burnt, for all these translati∣ons must be done by singular art and the knowledge of tongues All that can be said on the contrary may be blowen away easily, for the naturall sinlesse knowledge of sciences, arts, tongues, are a substra••um, a foundation to, and for the Spirituall know∣ledge,

and faith of the mysteries of the Gospel. Christ and his dis∣ciples knew the art of sowing corne on divers grounds,* 1.111 of fish∣ing, of buying a field where a Pearle is, and this knowledge did not hinder, but much contribute to the spirituall know∣ledge of the mysteries of the Gospel, nor is the literall sense of the scripture, in the Saints, distinct from the Spirituall, but it is the same with two sundry lights and evidences, as with the same eyes, and seeing faculty I read the booke of God in the night with candle light, and in day-light with the sun∣light, then none can say I have for that two divers or contrary Bibles, and so the capacity naturall that makes me see and know, Jesus to be the saviour of the world, literally, is heightened indeed with a reall removall of spirituall blindnesse, and a reall addition of a new distinct, higher supernaturall visive facultie, the Spirit of revelation: but I see with this new faculty, the same Iesus the saviour of sinners, not another▪ but with a light and a sun-shine and day-light raying of a farre higher nature, then I saw before. But this proposition, Maries sonne Iesus 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 literall or naturall visive capacity or humane understanding onely the proposition shines with the same very sense now, as before, but now it is seene with a higher day-light irradiation and splendor, and apprehended with the same naturall, literall understanding, the same hu∣mane vitall and created faculty, to which is added a new reall power, a new visive heavenly capacity to see the same Iesus in his beauty and glory, nor yet get I two naturall understandings, nor can the scripture have two senses.

Ob••e••t. 1. 1 Ioh. 2.26, 27. Th••se things have I written to you concerning them that deceave you: but to fence them from this d••∣ceeving, he opposeth the anoynting so as they needed not that any man should teach them, for the anoynting taught them. Now that anoyn∣ting did never teach them such tongues and arts 〈◊〉〈◊〉 were humane, therefore the Saints had not need of any such learning,* 1.112 and yet this a∣noynting taught all truth and obedience in it also, Ioh. 16. Hee shall lead you in all truth, ergo no more truth is necessary.

Ans. 1 Had this man a head to frame a Syllogisme, as he bringeth a confused argument, it should appeare how weake 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 anoynting or holy Spirit is such a teacher.* 1.113 ergo wee need no other teacher, so the old Anabaptists and Enthysiasts. I answere to the major, he that teacheth us all truth, as the onely inward, principall and efficacious teacher of all truth immediate∣ly, and without all instruments and externall meanes: so that we need no other externall teacher. It is true, he is in his kinde a sufficient teacher, but the assumption, (to wit that the anoynting and Spirit teacheth us so without all instruments and externall meanes) is most false, the Holy Ghost, by this reason, should immediately, and onely in his owne sole and singular person preach to us without so much as speaking in our owne knowne mother tongue, and without vocall preaching of pa∣stor 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 worke of the ministery, for the edefying of the body of Christ. Now the place speaketh not exclusively, but comparatively, he that teacheth all truth mediately, by the ministery of men, needeth not any teachers as organes and instruments in the or∣dinary course he hath set, to gather saints, by a ministery, it is most false for this argument doth with equal strength conclude against all ministery, preaching and comming of faith by hea∣ring, aswell as against ar••s▪ and tongues, for neither doth the Spirit teach immediately and without schoole••▪ universit•••••• and humane teaching. The way of preaching▪ more then he teacheth arts and to••gues, yet this, the anoynting did 〈◊〉〈◊〉 teach them arts▪ and tongues, is impertin••••••ly 〈…〉〈…〉 over-plus in the 〈◊〉〈◊〉 which is no•• 〈◊〉〈◊〉 conclusion, for without the Spirit of reve••••••ion 〈…〉〈…〉 maybe, and are learned. And whereas▪ Iohn saith, 〈◊〉〈◊〉 no•• that any man teach you, it is but that which Ier. said 3.1▪ 34. And they shal no more ••each every man his neighbour, and every man his brother, saying, know the Lord▪ in which words Iohn and Jeremiah 〈◊〉〈◊〉 no o∣ther thing, then there shall be more then onely literall know∣ledge of man teaching man, because they shall be more, even in∣ward teaching by the anoynting, Esa. 54.19. Ioh. 6.44; 45. they shall all be taught of God, nor is it the intent of the Holy Ghost to reject the ministery of men which Ephes. 4.11, 12, 13. Must

indure t••ll we meet all in the unity of faith in heaven, but onely the Holy Ghost speaketh comparatively, and denyeth, the teaching of men to be reaching, if it be compared with Gods inward and effectuall 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 unthankefulnesse, then that thou multiplyest not sacrifices to mee.

Obiect. 2 God placeth our salvation in enmity to mans wisedome, 1 Cor. 1.23 24. We preach Christ crucified to the Iewes a stum∣bling blocke, and to the Grecians foolishnesse, the Iewes cryed 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 carnall.

Ans. 1. God placeth our salvation in enmity to mans wise∣dome, simply, and in the simple naturall and sinnelesse knowledge of arts and tongues, Its most false, in enmity to to mans wisedome abused, gloried in, its true. and God brings to nothing the wisdome of this world, by which Iew and Gentile slighted Christ, and denyed him, and willed a murthererer Bar∣rabas to be released before him. What is this to the Lords con∣demning of humane learning, arts and tongues of which the Apostle; 1 Cor. 1. speaketh not, but of their carnall abuse of these and glorying in them? and it is to begge the question, to say that this learning is carnall and fleshly, in it self, which is now the question. 2 Nor was it out of pride of humane learning, tongues, and arts that the Iewes stumbled at Christ and the wise∣dome of the Crosse, but out of false glosses they put on the Scrip∣tures 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.

Obiect. 3. We are compleat in Christ.

Ans. It is not worthy an answer, for as touching spirituall furniture, righteousnesse, salvation, teaching by the Spirit, we are compleat in Christ, ergo the ministery and teaching of men is no instrument, no externall means of our compleatnesse in Christ, it followes not at all.

Obiect. 4 Christ sent mee not to preach the Gospell with the wise∣dome of words; least I should make the crosse of Christ of no effect.

Ans. By the wisedome of mans word••, he meanes, not learning, Rhetoricke, eloquence simply, for ••aul preached the Gospell

with more of that, and spake more tongues, then they all; but the fonde, affectate, vaine soaring and confiding in these, as if they could ad vertue to the Gospell to save soules.

Obiect. 5 The weapons of our warefare are not carnall.

Ans. None of us are so mad as to say that humane learning, arts and tongues can convert soules, and lead high thoughts captive, to the obedience of Christ: but that Rhethorick, Lo∣gick, Tongues, learning sanctified, fitly made use of, by the Spirit being Spiritualized, as we see in the Prophets and Apostles may conduce to the opening and due understanding of the Scriptures. Other abused scriptures and bablings, I will not an∣swer nor trouble the reader with all.

CHAP. IX. Of Henry Nicholas, and older Familists and Antinomians.* 1.114

HEnry Nicholas was borne at Amsterdam as some thinke, he spread his heresie a little after David George, about the yeare 1556 he was an ignorant, foolish man, a craftie hypo∣crite, had a sort of deceiving violence in his smooth eloquence of love. he calleth himselfe The first illuminate Elder of the Fa∣mily of Love, was at the beginning austere, riged, and fasted, waked divers nights, and prayed and praysed, spread his errors through Holland, and Lower Germany pretended visions, and con∣ferences with the Angels from whom he had his way of expo∣ning scriptures by allegories, but turned afterward, loose and vaine; he came over to England and spread his foule heresies, and seduced a number of Artificers, and silly women, and wrote an Epistle to two daughters of Warwicke, disswading them from regeneration by the word of God, read or preached, and called that regeneration Ceremoniall, ••lementish and false and laboured to perswade the maids to a spirituall new birth, by the Spirit and internall word, and did forbid suffering for the truth▪ or confessing of Christ to the death, before men, and ex∣poned the laying downe of the life for Christ▪ of the mortifying the body of sinne: he had his errors from the Antitrinitarians and denyed Christ to be God. This Epistle was answered and r••futed by H. Ainsworth, he wrote a Booke of Documentall sen∣tences, another called Evangelium regni. The Gospell and ioyfull message of the Kingdom••, his doctrine and that of David Georgius

was confuted by M. Martyn 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 dyed, An. 1563. H. Nicholas his tenents, especial∣ly his joyfull 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 Earle of Warwick. H. N. wrote in dark and obscure termes, following much that wick∣ed pe••ce called Theologia Germanica, set out by Randall, 1646. this forme of writing saith Knewstub is an evident note of a se∣ducing spirit.

This blasphemous Impostor, as if he were an Apostle, speak∣eth of his calling like a false Christ.

1 Chap. Evangelium regni. The joyfull message of the Kingdome.

H. Nichol••s, through the grace and mercy of God, through the holy Spirit of the love of Jesus Christ.* 1.115

Raised up by the highest God from the death, Ephes. 2.1. accor∣ding to the providence of God and his promises.

Anointed with the Holy Ghost, in the old age, of the holy under∣standing 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 beeing.

Made Heire 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, professe all of them are Christed with Christ. The Apostles doe not so ex∣toll themselves. Towne 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 righteous∣nesse of Christ apprehended by faith. As if a holy conversation and a spirituall walking with God in faith and duties, were low, base, and for men of the earth onely.

* 1.116The speciall•• 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, Swensk∣feldians, 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 himselfe that which is proper to Christ Esa▪ 61. Lu, 4. (a) 1.117 that the Spirit of the Lord is on him to preach glad tydings to the poore. The Antino, Beacon b 1.118 saith that none can be true preachers, but they run unsent, that run without the Spirit of sanctification.

2 H.N. saith c. 1 Evan. not one man Adam sinned, and we in him, but man from the beginning to this day was disobedient: Hence Adam was no one man. 2 Wee have no more sinne from the first A∣dam, then by following the sinnes of all men. 3 The story of Adam of the tree and fruit, is but an allegory. Antinomians c 1.119 turne all in allegories. Randal. serm. a sower went out to sow; here is a warrant from parables to expone scriptures by allegories: all things of nature are sacraments of Gospell mysteries, as doe this in rememberance of me.

3 H.N. saith c. 1 All that walked not in the forme of Abel, ac∣cording to the manner and ordinance of Seth, were not of the right stocke of Seth. Then righteousnesse commeth by personall imi∣tation of Seth, not by the imputed righteousnesse of Christ.

4 Christ to H. N. is head of Abrahams faith, not Abrahams flesh, which destroyes his humanity, for H. N. applyeth these words, the power of the most high shall come on thee, and over∣shadow thee; by an allegory to all beleevers, which d 1.120 had their discent out of the faith of Abraham partakers of the Godly nature and being, and according to the will of God, are wholly minded with God so e 1.121 Antinomians, as Christ was once made flesh, so is he now first made flesh in us, ere we be carryed to perfection. Del. ser. 17, 18, 19▪ 20. tells us of two meanes of Gospel-reformation.

1 The word dwelling in the flesh reformes the flesh,* 1.122 and it dwells in us through faith, this word is not the word without us, then it is not the scripture word, but the word within us; Jt sheweth us Christ and changeth us into his image. The 2 meanes is the Spirit, which God promised long before to powre upon all flesh and so to reforme all flesh, the Spirit reformes, 1 By taking away all evill out of the flesh, as pride, ••nvy, and all errors and false doctrines, for the Spirit burnes up all errors as ••ay and stubble. I feare Del give us no more for God manifested in the flesh but this, not one word of the Scripture or preached Gospell is once mentioned heare, fo•• feare Enthysiasts offend, 2 The Spirit

reformes by changing the flesh into its owne likenesse, as fire changeth every thing into its selfe, so doth the Spirit in the flesh, make the flesh spirituall,* 1.123 heavenly▪ holy, meeke, good, loving, &c.

Here I desire M. Del, to separate from H.N, and give a reason of his faith to those that offend at his doctrine. 1 How is the Spirit powred on all flesh, and so is all flesh reformed? p. 19. l. 20. Is he for universall salvation of all? the Scripture speak∣eth not a word of the heart reformation of all, This Devill is going abroad in our times. Del speaketh like this wandering Spirit. 2 How is the inward word, which he carefully distin∣guisheth from the outward word, p. 18. l. 3▪ 4. differenced from the Spirit? p. 19. for the inward word, is the word made effectu∣all by the working of the Spirit, and he saith the word (not the letter without the Spirit which is but the dead law, (saith he) and Spirit are alwayes joyned, that is the inward word, (that is) faith wrought by the Spirit as I take it, is ever joyned with the Spirit; who doubts but the Spirit, is ever with the Spirit? (3) The Spirit takes all evill out of the flesh, what is that? out of the man, out of the soule and body, this is a rare expression. 4▪ How dwells the word in our flesh? pag. 18. l. 1. God the substantiall word the sonne of God dwells in our flesh, that is, personally in the nature of man, Ioh. 1.14. why does Del speake with here∣ticks and not explaine himselfe? 5 How does the inward word change us into the image of Christ? p. 18. he hath not told us of the Spirit all this while p. 19. which only changeth us into the image of Christ. 6. How doth the Spirit change the flesh into its owne likenesse? by fl••sh, yee meane not corruption, so the scripture Rom. 7. Rom. 8. Gal. 5.17. and in many places takes the word flesh. Now the Spirit maketh not corruption, and sinne spirituall, heavenly, holy, meeke, good, loving, &c. then by flesh yee meane the fabrick of the nature of man, soule and body. Why speaketh not Del with protestant divines and calleth it the mortification of the old man, and the vivification of the new, but he speakes with H. N. and puts us to request him for the truths sake, to expone what a God manifested in the flesh, and what a word dwelling in the flesh he acknowledgeth, for H.N. grammer rules his pen and tongue,* 1.124 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 be∣leeving,

and loving▪ and Christ is no where else saith, Theo. Ger. p. 22. but he is the same man.

6 f 1.125 Gods being is love it selfe. The damned apostate, should ac∣knowledge his being to be some other thing then love onely, as Moses doth Exod. 34.6. The Lord strong, gracious, slow to anger, &c.

7 g 1.126 There is no diety belonging to God but love, of which mor∣tall men doe pertake in this life, so H. N, The Lord hath Godded me with God in his Godly being with the Spirit of his love.

8 By our obedience of love we become sonnes.

9 Love is faith, working and doing is faith. Whereas faith worketh love and obedience as the cause of love,* 1.127 saith the scrip∣ture. Iam. 2. Heb. 11.

10 Obedience of love and misliking of sinne, bringeth us unto the being of Christ,* 1.128 cleare against the freedome of the grace of God, Tit. 3.3. 2 Tim. 1.9▪ Ephes. 2.1, 2, 3, 4, 5.

11 All that beleeve not as H. N. are unbaptized, no christians more then heathens. So Del and the Antinomians esteeme all,* 1.129 not of their way, legall Pharesies.

12 h 1.130 Christ not God, nor man▪ but the state of perfection in beleevers or anoynting, or the Sabbath; yea sect. 8, 9, 10. Oh how grosely (saith he) have then certaine wise of the world over∣reached themselves, which have wi••hout diversity, forsaken the law of the Elders Testament (Moses his law of Ceremonies) and of the priests office after the order of Aaron, and set backe the same as a thing unneedfull. But have all for the most part cryed, Christ, Christ, and we are Christians, and attributed to themselves much freedome ere ever the time of the appearing of Christ, or the anoynting of the Holy Ghost was come to passe: which doctrine M. Hutchi∣son approves, and the Antinomian M. Cornewell in his preface to the conference of M. Iohn Cotton approves her way and all her followers. pag. 7, 8. now she was (Rise reigne, ruine, pag. 37, 38.) much perplexed to know the meaning of that 1 Ioh 4.3, Every Spirit that confesseth not Iesus Christ is come in the flesh is the Spirit of Antichrist, for neither Papist nor Protestants deny that Christ is come in the flesh: and are the Turks then the only Antichrist? At length the Lord revealed immediately to that Iezabel from heaven that all opposite to her way of Familisme and Antinomianisme, who did not preach the N Covenant, their way were Antichrists for these (said she) who deny the covenant or Testament, deny the

death of the Testator, hence while Antinomians of England re∣solve me, I thinke she and hers beleeve God incarnate is not the man Christ like us in all things in the dayes of his flesh except sinne, but the anoynting of the Holy Ghost, by which Antinomians preach free grace and the new Covenant their way, so by H. N. Christ is that condition of state by which men leave the written word, and betake themselves to revelations.

13 The old Testament Ceremonies are in force after Christs in∣carnation resurrection and ascention even till the Holy Spirit and a∣noynting come to make every beleever Christ: and this anoynting is all the God manifested in the flesh, and the Christ that H. N. knoweth.

14 H. Nich. In his Epistle to the daughters of Warwicke sect. 4 saith The beeing of Christ in love,* 1.131 is received through the power of the Holy Ghost, not by any ceremoniall Christ which one man speaketh to another, and sect. 5.7.10. He condemneth all scripture, as literall, fleshly, Elementish, ceremoniall, all preaching of the word, seales, sacraments, ordinances, as literall and indiffe∣rent▪ and all regeneration that way as unlawfull, and extolleth a spirituall regeneration of the Family of Love, done by the Spi∣rit, without the preaching of man, so doth the Antinomian De•• pag. 6, 7, 8, &c. in his sermon extoll inward reformation, but withall cryes downe all externall reformation, that is done by lawes, synods, the power of men, yea or of Angells, as carnall, antichristian hypocriticall and false.

15 All Ordinances, hearing, preaching, Scripture, scripture-learning, Baptisme, the Lords Supper, all confession of Christ before men, all externalls in religion are things of no worth, indifferent, free, triviall, layd on us by no law of God, so H. Nich. sect. 5.7.10. Epist. to the daughters, so the Anabaptists (as Bullinger saith) so Antinomians, so Swenckefeld, as Schlusserburg, saith Cato heret. l. 10. p. 30. and another reformation beside this of the heart, I know not, saith M. Del. But the Apostle Iames calls for the clensing of the hands, aswell as the purging of the heart, and Gospel-reformation (saith Del) onely mindes the reformation of the heart then nothing is minded by the Gospell of walking worthy of the Lord in our conversation among men. So Beacon the Antinomi∣an in his Catechisme in the Epistle to my Lady Say and Seal. Oh that they were once wise to forbeare, this clashing and dashing them∣selves in peeces for matters externall, trivial, and circumstantiall 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, looke yee to it, for I will be no iudge of such matters, 16. and he drove them from the Iudgement seat. So saith he Catech. pag. 188, 189.

Q. Are you bound to this doctrine and practise of baptizing, by a law?

A By the law of love.

Q May you use it or not use it?

A I have liberty so to doe. 1 Cor. 10.29.

Q How?

A If I use it I am not the more accepted. 1 Cor. 8.8▪ and if I use it not, I am not the lesse accepted.

Q Is it then in that respect, of the same nature with circumci∣sion?

A Yes, and all other outward things, Gal. 6.15.

Q May we suspend the use of some outward things?

A Yes, Gal. 2.14.

Q When?

A When religion is placed in them, Gal. 2.14.

Q Doth not religion consist in them?

A No.

Q In what then?

A In righteousnesse, peace, and joy in the Holy Spirit.

Q They are not then heavenly things themselves?

A They are Iewes, that know not Christ, that so thinke.

Q What then is the baptisme of water?

A A Shadow, 1 Pet. 2.21.

Q Why doe men strive about it?

A It shewes our unacquaintance with the substance, Phil. 2.7. Mic. 6.6, 7.

Q Of what is it a shadow?

A A shaddow of Christ, Col. 2 17.

Q Is there a teaching by shadowes in the New Testament?

A Yes. 1 Pet, 3, 21, &c.

In all this good Reader obserue, this absurd doctrine from this Antinomian way of Mr. Beacon, for ••he raiseth the old heresie of a sectary whom Calvin in a treatise cal∣led Confutatio Hollandi, refuteth, who said it was lawfull to bow to Id••••ls, because Christ violated the Sabboth, and because Christ hath perfectly fulfilled the Law, and restored us to spirituall liberty,

he hath freed us from all externall observance of the law, either cere∣monies, or any other thing, if we love God, and our neighbour, we are now in Christ made spirituall, and are to seeke the things that are above, and that Christ calles us from all externalls, ce∣remonies even of the Lords Institution, baptisme, the Lords Sup∣per, hearing, reading, and he spake in the Grammer of M. Beacon nos de umbra a asini et de inani atque infantili naenja certare cul∣tum d••i nihil amplius esse atque ejus neque legem neque normam habendam. So is Del against all externalls and outward refor∣mation, and for the heart reformation only. And Calvin, in his treatise called excusatio ad Psedonic. an Apologie to the false disciples of Nicodemus, refutes them who thought they might goe to Masse, worship an Idol, so they keepe their heart to God, and this they did to get into rich benefices, to be Bishops, 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 Alter at Athens, brings the Testimony of 1 Melancthon who saith, Nec tantum interior cul∣tus nec••ssarius est, sedetiam externa significatio, seu confessio, seu professio, Mat. 10 qui negav••r••t me coram hominibus, negabo e∣um coram patre coelesti, so Mar. Bucerus, Peter Martyr, and Calvin condemne the same externall observance of popish su∣perstition, Calvin excusatio ad Pseu. Nicode. pag. 521, 522.

It followeth then that from Beacons way, I preaching of the Gospell, false opinions of Papists, controversies betweene Protestants and Socinians, Antinomians, Arrians, Familists, En∣thysiasts, Brownists, Jndependants, &c. must be but matters exter∣nall, triviall, and circumstantiall in religion 2 the profession of truth, since it is an externall & outward thing, & a testimony of Christs truth before men, and of Christ before the world then is triviall and so indifferent and free, which yet is commanded by Christ and hedged with the greatest reward and threatning in the word, Mat. 10.32. 3 Yea, for outward things and all exter∣nalls, reading, hearing, scripture, preaching, seales, praying, baptisme, the Lords Supper. There is no law, but the law of love, not a law of the soveraigne authority of God the commander, contrary to Mat. 28.19, 20. and so men sinne not in neglecting a command of God, in not observing all things whatsoever Christ hath commanded, Mat. 28.20. whereas we conceive the Lord commands not only in the Gospell by the law of love▪ but by

his soveraigne authority, as God in covenant with us, that we doe all whether inward or outward things that he commands.

4 So all externalls under the New Testament of being bap∣tised, or not baptised, hearing or not hearing, a sent ministery, confessing or not confessing Christ before men, are as free and indifferent, though expresly commanded of God, so as we sinne if we dispise prophecy, 1 Thes. 5. and reject the counsell of God as did the Pharisies and Lawyers in not being baptised, Luk. 7.29▪ 30. whereas the publicans in obeying these commande∣ments Iustified God. They are (I say) as free, triviall, and indif∣ferent to Antinomians, as eating, or not eating meats meerely in∣different in the case, 1 Cor. 10. 1 Cor. 8. so if it were not a scan∣dal, we may refuse baptisme, the Lords Supper, the scriptures▪ hearing the word, confessing Christ before men, teaching and admonishing our brother, yea all duties of keeping our body cleane, of speaking the truth, of not lying, not killing, for all these are commanded beleevers, by no law, but by the law of love, for say the Antinomians we are under no morall Law else.

5 Yea▪ so also we may suspend the use of all outward things, by Beacons Antinomian argument, we need not heare, pray, prayse, receive Sacraments, teach the ignorant, comfort the the feeble minded, releeve the poore, visit the sick, &c. Why? al these are both outward things and are abused, most men place all religion in them, as in Pauls time, Gal. 2. they placed religion in circumcision, & the Iews placed all holines in them, Es. ••. Mi. 6.

6 Why then was Christ circumcised? for in his time many said they were Abrahams circumcised sonnes, and that was e∣nough to save them, which was to place all religion in circum∣cision; but though we may suspend the use of things indifferent, when religion is placed in them, yet may we not neglect com∣manded externall ordinances, because they thinke they are good christians, if they be baptised and goe to Church, nor doth Paul Gal. 2. thinke circumcision to be nothing but a thing in∣different, for that the false Apostles and be witched Galatians thought their Iustification stood in circumcision, but Paul saith, Gal. 5. Not onely circumcision was not indifferent, but damnable and whosoever was circumcised, had fallen from Christ.

6 Conseq. To Beacon, they are all Iewes, who judge baptisme, the Lords Supper, the scriptures read and preached heavenly

things. Its true they are externall, and without the Spirit they availe not, but there is a Majesty and divinity in the Scriptures, and in the power of God, in the foolishnesse of preaching and baptisme also, and they are in themselves spirituall ordinances of God, and though baptisme be a shadow, yet striving about the doctrine of baptisme is in Moses and Paul no token of their unacquai••tednesse with Christ, the substance of all ordinances, as M. Beacon imagineth.

7 This is to turne all orthodox and sound opinions touching Christ, free grace, redemption, worship, scriptures, over into Septicisme. doubtsome bickerings, and to leave us doubting and knowing nothing with certainty and full assurance of faith, but to halt betweene two, in all opinions touching God, Christ, the Spirit, Trinity, incarnation, free grace, scriptures, law, Gospel, resurrection, heaven, hell, as these opinions are professed before men and Angels, and this will turne to professed Atheisme, to doubt and professe we doubt of all things 5 And to be ever lear∣ning▪ and never to come to the knowledge of the truth.

8 If they be Iewes who thinke not all things externall, all observances and our outward conversation with men (which is most externall) most indifferent and free, then the letter of the written and preached old and N. Testament must be free and indifferent, and it must be Iudaisme to read, heare, or study the scriptures, for they are outward things in which car∣nall men ever have and ever will place all religion.

9 We are to contend earnestly for the faith, and for every truth of God, Jud. 3. Touching baptisme and all the ordinances of God, and to consent to wholsome words, against all perverse dis∣puting of men of corrupt minds, and destitute of the truth, 1 Tim. 6.3, 4, 5. 2 Tim. 2.14, 15, 16. nor,

10. Can any Antinomian say that Paul was unacquainted with Christ the substance of ceremonies and circumsion, when, with such Godly animosity, he withstood Peter to the face, Gal. 2.11, 12, 13. and so sharpely rebuked the Galatians c. 3. c. 4. for lesser truths then we now contend for. But in this Antinomians bewray of what Spirit they are, when they pro∣fesse all religions, Popish, Protestant, Socinian, Arrian, Arminian, Antitrinitarian, Antinomian, Familisticall, to be free and indiffe∣rent, and if we have love and faith in the heart, we are perfect Christians, though we live in wickednes, disobedience and re∣bellion against God.

16 Our second birth is our saviour Christ and dominion over sin the very son of God, said H. Nicholas.

17 H. N. His Christ is neither man nor the consubstantiall son of God, but a holy disposition or Godlinesse, whereas the Lord Jesus himselfe appeales to the senses, the eyes and fingers of his disci∣ples even after his resurrection, when he was most spirituall and now in some measure entered into glory,* 1.132 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 sonne of Adam, Abraham, Isaack, Jacob, David, Mary, 3 hee was like us in all things, sinne excepted. Luk▪ 24.39, 40. Ioh. 20.26, 27.

18 The second birth is the Godhead, and Gods true being, obtai∣neth the victory, beareth rule with God, and bringeth forth the name of Israel or Christ it selfe. sect. 12.

19 Christ is not true man, nor Abrahams seed after the flesh, but God only in so far as he followeth Abrahams 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 Iesus Christ is not God essentially, but in name, 2 That his nature was defiled with sin, aswel as ours. 3 It is as pos∣sible for Christ to sin, as for any of us. 4 The Trinity of the Persons is a fiction. 5 The fulnesse 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 then Christ, and doe greater workes then hee. 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 consubstantiall sonne of God, Ioh. 7. Ioh. 10, else the Iewes would never have said, he blasphe∣med in calling himselfe the sonne 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, Ioh. 1.1, 2, 3. Col. 1.16▪ 17. now God onely created the World. Ier. 10, 11, 12. Esay. 44.24. Gen. 1.1. Psal. 33.6, 7, 8. 3 Hee was anoynted above his fellowes with grace, Psal. 45.2.7. and wee receave out of his ful∣nesse, and light our halfe-penny candles at this sunne of righte∣ousnesse, Ioh. 1.14.16. and he giveth the Holy Ghost, Ioh. 16.14. And hath received a name above all names, Phil. 2 9▪ 10. and God said to none of the Angells, farre lesse 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 Antinomi∣ans Towne as. p 77, 78. Saltm. free grace 140.

22 To say the three persons are one God is, a foolish making three Gods. Antinomians professe that Antitrinitarians, Arri∣ans, Socinians are their brethren, so they beleeve and love God as they doe.

23 There is but one Spirit in all creatures and that is essentially God, Epist, to the the two daughters of Warwicke.

24 Love and well doing and good workes, are the cause of our re∣reconciliation, and the very saviours that beares our sins: whereas Christ bare our sinnes in his body on the tree, Esay. 53.6, 7, 8. 1 Pet. 2.23, 24.

25 Christs dying on the Crosse, is nothing but H.N. and his illu∣minated 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 reigne. p. 61. er. 27.

27 Mortification is to H.N· justification and removing of sinnes so doe Antinomians confound these two.

28 The resurrection of Christ was but a passing out of the flesh, or letter of the law to the spirituall being of illuminated Elders.

29 Christ sitteth not in our flesh, at the right hand of God, but in the spirit.

30 The comming of the Holy Ghost in cloven tongues, was the comming of Christ againe from heaven in the Spirit.

31 Christs ascending to heaven, was his comming to heavenly mindednesse and fulnesse of knowledge.

32 The resurrection of the body is a rising in this life from sin and wickednesse.

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 unlawfull.

35 Men shall marry and have wives at the resurrection.

36 The illuminated Elders cannot sin nor pray for forgive∣nesse of sinnes, so Antinomians hony-combe 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 compleatly, not in hope onely, 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 Jf temptations lay hold on us and force us to sin, and we cry to God for helpe, and finde no helpe, we are as guiltlesse as the maid for∣ced in the field, who cryed and had no helpe; and is not for that a whore H.N. documentall sentences. sect. 13. sect. 8.

It is true the beleever shal not be charged to eternal condem∣nation, for sins of infirmities, that are his burthen and afflicti∣on, aswell as his sin: but sins of infirmities are essentially his sinnes who acts them, and make him lyable to wrath: If God should contend with David; for his adultery, and murther displeased the Lord, but God cannot charge the sinne of whore∣dome on a maid that is forced and doth cry out: if she doe cry out, and have no helpe, it is no whoredome on the maids part.

45 All the scriptures are to be exponed by allegories. This makes 1 The Scripture a masse of contradictions and lyes. 2 This turnes our faith and knowledg into a phancie, for the scripture it selfe cannot be a rule of exponing scripture, if the glosse destroy the text. 3 The scripture shall not Judge all controversies, as Christ referres the gravest question that e∣ver was, Whether he be the sonne of God or no, to this tribunall: Search the Scriptures for they testifie of me, Ioh. 5. 4 All the articles touching Christ his birth, life, death, buriall, resurrection, ascending to heaven, sitting at Gods right hand, his second com∣ming, &c. Creation, providence, histories shall teach nothing,* 1.133 an Allegory shall cause scripture say the contrary. Antinomians call all their allegories the spirituall sense of Scripture. Bread may in an allegory signifie comfort, then the love of God dwells in a brother, who seeth his poore brother famishing and gives him neither cloathing nor bread, but onely faith in good words, Brother goe in peace, and be warmed, and cloathed, an•• feed, for he gives the poore man allegorically bread, and cloathing contrary to Iames 2.14, 15, 16, 17. 1 Ioh. 3.17, 18. yea so all scripture

shall be turned over in lyes, dreames, and phancies all cove∣nants violated, all faith private and publike among Chri∣stins may be broken, and yet truth kept in an allegoricall sense according to scripture. A man may murther his brother, and have life eternall. Contrary to 1 Io. 3.15 in regard that killing him, he saves him from sinning any more, and so does not mur∣ther him, though violently, he take away his life; for the scrip∣tures calls the soule the man.

CHAP. X. Of Ioannes Agricola Eislebius the first father of the Antinomi∣ans. 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 Antino∣mian was Ioannes Islebius Agricol•• a Schoole-master or Reader of divinity in Eisleben as (a) 1.134 Luc. Osiander saith: he was a proud, vaine unconstant man, so saith (b) 1.135 Conradus Schussel∣burgius.

This man in the Augustine Assembly defended with Melan∣cthon and Brentius, the Augustine confession an 1530, as (c) 1.136 Osi∣ander saith, and adhered to the Saxon confession, so saith (d) 1.137 Sleidan. And after the battell of Smaldack, saith Osiander; with Iulius Pflugius Bishop of Numburg, and Michael Sidonius he composed that unhappy booke called the Jnterim. For Antino∣mians are much for indifferency of all Religions, especially in externalls, see R. Beacon in his Catachis. pag. 194▪ 195. and in this they comply with the Anabaptists called fratres liberi, free brethren who thinke all things under the Gospell are free, and neither forbidden nor commanded, which the coun∣cell of Trent (as also Alphons. a castro) said, was the doctrine of Lutherans; but Osiander with reason said, this was a Calum∣nie, and layes the charge justly upon Eislebius and the Antinomi∣ans.

The lying Iesuite(e) 1.138 Gualterius saith that Antinomians are the disciples of Luther: But Luther (saith Osiander) Instituted six publicke disputes at Wittingberge against the Antinomians, and brought Eislebius to a Recantation, and in an Epistle at length cleares himselfe of the Antinomian way with a great deale 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 Luthers innocency may appeare, I have from a Godly and Learned Divine caused to be printed an Epistle of D. Luther in which the Reader may see how vainely Antinomians of our time boast that Luther is for them, in which both the Recanta∣tion of Eislebius and the judgment of Luther may appeare.

CHAP. XI. A Treatise against Antinomians written in an Epistolary way, by D. Martin Luther, translated out of the high Dutch originall; con∣taining the minde of Luther against Antinomians and a re∣ca••tation of Ioannes 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 freind in Christ.

Loving Mr. Doctor

I Suppose you received long agoe the disputations against those new spirits, the Antino. which have undertaken to thrust the law of God, or the ten commandements 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 entred into any mans purpose, much lesse into his practise. But God warnes us by such passages, to take heed▪ to our selves, and not to fan••y▪ the Devill so farre from us, as those secure daring spi∣rits presume. Verily, God must incessantly be implored, with feare, humility, and earnest supplications, that we may have his assistance and protection; Otherwise truly it may soon come to passe, that the Devill will present ••efore our eyes, such a Phan∣tasme, that we should sweare it were the true Holy Ghost it selfe, as not onely those ancient Hereticks, but in our time also examples (which have beene and still are great and dreadfull) do forewarne.

I could indeed have easily forgotten all these things, which had so much greived mee, but that I rested in hope, that by meanes of those forementioned disputations, I had performed my part, and defended my selfe. 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 dyed at Smalkalden▪ I should have beene proclaimed for∣ever the Patron of those Spirits, because they appeale to my Bookes, 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 shew me one word or syllable of it, or to conferre with me about it. I was therfore necessitated to con∣vent more then once M. Iohn Agricola, besides my former dea∣lings with him in the disputation it selfe, And in the presence of our Doctors and Divines (because he had beene the beginner and Master of this Game) I did let him know all my minde, that he might be throughly sensible, what a pleasure hee had done to my Spirit, which I repute also to be of good proofe.

Wherupon he humbly submitted himselfe (as much as words and behaviour could evidence) promising to intermeddle no fur∣ther, if hee had gone too farre, and to comply with us in the same judgement. This so overruled my beleife, that I was sa∣tisfied. But it being otherwise construed, yea vaunted of, in pamphlets sent hither▪ that Doctor Martin and M. Eisleben were in good tearmes; I further pressed him to publish in print, an open Recantation, there being no other remedy left, to expell this poyson from the towne 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 gaine a due approba∣tion by it; he most earnestly referred the matter to my selfe, in∣treating mee to doe 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 performe it, especially least it should be given out,* 2.1 after my decease, either by M Eslebius himselfe, or by any other, that I had neglected these things, and permitted them to passe without controule.

To come then to the matter; the said I. Eisleben, Mr. of Arts, willeth me to make a recantation in his behalfe, of what he had preached, or written against the Morall Law, or Ten Comman∣dements; and to professe that he is of the same judgement as we are here at Winterberge, as likewise at Augspurg, accor∣ding to the tenour of our confession and Apology tendered to the Emperour: And if hereafter he shall hold or teach the con∣trary,

he willeth me to pronounce the same to be Null and con∣demned. I could finde in my heart to commend him for stoo∣ping so low, but it being so manifest, that he was one of my best and neerest friends, I will spare my prayses for another, least the cause should be prejudiced by it, as if I had not gone in good earnest about it. If he continue in this lowlinesse of minde, God can, and will exalt him, but if he transgresse, hee may be sure that God can as well throw him downe.

Let me therefore intreat you, good M. Doctor, that you would take this to be written not as to your selfe alone, but that you would make it knowne 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, least it should be conceived that it was penned only for your sake: Since I am not able to disappoint Satan by any other meanes, who still labours by writings to traduce or misconstrue both my person and opinions.

And truly, I wonder exceedingly, how it came to be imputed to me, that I should reject the Law or ten Commandements, there being extant so many of my owne expositions (and those of severall sorts) upon the Commandements, which also are daily expounded, and used in our Churches, to say nothing of the Confession and Apology, and other bookes of ours. Adde hereunto the custome we have (a) 2.2 to sing the Commandements in two different tunes; besides the painting, printing, carving, and rehearsing them by children, both morning, noone and evening; So that I know no other way then what we have u¦sed, but that we doe not (alas!) as we ought, really expresse and delineate them in our lives and conversations. And I my selfe as old as I am, use to recite them dayly, as a Child, Word for Word; so that if any should have mistaken, what I had written, he might (seeing and feeling as it were▪ how vehe∣mently I use to urge these Catechisticall exercises) in reason have beene perswaded to call upon me, and demand these or the like questions. What? Good Doctor Luther, d••'st thou presse so eagerly the ten Commandements, and yet teachest with∣all, that they must be rejected? Thus they ought to have dealt with me; and not secretly vndermine me behinde my backe, and then to wait for my death, that so they might afterwards make of me; what themselves▪ pleased. Well, I forgive them,

if they leave these courses. Verily, I have taught, and still teach, that sinners must be moved to Repentance by the preaching & pondering of the sufferings of Christ, that they may see how great the wrath of God is against sinne: and that it cannot bee o∣therwise expiated; but by the death of the sonne of God: Which is not mine; but St Bernards doctrine. But why doe I mention St Bernard? It is the doctrine of the whole Christian world, and which all the Prophets and Apostles have delivered. But how doth it hence follow,* 2.3 that therefore the law must be taken a∣way? I finde no such inference in my Logick, and I would gladly see or heare that Logician, that would demonstrate the truth of this conclusion. When Isaias saith, chap. 35, I have smitten him for the sinnes of my people; I pray tell me; here Christs sufferings are preached, that he was smitten for our sinnes: Is the Law hereby rejected? what is the meaning of these words: For the sinnes of my people? Is not this the sense of them: Because my people have sinned against my law, and not kept the same? Or can it be imaginable, that there should be any sinne, where there is noe law? Whoesoever abrogates the law▪ must of neces∣sity abrogate sinne allsoe. (b) 2.4 If hee must suffer sinne to bee; hee must much more suffer the being of the law. For the Apostle saith: Rom: 5: Where noe law is, there is noe sinne. If there bee noe sinne, then Christ is nothing. For why died hee, if there were no law nor sinne, for which hee ought to die? Hence you may see, that the Devill intends, by this Ghostly Gambold to take a∣way, not so much the law, as Christ, the fulfiller of the law.

For hee knowes too well; that Christ may quickly & lightly bee forgotten: but the law being engraven in the bottome of the heart, it is impossible to raze it out, as you may observe in the complaints, which are uttered by the blessed Saints of God in the Psalmes, that are not able to undergoe the wrath of God: which can be nothing else but the lively preaching of the law in their consciences.* 2.5 And the Devil also is not ignorant of this, that it is impossible the law should be taken out of the hearts of men, as the Apostle prooves in his second chap▪ to the Rom. v. 14:15. For when the Gentils, which have not the law (In the Ger∣man Copie: which received not the law by Moses) do by nature the things contained in the Law they having not the Law, are a Law to themselves: which shew the work of the Law written in their hearts &c. His maine plot therefore is, to make people secure, and to

teach them, to slight both law & sin, that when they are once sud¦dainely overtaken, either by death, or in an evill conscience, they might without any remedy sink into hell; as having bin•• accus∣tomed to all manner of sensuality, and taught nothing else in Christ but a sweet security; soe that when terrors of conscience seize on them, they take it for a certaine signe, that Christ (who can be nothing but sweetnesse it selfe) had reprobated and for∣saken them. This the Divell seekes and would faine com∣passe.

But it appears to mee, that these fanatick spirits are of opini∣on, that all those, which attend the preaching of the word,* 2.6 must needs be such Christians, as are altogether without sinne: wher∣as indeed they are such, whose hearts are altogether sorrowfull and pensive, such as feare God and feel their sins, and therefore they ought to have comfort administred unto them. For to such the love of Christ can never be made sweet enough, but they still need more and more of it, as I have found in experience in a great many, to say nothing of my self. But these teachers are themselves farre short of such Christians, because they are so jocund and secure; Much lesse their Auditors▪ who likewise are as fearlesse and foole-hardy. There is a godly Virgin, an excellent singer, who speaks thus in a certain Hymne. He hath filled the hungry with good things, but the rich he hath sent empty a∣way. Hee hath put down the Mighty from their seats, and ••xalted them of low degree. And his mercy is on them that fear him, from generation to generation. God cannot but be angry (if there be any truth in the Magnificat) with such spirits, who are secure and dread nothing▪ and such of necessity must those hold Bay∣ards be, which take away both law and sin.

Let mee therefore beseech you (Good Mr▪ Doctor) to conti∣nue, as hetherto you have, in the pure doctrine, and to preach, that sinners can, and must, be drawne to Repentance, not only by the sweetnesse of grace, that Christ suffered and died for us, but alsoe by the terrors of the Law. For when they pretend, that wee must follow but one kinde of Method in teaching the Do∣ctrine of Repentance (to wit,* 2.7 that Christ suffered for us) lest all Christendome should deviate from the true and onely way; this is little to the purpose. For it is our duty to improve all manner of means (such as are divine Menaces, Promises, Punish∣ments, Blessings, and what ever helps we can) to bring men

to Repentance: I mean, by all the Presidents in the word, to bring them to the acknowledgement of sin, and of the Law. Thus doe all the Prophets, Apostles, and Saint Paul, Rom. 2. Knowest thou not that the goodnesse of God leads thee to Repentance? But admit I had taught or said, that the Law should not bee preached in the Church (although the contrary be evident in all my writings, and in the constant practise of my Catechising from the beginning) why should men so stiffely adhere to me, and not rather oppose mee, who having ever taught otherwise, were now revolted from my self (even as I dealt with the Popes Doctrine?) For I will, and may boast of it in truth, that there is no Papist now adayes so conscientious, and in such good ear∣nest, as once I was. For those that now professe Popery, doe it not for any feare of God, (as I a poore wretch was given o∣ver to doe) but they seek somthing else, as the world may see, and themselves know. I was faine to learn by experience, what Saint Peter writes: Crescite in cognitione Domini. Nor doe I finde, that any Doctor, Councell, or Fathers (though I should distill their books, and extract the quintessence out of them) have on a sudden, and in their first entrance perfected their Cre∣scite,* 2.8 Or that the word Crescite, should be as much as perfectum esse. For instance, Saint Peter himself did learn his Crescite from Saint Paul, Gal. 2. and Saint Paul from Christ himself, who told him by way of incouragement, Sufficit tibi gratia mea, &c.

Good God! will not men endure it, when the holy Church acknowledgeth her sins, beleeves the remission of sins, askes in the Lords Prayer, the forgivenesse of sins? But how come we to know what sin is, if there be no Law, nor conscience? And where shall we learn what Christ is, and what he hath done for us? if we could not know, what the Law is, which he hath fulfilled, or what sin is, for which he hath satisfied? And though we should not stand in need of the law for our part, but could pull it out of our hearts (which yet is impossible) notwithstan∣ding there is a necessity of preaching it in respect of Christ (which also is done, and must be done) that the world may know, what he hath either done or suffered for us. For who could know, what, and wherefore Christ hath suffered for us, if no body could tell, what sin was, or the law?

I conclude therefore, that the Law, will wee, nill we, must be preached, if we mean to preach Christ, though we should

not use the word Law. For, doe what you can, the conscience will be terrified by the Law, when it is told,* 2.9 that Christ was to fulfill the Law for us, at so deare a rate. Why therefore should any goe about to abolish it, when it cannot be abolished? Yea, when by the abolition of it, it is the more firmely established, and deeper rooted? For the Law terrifies farre more dreadful∣ly, when I am told, that Christ the Son of God must necessarily satisfie the same for me, then if without Christ, and such great torments of the Son of God, it had been preached to me, with bare threatnings. For in the Son of God, I really see the wrath of God, which the Law declare•• but verbally, and with farre lesse operation and efficacy.

Alasse! that my own friends should thus molest me; I have enough to doe with Papists, I might say almost with Job, and Jeremiah: O that I never had been born! Yea, I might al∣most say: O that I had never appeared in Books! I did not care, but would be content, if all of them were already perisht, And that the works of such haughty spirits, might be sold in all Book-sellers shops, which is that indeed they would have, that so they might be satiated with their goodly vain-glory.

Againe, I must not count my selfe better then our Lord Je∣sus Christ, the Master of the house, who complaines once and againe: In vain I have laboured, and spent my strength in vain. But it is so, the devill is lord in the world, and I could never be brought to beleeve, that the devill was the Master and God of this world, till I found by a pretty deale of experience, that Princeps Mundi, Deus hujus soeculi, was also one of the Arti∣cles of Faith: Howbeit the children of men still remain in their unbeliefe, and I my self but weakly beleeve it. For eve∣ry one is in love with his own way, and all perswade them∣selves, that the devill sure lives beyond Sea, and that they carry God in their pocket.

But for the godly, which desire salvation, wee must live, preach, write doe, and suffer all things. Otherwise, if you re∣gard the devill and false brethren, it were better to preach and to write nothing at all, but presently to dye and to be buryed. For, doe what you can, they will be still perverting and tra∣ducing all things, and raise meere Scandals and mischiefes, ac∣cording as the devill doth ride or lead them. There is no re∣medy, but we must, and will fight and suffer. We must not

thinke to faire better, then the blessed Prophets and Apostles, which were used as we are.

They have invented to themselves a new Method, which is that the doctrine of Grace should be preached in the first place, & afterwards the revelation of wrath, that by no means forsooth the word [Law] might be heard or spoken of. This is a curious Crotchet * 2.10 wherein they might please themselves imagining that they can turne; and winde, the whole Scrip∣ture, as they list, that so they may be Lux mundi▪ But S. Paul must, and shal be that light, Rom. 1. These men see not how the Apostle teacheth that which is directly opposite to their tenents, denouncing first the wrath of God from Heaven, and making all the world to be sinners and guilty before God; When he hath made them so, then he teacheth further, how they may obtaine Grace, and be justified, and this the 3 first Chapters mightily and clearely evince. But is it not a singular blindnes & folly of theirs, to conceit that the manifestation of wrath must be something else, beside the law, which cannot possibly bee. For the manifestation of wrath is nothing else, but the Law, where it is acknowledged and felt, according to that of the Apostle, Lex iram operatur. And have they not now bravely hit it, when in abrogating the Law, they teach it a∣gaine, by teaching the Revelation of wrath? But thus they preposterously put the Cart before the Horse▪ teaching the Law after the Gospell, and wrath after grace.

But what foule errors the Devill drives at by those jugling Gypsies, I discerne (in part) well enough, but cannot now stand to discusse them. And because I hope they will proceed no further, it shall not need.

It hath been a speciall peice of pride and presumption in those men,* 2.11 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 truely, thou hast a head, but it is such a head, that ••••ekes its owne glory, and be••••ummers it selfe in his owne wisedome. For you resolve to casheere the Law, and yet would preach wrath which onely the law must doe. Thus you do no more in effect, but throw away the poore letters L.A.W. but rati∣fie the wrath of God which is pointed at, and signified by those

letters save that withall you wreath St. Pauls neck behind him and put that, which is formost, hindermost. Is not this for∣sooth 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, seing that M. Eisleben is converted, and makes a recan∣tation, that they likewise which have beene his followers, will surcease: which God grant! Amen. From all these premises, if we would, we might learne 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 flocke be∣ganne to be gathered, then the Devill, espying the Divine light, raised from all corners huge great stormes and hideous tem∣pests, to put it out: And though one or two puffes were stay∣ed, 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 doe, I warrant you till doomes-day.

I think, that I alone (to omit the Ancients) have undergone more then twenty severall stormes and sects, by which the Devill hath puft at mee.

The first was the Papacy. And I perswade my selfe,* 2.12 that almost all the world knowes, by how many tempestuous winds of Bulls and Bookes, the Devill by those his instruments hath raged against me, how direfully they have torne me in peices, devour'd and brought me to nothing. I confesse that sometimes I have also bestowed some little breath upon them, but it did them no good, but made them more angry and madde, raging and raving, without any intermission, till this day.* 2.13

And when I was almost freed of the feare of these devillish whirlewinds, another stormaticall devill, breakes in upon me through another hole, by Munster, and those uproares, which had neere blowne out my candle. But when Christ had almost stopt that gap, Satan breakes some panes of glasse in my win∣dow by Carolast wheirling and whizzing, that I thought hee would have carried away both weike and candle; but here also God assisted his poore Taper, preserving it that it was not blowne out.

After this came the Anabaptists, who to put out the light, thought to have throwne the house out at window.

Into hazard all they brought, But their wills they have not wrought.

Some also have raged against the antient Doctors the Pope and Luther altogether, as Serveto, Campanus, and the like.

As for those which have not openly in print falne upon me, since their venemous malignant papers and speeches, toucht only my person, I will not insist upon them. Only let me adde thus much, that by my owne experience (If I should not re∣flect 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 beene from the beginning, as you may read in the Ecclesiasticke and Tripartite history, and in the books of the holy Fathers. But should I live yet a hundred yeares, and could I (by the grace of God) appease not onely the former sects, and moderne stormes, 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 Devill lives and domineers. This makes me also pray for a gracious houre, as desirous to be quiet of such mat∣ters.

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 looke every houre, where the Devill will attempt to extinguish the light, either by breaking the whole window, or a peice, or else by pulling off the doore of the roofe.* 2.14 For he dyes not till the last day. I and thou must dye••, and when wee are dead, yet hee re∣maines the same, that he was ever, For the Fiend cannot leave his storming.

I see yonder a farre off, how vehemently he blowes his cheekes, till he grow red; intending to bluster and storme. But as Christ our Lord from the beginning (even in his owne person) did stricke with his fists upon those pouch-mouthed cheekes of his, that they proved but meere blasts of the Devill (though they left but an ill favour behind them) so he will do still both now and for ever, For he cannot lye when he saith, I am with you to the end of the world. And the Gates of Hell shall

not prevaile against the Church. But let us doe our duty withall, as we are commanded, which is to watch and to preserve the light, as much as in us lyeth. It is written, Be vigilant, and the devill is called Leo rugiens, a roaring Lyon, who goes about seeking whom to devoure, not onely in the Apostles time, when Saint Peter spoke those words, but to the worlds end. This we must look for: the Lord help us as he hath holpen our fore∣fathers, and as he will help our posterity, to the honour and praise of his glorious name, to all Eternity.

For alasse! what are we, that we should be conservators of the Church; our forefathers could not doe it, nor can they that come after us. He only it is, that hath been, that is, and that shall bee: 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. Hee that was, that is, and that shall bee. This is the man, thus he is called, and there is none other besides him. For thou and I were nothing a thousand years agoe, when the Church of God was preserved without us; For He did it, who is cal∣led [Who was and yesterday] Qui erat, & heri. Nor can we doe it now in these our dayes; For the Church is not preser∣ved by us, because we cannot stave off Satan, who is in the Pope, Sectaries, and other Malignant people. And for ought we can doe, 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 feele it, had we no minde to beleeve it; And therefore he only must doe it, who is stiled [who is ever and to day] qui est semper & hodie. Nor are we able to doe ought for the preservation of the Church, when we are dead. But he will doe 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 our selves in this point, the same also our Progenitors were forced to say, according as the Psalmes and other Scriptures testify: Yea, our posterity will even experiment the same, and must sing with us and the whole Church, the 124 Psalme, If God were not with us, now may Israel say, &c.

O! What a lamentable thing is it, that we should have so many dreadfull examples before us, of such men, who were

so highly conceited of themselves, as if they had been the on∣ly pillars to support the Church, and as if the Church had been founded upon them; and yet see to what a shamefull end they were brought at last. Yet these terrible judgements of God, cannot abate our pride and daring, nor make us lowly and humble? What is befalne Muncer in our time (to say no∣thing of Elder and former ages) who was perswaded, that the Church could not subsist without him, but that hee might beare and rule her? And of late the Anabaptists have warned us (with a vengeance) to remember, how puissant, and neerely advanc∣ing that specious Devill is, and how perilous it is to have such gallant thoughts of our selves. Let us be wise at last and learne when we enterprize any thing, first, to look (according to the counsell of Isaiah) into our hand, whether it be God or an I∣doll, whether it be gold or clay. But all this availes not; for we still remain secure, without feare or care. We can put the devill farre from us, and beleeve not, that there is such a bo∣dy of flesh in us, as Saint Paul complaines, Rom. 7. That he could not doe that which he would, and that he was led captive. For we (forsooth) are those Heroick Champions that need not feare our flesh and thoughts: but we are all Spirit, and have wholly captivated both flesh and devill; so, that whatsoever we think, or is cast into our mindes, that must be a certain truth, and infallibly the Holy Ghost. How can it be other∣wise? Therefore, what other fine Catastrophe could be lookt for at last, but that both horse and rider must break their necks. But enough of those lamentations. The Lord Christ be, and remain our Lord Christ▪ blessed for ever, Amen.

I conceive, without failing against charity, I may say that Eislebius after the death of Luther, returned to his vomit, and recanted his recantation, upon these reasons:

First, because I think, we may credit Osiander his testimony, who saith, in his old age, he turned Epicure.

An vero ante mortem ad meliorem mentem redierit affirmare nequeo. Audivi tamen eum etiam in provecta admodum aetate ho∣mini Epicuraeo, quàm pio Theologo fuisse similiorem. Lucas Osi∣ander, Epit. hist. Ecclesiast. ••entur. 16. l. 3. p. 802. De••to. A∣gric. Eislebi. Printed at Wittingburgh, by Joseph Klug, an. 1539. that is, Whether or no, Eislebius before his death repented of his he∣resie, I dare not affirm, but I heard by report in his old age, that he

lived more like a voluptuous Epicure, then a Godly Divine, 2 The Divines of Eisleben in their large confession published an. 1560 say that after Luthers death, he againe defended his error in his publicke writings, So Schlusserburg, Catalo. heretick. l. 4. pag. 36, 37. 3 he declined to publish in writing his owne re∣cantation, as Luther desired him, but shifted the businesse, and layd it upon Luther to do it, though he was a learned man and able to doe it himselfe: How ever Osiander is so farre from thinking that Luther favoured the Antinomian way▪ that he saith he believes that there was not any that held the opinion of Anti∣nomians,* 2.15 and though Luther have hard phrases in his Comment on Galathians yet Osiander saith Cent, 16. l. 2. c. 29. pag. 314. That a sinner broken in Spirit, should not heare the Law condemning sinnes, but should turne his eyes to Christ, who healteh the broken in heart. Luther was a man much exercised in conscience, and writes much from his owne experience, especially in his Com∣mentary 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 Schlussel∣burgius, Sleidan and Osiander, cleared the errors of Eislebius and his, that the Reader may see, that they are the very errors of present Antinomians and Familists.

1 The Law is not worthy to be called the Word of God.

2 When thou art in the midst of sin, only beleeve, and thou art in the midst of salvation.

3 The Law of God belongeth to the Cours or Benches of Civil Iudges (to men-ward) not to the pulpit or conscience (to God-ward.* 2.16)

4 Men are not to be prepared for the Gospel or conversion by the preaching of the Law.

5 Who ever have to doe with Moses, goe straight to the Devill.

6 In the Gospell nothing now should be spoken of violating of a Law, But onely of the offending of the sonne of God.

7 To heare the word and thinke of it in the heart is the proper consequence of the Gospel.

8 Peter understood not Christian liberty.

9 To make our Calling and Election sure by good workes is needlesse..

10 If you think the Church should be so governed, as men must be

sober▪ holy, good, chast▪ now yee have erred from the Gospell.

11 The Law teacheth not good workes, nor is the Law to be preached, that wee may doe good workes, but only the Gospell.

12 The Law and Moses cannot shew us the true God.

13 Christians are not to be rebuked by the Law.

14 Our faith and New-Testament-religion was unknowne to Moses.

15 Good workes profit nothing to salvation, Ill workes tend not to damnation.

16 Christians with all their good workes belong to the Devill.

20 The Holy Ghost converteth by himselfe, not by the Law, nor convinceth he the conscience of sin.

21 A beleever is above all law, and all obedience.

22 The Legall Preachings of the Prophets, belong nothing to us.

23 We should not use these phrases, A Christian conversation, a christian obedience, good workes of christians.

24 The law, good workes, new obedience belong not to the Kingdome of Christ, but to the world, as Moses and the Popes su∣premacy belongs thereunto. So Saltmarsh. Christ is our new obe∣dience, and our mortification by imputation.

25 We should so live, as Iewes, Anabaptists and others should see no good workes in us,

26 The law onely, without the Gospell reveales not sin in its great∣nesse and deformity.

27 The Gospell only argueth the contempt of a mediator.

28 Paulus Crellius the Antinomian prop. 85 Negant nostra ecclesiae 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 vocabulum evangelij se generaliter in hac dispu∣tatione pro corpore doctrinae accipere tam legem, quam evangelium.

It is true the Law, in its rigour, condemning and cursing and denying righteousnesse or justification to a sinner, is no part of the Gospel, as the Gospel is the pure doctrine of free justificati∣on in Christs alone imputed righteousnesse, nor can the law as it curseth and condemneth, justifie, or convert the soule, but sure what ever Antinomians say on the contrary, The Law of the Lord converteth the soule, Psal. 19.7. that is, the law in the hand of Christ and spiritualized with a Gospell-Spirit conver∣teth, which is not to be taken as M. Towne dreameth asser. pag. 42. The Law is established in our sanctification, but that is in the inward Spirit, not in the outward letter, for he and Antinomians

imagine that we fulfill and obey the law, because the Spirit immediately and irresistibly draws us, and acts on us as on blocks, and that we are not to obey God and abstain from sin out of conscience to the written Law [Thou shalt not kill] but so all we doe, must be will-service wanting all warrant of one letter of the word, contrary to Rom. 14.23.

These Antinomians (d) 2.17descended to a more subtle and finer way of the Laws use▪ they said it was no question, but the just man or beleever having received the Holy Ghost, doth every thing of the Law and lawfully useth the Law, to discipline and represse those that were politically or in a Theologicall consi∣deration unjust or unregenerate, or to terrifie and punish their owne flesh, or unrenewed part (which Towne (e) 2.18 with them sayes is under the Law, and is no better (said they) then the flesh of the unjust, for none on earth keeps the Law, but the beleever by the Spirit of Christ, for he, by faith, establisheth the Law.

In this, the old Antinomians are not so grosse as new Anti∣nomians, for I make it good in this Treatise, that whereas old Antinomians said, caro justorum non est melior carne injustorum, the flesh and unrenewed part of beleevers is no better then the flesh of unbeleevers, and so the Adulteries and murthers of the one, are sins as well as the murthers of the other. Our Antinomians, as (f) 2.19 Saltmarsh, say the Scripture calleth us ungodly and sinners, and children of wrath; not that we are so, but seem so; or not so in Gods account, but in the worlds. then by good Logick, the flesh, the sins, the murthers of the beleever are but seeming sins, and sins in the worlds false account, not in Gods just and true account. Yea, they are as clean (saith Eaton (g) 2.20 from sin, as Jesus Christ, and (h) 2.21 (as Saltmarsh saith) as the glorified in heaven, and they are sins saith i. 2.22 De••, to men ward and in the conversation, but not to Godward, or in the conscience, that is, right downe, they are no sins at all.

The question is (said the old Antinomians) whether or no, there be a law given to the just man, or the new man, that is, whether or no doth the Law teach the new man, or the unre∣newed part to doe good works, and require them of him, or doth it teach him that he must doe good works, as a meere pa∣tient or doth he, without the Law urging, teaching, comman∣ding, doe the Law, being created in Jesus Christ to good works, or more shortly, whether is the Law a meere patient toward a

just man; or is it active in teaching, ruling, regulating of him in doing of good works, for to teach, rule, exact, require, com∣mand, doe all import some activity, or is the law proposed as a teacher and commander onely to the flesh, or to the unrenew∣ed part of a beleever?* 2.23 this is the cardo hinge of the contro∣versie (say they k 2.24) Saltmarsh saith, We being once justified, have no need of one beam of light from the Law to teach us: no more then the world has need of the first dayes light of the creation, or of a candle, when the Sun is risen, and l 2.25 Towne saith, the Law in teaching, ruling, or commanding, is a meere patient, that is, the Morall Law is as close abolished in teaching us, what we shall doe, as the Ceremoniall Law, now if the Spirit should teach us to be circumcised and to keep the Ceremoniall Law, that Spirit should be judged to be Enthysiasticall and not of God; for the Apostle saith the contrary, Gal. 5.1. and calleth it a falling from Christ, if then the Spirit teach us to honour our Parents, not to kill, whereas the Law teacheth us no more, that we should doe such a duty, then the Law teacheth us to be cir∣cumcised, or then if a Candle-light should show us what is black, we are to beleeve it is so, and the light of the sun, show the contrary, we were to beleeve that black is not black; so if the Spirit teach the Mother to kill her childe, and offer it in a sacri∣fice to God, because it was baptized, as an Anabaptist mother in Dover lately hath done; the mother is to beleeve and follow the light of that spirit, contrary to the expresse law, and the law is by this way a meere patient, and the beleever freed from the direction of the sixt Commandement (Thou shalt not mur∣ther,) for the teaching, ruling, commanding thereof are activi∣ties, and yet is the Law a meere patient to the regenerate part, so the womans regenerate part killed the child, and sinned not in so doing, for the regenerate part (say they) is under no Law; and the Antinomians who did chide with the Minister, because he convinced the Mother of sinning against the sixt Command, in killing her own childe, said right, Why speak yee to the beleev∣ing Mother of the Law, the Law doth not rule nor teach the rege∣nerate part, and she hath killed the childe according to the Spirits dai∣light, and the regenerate part, not according to the Laws star-light, and the fl••sh, speak (say they) to her of free grace.

So Michael Neander, a grosse Antinomian wrote in an Epistle, to a friend in his time, To the just man, there is no Law given in

any use or office, as he is just and liveth in the Spirit, as he is one with Christ, and converseth in heaven, where there is no law, that acts in a just man, the just dialect of the English Antinomian Towne. pag. 129. asser of grace. Being Iustified by faith we are admitted to the favour and presence of God, there to live and abide for ever, here by sense and light in the kingdome of glory, &c. and (i) 2.26 Saltmarsh speaketh in the same Grammer, as if the beleever were at the right hand of God, and the old Antinomians said, in the words of (k) 2.27 Towne, read his words, the justified man (as Schusselbur∣gius (l) 2.28 relateth their minde) is holy, just, neither male nor female▪ &c; 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 workes of the just man, are the workes of Christ, and he is the meere passive matter of these workes. Therefore all the doctrine of love, good workes, and new obedience, which Christ and the Apostles give after the doctrine of justification, is given only for the unjust man, or the flesh, and old man in every man. So say the English Antinomians, that the precepts of a Christian conversation doe onely obleige the hypocrites under the law that are mixed with true belee∣vers, so doth (m) 2.29 Towne, all the duties Mat. 5. Blessed are the meeke &c. are performed by the beleever in Christ, and Christ pres∣seth not these ••uties as obleiging the beleever, but that he may destroy all vaine boasting and confidence in mans owne righteousnesse of workes, bred by the Scribes and Pharisies, which is an abominable doctrine, for then there was no beleever on earth blessed through personall meekenesse, spirituall poverty, hungring for Christ: and the Apostles, and beleevers were not blessed, nor had any reward to looke for in heaven, in that they were persecuted and killed for Christs sake, the contrary is cleare in scripture (n) 2.30 The putting on of the new m••n (said they (o) 2.31) and walking in new∣nesse of life is nothing but externall discipline and hath nothing com∣mon with the Spirit. So Eaton, Crispe, Den, Saltmarsh, its but to walke according to the outward conversation, honestly, as in the sight of men, not as in the sight of God, yea walking contrary to new obedience, and after the lusts of the old man, in beleevers is no sinne, which God (p) 2.32 can see in beleevers, say Eaton (p) 2.33 Towne (q) 2.34 Saltmarsh (r) 2.35 in Luthers time Christopherus Petzelius wrote a

bitter peece for Antinomianisme, against Ioannes Wigandus, Crel∣lius in spo••gia contra. Io••n. Vigandum,* 2.36 and others as Petrus Pala∣dius in catalo aliquot haereseor relateth.

Antinomians now, as of ol••, pretended that Luther is of their mind, and alleadge diverse testimonies out of Luther. But Lu∣ther instituted six publicke disputations, at Wittingburg against the Antinomians, but the style of Luther was according to his Spirit and zeale; hot, hyperbolicke, vehement against justification by works, and therefore these distinctions are to bee observed to cleare Luthers minde.

* 2.371 Luther speaketh one way of the Law, and the workes of the law, in the matter of justification, and a far otherway of the Law and workes simply as they obleige all.

2 To Luther the law teaching, squaring, commanding is one thing, & the law in strict terms commanding perfection, under highest eternal paine, & compelling, terrefying, cursing, condemning, is another thing.

3 The Law compelling legally, and condemning that it may con∣demne, is one thing, and the Law compelling and condemning materi∣ally, not that it may destroy and condemne, but condemning to the end it may chase the sinner to Christ, and save intentionally, is a farre o∣ther thing.

4 The conscience simply is one thing, and the conscience terrifyed, crushed, shaken with dispaire, a far other thing, Luther constantly ••aught that the law obligeth the conscience of believers, as well as un∣believers, and yet that the law ought to exercise no dominion over the terrified & affrighted conscience of a believer, to presse him to despair.

5 The Law according to Luther hath three speciall uses.

1 That it may reveale sinne and wrath, and by this be a paedagogue 〈◊〉〈◊〉 lead the sinner to Christ.* 2.38

2 To be a rule of a holy life.

3 To discipline and compesce, with the fury and feare of wrath, hypocrites and wicked men, that they may be disciplined externally, and not goe with loose raines after their lusts.

6 The Law in its rigour, as it sounds out of the mouth of Moses and is violated, and presseth us to absolute obedience out of our owne strength, without a Mediator, or a Mediators free grace is to the beleever a rough and bloody enemy, and preacheth bloody tragedies, and craveth and exacteth hard things, but the Law as pacified with the blood of a surety. and as it is the sweet ••reathing of the love of Christ, through the Spirit, and as it saith

walke in love through the strength of him that hath loved you to death, it is a sweet, warme, kindly lovely freind, and leadeth us being willing.

7 The law is eternall, the law condemning, forceing, cursing a believer is not eternall; but ceaseth to the believer in that bloody of∣fice through the satisfaction of Christ.

8 Luther highly magnifieth good works in themselves, but as the agent resteth on them with confidence, he abaseth them.

9 The law without the Spirit is a poore, thin, liueles, hopeles, use∣les, dead letter: the law animated with the Spirit, and tempered with some ounces of Gospel-breathings of free grace, concurreth instrumen∣tally to convert, quicken, revive us and to promote salvation.

10 The law as it teacheth, directeth, commandeth, obligeth, bin∣deth to duties for the authority of the law-giver, and is ever an active rule to the believer; and never a passive thing: But as it condemneth and ••urseth, it is to a believer a meere passive, and a naked stander by, and hath no activity, nor can it act in that power upon any in Christ, as the law of Spaine is meerly passive in condemning a free borne man dwelling in Scotland.

11 The binding authority in the law laying on the sinner an obli∣gation to doe and act, is different from the binding power of the law to suffer punishment, for transgressing of the law. The former agre∣eth 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 eternall & urgeth the believer, unbeliever, before the fall. after the fall, in the life to come, the latter is removed in Christ, to all those that are in Christ, for the law fully satisfied, neither condemneth, nor can it condemne to eternall suffering, for Christs passive o∣bedience 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 minde of Luther more fully.

1 Conclusion, Luther expresly declared himselfe against An∣tinomians, by that title and name

(a) 3.1 They are (saith Luther) per∣nitious teachers, who in our time moved by ways I know not what, contend that the law should not be preached in the Church, wouldest

thou not preach the Law, where there is truely a people for Law, to wit, men greedy, proud, unclean, usurers, Idolaters.

b 3.2In the Antinomian sect (saith Luther) this is a peculiar proposi∣on, if any was an adulterer, a murtherer &c. let him only believe that God is gratious to him,* 3.3 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 them∣selves therein. I intreat Saltmarsh, Eaton, Crispe, Den, Towne, Del, Randel, Simson, who are so much against all preparations for Christ, and for sole beleeving, and cry out so much against strict walking with God, to consider this.

c 3.4 How can the preaching of the Law bee excluded out ••f the Church? doe ye not also exclude the fear of God, and a great part of the works of God.

d 3.5 The Antinomians these new prophets contend that men should be sweetly handled, and ought not to be terrified with examples of Gods wrath, but Paul teacheth another thing, 2 Tim. 2.3. when he saith The Scripture is profitable to rebuke, to correction. So Salt∣marsh, Crisp, Den, Del, Town, Ran∣del, preach a honey Gospel, and a short cut to heaven, and exclude all gall and vinegar, from the law.

e 3.6 Let's not fall to the madnes

of Antinomians, who remove the law out of the Church, as if they were all holy that are in the Church the world loves such teachers and say, preach to us pleasant things.

f 3.7 Antinomians teach that all sinnes are simple, taken away, and are not to be rebuked, and that be∣cause they are pardoned and dam∣nation is removed and sin is nothing so Honey-combe. c. 3. p. 23. Saltm. free grace, 140. Towne asser. gr. 71.72. Beleevers are as cleane from all sinnes as Christ or the glorified Saints, pardoned sin is no sin, God cannot see adulteries to be sinnes in them.

2 Conclusion, g 3.8 Luther saith for justification, the law is unpossible, but its given to show sin to worke wrath, and to make the conscience guilty. But h 3.9 lay aside the matter of justification (saith he) no man can too highly commend good workes commanded of God and I 3.10 Its necessary that Godly teachers presse as diligently the doctrine of good workes, as of faith. Satan is angry at both and resisteth with all his strength both.

(k) Faith onely is not sufficient and yet only faith justifieth, for if it be true faith, it obtaineth the spirit of love. This Spirit fullfilleth the law, and obtaineth the kingdome of heaven.

l 3.11 Except faith be without the least good workes, it justifieth not,m 3.12 yea it is not faith, it is impossible that faith can be without assiduous and great good workes.

n 3.13 Faith justifieth not as our worke, but as a worke of God for the promise is a worke of God, not our worke in which we doe or give something to God, but in which we receave something from God and that through his mercy.

(o) 3.14 Thou holdest in thine hand seeds of divers kinde, but I aske not what seeds are conjoyned with these or these seeds; but what is the proper vertue of every seed, in this case, shew plainly, what faith it's a∣lone doth in justification, but not with what other vertues it is conjoy¦ned, faith it alone apprehendeth the promise, beleeveth God promising, and puts to its hand, and receaveth something that God promiseth: this is the proper worke of faith only: Love, hope, patience, have objects about the which they worke, and other bonds within which they consist, for they embrace not the promise, but fulfill the comman∣dements:

So Luther in the matter of justi∣fication putteth reproach on good workes, just as Paul Phil. 3. ma∣keth all his priviledges, and his ve∣ry workes of righteousnesse that he doth by the grace of Christ dung and losse in the comparison of im∣puted righteousnesse.

* 3.15 Workes (saith he) cannot be taught, except yee hurt faith, seeing faith and workes in the mat∣ter

of justification are extreamely contrary;* 3.16 so that the doctrine of works must necessarily be a doctrin of Devils, and a departure from faith.

Pernitiosi Doctores sunt qui hodie nescio quibus oc∣casionibus adducti,(a) 4.1 conten∣dunt legem in ecclesiâ non praedicandam. Tu legem

non doceres. ubi verus legis populus est, scilicet, avari, supe••bi, adulteri, usurarii, Idololatrae.b 4.2

In Antinomorum dog∣mate erat haec propositio, sig••is esset adulter, tan∣tum ut crederet se habitu rum Deum propitium.* 4.3 Sed qualis quaeso Ecclesia, in quâ tam horribilis vox so∣nat? faciendum discrimen erat & docendum, quod a∣dulteri s••u peccatores▪ du∣plices sunt, quidam qui ag∣noscunt adulterium, se•• p••ccatum suum, alii secu∣rè indulgent.

Quomodo predicatio le∣gis potest as debet ex Ec∣clesiâ ejici;c 4.4 nonne simul, excludis timorem Dei & maximam partem operum Dei.

d 4.5

Luth. tom. 2. in Ge. Antinomi novi isti prophe∣tae contendunt homines tra∣ctandos suaviter, nec ter∣rendos irae divinae ex••mplis, sed diversum Paulus dicet, 2 Tim. 2.3. Vbi dicet scri∣pturam utilem ad objur∣gandum, ad castigandum.

e 4.6Ne in Antinomorum insaniam in••idamus, qui le∣gem

ex Ecclesia tollunt quasi vero in ecclesia ommes si••t sancti,f 4.7 mundus qui∣dem tales doctores amat, sicut apud Hierem. dicunt loquer•• nobi•• placentia.

Antino. docent omnia peccata sublata, nec arguen∣da esse, nec homines terren∣dos lege, pescatum essere∣missum, nibil damnationis, igitur peccatum est nihil, et prorsus sublatum. Lex non tantum non est necessa∣ria ad justificationem,g 4.8 sed plane inutilis et impossibilis sed data est ut peccatum ostendat, iram operetur, hoc est, conscientiam ream fa••it,

h 4.9 Extra causam iusti∣ficationis nemo potest bona opera a Deo praecepta satis magnifice praedicare.

Aeque necessarium est ut pij doctores tam diligen∣ter urgeant doctrinam de bonis operibus,I 4.10 quám doc∣trinam de fide: Satan enim utrique sensus est, et acer∣rimé resistit.

Non sufficit sola fides,l 4.11 et tamen sola fides iustificat, quia si vera est, impetrat,m 4.12 spiritum charitatis sic le∣gem implet et regnum Dei consequitur, fides nisi sit si∣ne

ullis etiam mini mis ope∣ribus non iustificat, impossi∣bile est fidem esse sine assi∣duis et magnis operibus.

n 4.13 Fides justificat non tanquam opus nostrum, sed tanquam Dei opus: pro∣missio enim non est nostrum opus, cum nos Deo facimus aut damus aliquid, sed ac∣cipimus aliquid a Deo, id∣que tamen per ipsius mise∣recordiam.

(o) 4.14 Texes manu varia semina, non autem quero ergo, quae cum quibus con∣juncta sint, sed quae cuius∣que propria virtus, hic aper••e die, quid faciat sola fides: non cum quibus vir∣tutibus conjuncta fit, sola enim fides apprehendit pro∣missionem, credit promit∣tenti Deo, Deo porrigenti aliquid manum ••••m••vet et id accipit, hoc proprium solius fidei opus est, chari∣ta••, ••pes, patientia, habent alias materias, circa quas versa••tur, habent alios li∣mites intra quos consistant, non enim amplectuntur promissionem, sed mandata exequuntur.

* 4.15Opus non potest doceri, nisi laedas fidem: cum fides & opera in re justificationis extreme ad∣versantur

ita a fit ut do∣ctrina operum necessario sit doctrina daemoniorum et discessio a fide.* 4.16

Luther speaketh so of Good workes, only in the matter of ju∣stification, But our Antinomians speake so of the whole course of sanctification in order to heaven, and as they are the way to the Kingdome, not the cause of the crowne. as both they follow the person already justified and as they goe before him who is yet to be justified: for Crispe saith vol 1. ser. 4, pag. 89. But with∣all I must tell you, that all this sanctification of life is not a jot the way of that justified person to heaven.

I perswade my selfe Luther had an eye to Antinomians, when he said, 〈◊〉〈◊〉 feared after his death that the doctrine of the true office of the law should be obscured, Luther to 3. fol. 102, admoneo 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 obrue∣tu••. to 4.106 timeo quod ista doctrina (de vero legis usu) nobis ex∣tincti•• ••bscurabitur.

3 Conclusion. Luther saith the New man needeth no law, its the flesh, the old man, the body of sin that is under the Law,

q 5.1 The law in a Christian ought not to exceed his bounds, and ought onely to have dominion over the flesh which is subject to it, and re∣maineth under it. but oh law! wilt thou invade the conscience and ex∣ercise dominion there, and accuse the conscience (of a justified beleever none terrified) of sin, and take a∣way the joy of heart, thou dost this beyond thy office.

r 5.2 When I behold Christ, I am all holy and pure knowing nothing of the Law (as it curseth and condemneth the beleever) but if I behold my

flesh, I finde avarice, lust, wrath▪ pride,r 5.3 feare of death, sadnes, hor∣ror, hatred, murmuring and impa∣tience against God, in so farre as these are present, Christ is absent, or if he be present, he is weakely present, here there is need, yet of a paedagogoe. who should exercise and vex this strong asse (the flesh) that by this paedagogue sinnes may bee di∣minished, and a way prepared for Christ.

q 6.1 Luther Lex in Chri∣stiano non debet excedere limites suos, sed tantum do∣minum habere in carnem, quae et ei subiecta sit, et sub ea maneat, hoc ubi fit, lex consistit intra suos li∣mites lex, si tu vis as∣cendere in regnum consci∣entiae et ibi dominari (lo∣quitur de conscientia ho∣minis justificati sub tenta∣tionibus terrefacta) et e∣am arguere peccati, et gau∣di••m cordis tollere, hoc praeter officium tuum facis

r 6.2 Si Christum inspi∣cio, totus sanctu•• et purus sum, nihil plane sciens de

lege. Si vero meam car∣nem inspicio,r 6.3 sentio avari∣tiam, libidinem, iram su∣perbiam, timorem mortis, tristitiam, pavorem, odium murmurationem, et impa∣tientiam contra Deum; quatenus ista adsunt, ca∣tenus abest Christus, aut si adest, infirme adest: hic opus est adhuc paedagogo qui fortem asinum carnem exerceat et vexet ut hac paedagogia minuantur pec∣cat••, et Christo via pare∣tur.

I grant s 6.4 the Antinomians now▪ as Town t 6.5 Saltmarsh w 6.6 Den, and the old Antinomians x 6.7 in Luthers time spoke after the same Grammer and stile, and so did the Libertines in Calvins time say, non ego pecco, sed y 6.8 A••inus meus. Its not I that trans∣gresse the law and am under the law, but my asse. But they have a farre other minde then Luther, for the Antinomians (as Schlus∣felburgius saith cato heriti. l 3. p. 53, 54.) taught that the flesh only and the unrenewed man was under the law, but the re∣newed and justified man was under no law, more then if it had beene never given to him, and the law was no rule of life and obedience to a beleever. Luther cryeth against this as most false, and Luther a 6.9 saith, those that beleeve in Christ must be daily mortified by daily Law-rebukes, and b 6.10 arguenda sunt peccata et proponenda ira dei propter incredulos qui in eccl••sia sunt, imo etiam propter credentes ne adhaerescenti peccato et innatae imbicillitati indul∣geant: lex manet c 6.11 inquit ante evangelium et justificationem, in justificatione et post justificationem.

d 7.1 Luther, verum tunc amplius non sunt opera le¦gis, sed Christi in nobis per fidem operanti••, et viventis per omnia: ideo non pos∣sunt

sunt Mogis omitti, quam ipsa fides, n••c sunt minus necessaria quam ipsa fides. Caeterum opera (legalit••r perfecta) quae verè sunt le∣gis, ficta et falsa sunt.

d 8.1 Good workes (saith Luther) are not any more the workes of the law, compelling under the paine of damnation, (for he saith in the same place libere et gratis facienda sunt) but

workes of Christ working in us by faith, and every way living in us: therefore they can no more be o∣mittted, then faith it selfe, and are no lesse necessary then faith it selfe.

Observe this in reading Luthers works,* 8.2 that he taketh the law, as opposed to justifieing grace, and as it may condemne or justifie, and so as an instrument of the Covenant of works exact∣ing perfect obedience in a legall sence, otherwise neither Luther nor any of our Divines will say good works absolutely perfect and in all things conforme to the Law are necessary to salvation, for it is false, all beleevers are saved by faith in Christ without any such good workes or perfect legall obedience. Then we must hold this to be Luthers minde, that if good workes be com∣manded to the renewed man, in the law, as well as faith, and be as necessary as faith, then the renewed part is under the law commanding good workes, as well as it is under the command of faith but Luther saith, the former Antinomi. say nothing sins but the flesh, & nothing is under the law, but the flesh▪ & so no∣thing is under a command and an obleiging rule of law or Gos∣pell to doe good workes and beleeve, but the flesh: a senselesse untruth, For it is the new man by the Spirit of Christ, saith Luther from the word of truth, that doth good workes and be∣leeveth. So Luther to 4. fol. 499, in Psal. 130. (2) and excel∣lently 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,* 8.3 iam defusa per spiritus sa••ct•• charitatem cordi∣bus nostris iucunda fiat. Hence Luther saith two things, that contradicts the Antinomians. 1. The Law is not changed, when the sinner is changed, but that which was hatefull to free will before, is the same law, but now sweet and pleasant to the heart, then if the law be not so much as changed, it is not abo∣lished to the beleever, its made of hatefull pleasant. 2. That Law that is pleasant to the heart, and sweet, it is not given to the flesh and unrenewed part, but especially to the renewed part. 3 The renewed part in the beleever doth either do good workes by the grace of Christ and so keepe the law, though un∣perfectly, or not doe good workes at all. If the latter be said, the renewed part, is not renewed, but dead and is the very old

man, which is a contradiction, but if th•• former be said, that it is the new man or renewed part that doth good works in the believer, then the new man either doth th••se good works con∣trary to the law, which is non-sense, for to be mercifull, sober, just, true, chast, are agreable, not contrary to the law, or the new man doth good workes without the law, and so without the word of either Law or Gospell, this is will-service to God and separateth the Spirit from the word, and is a high way to legittimate, murther, adulteries, paricides, under the veil of the Spirits working, and leading without the word, if the new man worke according to the law, then is the law a rule, and what the new man doth according to a ruling law, he doth it ex debito out of obligation, then must the new man be under this law and obligation as a rule, nor can it be said that the flesh doth good workes for Paul saith in his flesh there dwelleth no good nor can it be said the new man worketh not according to the law, but according to the Gospel▪ because the Gospel as distin∣guished from the Law, sheweth us cred••nda non fac••••nda, what we should beleeve▪ not what we should doe (4) the new man worketh by love, the flesh worketh not by love, but love is the fulfilling of the law Ro. 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 obleiged rule, and to this Luther ••e••reth witnesse.

(e) 9.1 Sponte faciunt quod lex requirit, fide enim Spiritum receperunt, qui non si••it eo•• esse otiosos si caro resistit, Spiritu ambu∣lent. Sic Christianus im∣plet legem, fide: Christus e∣nim perfectio legis est ad salutem omni credenti: f••∣ris operibus, et remissione peccatorum intus.

But our Antinomians meane that there is no indwelling sinne in be∣leevers, they are (f) 9.2 as cleane as Christ from all sinne, as (g) 9.3 the glori∣fied

in heaven; that God can see no sin (h) 9.4 in be∣leevers,* 9.5 because there is no sin in them (i) 9.6 he cannot be displeased with them for sinne, because it is not, forgiven sinne is no sin, it (k) 9.7 hath no being before God, its but a seeming sin,(l) 9.8 not real∣ly and to faith.

3 But Antinomians, as Towne asser. pag 77, 78. Salt. free grace. pag. 140 44, 45. Eaton Hony-com. c. 11.322. teach that all the naturall, civill and re∣ligious workes of belee∣vers, as well as their per∣sones, are made perfect and conforme to Gods law, then Christ can∣not bee absent in any measure, nor weakely present, as Luther saith nor have they need of the paedagogie of the law to make way to Christ.

(e) 10.1 Beleevers of their own accord doe what the Law r••quireth, for by faith they have receaved the Spirit that suffereth them not to be idle, if the flesh resist, they walke in the Spirit, so a Christian fulfilleth the Law of God by faith,(f) 10.2 for Christ is the end of the Law for salvation to every one that beleeveth, he ful∣filleth the law without, by good works and remission of sins within.(g) 10.3

2 Luther Meaneth that the flesh the asse in beleevers truly sinneth, and violateth the Law, and bring∣eth the beleever under condem∣nation, if God would enter in∣to judgement with them, so as God

seeth sinne, adultery in David to be sinne,* 10.4 denying of Christ in Peter to be sinne, and hateth it and is dis∣pleased with it, and (i) 10.5 beleevers have carnem peccatricem a sinning sinne in them Luther Tom. 2. c. 18. fol. 119, pride, avarice,(h) 10.6 murmu∣ring against God, and in so farre as they have these in them,(k) 10.7 Christ is not in them. To 4. fo. 114.(l) 10.8

3 Luther in these words expres∣ly saith the justified man is not per∣fect, nor are his workes perfect, because the sinne of them is pardo∣ned quatenus ista (avaritia, libido, superbia &c.) adsunt, Christus ab∣est, aut si adest, i••firme adest, hic opus est adhuc paedagogo qui fortem asi∣num carnem excerceat et vexet, in so farre as there is sinne in the beleever, Christ is absent, or if he be present, he is weakely present, &c. and hath need of the paedago∣gie of the law.

3 Conclusion,* 10.9 Taking the Law simply as the Law and an in∣strument of the covenant of workes exacting by Law-compul∣sion perfect obedience without a Mediator and that under the strictest penalty of eternall wrath for the least breach, as it is opposed to the Gospell, which is a milder King, and taking the conscience not in its latitude, as it is in both the beleever and the unbeleever, but as it is in the beleever renewed, and withall troubled and terrifyed with the sense of sinne, so the Law as Luther saith, is abrogated, and hath no dominion over the re∣newed man or the renewed conscience to condemne it, but only over the old man and the sinning and lusting flesh to chase the beleever to a more strict closing with Christ, and arguing

and convincing him of too reall and true sinning, not of seem∣ing and imaginary offending against a Law, as Antinomians dream, so is Luther m 10.10 to be taken.

Lex justo non est posi∣ta; sie enim vivit, ut nul∣là lege opus habeat, quae eum admoneat, urgeat, ••o∣gat, ••ed sine ullà coactione legis, sponte facit, quae lex exigit, Id••o lex non potest accusare; & reos agere credentes in Christum, nec enim conscientias pertur∣bare, terret quidem & ac∣cusat, sed Christus fide apprehensus a••igit ••am cum suis terroribus & mi∣nis. Itaque lex iis simpli∣citer abrogata est, non igi∣tur habet jus accusandi eos, Sponte enim faciunt, quod lex requirit.

n 11.1 Luther, ingrediendum est igitur Regia vià, ut ne∣que legem, pla••e rejicia∣mus, neque plus ei tribua∣mus, quam ••portet.

o 11.2 Luther, Ante Chri∣stum [lex] est sancta, post Christum est mors: Ideo ubi Christus venit (justi∣ficans impium) nihil sim∣pliciter scire debemus de le∣ge,* 11.3 nisi quatenus imperium habet in carnem, quam co∣ercet & premit.

p 11.4 Luther, lex etiam de∣decalogi

sine fide in Chri∣stum est mortifera, non quod lex mala sit, sed quod justificare non possit, quia pl••••e contrarium habet effectum.

q 11.5 Luther, Legis (c••ge••tia cond••mnantis) proprium officium est nos reos facere, humiliare, oc∣cidere, adinfer••um d••du∣cere & omnia nobis auferre sed illo fine, ut justificemur & non ergo simpliciter oc∣cidit, sed ud vitam occidit.

r 11.6 Luther, Domine∣tur 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 con∣taminet id est, novum ho∣minem nullo suo usu aut officio perturbet.

Luther. Fatemur ju∣stis non esse p••sitam legem,s 11.7 quaten•••• just•• sunt & spi∣ritu 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 hee hath no need (in his terrified and quaking consci∣ence of the Law as compelling and forcing with curses and as condem∣ning) of a Law which should admonish presse and compell him, but with∣out any compulsion of the Law of his owne accord, hee doth what the Law requireth, therefore the Law cannot accuse and impleade belee∣vers as guilty, nor can it trouble their conscience, it terrifieth and accuseth▪ but Christ apprehended by faith, chaseth it away with the terrours and threatnings thereof: therefore the law to them is simply abrogated, nor hath it authority to accuse them, for they doe willingly what the law requireth.

We must then walk (saith n 12.1 Lu∣ther) in the Kings way, that we may neither utterly reject the Law, nor ascribe more to it then is due.

o 12.2 Before Christ [the Law] as it rigidly commands and condemnes▪ is holy, after Christ justifieth, it is death. Therefore when Christ com∣meth (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▪* 12.3 but in so farre as it hath dominion over the flesh, which it oweth and presseth.

p 12.4 So the Law (saith Luther) of

the ten Commandements without faith in Christ bringeth death, not that the Law is evill, but because it cannot justifie, but hath the plaine contrary effect.

q 12.5 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 12.6 Luther, the Law hath dominion indeed over the bo∣dy and the old man, let this man be under the Law, let the Law pre∣scribe what he ought to doe, what he ought to suffer, let it not pollute the chamber in which Christ only ought to rest and sleep, that is, let it not trouble the new man with its use and office.

s 12.7 Wee grant (saith Luther) there is no Law given to the just, as they are just and live in the Spirit, but as they are in the flesh, and have in them a body of sin, and are under the Law, and doe the workes of the Law, for that is not to be just▪ nor to doe the workes.

But the Antinomians in Luthers t 12.8 time, and in our dayes, doe wickedly w 12.9 inferre then, these, and the like commande∣ments, Walke in my Laws, put ••n the new man who is created ac∣cording to God, serve one another in love, doe not belong to the

new man,* 12.10 but only to the flesh, and to those that are under the law, for what need is there (said the old Antinomians) to bid a man put on his coat, when his coat is already on him? therefore wee say this to a man that hath not put on his coat, that is to a man under the Law, and to the old man in the beleever, not to the new man: for it is true these precepts, as they are meerly legall and to be obeyed without the grace of the Mediator, and as they exact perfect Law obedience in a compulsive way under the paine of death eternall, are not given to the new man, nor to the beleever at all, that is most true. But that these commands, Evangelically considered, and as they urge obedience unperfect and by the grace of God, are not given to the new man, but to the old only, is a most palpable untruth, for Christ biddeth the be∣leever and the new man put on his coat, though he have put it already on, but imperfectly, there is a sleeve or a shoulder of his new wedding coat not on yet, it is not perfectly buttoned in this life; though the coat of imputed righteousnesse be perfect, and if sanctification be sincere, yet it is not every way so sewed and pinned on us, but the very new man hath need, in regard that his faith is in the growing hand, of that command. Put yee on the Lord Jesus. The just, as just, should have no need of a compelling Law, if they were perfectly just both in person and works▪ as Antinomians say they are. And it is most false that the Law is giv••n formally to the flesh, as if sinfull flesh were com∣manded to beleeve and put on Christ, or were capable of righte∣ousnesse, as before is cleared.

4. Conclusion.

Luther saith, the conscience of a beleever weake, and tender, terrified, challenged, accused▪ hath nothing to doe with the Law.

* 13.1Luth. Nunquam p••c••at homo horribilius quam in eo articulo, in quo incipit legē sentire, s••u intelligere.

* 13.2 Impossibile est Chri∣stum & legem simul habitare in corde: aut e∣nim legem aut Christum cedere oportet.

a 13.3 Discamus igitur diligentissimè hanc ar∣tem distinguendi inter has duas justitias,* 13.4 ut scia∣mus quatenus legi parere debeamus, diximus autem suprà quod lex in Christi∣ano non debet exced••re li∣mites s••os, se•• tantum h••∣bere dominium in carnem Christiani — Dicas legi, consiste intra limites tuos, & exerce dominium in carnem, conscientiam au∣tem n•• attingas mihi, ubi nulla lex est.

Summa••••rs & sapi∣entia Christianorum est,b 13.5 nescire legem, ignorare opera & totam justitiam activam, presertim cum conscientia luctatur cum judicio Dei: sicut extra populum Dei summa sapi∣entia est, noscere, inspicere, & urgere legem, opera & activam justitiam.

Luther. c 13.6 Diabolo accu∣santi: tues peccator: er∣go damnatus: respondere possumus: quia tu me pec∣catorem dicis, ideo vol•• esse justus & salvus: imo damnaberis: non, confugio enim ad Christum qui se∣m tipsum tradidit pro pec∣catis meis.

d 13.7 Cum conscientia perterrefit lege, nec ratio nem nec legem consulas: sed sola gratiâ ac consolatio∣nis verbo nitar••••: ibi om∣nino sic te geras quasi nun∣quam de lege Dei quic∣quam audieras▪ sed••scen∣das in tenebras, ubi nec lex nec ratio lucet, sed solum aenigma fidei quae certo sta∣tuit te salvari extrà & ultrà legem— est & lex audienda sed suo loco & tempore.

Luth. Christiano nihil prorsus nego••ii▪ esse debet,e 13.8 praesertim in tentatione cū 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 appre∣henso, habet ••••cum victo∣rem legis peccati ••orti•• & diaboli, qui illis omnibus imperat, ne no••ere possint.

* 13.9 Luther, Exten••••¦tiones legis referend•• sunt ad certamen conscientiae.

g 13.10 Nequ•• satis vili∣ter & odiose, cum in hoc argumento versamur, de

ea loqui possumu••, ideo conscientia in vero agone nihil prorsus cogitare & nosse debet, nisi unicum Christum, acsummis vi∣ribus adnitatur, ut tum legem quam longissime è confl••ctu abjiciat.

h 13.11 Extra locum justifi∣cationis debemus cum Paulo reverenter sentire de lege & eam summis lau∣dibus evehere, appellare sanctam, bonam, justam, spiritualem, divinam, ••e∣bemus extra conscientiam facere ex ea Deum, in con∣scientia verò est verè Di∣abolus.

* 14.1 A man (a beleever) terrified in conscience, and under the des∣pairing apprehensions of wrath doth never sin more horribly, then in that article of time, when he be∣ginneth to feele and understand the Law (in its condemning power.)

* 14.2 Its unpossible that Christ and the Law can dwell together in one

soule; for either must the Law or Christ yeeld the one to the other.

a 14.3 Luther, Let us learne to di∣stinguish these two righteousnesses,* 14.4 that we may know how far we are to obey the Law, for we said that the Law ought not to exceed its li∣mits, but only have dominion over the flesh of a Christian (to shew that he is a sinner, Saltmarsh saith free gr. 145. he is but a seeming sinner)—say thou to the law, stay within thy limits, and exercise do∣minion over the flesh, but come not neare my conscience (to con∣demne me, otherwise to obliege as a rule of obedience it doth) where there is no Law.

Its the great skill and wisdome of Christians to be ignorant of the Law and workes,b 14.5 and of all active righteousnesse, especially when the conscience wrestleth with the ju∣stice of God, as without the Church of God, it is the great wisdome of God to know, consider, and presse the law, works and active righteousnes.

c 14.6 To the Divell accusing; thou art a sinner, and therefore damned, we may answer; because thou callest me a sinner, therefore I shall be just and saved: yea thou shall de damned: no, for I flye to Christ, who gave himselfe for my sinnes.

d 14.7When the concience is terrified with the Law, and wrestleth with the justice of God, consult neither with naturall reason, nor with the Law▪ but lean only to free grace and the word of consolation, and the••e thou mayest behave thy self as if thou hadst never heard any thing of the Law of God: there thou mayest enter in darknesse, where there shineth neither law nor rea∣son, 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 14.8 Luther, A Christian hath nothing at all to doe, especially un∣der 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 inclo∣sed in his heart as a ring hath a pearle indented in it; therefore when the Law accuseth him, and sin terrifieth him, he beholdeth Christ, who when he is apprehen∣ded by faith, he hath with him the conquerour of the law, sin, death, and hell, who commandeth these that they hurt him not.

* 14.9 Extenuations of the Law, are referred to the conflict of consci∣ence.

g 14.10 Nor can we vilely and hate∣fully enough speake of the Law in this argument; therefore the con∣science

in a true conflict, ought to thinke of, or know nothing but on∣ly Christ, and with all its might endeavour to remove the Law as far as can be, from the conflict.

h 14.11 Setting aside the case of justi∣fication, we ought with Paul to thinke reverently of the Law, and extoll it with great praises, as holy, good, just, spirituall, divine, and when the Law is out of the consci∣ence, we are to make a God of it, but in the conscience its the De∣vill.

Now Antinomians not only in the case of Justification de∣base the Law, but they cry it downe as a rule of life, they have nothing to doe with Moses and his Law, or strict walking.

And where as Antinomians tell us the sinnes of beleevers are but sinnes to our sense and feeling, or before men, or sinnes in our conversation, not really, not before God, not in our con∣science, not to faith, they never learned this from Luther, who expoundeth sense and faith a far other way.

For so i 15.1 Luther speaketh, in a conflict of conscience we know by experience, sense of sin, wrath, hell, death, hath dominion, then we must say to the tempted, Brother, thou wouldst have a sensitive righteous¦nesse; that is, thou desirest to h••ve such a sense of righteousnesse, as thou hast of sinne▪ that shall not be; but thy righteousnesse must goe be∣yond the sense of sinne, and beleeve thou art righteous before God; that

that is, thy righteousnesse is not vi∣sible or sensible, but there is hope it shall bee revealed in its owne time,

Luther i 16.1 In certami••e conscientiae, experienti•• doctiscimus, fortitor do∣minatur sensus peccati, irae dei, mortis, inferni-Ibi tum dicendum est, tentato: Tu frater vis habere iustiti∣tam sensitivam, id est, cu∣pis ita sentire iustitiam, ut peccatum sentis, hoc non fiet. Sed tua iustitia de∣bet transcendere sensum

peccati & sperare te coram Deo justum esse, hoc est, ••ustitia tua non est visibi∣lis, non sensibilis, sed spe∣ratur suo tempore reve∣landa.

Luther never denyed the sinnes of beleevers to be reall sins, and that there was ••o more originall sinne dwelling in a be∣leever then in Christ, as our grosse libertines doe. But he for∣biddeth the tempted to measure their owne condition, as for∣lorne and hopelesse, from sense; because they feel sinne, wrath, hell, death, terrours of conscience, but contrary to the sense of all this, the weake soule must beleeve an invisible and spirituall righteousnesse, and seek no sensitive righteousnesse, as most men doe in conflicts of conscience.

Luther hath divers comfortable grounds of beleeving when the Law in its condemning power breakes in upon the conscience.

k 17.1 In cruce aliud peccatum invenio contra meum pec∣catum quod me accusat & devorat, peccatum scilicet aliud in carne Christi qui tollit peccatum mundi, om∣nipotens est, damnat & de∣vorat peccatum meum.

l Fateor me peccâsse sed peccatum meum quod pec∣cavi, damnatum est in Christo, qui est peccatum damnans, est autem pecca∣tum illud damnans fortius damnato.

2 m 17.2 Luther, Sicut tutissimum est canem la∣trantem contemnere & praeterire, ita una vincen∣di ratio est contemnere ra∣tiones

Satanae, neque cum iis disputare diutius.

n 17.3 Textatus à Satana, cum nullum evadendi mo∣dum sent is, simpliciter claude oculos, & nihil responde, & commenda causam Deo.

o 17.4 Luther, Sathan nihil minus ferre potest quam sui contemptum.

p 17.5 Hi sunt amplexus ejus quibus amplectitur sponsam prae impatientia amoris.

q 17.6 Luth. Non enim fe∣ram te (O lex) Tyrannum durum & crudelem ex∣actorem in conscientia mea regnare; siquidem ea sedes est & templum Christi fi∣lii Dei.

r 17.7 Qui possum esse san∣ctus cum habeam & senti∣am peccatum? quod sentis & agnoscis peccatum, bo∣num est, gratias age Deo, ne despera. Est gradus ad sanitatem, cum aegrotus agnoscit, & fatetur mor∣bum suum. S••d quomodo, liberabor à peccato? ac∣curre ad medicum, mactatâ ratione, crede in eum.

Disce credere Christum non pro fictis aut pictis, sed veris, non pro parvis,s 17.8 sed

maximis: non pro uno at∣que alt••ro; Sed pro omni∣bus, non pro devictis (nul∣lus: etiam Argelus velmi nimum peccatum vincere p••test) sed pro invictis pec∣catis traditum esse, & nisi inveniaris in numero eo∣rum, qui dicuntur, nostri, hoc est qui ha••c fidei do∣ctrinam habent▪ ••••cent, a••∣diunt, discunt, & ei cre∣dunt, tum plane de salu•••• tuâ actum est.

As 1. k 18.1 Luther, When I finde re∣morse of conscience for my sinne, I looke up to the brazen Serpent Christ on the crosse, and there I finde another sin against my sin, that other sinne in the flesh of Christ which taketh away the sinne of the world, is an omnipotent sinne and condemns and swallows up my sin.

And l I confesse I have sinned, but my sinne is condemned in Christ who is made a condemning sinne, and the condemning sin is stronger then the condemned.

2. m 18.2 As its most▪ safe to contemne and passe by a bar∣king Dogge, so the only way of overcomming is to despise Sa∣thans casting in thoughts, and

dispute no longer with him.

And n 18.3 when there is no escaping▪ close thy eyes and answer nothing, and commend the cause to God, he giveth a reason o 18.4 Sathan cannot in∣dure to be a contemned enemy.

3. p 18.5 Luther, Tentations are the throngings or embracings of the bridegrome to the bride from im∣patience of love.

4. q 18.6 Luther, The tempted is to say, I cannot endure thee (O Law) a rigorous Tyrant, and a cruell ex∣acter, to reign in my conscience, for it is the seat and temple of Christ the Sonne of God.

5. r 18.7 Luther, Its true the tem¦pted saith, how can I be holy, when I have and f••el sin? that thou fee∣lest and acknowledgest sin, its good, give thanks to God, despaire not; its a degree to health to feele sick∣nesse. But how shall I bee freed from sin? flye to the Physitian, fol∣low not reason, beleeve, and sacri∣fice reason.

Antinomians comfort us thus, the sin of beleevers is seeming sin. Lu∣ther saith, its too reall, and must be cured by Christ.

6. s 18.8 Luther, Christ dyed not for the painted and phancied, but for true sinners, and the chiefe sinners,

not for one or two, but for all, not for conquered, but for unconque∣red sins, and if thou be of the num∣ber of these that beleeve, its good.

Luther, here would have the weake ones that finde hearing, lear∣ning, loving of his doctrine, 〈◊〉〈◊〉 be∣leeving, that is such as have quali∣fications and conditions in them to know Christ dyed not for phanci∣ed men, but for them, Antinomi∣ans reject all qualifications and conditions▪ Yea.

* 18.9Luther comforts only these against the Law, who have this condition of Christ inclosed in their heart, as a pearle set in a ring, Luther tom. 4. f. 46. Yea though Luther be against all preparations of merits, yet is he cleare for preparations of or∣der against the Antinomians.

t 19.1 Legis proprium offici∣um est nos reos facere, hu∣miliare, occidere ••o fi••e ut justificemur.

w Lex non facit filios Dei - atqui praeparat ad novam nativitatem qua fit per fidem.

x 19.2 Luther, Malleus lex opprimit pertinacem best ā presumptionem ut ista con∣tusione homo in nihilum redactus desperat de sui•• viribus: justitiam — ••itiat misericordiam & remissi••∣nem peccatorum.

Luth. to. 1.472. Per fi∣dem

Christi non sumus li∣beri ab operibus, sed ad opi∣nionibus ope••ū, id est, à stul∣tâ praesumptione justificati∣onis per opera quaesitae, fides enim conscientias nostras redimit, rectificat, & ser∣vat: quâ cognoscimus justitiam esse non in operi∣bus, licet opera abesse ne∣que possint, neque debeant.

Luther. Sentiens ter∣rores & minas tuas, O Lex, immergo conscienti∣am meam in vulnera, san∣guinem, mortem &c. Chri∣sti. Venit in mentem Chri∣stum velle expostulare no∣biscum velle rationem à nobis exigere transactae vitae, &c.

z 19.3 Luther. Cor dictat Deum adversum, verbum Dei sequi debeo, non sen∣sum meum.

a 19.4 Luther. Est diabo∣lus persuasor mirificus— Verbum pingit Christum, non accusatorem, non du∣rum exactorem.

Luther.b 19.5 Quanquam caro non nihil murmuret, tamen Spiritus gemit ad Deum & potius intenta∣tione perpetuo manere & perire cupit quam ad im∣pietatem à Deo recidere.

c 19.6 Hic canon est, quod in omnibus tentationibus,

nos — ipsi alium fingimus Deum esse, quam sit, pu∣tamus enim Deum tunc non esse Deum, sed phan∣tasma, id est, horrible spe∣ctrum.

Luther. Peccator es, igitur te odit Deus.d 19.7 Haec consequentia vera est in naturâ, in jure civili — ad tribunal Christi—hoc se∣quitur, peccator es ergo confide.

e 19.8 Luther Cum Sathan vexat conscientiam per le∣gem, ••tile est opponere Sa∣tanae. Quid ad te tamen, non peccavi tibi, sed Deo meo. Non enim sum tuus peccator. Quid igitur juris est in m••? — non pec∣cavi tibi, non legi, non con∣scientiae, nulli homini, An∣gelo nulli, sed soli Deo.

t 20.1 It is proper to the Law to make men guilty, to humble, kill, bring downe to hell, and take all from us, for this end, that we may be justi∣fied.

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 20.2 to suppresse that pertinacious beast presumpti∣on, that a man may be brought to nothing, and despaire of his owne strength and righteousnesse, and be∣ing terrified, may thirst for mercy and pardon. More of this yee may see in Luther to. 1. fol. 11. p. 286.412. to. 4. f. 5. f. 296. to. 1.53.

Luther never ment that wee are

freed from the Law as a rule of good workes, Luther to. 1.472. by the faith of Christ, we are not freed from workes, but from the opinion of workes; that is, from a foolish presumption of justification by workes.

Luther. Finding thy terrours and threatnings, O Law, I dip my conscience in the wounds, death, blood, resurrection of Christ; be∣side these I will see nothing, heare nothing For we think Christ will quarrell with us, and seeke a recko∣ning of our ill ••ed life, and will accuse and condemne us.

z 20.3 In tentations though sense say, that God is an enemy, I follow the Word that sayeth the contrary.

a 20.4 The divell is an admirable per∣swader to cause us thinke a little sin a hainous crime. But the word pointeth Christ sweet, meeke.

10. b 20.5 Luther. The flesh mur∣mureth, but the Spirit sighes to God, and had rather dye in the ten∣tation, then depart to wickednesse.

11. c 20.6 Luther. This is a rule in all temptations, we fancie another

God, and beleeve God not to bee God, but a phancie, a Ghost.

12. d 20.7 This consequence (thou art a sinner, therefore God hateth thee) is true in the Civill Law or Court, but in Christs Tribunall; its true thou art a sinner, therefore be∣leeve.

13. e 20.8 Luther. When Sathan vexeth the conscience with the Law, its fit to say to Sathan, what is that to thee, yet I have not sin∣ned against thee, but against my God▪ for I am not thy sinner; what Law then hast thou in me?—I have not sinned to thee, not to the law, not to conscience, to no man▪ to no Angell, but only to God.

Luthers meaning is, that he hath not sinned to the Law, or so against it, that he should be therefore condemned, because he is pardoned in Christ.

f 21.1 Luther. Nulla alia re potest sanari hoc vul∣nus conscientiae quam ver∣bo divinae promissionis.

g 21.2 Luther. Si es cala∣mus contritus, noli te am∣plius conterere, aut Satana conterendum dare, sed da te Christo qui est 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & amat conquass••tos & contritus Spiritu.

h 21.3 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 si∣ducia in Deum — animo anxio inculcatur: tum surgit sci••tilla fidei & ge∣mitus cordis, O si possem; sequitur tandem sensus gaudii, neque potest Deus hos gemitus negligere.

i 21.4 Luther. Deus mam∣mam gratiae etiam justifi∣catis nonnunqu••m sub∣trahit, ut discamus. Quid nostra ipsorum justitia so∣leat facere, nempe, quod so∣let opprimere desperatione.

k 21.5 Luther. Cum Sa∣tan objicit, ecce es pecca∣to••, non sic credis, non sic or••s, sicut requirit ver∣bum: 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 in∣visibilia.

l 21.6 Luther. Maxima pars fallitur, quod non credunt has cogitationes esse tentationes Satanae.

m 21.7 Luth. Docemur in

hoc certamine apprehēdendā promissionem in baptismo factam, quae certa & clara est, sed hoc cum fit, non sta∣tim cessat Sathan, sed re∣clamat in corde tuo, te non esse dignum istâ promissi∣one, est autem opus ardenti oratione—ne extorqueatur nobi•• promissio—Dic, scio promissam mihi propter fi∣lium Dei gratiam. Haec promissio non mentietur, etiamsi in exteriores tene∣bras abjiciar.

14. f 22.1 Luther. This wound of conscience cannot otherwise bee healed, but by the word of God.

g 22.2 If thou be a broken reed, doe not breake thy selfe any more, or give thy selfe to Sathan to be bro∣ken, but give thy selfe to Christ, who is a man-lover, and loveth the broken and bruised in Spirit.

16. h 22.3 The despairing soule

prayes not, while the despaire con∣tinueth, — but when the feaver turneth to a cool, the cry begins— he is much helped when he heareth a brother rightly handling the word of promise — when faith in God is thus inculcated in a sad heart, then glimmereth up a sparcle of faith, and a sigh of heart, O if I could— then followeth sense of joy, God cannot despise these sighes.

17. i 22.4 God withdraweth the paps and 〈◊〉〈◊〉 of Grace from the justified, that we may learne to know what our owne righteousnes useth to doe, even to presse us with despaire.

18. k 22.5 when sathan objecteth, behold thou art a sinner, thou dost not so beleeve, thou dost no•• so love as the word requireth: say thou againe, why vexest thou me with those vi∣sible things? I feel these well, there is no need that thou teach me, there is need I follow the word and turne to invisible things.

19 l 22.6 Luther. The greatest part of men are beguiled, that they know not that the thoughts of their utter casting out from God, is a tentati∣on of Sathan.

20. m 22.7 Luther. In a conflict of

despaire, we must hold the promise made in baptisme—if Sathan cease not, but cry in thy heart, thou art not worthy of that promise — wee must ardently pray that the promise be not throwne out of our hand. — Say, I know there is a promise of grace, for the Son of Gods sake made to me; this promise shall not lie, though I were cast in utter darknesse. I have stayed the longer on these, because possibly every Reader cannot have Luthers works at hand.

4. Conclusion.

Luther and our Divines say, that we are patients in the bu∣sinesse of justification,* 22.8 which tendeth not to favour the Antino∣mian dreame, that we are justified without faith, and before we beleeve, or that we are ••locks and dead passive creatures in the act of beleeving, or in other supernaturall acts. The Antinomi∣ans of old, as n 22.9 now t Towne, and others teach that the Law hath no activity over the new man, by teaching▪ ruling, com∣manding, requiring, exacting or demanding obedience of him, because the Christian man is Lord of the Law and the Sabbath, and doth all without a Law teaching or commanding; for the new man, as new, doth good workes by nature, as the fire ca∣steth heat then not by law, or teaching or command. But Lu∣ther will have justification to be passive, and the Law in justifi∣cation a patient in a farre other sense. 1. Because the broken debtor is free in Court for nothing he doth himselfe; but be∣cause the rich surety did all, and paid his debt. 2. Because the Law, and the fulfilling thereof in the person of the justified is utterly unpossible, and he is justified freely in Christs rich grace, without Law or workes, and the Law makes him no helpe for justification at all, but is a meere patient. 3. Because Christ that justifieth the ungodly, and is the head of the justified, oweth nothing at all to the Law, and needed not to be teached what to doe by the Law, and did and over-did, and out-suffered more

abundantly by grace, then the compelling, cursing and threat∣ning Law can teach or command, had wee suffered for the breach of one Law, and done all the rest of the Law most per∣fectly and exactly, yet could we never have given such glory to God, nor such exact payment and satisfaction to the Law, both by doing and suffering, as Christ did, we should have payed to the Lord and his Law, but copper and brasse. Christ payed our Law-debts in fine and pretious gold. And what our new obedi∣ence 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 23.1 Luther. The whole nature of justifying us, in regard of us, is passive.

p 23.2 Actively the Law is a weake and poore ••lement (the letter of neither Law nor Gospell can give strength to obey) and its weake passively, because of it selfe it hath not strength to bring righteousnes▪ and newtra••ly its infirmity▪ and poverty it selfe.

q 23.3 Luther. Our merit (by doing the Law) is just nothing. What can a cursed sinner, ignorant of God, dead in sinnes, lyable to the judge∣ment and wrath of God deserve? therefore that is the only way of eschewing the curse to beleeve in God. Thou, O Christ, art my sin, and my curse, or rather I am thy sin, and thy curse, thy death, thy wrath of God, thy hell; on the con∣trary, thou art righteousnesse, bles∣sing, life, the grace of God, my hea∣ven; for the text saith clearly. Christ was made a curse for us, then wee are the cause why hee was

made a curse; yea, wee are his curse.

r 23.4 Good workes are not to bee drawne to the article of justifica∣tion, as Monks doe.

s Wee grant wee must teach of good works and charity, but in the owne time and place. When the question is without the lists of this Article of Justification—. We say with Paul, by Faith in Christ one∣ly, not by the workes of the law or charity, we are j••st, not that we reject works and charity as our ad∣versaries say— When then we are in this common place of justificati∣on, wee reject and condemn works, — wee simply reject all laws, and works of the Law.

o 24.1 Tota ratio justifi∣candi, quoad nos passiva est.

p 24.2 Active Lex est ele∣mentum infirmum & ege∣num quia reddit homines infirmiores, & egentiores, passive, quia ipsa per se non habet vim & opes justitiae donandae & afferendae▪ neu∣traliter est infirmitas & paupertas ipsa.

q 24.3 Ergo meritum no∣strum plane nullum est, Quid enim mirerer male∣dictus, peccator, ignorans Dei, mortuus in pecca∣tis, obnoxius irae & judi∣cio Dei? Quare illa uni∣ca via est evadendi male∣dictionem, credere & cer∣tâ fiduciâ dicere. Tu Christe, es peccatum & maledictum meum, seu po∣tius, ego sum peccatum tu∣um, maledictum tuum, mors tua, ira Dei tua: in∣fernus

tuus. Tu contra es justitia, benedictio, vita, gratia Dei, coelum meum. Quare textus clarè dicit, Christus factus est pro no∣bis maledictum. Itaque nos sumus causa quod factus sit maledictum, imo nos ip∣sius maledictum sumus.

r 24.4 Luther, non sunt tra∣henda bona opera in articu∣lum justificationis, ut Monachi fecerunt.

s Concedimus docendum quoque de bonis operibus, & charitate: sed suo loco & tempore, quando, scili∣cet, questio est de operibus extra hunc capitalem arti∣culum — Respondemus cum Paulo, sola fide in Christum nos pronuntiari justos, non operibus legis aut charitate, non quod o∣pera aut charitatem rejici∣amus, ut adversarii nos accusant — Cum versa∣mur in communi loco, de justificatione, rejicimus & damnamus bona opera.

Our Antinomians point blanck to this in all the way to hea∣ven condemne them, so Crisp, Saltmarsh say, the onely work of the Gospel is faith.

Therefore the law is passive onely in the article of Justifica∣tion, 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 25.1 Lu∣ther. The just man ought not to live well (in regard of any compulsion of a legall curse,* 25.2 that the law (from which in Christ hee is delivered) can inflict on him. Neither standeth hee in need of the Law to teach him, (in a compulsory legall way) to live well, for hee liveth not well, be∣cause the Law (forcing, and cursing, and not furnishing Grace, as the Gospel doth) requireth that hee live well.

Justus non debet bene vivere,s 26.1 sed bene vivit (hoc est, non obligatur com∣pulsione legali,* 26.2 & vi con∣demnatoriâ 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 vi∣vere, quia non bene vivit, quod lex requirit, hoc to∣tum urget, ne ex lege & op••ribus justifieri presum∣ant &c, Luth. l. 1.451.

In this regard Luther doubteth not to say,* 26.3 that the Law is simply and absolutely abolished to a just man. 2. That the law is not the law, if it bee not a condemning law. But hee taketh the law strictly as a covenant of Workes, and as opposite to Grace, as Paul doth, Rom. 7. Yee are not under the Law, but under Grace.

s 27.1 Then the law is absolutely a∣bolished to a just man, it hath no power to accuse them, for they doe willingly, what the law requireth.

t 27.2 The law is not given for this end to justifie, but to discover sin, terrifie, accuse, and condemne.

u 27.3 This is the fruite of the law, when it is alone, without the Go∣spel, and the knowledge of grace, that it leadeth men to despaire, and finall impenitence.

The law (without Christ and the Gospel) is omnipotent — Yea,x 27.4

its invincible omnipotency, the conscience compared to it, most weake and poore, for its a tender thing, so that except it bee streng∣thened, it is terrified, waxeth paile, and despaireth for the least sin, ther∣fore the law in its proper use, hath more strength and might then hea∣ven and earth can comprehend, so that one tittle or iota of the law can destroy whole mankinde.

y 27.5 By the law we have no helpe, but the revealing and warning of our misery.

s 28.1 Luther, Itaque lex eis simpliciter est abrogata, non habet igitur, jus accu∣sandi eos, Sponte enim fa∣ciunt, quod lex requirit.

t 28.2 Luther, non data est lex ut justificet, sed ut o∣stendat peccatum, terreat, accuset, & condemuet.

u 28.3 Hic legis effectus est quando sola est, sine evan∣gelio, & cognitione gratiae, ut adducat in desperatio∣nem, & finalem impaeniten∣tiam.

Lex in suo usu — est omnipotens;x 28.4 imo est invin∣bilis

omnipotentia - ad quā collata conscientia est infir∣missima et pauperrima, et enim tam tenera res, ut propter leviss mum pecca∣tum, ita pavefi••t, & pal∣lescat, ut disperet, nisi rur∣sus erigatur. Quare lex in proprio suo usu plus vi∣rium & opum habet, quam coelum & terra compre∣hendere potest, ita ut eti∣am unus apex & unum iota legis totum genus hu∣manum occidere possit.

y 28.5Per legem non adiuto∣rium, sed nostri mali indi∣cium & monitorium ha∣bemus.

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 evan∣gelio, Tom. 1. in Gen. c. 3. f. 57. Then Luther thinketh that the Law conjoyned with the Gospel, and as it is in the hand of Christ, hath the beeing of the law, and not such terrible effects, 2. Luther acknowledgeth that the law as it condemneth is to be preached to beleevers, that they may crucifie the flesh with the lusts thereof, to the wicked, that they may feel sin and be hum∣bled. 3. Hee will have the law, as it condemnes to bee the on∣ly law that is opposed to grace, and so meaneth the Apostle, Rom. 7.1, 2, 3, 4, 5, 6, 7, 8, &c.

y 29.1 Luther, Lex docen∣da promiscue — impiis — ut territi agnoscant pecca∣tum suum— humilientur. Piis ut admoneantur car∣nem suam crucifigere cum concupiscentiis.

z 29.2 Luther, Qui legem damnantem negat Docen∣dam

esse reipsa legem sim∣pliciter negat, ac siquid de lege docet, velamen Mosi, non faciem clarem ac ve∣ram, id est carnaliter in∣tellectum docet. Lex non damnans est Lex ficta & picta, sicut Chimera & trag••laphus. Nec politica ac naturalis Lex quic∣quam est, nisi sit damnans & terrens peccatores, Ro. 3.

y 30.1 Luther, the law (condemning) is to be preached promiscuously to the wicked, that they may feel sin, and wrath, and be humbled; and to the godly, that they may crucifie the flesh and the lusts thereof.

z 30.2 Those that deny the condem∣ning law should be preached. De∣ny

absolutely the Law (as Paul op∣poseth the Law to the Gospell) — the Law not condemning, is a fancied and painted Law, a chimera — for the civill and naturall Law is nothing, if it be not a Law con∣demning and terrifying sinners.

1. It is cleare both that the Law, as the Law, and as its op∣posed to the Gospell, and as it condemneth all the world, is a∣bolished to the beleever, as we teach with Paul, and all our Di∣vines. 2. That Paul in this notion compareth Law and Gospel as opposite, and so we, with him, teach that beleevers are not under the Law, in its rigor, exaction and condemnation, but under grace. 3. Yet is the Law not made void, but established by grace, in that the sinner is justified by Christs passive obedi∣ence to the Law, not in any sort by his owne active and perso∣nall obedience. And so his justification is to him passive, for both the Law is a meere patient to justifie the beleever, for it condemneth him, but justifieth him not, and he is a meere pati∣ent in being justified by the Law, for he never doth, nor can by his owne holinesse active and personall be justified; for that ho∣linesse is contrary to, and swerveth from the perfect and spiri∣tuall Law of God. 4. It is evident that Paul, that Luther, Calvin, and our Divines following Paul teach that beleevers are under the Law as a rule and a commanding and obligeing Law lay∣ing on them a necessity of living according to the Law.

5. Conclusion.* 30.3

In regard of the strict union between Christ and a beleever, Luther hath many pithy and hyperbolick expressions, that made Antinomians, as they pervert Scripture to their own distruction, to perverr Luthers doctrine, to say a beleever is Godded with God, and Christed with Christ, and that God is manned, and huma••ized by a beleever. Its necessary to set downe some of Luthers ex∣pressions

and the reasons, why he speaketh so, and both out of his own writings.

a 31.1 Luth. Re vera quic∣quid de Christo ipso dici∣tur, mox de quolibet ejus membro vivo & proprio dicitur.

b 31.2 Luth. Vita Christi∣ani non est ipsius, sed Chri¦sti in eo viventis.

c 31.3 Christianus est filius Dei, heres regni, frater Christi, socius Angelo rum, dominus mundi, par∣ticeps divinae natura.

d 31.4 Luth. Christianus non vivit, non loquitur, non operatur, non patitur, sed Christus in eo, omnia opera ejus sunt opera Chri∣sti, tam inestimabilis est gratia fidei.

e 31.5 Luther. Tunc fiunt bona opera quando Deus ipse solus ac totaliter ea facit in nobis, ut operis nulla pars ad nos pertineat.

f 31.6 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 31.7 Luther. Fide homo fit Deus. 2. Pet. 1.

h 31.8 Verum est hominem Dei gratia adiutum plus

quiddam & Augustiorem esse, quam hominem, atque adeo gratia Dei ipsum dei∣formem reddit, & quasi deificat, ut Scriptura ip∣sum dominum & Dei fili∣um vocet.

a 32.1 Luther. What ever is said of Christ, may be said of every living and true member of his; so every Christian is a Lambe, just, holy, a rocke, a foundation.

b 32.2 The life of a Christian or a be∣leever, is not his owne, but the life of Christ living in him.

c 32.3 A Christian is the Sonne of God, heire of the Kingdome, bro∣ther of Christ, a fellow of Angels, Lord of the world, pertaker of the divine nature.

d 32.4 Luth. The Christian man li∣veth not, speaketh not, acteth no∣thing, suffereth nothing, but Christ in him, all his workes are the works of Christ, so invaluable and incom∣parable is the grace of faith.

e 32.5Then are good works done when God himselfe only, and wholly doth them in us, so that no part of them belongeth to us.

f 32.6Christ therefore (saith paul) so remaining in, and glewed to me, li∣veth in me, the life that I live, yea the life by which I live, is Christ himselfe, therefore Christ and I am one in this part, or respect; then we are not one simply.

g 32.7 A man by beleeving becom∣meth God. 2 Pet 1.

h 32.8 It is true a man helped by the grace of God, is more, yea and more

excellent then a man, and there∣fore the grace of God maketh him of the forme of God, and as it were Goddeth him, so as the Scripture calleth him, the Lord, and Sonne of God.

Such hyperbolick and Rhetoricall passages in Luther,* 32.9 which he softned with a (quasi) and a (ut ita loquar) that I may so speak, as Catachresticall and hard sounding speeches, have driven blasphemous Familists to think and say, as the Bright Starre, Theologia Germanica, Hen. Nicholas, Dav. Georgius say, Christ incarnate, or God manifested in the flesh, is nothing but a beleever doing by grace greater workes then Christ, and that the Saints have by love and faith communicated to them the being, essence, and nature of God, that H. Nicholas that so was Godded with the being of God. That every Saint hath a more excellent Spirit of grace then Christ, as is maintained of late in Oxford, by a Socinian Sectary, so the Familists of new En∣gland i 32.10 say the holy Ghost is turned in the place and stead of the na∣turall faculties of the soule, of understanding, conscience, will, me∣mory. 2. That love k 32.11 is the Holy Ghost himself. 3. That l 32.12 the new creature, or new man, is Christ himself. That m 32.13 by love and the Armour of God is meant Christ. That n 32.14 Christ is made flesh in the Saints. That o 32.15 the living Christ worketh in a man in Christ, as in a dead passive creature, so speaketh a Familist, in a blasphe∣mous pamphlet. That p 32.16 there is no inherent grace in the Saints, but Christ immediately worketh all in them, and grace is onely in Christ, and therefore wee q 32.17 are not to pray, but when the Spirit acteth in us. That r 32.18 we are meere patients in all wee doe, and God the immediate agent, and s 32.19 that God (as say the Libertines) w is the author of sin and righteousnesse, no man is to be rebuked for sin, nor to bee touched in conscience for sin, x 32.20 because God is the Au∣thour and worker thereof, and there is no letter of a com∣mand y 32.21 of either Old or New Testament, that doth obleige a be∣leever, The Law is now (saith Saltmarsh) in the Spirit. There bee no Laws z 32.22 (saith Del) now in Gods Kingdome, but Gods 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 beleever is one, and a be∣leever is God, and as it were Christed, to wit▪ in regard of the union of the grace of Faith, and the marriage between a be∣leever and Christ. and the legall interest that the broken man hath in Christ his surety. and of the new birth, so saith Luther, a 32.23 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 infi∣nite essence of God or Christ, no more is a beleever.

b 33.1 Luther, fides pure do∣cenda est, quod scilicet per ••am sic conglutineris, ut ex te & Christo quasi fiat u∣na 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 pec∣cator, hoc est, ejus peccata et mors mea sunt: Quia adhaeret mihi, & ego il∣li. Conjuncti enim sumus per fidem in unam carnem & os. Ephe. 5. Ita ut haec fides Christum & me arctius copulet quam ma∣ritus uxori copulatus est.

c 33.2 Christus quod ad su∣am personam attinet, est innocens, ergo non debet suspendi in liguo. Quia vero omnis latro secundum legem suspendi debuit, de∣buit

& Christus secun∣dum legem Mosis suspen∣di, quia gessit personā pec∣catoris & latronis, non u∣nius sed omnium peccata portat — non quod ipse commiserit ea.

Quaecunque peccata ego & tu, & nos omnes (cle∣cti) fecimus & in futu∣rum faciemus, tam propria sunt Christi, quam si ea ipse fecisset.

b 34.1 Luther, Faith is purely to bee taught, because by it thou art so glewed to Christ, that of thee and Christ, there is as it were quasi, made one person, which cannot be segre∣gated, so that with confidence thou may say, I am Christ, that is, Christs righteousnesse, victory, and life is mine, and againe, 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 con∣joyned by faith, in one flesh and bone, Ephes. 5. so that this faith does more neerly couple Christ and mee, then the husband to the wife.

c 34.2 Christ in his own person is in∣nocent, then hee ought not to bee hanged on a tree, but because every robber ought to be hanged, Christ according to Moses Law, ought to

be hanged, because he did beare the person, not of one sinner and rob∣ber, but of all sinners and robbers, — He behoved to be the robber— He beareth the sins of all, in his bo∣dy, — not that he committed them.

What ever sins, I, or thou, or we all have done, or shall hereafter doe, are as proper Christs sinnes, as if he himselfe had done them.

Not that they were Christs intrinsecally,* 34.3 in the fundamentall guilt, and law-obligation to suffer for them, as Crisp saith, but legally the beleevers sins are Christs, the client and the advocate are in Law one law-person, they have but one cause, the sure∣ty and the broken man are one, the debt owed by both is one, therefore Christ is the sinner legally.

h 35.1 Luther, The beleever in doing nothing, (but beleeving in his sure∣ty) doth all things. and in doing all things (in Christ) doth nothing.

i 35.2 One Christian tempted, can doe more (by faith in him who doth all things for him) quam centum non tentati, than a hundred not tempted can doe.

k 35.3 A Christian by faith becom∣meth a conquerour of sin, Law, and death, so as the Ports of hell can∣not prevaile against him.

l 35.4 Luther, Omnipotency is con∣joyned with nothingnes and weak∣nesse, and causeth the weak to doe things unpossible and incredible.

m 35.5 So incomparable is the grace

of faith, that it conjoyneth the soule with Christ, as the Bride with the Bridegroome, by which my∣stery Christ and the Soule are made one flesh, and if they be one flesh, then are all things common, whe∣ther good or evill things, and what ever Christ hath, the beleeving soule may presume and glory in them, as its own, and what-ever things are the soules own, Christ may ascribe these to himself.

m 35.6 Luther, Faith in Christ causeth him live in me, and move, and work as a saving oyntment worketh on a diseased body, and is made with Christ one flesh, one body, by an intimate and unspeakable transmu∣tation of our sin into his righteous∣nesse.

n 35.7 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 35.8 A man in faith may glory in Christ, and say, it is mine that Christ lived, did, said, suffered, died, no o∣therwise then if I had lived, done, spoken, suffered, dyed, as the Bride∣groom hath all the Brides, and the Bride all the Bridegroomes, for all

are common to both, they are one flesh, so Christ and his Church are one Spirit.

h 36.1 Pius nihil faciendo facit omnia, & faciendo omnia nihil facit.

i 36.2 Luther, Vnus Chri∣stianus tentatus plus pro∣dest, quam centum non ten∣tati.

k 36.3 Christianus fide con∣stituituitur victor p••cca∣ti, legis, & mortis, ut ne quidem inferorum portae ei praevalere possint.

l 36.4 Luther, Omnipoten∣tia conjungitur cum nihi∣litudine —eò perducit infir∣mum ut faciat impossibil••a et incredibilia.

m 36.5 Luther, Fidei gratia

incomparabilis hac est, quod animam copulat cum Christo, sicut sponsam cum sponso, quo sacramento Christus & anima effici∣untur una caro, quo••si u∣na caro sint, sequitur & omnia eorum communia fieri, tam bona, quam ma∣la, ut quaecunque Chri∣stus habet, de iis tanquam suis presumere & gloriari possit fidelis anima; et quae∣cunque animae sunt, ea sibi arrogat Christus tanquam sua.

m 36.6 Luth. Fides in Chri∣stum facit eum in me vi∣vere, moveri, agere non se∣cus atque salutare unguen∣tum in aegrum corpus agit, efficiturque cum Christo una caro & unum corpus per intimam et ineffabilem transmutationem peccati nostri in illius justitiam.

n 36.7 Fides nobis Christum affert, hoc est, unam car∣n••m, os ex ossibus nostris, & omnia communia cum illo facit.

o 36.8 Luth. Homo eum fi∣ducia possit gloriari in Christo & dicere. Meum est, quod Christus vixit, egit, dixit, passus est, mor∣tuus est, non secus quam si ego illa vixissem, egissem, dixissem, passus essem, mor∣tuus

essem, sicut sponsus habet omnia quae sunt spon∣sae, & 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 wri∣tings, that there is no sin in the beleever, more then o 36.9 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 36.10 the nature of sin, the justified man is q 36.11 but a sinner seem∣ingly, not in Gods, but in the worlds account. So blasphemous∣ly they speak. But Luther and all Protestant Divines say they are licencious teachers, and gratifie the flesh, and belie the Ho∣ly Ghost that so teach.

r 37.1 Luther who ever is justified, he is still a sinner, yet he is as it were fully and perfectly reputed righte∣ous, the Lord pardoning and shew∣ing mercy.

s 37.2 Saltmarsh contradicting Luther saith the Scripture calleth us (being justified) ungodly and sinners and chil¦dren of wrath, not that wee are so, but seeme so: or, not in Gods account, but the worlds, so De••, Crisp, Town, Ea∣ton.

t 37.3 Luther, We are just, and declar¦ed to be the Sonnes of God: but sin originally remaineth in us, rebel∣ling against us, we are not free from all pollutions.

w 37.4 Its better that Peter and Paul falling in unbelief, be accursed, then that one iota of the Evangell passe away.

x 37.5 All the Saints have sin, and are sinners, and also none of them doe sin,m 37.6 they are righteous according to that which grace hath wholled, and sinners in that in which they are to be wholled.

y 37.7 By Gods mercy, the Saints when they are hardned, fall in ma∣nifest sin — and with so great care, God is forced to save them, that contrary to mercy, he leades them to mercy, and by sin freeth them from sin.

r 38.1 Luther, Peccator est adhuc quisquis justifica∣tur, & tamen, velut plene et perfecte justus reputa∣tur, ignoscente et miserente Deo.

t 38.2 Luth. Sumus quidem justi & declarati filii reg∣ni sed peccatum originis manet adhuc rebellans in nobis. Non sumus puri ab omnibus vitiis & inqui∣namentis.

w 38.3 Melius est Petrum & Paulum in infidelita∣tem lapsos, imo Anathema haberi quam unum iota Evangelii perire.

x 38.4 Luth. Omnes sancti habent peccatum, suntque peccatores;m 38.5 & nullus pec∣cat: iusti sunt juxta illud, quod gratia in iis sanavit, peccatores, juxta quod ad∣huc sanandi sunt.

y 38.6 Luth. Proinde fit mi∣serante Deo — ut si sint Sancti crassioris duritiae, cadant aliquando in man∣••estarium opus peccati, — tanta{que}, curâ illos Deus co∣gitur servare, ut contra misericordiam suam eos ad misericordiam perducat, & per peccatum a peccato li∣beret.

It is a proverb (saith z 38.7 Luther) they must have strong bones, who can bear many faire dayes of prosperity. Oportet esse ossa robusta, qui serant dies bonos. So say I, not sinning, and not being acquainted with our own weaknesse in falling in sin, hath bro∣ken many bones, and the falls of David and Peter hath cured their bones.

a 39.1 Relativè non forma∣liter a••t substantialiter est peccatum sublatum, lex a∣bolita, mors destructa.

a 40.1 By way of relation, not formal∣ly, nor essentially, is sin taken away, the Law abolished, death destroyed.

Heare this, Antinomians, who teach that sin pardoned loseth the nature and being of sin, so that God can see no sin in a be∣leever.

b 41.1 Originis peccatum transit reatu, manet actu.

c 41.2 Luth. Deus peccata delet quoad remissionem culpae & ipsam vim pecca∣ti, non quoad rem seu mate∣riam peccati: Haec vi••

peccati per miseri••ordiam gratuitam tollitur, & ta∣men manēt verae hujus ve∣neni reliquiae: ergo utrum∣que verum est: Quod nullus Christianus hab••t peccatum: & quod omnis Christianus habet pecca∣tum-hinc duplex p••cca∣tum apud Christianos, pec∣catum remissum & pecca∣tum reliquum, quod extir∣pandum & abluendum est.

d 41.3 Christianus non est formaliter justus, non ju∣stus secundum substanti∣am aut qualitatem, — sed est justus secundum praedi∣camentum ad aliquid, nempe respectu divina gra∣tiae tantum, & remissi∣onis gratuitae quae contingi•• agnoscentibus peccatum & credentibus.

b 42.1 Sin originall passeth away af∣ter baptisme in the guilt, it remain∣eth actually.

c 42.2 God taketh away our sins, as touching the remission of the fault, and the power of sin, not according to the thing it self, and the matter of sin, this power of sin through

free mercy is removed, and yet the true reliques of this poyson remai∣neth; then both is true, none in Christ hath sinne, every one in Christ hath sinne: there is a two∣fold sinne in Christians, a sinne par∣doned, and a sinne remaining; a sin to be rooted out, a sin to be washen out.

d 42.3Luther. A Christian is not formally just: he is not just accor∣ding to the substance or quality— but according to relation; to wit, in regard of grace only, and of re∣mission of sinnes, which befalleth freely to such as confesse their sins and beleeve.

This is our very doctrine, point blanke contrary to Antinomians. Crisp saith, Sin is taken away, as money removed out of a place, it was once in, it is no more in its being and nature there,* 42.4 then if it had never been there. The beleever is as just and as clean from sinne as Christ; God cannot see sinne in a beleever, because pardoned sinne as lost the nature of sinne, and both his person and his workes are perfect and sinlesse before God. The devill cannot teach more fleshly doctrine; for we are only by justifi∣cation just by a relative righteousnesse as the prodigall banke∣rupt is just legally, and free from debt, for which is his surety hath satisfied. But the bankerupt personally, inherently, subjectively and in himselfe, is an unjust waster a theef and a robber, and hath in him still a sinfull disposition to take one new debt, except both inherent and assisting grace hinder him; there is not this injustice in the surety, far lesse can any such thing be dreamed

to be in Christ, nor is pardoned sinne taken away in its nature and being, as mony removed out of a place, its only in its law, obligation, and rigid power of condemning removed, as if it never had been; and we, with Luther, say, that sinne remaineth formally and essentially sin in the compleat being and nature of sin, both in our person and best workes after we are pardoned and justified, though God see it not as a judge therfore to con∣demne us; the sting and condemning guilt of sin, not the sinne it self, in its nature and being, is removed, as a Serpent without a sting▪ hath still the being and nature of a Serpent. A Lion, chained that it cannot devoure, is still a Lion: so is sin pardo∣ned, still sin in the kinde and nature of transgression against a divine Law.

Luther. Haec est justi∣tia infinita & omnia pec∣cata in momento absorbens,* 43.1 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 43.2Luther. Impossibile est ut peccet filius Dei quicunque, tametsi verum est, quod peccat: sed quia ignoscitur ei, ideo vero eti∣am peccans, non peccat.

Non videt Deus dubi∣tationem de voluntate ejus,* 43.3 diffidentiam — & alia p••c∣cata quae adhuc hab••o. Do∣n•••• enim vivo in carne, ve∣rè peccatum est in me.

h 43.4Luth. Peccatain no∣bis manent, quae Deus

maxime odit, ideo propter illa oportet nos habere im∣putationem justitiae.

i 43.5 Luther. Non est di∣cendum, quod baptismus non tollat omnia peccata. Verè enim omnia tollit, non secundum substantiam, sed plurimum secundum sub∣stantiam, & totum secun∣dum vires ejus, simul quo∣tidie etiam tollens secun∣dum substantiam, ut eva∣cuetur.

k 43.6 Luther. Renatus non peccat▪ & peccat, peccat in opere eodem propter vo∣luntatem carnis: non pec∣cat propter contrariam vo∣luntatem spiritus.

l 43.7 Quotidie peccat om∣nis homo, sed & quotidie poenitet.

m 43.8 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 43.9 Luther. Quotidie Spiritualiter in quolibet Christiano subinde inve∣nitur per vices tempus le∣gis & gratiae.

o 43.10 Luth. Multae horae sunt, in quibus cum Deo

rixor, & impatienter ei repugn••: mihi & judici∣um Dei displicet: ipsi vi∣cissim displicet mea impa∣tientia:* 43.11 hoc tempus legis est, in quo Christianus sub carnem semper est: car•• concupiscit, &c. — Tem∣pus gratiae est, cum cor i∣terum ••••igitur & dicit, Quar•• tristis es anima mea &c. Qui istam ar∣tem bene nosset, ille merito diceretur Theologus: Ego & mei similes vix tene∣mus hujus artis prima ele∣menta.

p 43.12 Luther, Imo quo quis∣que magis pius est, hoc plus sentit illam pugnam.

Ego Monachus sta∣tim putabam actum de sa∣l••te meâ si quando s••ntie∣bam co••cupiscentiam car∣nis; tent••bam multa, con∣fitebar quotidie, sed nihil prorsus proficiebam, si tum recte, intellexissem Pauli sententiam, Caro concupi∣scit adversus▪ Spiritum, non usque adeo me a••••lixis∣sem: sed, ut hodie soleo, cogita••••em. Martine, tu non carebis probus peccato, quia carnem adhuc habes — Staupicius dicere soli∣tus, millies vovi me probi∣••rem fore, ••••nquam praesti∣••i, amplius non v••vebe.

q 43.13 Luther. Hoc quod verê peccatum est contra legem, lex pro peccato non potest accusare in piis.

r 43.14 Luth. Peccatum re∣missum est, quod fiduciâ misericordiae contritum est, ne damnet, ne accuset, & tamen propter hanc carnem, adhuc pullulat & militat in carne.

s 43.15 Cavendum ne illas pec∣cati reliquas extenuemus— vilescit enim purgator.

t 43.16 Luther. Manent in nobis reliquiae peccatorum quae quotidianâ remissione opus habent.

w 43.17 Luther. Remissa quidem & tecta sunt om∣nia peccata, sed nondum expurgata, haeret in nobis tantum libidinis, superbiae, odii—sed occultae etiam ma∣culae, dubitatio, imputientia.

x 43.18 Luther. In carne nostra etiam cum justificati sumus; reliquiae peccati ma∣nent, ne scilicet sumus otios••, s••d habeamus exercitia pie∣tatis.

y 43.19 Peccatum, sicut Au∣gustinus loquitur, actu manet, reactu tamen tran∣sit, hoc est, res ipsa qu•• verè peccatum e••t, & re∣missa est, & â Deo tollera∣tur, ea manet in carne re∣liqua, nec dum plane mor∣tua

est, nisi quòd per Chri∣stum, caput serpentis con∣tritum est, lingua tamen ad∣huc mi••at & cauda minatur ictum.

z 43.20 Luth. Quid, Inquies? an non decalogus praestari de∣bet? si autem praestatur, an non ea justitia est? Re∣spondeo volumus decalogum praestare & servare sed cum largâ, hoc est verè E∣vangelicâ dispensatione seu distinctione. Quia accipi∣mus tantum primitias Spi∣ritus, & gemitus Spiritus in corde manent, item caro nostra cum suis libidini∣bus ac concupiscentiis, hoc est tota arbor cum fructi∣bus etiam manet: haec causa est cur decalogus nunquam plenò praestari possit.

e 44.1 Luther. The infinit justice of God in a moment swalloweth up all sin; because it is impossible that sin remaine in Christ, and hee that beleeves in Christ, remaineth in Christ, and is one with Christ, ha∣ving the same righteousnesse with him.

f 44.2 It is unpossible that a Son of God should sin, though it be true, that he sin, but because his sin is pardoned, therefore when he truly sins, he sins not.

g 44.3 Because of saith, God seeth not my doubting, my unbeleefe, my sadnesse of spirit, and other sinnes, which I have yet in me; for so long as I live in the flesh it is truly sinne that is in me; but because I am un∣der the shadow of Christs wings, I am protected as a chicken under an hen.

h 44.4 Sins remaine in us, which God hateth; for them therefore we must

have the imputed righteousnesse of Christ.

i 44.5 We must not say that baptisme takes not away al our sins▪ for it tru∣ly takes them all away, not in their essence or nature, but in some re∣spect in their nature, and wholly in their dominion, and it removes them daily in their being and nature, through the growth of sanctifica∣tion, that sin at length may be fully exhausted and spent.

k 44.6 Luther. A renewed man sins, and sins not: hee sins in the same worke, in regard of the will of the flesh, he sins not because of the con∣trary will of the spirit.

l 44.7 Luther. (every renewed) man daily sins, and daily repents.

m 44.8 All our life sin dwells in our flesh, and resists the spirit, as an ad∣versary, therefore all our works af∣ter justification, are nothing but re∣pentance, or a good purpose against sin.

n 44.9 Luther. Every day there is by course spiritually in every Christian a time of the Law and of Grace.

o 44.10 There bee many houres in which I quarrell with God, and

impatiently fight against him, the wrath and judgement of God dis∣pleaseth me: and again, my impa∣tience displeaseth him,* 44.11 this is the time of the Law, in which a Chri∣stian is under the flesh, for the flesh ever lusts against the Spirit, and the Spirit against the flesh, in some more, in some lesse. The time of grace is when the heart is erected, and saith, why art thou cast downe, O my soule, &c. Hee that knowes this art well, is deservedly a Divine. I and those like me, know scarse the first elements thereof.

p 44.12 The more godly any is, the more he feeles this battle.

When I was a Monk, I thought my heaven gone, so often as I felt the concupiscence of the flesh, I as∣say'd much, I confessed every day but in vaine, while I understood Paul, saying, The flesh lusteth against the Spirit, then I was not so af∣flicted, I thought then as now. Martin, even thou, though godly, shalt not want sin, and this bat∣tle, despaire not, but fight then, thou art not under the Law. Stau∣picius said, I have vowed a thou∣sand times to be godlier, but I keep not, Ile vow no more, &c.

q 44.13 Luther, That which is truely sin against the Law, the Law can∣not accuse as sin in the godly.

r 44.14 Luther. Sin that is pardoned, is broken, through confidence of mer∣cy, that it condemne not, or accuse not, yet because of the flesh it springs up and warres in the flesh.

s 44.15 Beware to think little or much of the reliques of sin, for so the purger, the holy Spirit is lightly esteemed.

t 44.16 The reliques of sin remaine in us, which need daily pardon.

w 44.17 All (the beleevers) sinnes are pardoned and covered, but not yet purged, so much pride, hatred, lust, &c. yea, inward blots, unbe∣leefe, impatience, murmuring, re∣maine in us.

x 44.18 The reliques of sin remain in our flesh, even when wee are justi∣fied, least we should be idle, that wee may have exercises of godli∣nesse.

y 44.19 Sin, as Augustine speaks re∣maineth in us actually, and in guilt it passeth away, that is, the thing it self that is truely sin, is both par∣doned, and tollerated by God, and the remnant of it remaines in the flesh, and is not close dead, except that by Christ the Serpents head is

bruised, yet his tongue moveth, and his taile threatens a stroake.

z 44.20 What, you will say? ought not the ten Commandements to bee kept? or if they be kept, is not that our righteousnesse? I answer, wee will performe and keepe the ten Commandements but with a large, that is, with a truly Evangelick dis∣pensation and distinction, because we receive only the first fruits of the Spirit, and the sighs of the Spirit remaine in our heart, also our flesh with the lusts and concupiscence, that is, the whole tree (the whole body of sin in its nature and being, say Antinomians what they will) with the fruits thereof remains, this is the cause why the Law can never be perfectly kept.

Luther does most excellently deliver the differences of Law and Gospell, of which Antinomians are altogether ignorant, Luther calleth the Law a letter, a dead, a condemning letter, not as Antinomians say, because in the Gospel, as Del a 44.21 saith, The word and the Spirit are alwayes conjoyned, and therefore Christ saith, the words that I speake are spirit and life, that is, they come from the Spirit and carry Spirit with them, which the Law doth not: but Luther meaneth that the Law, as the Law and Cove∣nant of workes, hath nothing at all of the Spirit, but as a pe∣dagogue to Christ it hath the Spirit conveying it in the hearts of the elect, and the Gospel, as the Gospel, promiseth and hath conjoyned with it, the Spirit, not alwayes, not when preached to Capernaim, as Del citeth ignorantly the text Joh. 6. not when preached to Pharisees, but when preached to the elect, and not alwayes, not when their hearts are hardned, Mark. 6.52.

Mark. 8.16, 17. but when God is pleased to open their hearts, and effectually to concurre with the word of the Gospel:b 44.22 For Luther saith what ever revealeth sinne, wrath, and death, does the office of the Law, whether in the Old or New Testament, accord∣ing to Luther, the Gospel may act the Laws part on a hard∣ned hearer: and so it hath not the Spirit alwayes accompany∣ing it, and the Law, when it is made a Pedagogue to lead us to Christ, carryeth the Spirit with it; but Antinomians mean no other thing but that the Gospel is the very holy Spirit him∣self. A most absurd Doctrine, the Gospel is the word of grace, the Holy Spirit is God making the word of grace effectuall.

c 45.1 Luther. The Evangell is a word both of power and grace, while it beats on the ears, & within powres in the Spirit. But if it powre not in the Spirit, a hearing man differeth not from a deafe man. Then the Gospel is sometimes without the Spirit, as well as the Law.

d 45.2 Except the doctrine of faith, by which the heart is purified and justified, be revealed, all teaching of all commands is literall, and the tra∣dition of Fathers.

e 45.3 The Law teacheth what is your debt, and what you want, Christ giveth what you should doe, and what you should have.

f 45.4 Augustine saith, the Law of works saith doe what I command: the law of faith saith to God, grant, Lord, what thou commandest: and again, what the Law of works com∣mandeth by threatning, that the Law of faith obtaines by beleeving, the people of the Law is hauty, the people of Faith, sighes for pardon.

g 45.5 Every law, especially Gods

Law, is a word of wrath, the pow∣er of sin,* 45.6 the law of death: the Gospel is the word of grace, life, salvation, the word of righteous∣nesse and peace.

h 45.7 It is a wonder, and unknown to the world, to teach Christians to be ignorant of the Law, and to live so before God, as if there were no Law. For except thou be ignorant of the law, and conclude in thy heart, there is no law, no wrath, but onely grace and mercy in Christ Jesus, thou cannot be saved, for by the law is the knowledge of sin, by the contrary, so the law and works must be pressed on the unbe∣leeving world, as if there were no Gospel promise, no grace.

i 45.8 Luther, The Gospel is a preach∣ing of Christ, that he pardons sin, gives grace, justifies and saves sin∣ners. Whereas there are Comman∣dements in the Gospel, they are not Gospel, but expositions of the law, and consequences of the Gospel.

c 46.1 Evangelium verbum virtutis & gratiae simul est dum aures pulsat, intus Spi∣ritum infundit. Quod si Spiritum non infundit, nihil differt audiens â surdo.

d 46.2 Luther, Nisi doctri∣na ••idet, quâ cor purifica∣tur & justificatur, revele∣tur, omnis omnium praecep∣torum eruditio, Literalis & paterna traditio.

e 46.3 Lex docet quid debe∣as, & quo careas, Christus dat quod facias & habeas.

f 46.4 Augustinus dicit, lex factorum dicit homini, fac quod jubeo: Lex autem fi∣dei dicit Deo: da quod ju∣bes: iterum, quod lex facto∣rum minando imperat, hoc lex fidei credendo impe∣trat.

g 46.5 Luther, Lex quae

cunque presertim divina est verbum irae,* 46.6 virtus pecca∣ti, lex mortis: Evangeli∣um verò est verbum gratiae, vitae, salutis, verbum justi∣tiae & salutis.

h 46.7 Res mira, mundo in∣audita, Docere Christianos ut discant ignorare legem, utque sic vivant coram Deo quasi penitus nulla lex sit, nisi enim ignoraveris le∣gem & in corde tuo statue∣ris, nullam esse legem, & iram Dei, & tantum, gra∣ciam & misericordiam propter Christum, non potes salvus fieri. — E contra in mundo sic urgeri lex & opera debent, quasi prorsus nulla sit promissio & gra∣tia.

i 46.8 Evangelium est pre∣dicatio De Christo, quòd re∣mittat peccatum, donet gra∣tiam, justificet & salvet peccatores. Quod autem praecepta in Evangelio re∣periuntur, ista non sunt E∣vangelium, 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 lati∣tude, it confirmeth and establisheth the law, and commandeth the same works of sanctification, which the Law command∣eth.

7. Conclusion.

And whereas Luther calleth the Law a dead letter,* 46.9 as the Gospel is a saving word, he hath not the same meaning with Antinomians to exclude all outward commands, to cry downe the Scriptures and the written Law and Gospel, and turne the Gospel in the Spirit, and to remove all outward ordinances, word, Sacraments, praying, and make faith all our worke, and the Spirit of life, that is, in Christ all our Law, as k 46.10 Del and l 46.11 Saltmarsh and other Antinomians doe; and as m 46.12 Theologia Germanica doth, and other Familists teach: for Luther aimeth highly to extoll Scripture, as you may read in Luther tom. 1.166. to. 1.252.531. to. 2.22.237.310. to. 2. in Genes. c. 17. fol. 85. and to. 2. in Gen. c. 19.143. I hate my own bookes, often I wish they may perish, for feare they take the readers, and draw them from reading of the Scripture, to 3. in Genes. f. 45. c. 24. Its a common proverbe, Princes letters should be thrice read, so farre more Gods letters. Vel millies legendae, should be a thousand times read; and whereas Antinomians and Familists are all for allegories. Lu∣ther is not so.

The literall sense of the Scrip∣tures is the whole substance of Chri∣stian faith and divinity,n 47.1 which only carrieth a man out in tentation.

o 47.2 Allegories are empty specula∣tions, and the froath of Scripture.

p 47.3 An allegory is a faire whore that cannot but be loved for the present by idle men, that are not tempted.

q 47.4 Only the historicall sense doth rightly and solidly instruct, fight, defend, conquer edifie.

n 48.1 Luther. Literalis sensus scripturae s••lus tota est fidei & Theologiae Christianae substantia qui in tentatione solus subsistit.

o 48.2 Luther. Allegoriae sunt inanes speculationes & tanquam spuma sacrae Scripturae.

p 48.3 Est allegoria tanquam formosa meritrix quae ita blanditur hominibus ut non possit non amari prae∣sertim ab hominibus otio∣sis▪ qui sunt sine tentatione.

q 48.4 Luther. Historicus sensus rectè & solidè eru∣dit, pugnat, defendit, vin∣cit, aedificat.

And Luther acknowledgeth a literall sense of the Law.

r 49.1 Luther, Spiritualis in∣telligentia legis est ea, quâ scitur lex requirere Spiri∣tum, & nos carnales con∣vincere▪ literalis ea, quâ pu∣tatur, imò erratur, legem posse impleri operibus & viribus nostris citra Spiri∣tum gratiae.

r 50.1 The Spirituall understanding of the Law, is that by which the law is known to require the Spirit, and to convince us that are carnall, and that is the literall meaning of the Law, by which men think, yea, erroneously imagine, the law may be fulfilled by works & our strength without the Spirit of grace.

Then to Luther, the literall knowledge of the Law or the old letter of the Law, is the false sense of the Law, that we can be justified by works; and Luther never condemneth Law or Gospel, because written and in outward commandements, as Antinomians doe. And againe, the law without the Spirit, as also the Gospel, is literall and legall to Luther.

s 51.1 Lex litera est, sive scribatur, sive dicatur, sive intelligatur, donec ame∣tur.

s 52.1 The law is a letter, either wri∣ten, spoken, or understood, till it be loved, this is not a work of the teaching Law, but of justifying faith converting soules.

It is true, Luther holdeth that all commandements of law and Gospel, are then sweet, and Christs yoke easie, when the Spirit concurreth to make them sweet; but neither doth this cry down the Scriptures, nor make the Spirit, the only obleig∣ing rule, as Del, Town, Saltmarsh, Crisp, doe.

t 53.1 Luther, Ita dulcescunt praecepta Dei quando non in libris tantum, sed in vul∣neribus dulcissimi salvato∣ris legenda▪ intelligimus.

w 53.2 Luther, Duplex est lex: una Spiritus & fi∣dei, quâ vivitur Deo, vi∣ctis peccatis, impletâque lege: altera, lex literae & operum, quâ vivitur pec∣cato nunquam impletâ le∣ge, per legem enim susci∣tatur

odium legis, sed per fi∣dē infunditur dilectio legis.

Luth. tom. 4.88. Tu urges servum, hoc est, scri∣pturam & 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 53.3 Lex literae & lex spi∣ritus differunt, sicut sig∣num & signatum: sicut verbum & res: Ideo ob∣tentâ re, jam signo non est opus: Itaque neque justo lex est posita, habito enim solo signo, docemur rem ip∣sam quaerere.

t 54.1 Luther, So the Commande∣ments of God, become sweet, when we understand them to be read, not onely in books (then as written they are sweet,) but also in the wounds of the most sweet Saviour.

w 54.2 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 fulfil∣led: The other, the law of the Let∣ter and of works, by which we live to sin, the law never being fulfilled but with a fained fulfilling. For

by the law (the meere letter of the law without faith or grace) is stir∣red up a hatred of the Law, but by faith is infused a love of the law.

x 54.3 The Law of the letter and the law of the Spirit differ, as the signe and the thing signified: as the word and the thing, the when the thing is obtained, there is no need of the signe. So there is no law to the just man▪ but having only the signe, we are taught to seek the thing it self.

This expression of Luther, with another in the same Tome,* 54.4 to wit, The justified man ought n••t to live holily, but hee doth live holily: gave occasion to Antinomians to dream (but its but a dream) that Luther is theirs, as if Luther had been of their minde, that the justified is under no commanding power of the law, and that being once justified, and having obtained the Spi∣rit, they are not obliged by any obligation of a command in∣volving sin in case of disobedience, to either, read, heare, or me∣ditate in the Scriptures, but are so freed from the signe, having obtained the thing, that they are not under the letter of law or Gospel written or preached, or under any outward command, or Ordinance, or Law, or Sacrament, or sin, or obligation at all, but are led by a free arbitrary Spirit separated from all let∣ter of the word. A vain dream. For Luther holdeth the let∣ter of the Law, to be an erroneous, false, and wicked seeking of righteousnesse by the works of the Law, and a living to sin,

and from the oldnesse of the letter in this sense we are freed by the Spirit of faith;* 54.5 and Luther explaineth himselfe, when hee saith, Obtentare jam signo non opus, having obtained the Spirit, we need not the letter. He meaneth nothing lesse then when we have received the Spirit, we need not the written Scriptures or the Commandement or any outward Ordinances, nor any commanding. Sure Sathan devised that sense, it came never in Luther, never in Pauls minde; but he meaneth having obtained the thing, that is, the Spirit, we need not the signe, that is the letter of the Law only, without the Spirit: now the letter of the Law only commandeth perfect and exactly absolute obe∣dience under the paine of eternall damnation. But Luther ex∣plaineth himselfe in the very next words, Ideo obtenta re (Spi∣ritu) jam signo non opus: Itaque neque justo lex ost posita: What is that? Luther to. 4. fol. 178. Lex justo non est posita, sic enim justus vivit ut nullâ lege opus habeat &c. He so liveth that hee hath not need of the Law to teach and command without Christ that he must performe absolutely p••rfect obedience to the Law, otherwise he is eternally condemned; this is the letter of the Law, for the just man is in Christ. Ideo Lex (saith Lu∣ther there) non potest accusare & reos agere credentes in Christum, the Law cannot accuse and condemne beleevers in Christ: in the same sense, saith Luther, to. 1.451. Justus non debet bene vi∣vere; the justified man ought not to live holily, according to the letter of the absolute commanding Law enjoyning obedience under paine of eternall condemnation; for faith looseth him from this, debet, and from this Law debt yet, vivit bene, hee liveth holily, and he ought to live holily in an Evangelick sense; and that this is Luthers minde, is cleare; the just man is loosed from that Law, that the unjust and beleever is under; as Luther saith in the same place, Injustus debet bene vivere. Now the be∣leever being under the Law, he is a full debter to pay active and passive obedience to the brim, he owes in a manner, as much as Christ paid to the Law. 2. Luther saith in the same place, Hoc totum urget, &c. God presseth all this that we seeke not a letter-righteousnesse, that is righteousnesse by the workes of the Law, for the Law in its letter requireth absolute obedience under the paine of death. But Christs intention & sense is not that the ••etter of the Law, Cursed be he that obeyeth not in all that is

written in the Law to doe it, shall stand against the beleever; but that the spirituall sense shall stand, that the beleever shall bee cursed in his head Christ, suffering for him, and that he shall fulfill the Law, not in the letter, that is perfectly and compleat∣ly, (for so the old letter is now out of date, and passeth away to the beleever) but in the Spirit, that is an Evangelick obedience to the Law.

8. Conclusion.

Antinomians hold a 54.6 that a justified man is perfect and free from sin both in person and works, as if he were b 54.7 in heaven, and that the c 54.8 naturall, civill, and religious works of beleevers are made perfect in the sight of God. Then must they perfectly keep the Law, and Christ must make our good works exactly con∣forme to the Law, what can hinder us then to be justified by works? Randal the Antinomian and Familist, said d 54.9 These are ever learning and never come to the knowledge of the truth, who say, That perfection is not attainable in this life▪ So Bullinger l. 1. c. 8. tells of the fourth sort of Anabaptists in his time, that said they could not sinne, and the Church was without spot and wrinckle, they left out in the Lords prayer, Forgive us our sinnes: and said we are justified by workes, and could keep the Law perfectly. Sure Luther denyes the beleevers to be perfect in this life.

e 55.1 Say not, I am perfect, I can∣not fall, but be humble and fear, thou▪ that stands to day, mayst fall to morrow.

f 55.2 Luther So is the life of a Chri∣stian, that he who hath begun, may seem to have nothing; therefore Paul saith, I beleeve not that I have apprehended, Phil. 3. because no∣thing is more pernitious to a faith∣full man, then that presumption as if he had apprehended it, and there were no need to seeke; so many make defection, and whether through security and negligence. So Bernard, to stand in the way of God is to goe backe, then to him that is be-back,

then to him that is begun to be a Christian, this remaineth, to e∣steem himself, not a Christian, but to seek to be a Christian. A Chri∣stian 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 re∣maine in this rule, — then he that is a Christian, is no Christian, that is, he that beleeveth he is made a Christian▪ when he is to be made a Christian — we endevour toward heaven, we are not in heaven: so he is already in heaven who inde∣vours toward heaven, because God counts him to be in heaven. — woe to him that is wholly renewed that is, who beleeveth he is renewed. Then woe to Towne, Saltm••rsh, for these, that are as free from sin as Christ, must be perfect.

g 55.3 Luther, The minde of man, when it is in temptation and dan∣ger, with difficulty rests on this consolation, for thus it doth perpe∣tually complaine: What shall be done? when shall it be done? where shall it be done? I answer then, wait on, wait on, if it be longer de∣ferred, and the mind ask againe, when shall it be? say thou, I have no other advice, but that thou indure and wait on longer, one, two, three years, he that commeth will come, and will not ••arry.

e 56.1 Luther. Ne dicas ego perfectus sum, non possum labi, sed humiliare, et time: ne hodie stans, cras cadas.

f 56.2 Luther. Sic est vita Christiana, ut qui caeperit, sibi videatur nihil habere, sed tendit & pergit ut ap∣prehendat: unde Paulus: non arbitror me apprehendisse Phil. 3. quia re vera nihil pernitiosius est homini fideli quā ista praesumptio, quasi apprehenderit, & opus quaerendi non sit, hinc eti∣am multi relabuntur & marcessunt securitate &

ignavia. Sic Bernardus: Stare in viâ Dei est retro∣gredi, 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—Chri∣stianus, non est in facto▪ sed in fieri— igitur qui Chri∣stianus est, non Christia∣nus est, hoc est, qui se pu∣tat 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 renova∣tum, ille absque dubio non caepit renovari, nec unquā gustavit quid sit esse Chri∣stianum, &c.

g 56.3 Luther, Animus hu∣manus quando est in tenta∣tione & periculo, difficul∣ter hâc consolatione acqui∣escit: sic enim perpetuo a••∣gi & quaeri solet. Quid fiet? Quando fiet? V∣bi fiet? Respondeo igitur: exspecta, exspecta. Quod∣si longius differtur & rur∣sus quaerit, non habeo ali∣ud, quod consula••, inquies quam ut ••era•• et exspectes amplius annum unum, duos tres, veniens, veni•••• & non tardabet.

h 56.4 Saltmarsh and I 56.5 Town, teach contrary to this, a beleever wanteth nothing (say they) of heaven in this life, but beleeve he is in heaven, and he is not saved by hope, but hath heaven already in this life.

k 57.1 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, unbe∣liefe▪ ignorance of God is loved, but the scally body, and the reliques of sin remaine in us.

m 57.2 Luther, Sin in the Saints not onely hath being, life, will, opera∣tion, fighting, but also it robs and leads captive, yea, (which is a grea∣ter wonder) it rages like a madde man, more in the godly, then in the wicked.

n 57.3 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 ele∣ment of grace is one thing, and sin in grace another, as you may ima∣gine, grace, or the gift of God made sinlesse, and sin graced, so long as we are here, so that because of grace sin shall not be sin.

k 58.1 Luther, Gratia non ••ic mutat pios, ut per om∣nia reddat novos & perfe∣ctos. Multa quidem pur∣gantur, praecip•••• autem ipsum caput serpentis, i••∣credulitas & ignorantia Dei praeciditur & conteri∣tur, sed squamosum corpus & reliquia pec••ati manent in nobis.

m 58.2 Luther, Peccatum in sanctis non solum est, non solum vivit, non solum vult, non solum operatur, non solum repugnat▪ sed eti∣am furit, & captivat: I∣mo quod mireris, in impi∣is non sic furit.

n 58.3 Luther, Aliud est de Deo incarnato, vel homine Deifica••o loqui, & aliud de Deo & homine simplici∣ter. Ita aliud est pecca∣tum extra gratiam, aliud in gratia, ut possis imagi∣nari gratiam ••eu donum Dei esse impeccatificatum, & peccatum gratificatum, quamdi•• hic sumus, ut pro∣pter donum & gratiam, peccatum, jam non pecca∣tum sit.

If Antinomians would learn: Luther hath a necessary my∣stery in this, for he meaneth, that sin is exceeding sinfull in its

own element, in a wicked man, being not pardoned in Christ, in him sin is sin, but sin in a beleever, though it keep still the nature of sin, (justification destroyeth not, nor removeth (as Antinomian, ignorantly dream) sin in its nature: but onely in its guilt, or actuall condemnation) yet in a beleever, sin is made as it were sinlesse or no sin, in regard that sin in them is lustered and graced with pardon, and so leaveth off to be sin-condem∣ning, and cursing, as it is in the wicked.

o 59.1Luther, Libenter (in credente) Spiritus vellet totus esse purus: sed caro conjuncta illi non permittit.

p 59.2 Frustrà exspec••amus in hâc vitâ perfectionem hanc, ut toti justi simus, ut Deum perfectè diligamus, &c.

q 59.3 Luther, David fate∣tur Spiritum sanctum se ha∣bere, sed nondum perfectè aut totum, sunt enim tan∣tum primitiae Spiritus.

r 59.4 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 mor∣tem, vermes & ignem ex∣tremum.

o 60.1 Luther, Gladly would the Spi∣rit in the beleever be wholly pure, but the flesh conjoyned therewith will not permit it.

p 60.2 In vain look we for perfection in this life, that we should be all just and love God perfectly, and our neighbour as our self.

q 60.3 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 60.4 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 can∣not be freed and purged perfectly therefrom, but by death, the worms and the last fire.

* 60.59 Conclusion.

Luther is farre from denying remission of sins, and that com∣pleat and actuall to the Jews under the Law, or any way of Ju∣stification to them by the Law, but by faith in Christ, as we are justified and saved.

s 61.1 Luther, ipse Moses & qui sub eo fuerunt, non sunt justificati ex lege: Justi∣Justitia

enim non est facere legem, sed credere pr••mit∣tenti Deo.

t 61.2 Luther Peccatorum remissio omnibus ••aeculis fuit eadem; Christus au∣tem heri & hodie idem est etiam in saecula: illi igi∣tur fiduciâ Christi ven∣turi, nos fiduciâ Christi exhibiti, passi glorificati salvamur, & remissionem peccatorum consequimur.

w 61.3 Holaca••s••a in lege a sanctis & justis exhibita eo sine off••rebantur: non ut justificarentur per ea, sed ut testarerentur se ac∣cepisse misericordiam — sic bos immolatus est testis gratiae, seu ut ita dicam, operaria vox gratitudinis, seu gratitudo manualis, quâ manus effundit grati∣tudinem, tanquam realibus vocabulis.

Christum illi credi∣derunt futurum, nos sci∣mus eum exhibitum & abiisse ad patrem ut para∣ret nobis mansiones, &c.

y 61.4 Vidit Abraham di∣em Christi, Joh. 8. sed vi¦dit in fide & Spiritu tan∣tum.

z 61.5 Idem Christus ea∣demque fides ab Habel ad finem mundi per varia ••ae∣cula regnavit in electis.

s 62.1 Luther, Moses himselfe, and those that were under him, were not justified by the Law, for righ∣teousnesse

is not to doe the Law, but to beleeve God promising.

t 62.2 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 62.3 Luther, burnt offerings were not for justification, but a sacrificed Oxe was a witnesse of grace, and to speak so a working voyce of thankfulnesse, or an handy or ma∣nuall gratitude, by which the hand powred out thankfulnesse by reall words.

They beleeved in Christ to come, we know he is come, and gone to the father to prepare dwel∣ling places for us.

y 62.4 Luther; Abraham saw Christs day in faith, and the spirit onely.

z 62.5 Luther, the same Christ, the same faith from Ab••l to the end of the world, and did reigne in di∣vers ages of the world.

Antinomians, as Den, Crisp, Saltmarsh, Del, deny any heart-Reformation▪ true conversion to God, actuall remission of sins, and of all sins, or free justification by free grace in a Gospel-way, to the Jews under Moses, as we are justified, and saved under the Messiah, and make the promises and covenant of grace, with Papists, and 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 sal∣vation 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 63.1 Luther, Vnusquis{que} Christianus sciat; s•• per Christum constitutum esse in conscientia dominum le∣gis,* 63.2 peccati, mortis: con∣tra sc••at quoque hanc ser∣vitutem externam corpori suo impositam, ut per cha∣ritatem serviat p••oprio. Qui autem aliter intelli∣gunt libertatem, &c.

* 63.3 Luther, Omnia sunt libera nobis per fid••m, om∣nia serva per charitatem: ut, simul stet servitus li∣bertatis, et libertas servi∣tutis.

b 63.4 Libertas Evangelii non tollit res, & corpora, & debit••, nominum, sed

conscientias liberat a vin∣culis spiritualibus.

c 63.5 Luther, Christianus in conscientia debet esse me∣dicus, in externis moribus debet esse asinus.

d 63.6 Per fidem Christi non sumus liberi ab operi∣bus, sed ab opinionibus ope∣rum id est, a stultâ prae∣sumptione justitiae per ope∣ra quesitae.

a 64.1 Let every Christian know, that by Christ he is made in his consci∣ence (as he beleeveth in Christ) the Lord of law,* 64.2 sin, death, so that these have no power over him. On the contrary, let him know that this externall servitude is laid on the outward man, that by love he is to serve his neighbour. Those who otherwise understand Christi∣an liberty (as Antinomians, who think they owe no obedience to the Law) they enjoy the gaine of the Gospel to their owne destruction, and are worse Idolators under the name of Christians, then they were in Popery.

* 64.3 All things are free to us by Faith, yet all things are under ob∣ligation of Law, in regard of chari∣ty, that so the servitude of liberty, and the liberty of servitude, might stand together.

b 64.4 The liberty of the Gospel takes not away things, bodies, nor du∣ties of men, but freeth the consci∣ences

from spirituall bands of wic∣ked opinions.

c 64.5 Th•• Christian in his conscience should be a physitian, but without in externall conversation, an Asse, to beare the burthen of Brethren. Luther meaneth in things indiffe∣rent, that are without the case of scandall, as hee exponeth himself, Tom. 1 472.528. and clearly, To. 1. In Christum credentibus omnia mun∣da, indifferentia licita sunt, quaecun{que} vel praecipiuntur vel prohibentur ex∣ternis ceremoniis, &c. and Tom. 2.154, 155, 156 158.

d 64.6 Through faith in Christ, wee are not free from works, but from opinions of works, that is, from a foolish presumption of righteous∣nesse to come by works.

Now by opinion of good works, Luther meaneth consci∣ence, and the resting of the conscience on good works,* 64.7 as our righteousnesse, hence so often, saith Luther, the Law hath no∣thing to doe with the conscience, the Law hath no power over the conscience, the Law ought not to reigne over the conscience. And so▪ 2. he placeth our Christian liberty, not only in freedom from the Judiciall Law. Tom. 4 on 1 Pet. 2. Rom. 13. and from the Ceremonies of the Law of Moses, Tom. 4. fol. 145. But also from the condemnation of the Morall Law. As is clear,

e 65.1 Luther, That Christian liber¦ty which Christ hath purchased, is not so easily beleeved as spoken, if it could be apprehended by a sure and firme faith, no fury, nor terror of the world, of law, sin, death, and the devill▪ could be so great, which would not be swallowed up as a lit∣tle spark of fire by the great sea.

e 66.1 Libertas illa, quam no∣bis Christus peperit, non tam cito creditur, quam nominatur. Si certa ac fir∣mâ fide apprehendi posset nullus furor aut terror mundi, legis, peccati, mor∣tis 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, ac∣cusation, and condemning power of the Law, after wee have sinned against the Law.

f 67.1 Luther, Verba illa, libertas ab ira Dei, lege, peccato, morte, &c. Dictu facilia sunt, sed Magnitu dinem hujus libertatis sen∣tire & fructum ejus, in certamine, in agone con∣scientiae, applicare, hoc plus quā dici potest, difficile est.

g 67.2 Luther, In carne nul∣la debet esse libertas: De∣bemus enim subjecti esse parentibus, Magistratibus, & in summâ, omnium servi esse, sed in Spiritu & con∣scientiâ Liberrimi ab om∣ni servitute, ibi nulli cre∣dimus, nulli confidimus, nullum timemus, nisi solum Christum, qui regnat in∣ter medias afflictiones cum gaudio, & laetitia, inter media peccata, cum virtute & fortitudine.

f 68.1 These words, Liberty from the wrath of God, law, sin, death, &c. are soon said, but to finde the greatnesse of this liberty, and the fruite thereof, in a conflict and ago∣ny of conscience, and apply it pra∣ctically, is more hard then can be spoken.

So he expresly, clearely, this Li∣berty, g 68.2 in the flesh (that is, in sinning) there ought to be no liber∣ty: for we ought to be subject to Parents, Magistrates, and finally the servants of all, but in the spirit and conscience we are most free from all servitude: for there we beleeve none, trust in none, feare none, but onely Christ, who reignes in the midst of afflictions, with joy and gladnesse, in the midst of sins with strength and courage.

Its clear, by the flesh, Luther cannot mean, as Antinomians, and Papists, with Libertines doe, the sensitive part, which they call the Asse,* 68.3 contradistinguished from the minde, will, and conscience, as if the renewed man in whole sinned not, with will, affection, reason, conscience, for the reason that Luther giveth, is contrary to that, for, saith he, Wee ought to be subject to Parents, Magistrates, and the servants of all; Now not the flesh onely, but the whole man, and the conscience is subject to the fifth Commandement▪ and to all the ten, to obey Pa∣rents and Magistrates, for otherwise the ten Commandements should no more oblige the conscience of beleevers to obey,

then the Ceremoniall Law, which is blasphemy: Therefore by Conscience and Spirit, Luther must mean the afflicted consci∣ence, under great conflicts; and in the midst of challenging and accusing sins; So the beleevers conscience is free, and feareth none, but feareth filially, and with a son-ly fear, Christ Jesus only, and is fully free from the feare of condemnation.

Antinomians reply, that the conscience of beleevers is freed from the ten Commandements;* 68.4 as they are a Law and injoyn o∣bedience to the conscience by power or Authority of a Law-giver, for so say they, no beleever can sin against the Law as the Law, either commanding, promising, or cursing. But the be∣leever may sin against the Law, as sin is ungratitude to Christ the Redeemer, not as it is a thing offending God, the comman∣ding Law-giver, or failing against his Authority. So Mistris Hutchison, and her followers said, Art. 25. Since we are not bound to the Law, as a rule of life, it is not transgression against the Law to sin or break it, because our sins are inward and spirituall, and so are exceeding sinfull, and are onely against Christ.

Answ. There would be some colour in this Answer, if Anti∣nomians did not teach that Beleevers are as free from sin, root, and branch, in the nature and being of it, as Christ himselfe then being once justified, they cannot so much as sin against Christ, nor against the Law, as in the hand of Christ, therefore I heare that Den maintained before a godly and learned Mini∣ster, That Christ satisfied for sins onely against the first Covenant, and that wee our selves satisfie for sins against the Covenant of grace, which is to make us joynt-Saviours with Christ. 2. Sinnes committed by Beleevers once justified, are not si••s, because they are against no Law, and involve the trespasser under no guilt, curse, or wrath, for hee is as free, as Christ, from all dan∣ger of wrath. 3. These sinnes against the Law in the hand of Christ, or against Christ, are pardoned and fully removed in their nature and being, ere they be committed, say Antinomi∣ans. 4. What Scripture shall warrant us to think that Christ who came not to dissolve the Law, in the least Commandement, Mat. 5.18, 19, 20. And who saith, To doe to all men, is wee would they should doe to us, is the whole Law and the Prophets, and obligeth us, hath freed us from the commanding power of the Law, and subjected us to the same Law, as given by Christ.

CHAP. XIII. Of good works according to Luther.

11 Conclusion.

Luther clearely contradicteth Antinomians, touching certain∣ty from signes.

h 69.1 Bona opera placebunt, Deo propter fidem in Chri∣stum quod non fiunt ad ju∣s••••itam, sed ad testimoni∣••m quod grati simus et gra∣•••••• ju••tificati.

i 69.2 Spiritus sanctus nun∣quam o••iosus est in piis sed semper agit aliquid quod pertinet ad regnum Dei.

k 69.3 Si Muncerus & Sa∣cramentarii, cum audirent nos docere Spiritum & re∣jicere opera, hâc doctrina abuti potuerunt, & neg∣lecto verbo & Sacramentis nihil aliud nisi Spiritum sonare idque nobis viven∣tibus, docentibus, & repug∣nantibus, quid futurum est ubi conticuerit nostra Do∣ctrina?

l 69.4 Post meam mortem multi meos libros proferent in medium, & inde omnis generis errores & deliria sua confirmabunt.

m 69.5 Sed simul etiam ex∣ierunt Anabaptistae, Sacra∣mentarii & alii fanatici qui de Trinitate & incar∣natione Christi palam im∣pia tradiderunt, non enim fuerunt ex nobis, &c.

h 70.1 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 70.2 Luther, The Holy Ghost is ne∣ver idle in the godly, but ever do∣ing something that belongs to the Kingdome of God.

k 70.3 Luther, If Muncerus and the Sa∣cramentarians, when they heare us preach the Spirit, and that wee reject works (in the matter of justification only, as I have cleared from his owne words) can abuse this Doctrine, and neglecting word and seales, sound nothing but the Spirit, (as Familists and Antinomians did then, and now) and that while wee live, and teach the contrary, and resist them, what shall be done, when we shall teach no more?

l 70.4 After my death (saith Luther) they shall alledge my writings, and therewith strengthen errors of all kindes, and their own dreames.

m 70.5 Also there are gone from us Anabaptists, Sacramentarians, and o∣ther fantastick men, who have o∣penly taught impious things of the Trinity, and Incarnation of Christ, but they were not of us.

It is true, Luther falsely chargeth those whom hee calleth Sacramentarians, who rejected the dreame of Consubstantia∣tion, yet as Calvin observed of the Libertines, hey had nothing more frequent in their mouth, then the Spirit, so Anabaptists, Familists, Antinomians, who all pretend that Luther is theirs, alledge nothing more then the Spirit, the immediate testimony of the Spirit without the word, or any signes or markes of san∣ctification, by which men know that they are in Christ, and I appeale to the Reader, if they observe any scope or drift in the Sermon preached by Del, before the House of Commons, but to cry down all Word, Scripture, Preaching, Sacraments, Laws, lawfull and necessary constitutions of Orthodox Synods, against Familists like himself, for all these, without the Spirit, can work but an outward Reformation, and hee extolleth so the Spirits inward, omnipotent and only working of an in∣ward, and heart reformation, as that men, ministerie, preaching can have no more influence in Gospel-reformation, then in Christs redeeming of the world, and the taking away transgression, for saith hee, o 70.6 he only that can doe the one, can doe the other, now in redemption Christ hath no fellows, no under Mediators, no instruments no with-workers, hee alone by himselfe, and none with him, Hebr. 1. Purged us from our sins, and so in all Reformation Familists contend: for God is sole Reformer, as Jesus Christ is sole and onely Redeemer.

Antinomians deny any certainty of our being in grace,* 70.7 by signes, marks, and characters of holy walking, which Luther is utterly against in all places▪ especially where he extolls good works as the fruites of our justification.

It is true, Luther saith often we must not judge of our spiri∣tuall good estate, by sense, but by faith, and so say Antinomi∣ans, and Eaton most frequently. But the word sense is taken two wayes, 1. for the enditement of the flesh, and unrenew∣ed part opposed to faith, and so Luther and we with him, teach that in a conflict of conscience, when the Law challengeth a beleever especially▪ we are never to look to sense, but to faith, and the promises▪ for the unrenewed part, never told us good news of our selves, our Spirituall estate, or of Christ, except it speak truth▪ as the Devi••l speaketh to deceive, and to render us secure, sluggish, haughty, proud, vaine, but Antinomians say

all the murthers and adulteries of beleevers, are sins onely in our sense, that is, in the apprehension of our unrenewed part, not to the light and judgement of faith, now so Antinomians follow sense. But,

1. I should as soon beleeve the Devill, saying that the adul∣tery of a beleever is no sin, as beleeve sense, that is, the indite∣ment of flesh, and the unrenewed part, it is true the devill can say truely, as the flesh also, the adultery of a beleever is a sin, that actually condemnes for ever to hell, and argueth the committer thereof to bee in nature, not in Christ, which is a lye, both in the matter, and specially in the end, to cause a be∣leever despaire.

2. The sense and apprehension of a beleever, that saith adul∣tery in him is no sin, because it was pardoned before it was committed, is as false as the Devill. Now the light of faith saith the contrary, the Word of God saith, adultery in justifi∣ed David is sin, but the inference and logick of the flesh is not to be beleeved, therfore David is not in Christ, and so farre, sense is not to be beleeued.

3. Antinomians know no sense, but the sense and inditement of the lying flesh, which they teach men to beleeve, when it saith falsely, that the adultery of a beleever is no sin, now no whorish mother will call her own childe a Bastard, and its no wonder that the flesh, especially in the fleshly Antinomian plead for the Devill and sin, but sense is taken in another meaning in the Scripture, for the spirituall knowledge and apprehension of the Spirit, as Heb. 5.14. The strong in Christ have their senses exercised to discerne both good and ill, so the use of the spirituall sense is spoken of, Cant. 2.3. I sate down under his shadow with great delight and his fruite was sweet in my mouth. Cant. 1.3. Because of the savour of thy good oyntments▪ thy name is as anoyntment pow∣red out, therefore the Virgins love thee, Joh. 6.45. All that have heard and learned of the Father come to mee. Here is the actuall exercise and use of the spirituall and renewed sense which we are to believe no lesse then faith, and what this sense indyteth, that the Holy Spirit in us indyteth, and teacheth, and that we are to beleeve. Luther never willeth us to close our eares, and to hear nothing that this sense saith to us.

12 Conclusion.

Luther speaketh pathetickly of the slavery and impotency of our free-will by nature,* 70.8 but no wayes to favour Antinomi∣ans and Familists, who would have us blocks and stones in all wee doe, and not to pray but when the Spirit acts us imme∣diately.

a 71.1 Man cannot naturally desire God to be God, for he would have himselfe to be God, and God to be no God.

1 72.1 Non potest homo natu∣raliter velle Deū esse De∣um, imo vellet se esse De∣um, & Deum non esse De∣um.

Luther, in regard that the efficacy and successe of free-will, as of all second causes, is from God, depresseth the creature to heighten God, Tom. 3.103. Deus labore nostro utitur s••u lar∣vâ quadam sub quâ benedicit nos & sua largitur ut fidei sit locus. God useth our labour as a shadow or cypher, under which there is place for faith.

Luther meaneth of imperated acts of the will flowing from the corruption of a naturall man desiring to be above a Law, and without God, that he may sin without being awed of Ju∣stice or of a God, but there is a naturall inclination going be∣fore acts of will and reason, by which a naturall man desires the being of God, in so farre as he desires his own being, that he may subsist in God, if we suppose reason to bee in no sha∣dow, we cannot think it naturally and simply would desire that the body on which it depends were just nothing, or that the rayes of the Sunne, would wish the Sun to be turned into pure nothing, or the streames, that the fountaine were no∣thing.

b 73.1 Luther, The will of every man would desire there were not a law, if it were possible, and that it selfe were altogether free; grace is ne∣cessary to friend the law, and the will, and the Gospel.

c 73.2 Free-will since the fall by a subjective power can be carryed

to good, by an active power ever to ill; nor could the wills active, but only its subjective power, stand even before the fall, or promove into good.

f 73.3 Luther, Free-will is meerly pas∣sive in every act that is called wil∣ling, because the will is nothing ex∣cept it be pulled, drawn, moved, which drawing having influence on the members, and strength either of soule or body is the wills activi∣ty, and no other, as the drawing of the Saw, cutting the wood is to the Saw meerly passive from the Saw∣er, nor does it conferre any thing to the drawing, by way of co-ope∣ration, but onely being drawn, it workes on the tree, being more drawn then drawing, which Saw∣ing is called the work of the Saw with the Sawer, when yet it meer∣ly suffers.

b 74.1 Luther, Voluntas cu∣juslibet mallet, si fieri posset esse nullam legem, & se om∣ninò liberam; necessaria est mediatrix gratia quae conciliet legem (evangelio) voluntati.

c 74.2 Liberum arbitrium post peccatum potest in bonum

potentiâ subjectivâ in ma∣lum vero activâ semper: nec enim in statu innocētiae potuit stare, activa sed sub∣jectiva potentia, nedum in ••onum proficere.

f 74.3 Liberum arbitrium est merè passivum in omni actu suo, qui velle vocatur: quia voluntas non nisi ra∣pitur, trahitur, movetur, qui tractus redundans in membra & vires, seu ani∣mae seu corporis est ejus ac∣tivitas & nulla alia, sicut tractus serrae secantis lig∣num' est serrae merè passi∣vus a sectore, nec ad tra∣ctum suum quicquam co∣operatur, sed tantum tracta jam in lignum operatur, im∣pulsa magis quam impel∣lens, quae serratio opus ejus cum serratore dicitur, cum tamen merè patiatur.

It is cleare that Luther makes us not blocks, and stones in beleeving, praying, or other supernaturall works, as if after our conversion, we were mere patients, and ought not to pray, but when the winde of the Spirit bloweth faire upon the flow∣ers, and the Garden. Or, as if the person of the Holy Ghost and Christs grace were the onely formall efficient cause and prin∣ciple in all supernaturall works, and we truncks and stones, and not to be rebuked as slothfull servants in sins of omission or commission.

Luther saith the contrary, To. 2. in Gen. c. 24. f. 232. Antino∣moi docent simpliciter omnia peccata sublata, nec arguenda esse, nec homines terrendos lege. Antinomians say simply, all sins are ta∣ken away, and are not to be rebuked, nor are men (renew∣ed) to be terryfied by the Law, for Luther 1. speaks compa∣ratively,

and denies not all subordinate activity to renewed free-will, after conversion.

g 75.1 In every good work, the Sons of God are rather acted upon, then doe act.

g 76.1 In omni opere bono potius aguntur, quam agunt filii Dei.

Then Luther meanes that they act, but grace rather acts up∣on them, for To. 3. in Gen. in cap. 28. fo. 82. Luther saith, there is a twofold holinesse in us, one imputed, by which we are san∣ctified by the Word, and is perfect, another, by which wee are holy by our work and conversation, which is unperfect.

The other holinesse is of works,* 77.1 it is charity that makes us accepta∣ble to God, there not onely God speaks to me, but I study to follow God speaking.

h 77.2

When I was a Monk, often I de∣sired that happinesse to see a godly man in life and conversation, in the mean time I dreamed of an Ere∣mite, that abstained from meat and drink, and fed on rootes and cold water — but they are holy who are holy with a passive, not an ac∣tive holinesse — if every man doe his duty, by rule, according to his calling, and obey not the flesh, and in the Spirit suppresse the desires and lusts thereof.

Altera sanctitas operum est charitas gratum faci∣ens,* 78.1 ibi non solum Deus lo∣quitur, sed studeo ego se∣qui loquentem Deum.

h 78.2 Ego Monachus saepe ex animo optabam eam fae∣licitatem mihi contingere, ut possim videre, conversa∣tionem & vitam alicujus sancti bominis. Interim somniabam talem sanctum, qui in Eremo agens, absti∣neret a cibo & potu & vi∣ctitaret tantum radiculis herborum & aquâ frigidâ — & sancti sunt sanctitate passivâ, non activâ — si unusquisque ex praescripto verbi Dei faciat officium in vocatione suâ, carni non obsequatur, sed Spiri∣tu reprimat desideria ejus.

And where ever Luther speaketh of inherent holinesse, he calleth it imperfect and active, then renewed freewill must be an Agent in it.

2 The subjective power of doing good that Luther calleth a passive power, and which was in man before the fall, in the renewed man is not simply passive, for in regard of it,

saith Luther, Voluntas magis est impulsa quam impellens, the will rather is drawen,* 78.3 then it doth draw and act, but incli∣neth more to bee drawen; but it is passive, because free will in pure naturalls, before the fall or after regeneration, is a sub∣ject receiving a holy sanctified rectitude of will: and before the fall, that rectitude was that concreated and naturall I∣mage of God in the first Adam, in regeneration it is the super∣naturall image of the second Adam, which wee call the new heart, and before the fall Adam did not love and serve God by free will simply, but by free-will gifted with that natu∣rall accident of concreated sanctity and holinesse added to the will as a connaturall gift to make the will compleat in its operations. Now the will is a mere patient in receiving a supernaturall active power to will according to Christ, and in this regard the will is patient and must bee elevated in its naturall activity, by receiving a new infused heart Ezeki. 36.26. Zech. 12.10. Deut. 30.6. And because free-will acts ac∣cording to Christ in beleeving, hopeing, loving out of faith, all by the strength of new supernaturall habits therefore doth Luther call the renewed man a patient, and his supernatu∣rall workes like the drawing of a Saw which yet hath its own activity of cutting the tree and hath teeth by art for that ef∣fect, 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 actuall as∣sisting grace, the will is a patient in the reception and sub∣jective and passive lying under the actuall motion of him who workes in us to will and to doe, for wee can doe no∣thing 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 habi∣tuall grace, and by actuall assisting grace being drawen, Cant. 1.2, 3. and Psal. 119.32. compared with Ezeki. 36.26, 27. we doe and have our own subordinate active influence in all the workes wee doe toward Heaven, and life eternall, yet Luther saith, wee are patients.

* 79.1 Luther, Heraeseos ve∣nenum est quod tribuit li∣bero arbitrio virtutem di∣sponendi

se ad gratiam (si∣ve habitualem sive actua∣lem) recipiendam quale fa∣ciunt in illo, Zech. 1. Con∣vertimini ad me, & ego convertar ad vos.

k 79.2 Homo merè passivè se habet nec facit quidquam, sed fit totus.

l 79.3 Luther, Deus in ma∣teria privativa non positi∣va operatur.

* 80.1 Its a poyson of Heresie that giveth to free-will power to di∣spose it selfe to receive grace, as

they say from Zech. 1. Turne to me, and I will turne to you.

k 80.2 Man is a meer patient, he doth nothing, but is acted, or done upon.

l 80.3 God worketh on a privative, not a positive matter.

4. Luther holds men to be meere patients because grace and grace onely beginneth all supernaturall works.

m 81.1 Luther, How shall free-will remaine, and our doing what we can. When we are taught that we are wrought upon, and we work not but God works? wee are the work, not the workers, so all the Divinity of proud men utterly pe∣rishes.

n 81.2 Faith is wrought in us, not thinking, not wisely understand∣ing, not willing, but who-ever is gifted with faith, is prevented by the incomprehensible & hid work of the Spirit, by the onely hearing of the Word, without all work of us.

m 82.1 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 sci∣licet ruit omnis Theologia superborum.

n 82.2 Non nobis cogitanti∣bus, sapientibus, volentibus, sed incomprehensibili & oc∣culto opere Spiritus, prae∣venitur, quisquis fide dona∣tur in Christo, ad solum verbi auditum, citra om∣nem nostram aliam ope∣ram.

4. Luther is much, as he cannot be enough, in depressing the glory of nature and free-will and exalting God.

o 83.1 We are not good by working, but by suffering, when we suffer the actings of God on us, and are quiet.

p 83.2 Whatever shall give thy ••elfe

to thee and permit thee, hold that in suspition, for it will cause thee finde thy own will in fasting, as Esa. 58. Whatever shall take thy self from thy self, follow that.

o 84.1 Luther, Non operando sed patiendo boni sumus, cum patimu•• divinas acti∣ones quieti ipsis.

p 84.2 Quicquid tibi teip∣sum

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 adde these few considerations touching the Antinomians way of free-will.

1 Consideration.

* 84.3Wee are not able to master a good thought, but when the spirit works in us to will and to doe, yet are wee not freed from the Gospell-command to doe, will, beleeve, love, hope, pray, feare, obey, even when the spirit acts us not.

2 Consideration

* 84.4Nor is it peculiar to the covenant of workes that what e∣ver 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,* 84.5 and not peculiar to pure law more than to the gospel, but common it is to all states, that Angels or man can doe nothing but as predetermined by God who did shew what frail nature is, for though Adam had a sanctified and strong free-will to obey God, yet when God was pleased to with-draw his predeterminating influ∣ence, by which Adam should actually have continued and persevered in actuall obedience and in a holy abstinence from eating of the tree of knowledge, hic & nunc, it was no more in Adams independent power to keepe that commandement, ••ate not, then the sunne can move or the fire cast heat, when God denyeth his actuall influence to either. So the law had so much of beggarlinesse, frailty and impotencie of the creature, before its fall that the Image of God in its flower & Summer-prime and beauty could not keepe Adam from falling on his owne weight, yet was he obleiged not to fall by law and was not able to stand without the predeterminating influence of God, and so sinne, in falling when hee could not stand, and this is the same in the covenant of grace, the Image of the se∣cond Adam keepes us not indeclinably from sin, and though

in the Gospell, God gives grace to doe what hee requires, yet can wee doe nothing even when wee are gifted with a new heart, and with a new spirit, except the Lord work in us to will and to doe, hic & nunc. Antinomians say, when God with-draweth his predeterminating grace, without which wee cannot worke, nor pray, nor beleeve, no com∣mand obligeth us in that case to worke, pray, or beleeve, because we are not under the law, & it is legall that we should bee obliged to fulfill a command which wee cannot fulfill so Del ser. p. 19. In the Gospel the word and the spirit are alwayes conjoyned. a manifest untruth, for the spirit is free to deny his influence hic & nunc, when the Gospel is preached to belee∣vers. And it is no law-straine that wee bee obliged to obey a Gospel-command when the spirit worketh not.

3 Consideration.

What is our owne onely and nothing but pure, unmixed created free-will in any good worke is not to bee our dar∣ling, as if that were all. A higher principall must lead us then will, else wee are misled and stuck in the briars.

4 Consideration

Even to carry grace and to bee subjective and passive un∣der grace, and to have a new heart, soures us with pride, ther∣fore the spece and nature of mankinde, let alone our indi∣viduals, must breake in Adam under habituall grace, far more when wee are active by grace; therefore all must bee ascribed to God, I laboured more abundantly than they all, to prevent boasting hee must adde. Not I but the grace of God in mee. And least hee should bee proud of being the sub∣ject of grace, as if a poore Horse should boast of a golden Saddle. Hee saith, by his grace I am that I am, pride is so sub∣tle, that it would creepe in under the golden crowne and enter in the heads of the foure and twentie Elders glorified in heaven, if there were not grace to cause them Rev. 4.10. Cast downe their Crownes before him that sits on the throne: most refined grace, where it wants drosse, even in Heaven, in the e∣lement of grace, can swell us and puffe us up, except another grace pull down our top-saile.

5. Consideration.

It is safer that we be chosen, then that we chose, that we

be acted upon, then that we act, and that that choyce and fine piece of us, free-will, be like a rare Jewell, kept in a case of gold, and in such a cabinet, as the grace of Christ.

6. Consideration.

Free-wills Sabbath and rest is to lye quietly and contentedly under the sweet actings of grace, and our non-resisting of Christ in his sweetest operation, is our onely happinesse; would we be patient of the Holy Ghosts omnipotency of saving o∣peration, and not with-draw our hearts from under the be∣dewing celestiall showers, and droppings of the heaven of heavens, we should improve to good purpose, free-will, and rest in the bosome of Christs love, and sleep and lye, and drink in Christ, and then we were undeniably happy.

7. Consideration.

True, free-will is a sparkle of God, so much of a loosed and unfettered will to doe good, so much of God, grace is golden wings, for nature to flee to heaven withall. Freedome to doe ill, and to move to hell, is the devils fetters of vengeance.

8. Consideration.

Created free-will and Law are enemies, as fire and water: what Law willeth, Will refuseth. The love of Christ sodereth them in one, and grace maketh Law honey and milk to the soule.

9. Consideration.

Man chooseth God, because hee is chosen. And marrieth Christ, because he was first married against his will, for with∣out consent, the consent is conquered to Christ.

10 Consideration.

That wee cannot lose Christ and the Crowne is our best freedome.

11 Consideration.

Antinomians by fathering their heresie on Luther, harden the Papists in their lies: for Alphonsus a Casco de haeresibus, l. 6. Verb. Evangelium, saith Luther, Melanthon, Brentius teach that the Gospel commandeth no duty at all, and removes all necessity of good works, which they doe onely in the matter of justifi∣cation. But this was that which Antinomians taught in Lu∣thers time, which Luther refuted. For Luther often speaketh of the Gospel, as opposed to the Law of Works, and as it teach∣eth

the way how the ungodly is justified. And saith with Paul, that we are justified by faith onely, without works, which Papists cannot indure.

12 Consideration.

Broken free-will that first, and ever lost credit, is a field fit for free-grace to grow in. And the lesse that the free-will of Angels could doe to stand, when their fellow-Angels fell, the higher is the rate and worth of free-grace, in sustaining them, and except we would have elect Angels to divide the glory with God, of their standing when their fellows fell, we must say the lot of grace falling on these blessed Spirits, not nature, separated them from others, as good by nature, as they were.

13 Consideration.

Let nature at its flower be a broken gold chaine, that Christ may soder it. It was a depth that our wise Lord would cre∣ate such timber or mettall, as free-will, that Christ might in∣grave on it the artifice and elaborate skill of never-enough ad∣mired free-grace.

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 Gnosticks 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 Soule was made of the substance of God, or, It was the very essence of God; I conceive the Mon∣kish Familists had their rise from the Gnosticks, and Manicheans, who sprang from the Gnosticks. The Libertines, David George,* 84.6 and H. Nicholas seeme to have their first spring from these two, to wit, Theologia Germanica, and The Bright-starre. For Phi∣losophy and Divinity dissected, is but a rude, foolish, and unlearn∣ed Pamphlet, of late penned, and changing as Familists and Antinomians doe, Scripture, and God, and Christ, into Metaphors and vaine Allegories.

The Author of Theologia Germanica is not named, one John Theophilus translated it out of High-Dutch into Latine, and it was Printed at Antwerpe, Anno 1558. The Author was a su∣perstitious Priest, of the Order called Teutonici or Dutch lads, in French, the Knights of the Rhodes, it is like the Author was before Luther, and it is certaine Familisme is a branch that grew from the root of Popery, and was whelped in a Mona∣stery, by men that would be perfect above all Law, Ordi∣nances and Acts of a practicall life, and would live on spiritu∣all 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 repented, wrote in the Spanish tongue, a Treatise of Practicall Divinity, called Divine Consi∣d••rations, in which though there be sundry good and excellent Meditations, yet are there in it, many fooleries, and the grounds and poysonable principles of Familisme, Antinomianisme, En∣thusiasme, for he rejecteth the Scriptures, magnifieth Inspi∣rations, vil. fi••th good works, heighteneth the dead faith, ex∣t••nuateth sin, &c. The man leaving his Bishoprick, came to Naples, and dyed 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 stampe specially M▪ Beaco••, Catechisme, pag. 138▪ salute the book as happily arrived in the English coasts, farre above any peece that Calvin ever wrote; Such Lettuce such lips, But to return:

This Author of Theo. Germanica, and of the Bright Starre, say, There is nothing in the a 84.7 Creature, but God the Creator, as there is nothing b 84.8 in the heat and beame of the Sun, but the Sun it selfe, and fire. Just so (as Libertines teach) there is but one Spirit, one God, one internall forme 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 cloathed with a bit of corruptible glory, saith, Ezek. 28.2. I am God.

2. Creatures can erre 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 shaddow 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 beeing, and being by nature, and the alone infinite, onely wise, happy being, as all Scriptures cleare, Creatures, even Angels are in their essence, but time-dependencies, created re∣sults of God, Lame-nothings, frothy yesterday start-ups, poore time-accidents▪ branches budding out of meer mother-no∣thing, by the alone will and goodnesse of God, there was fol∣ly found in th••se Sonnes of the morning, the head-peeces and master-creatures, the Angels, Job 40.18, 19.

2. God becommeth all things in man, Man or the Creature should arrogate to himself•• nothing, not life, essence, power, knowledge, do∣ing, or not doing, there is nothing that is not God, and belonging to God — for it is God onely 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 what-ever is in God is God, and nothing is but God alone, 1. Because God is infinite, and if there were being in us, then should infinite beeing be bounded, where our beeing begins. 2. If man bee beeing, hee is good, for beeing and good are convertible, but there is none good but God. 3. Philosophers and fathers say there is but one only truely being. 4. God saith, I am that I am. 5. The sonne of God made himselfe of no reputation and discended to bee a man and nothing, then man is nothing. so Bright-stare.

The old Adam and disobedience or sinne, is nothing, but when the creature ascribeth to it selfe Being,* 84.9 and life and essence and goodnesse. So sinne is nothing, but I, my selfe, Egoitie and such like and the new Adam or Christ is nothing but obedience and an as∣cribing of all to God.

So ch. 2. Faith and Scripture saith, sinne is nothing else but that the creature doeth divert it selfe from the immutable God and ad∣hereth to a mutable thing that is, doth turne it selfe from that which is perfect, and to that which is in part and imperfect, and especi∣ally to it selfe. Now this observe, when the creature doth chaleng any good thing to it selfe, as to bee, to live, to know, briefly to be able to doe any thing that can be tearmed good, as being in it self that good

thing, or as though that good thing were appertaining to it, then it a∣verteth it self, what other thing then did the Devill? This arrogan∣cy to be I, to be my self, to be me, and to be mine, was the devils a∣version and fall.

I answer nothing is a being of it selfe, by heritage, essenti∣ally, 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 it self, but God onely. And all Creatures, Angels, and Men, are but borrowed beeings, beeings by adoption, gift, loane, and little shaddows,* 84.10 remaining shaddows, by the essence, good∣nesse, and free pleasure of God. And as their beeing is depen∣dent, so are they Gods dependent tooles, and instruments of working, they doe, and doe good, but dependently and so as both power and actuall doeing, and doeing good is from God principally, by moving, exciting, and determinating them to doe, and from, ego, egoitas, ipseitas, from themselves actively as instruments and tooles in Gods hand, if the creature seek a world of its own, in being and working without God, that egoitas, that I, that my self, is the great Lord of pride, but other∣wise the creature is not in its essence God. There was a com∣parative self-deniall required in Adam, and is in the man Christ and the elect Angels, though no sinfull selfe was in any of these three, and it is that the sinlesse creature should yeeld its beeing, lust, will and desires, rather to be trampled on, dispised, or turned to nothing, before God be dishonoured; All the essentiall at∣tributes of goodnesse, holinesse, wisdome, grace, justice, power, soveraignty, &c. that are all infinite in God, proclaime that there is an infinite distance between the Creature and the Crea∣tor, but if we speak of a borrowed beeing, and a borrowed working, at the second hand, and by loane, then it is no sin, for creatures to say they are creatures, for the Holy Ghost saith it, and biddeth man say, that he is clay, and a living soule, nor is it sin to the Creature to ascribe doing of good to it self, as the Church saith, I have sought thee, O Lord, Isa. 26. and David, I love thee, O Lord; and Paul, I have laboured more a∣bundantly then they all; though it was a labouring borrowed from grace, and sure the Creature acts sin and against a law, and not in subordination to God as Law-giver acting him a∣gainst a Law.

4. Error, Obedience is to deny selfe; The creature is all good in the Creator, and to value and esteem all beeing, and all good, God himselfe, Theol. Ger. c 13.

5. All creatures, the body and soule of man were hid potentially in God, and shall returne to silence, and to nothing after.

This is cleare against the immortallity of the soule, that, Scri∣pture saith, seeth God, injoyeth his face, goeth to Paradise, or tor∣ment after death.

6▪ Hell standeth in these, 1. when a man seeth himselfe worthy of all ill, 2. Perpetually damned and lost.* 84.11 3. Neither wils nor con∣ceives comfort from any ••••eature. 4. Yet he waiteth for deliverance. 5. Beares nothing waywardly but sin. 6. And when he cannot think ever to be delivered, or comforted.

He is in heaven, when he regards nothing, desires nothing but the eternall good, so this becomes his, he may often, in one day, passe from heaven to hell, and from hell to heaven, and is safe in both.

This is a hell and a heaven unknown to Scripture, 1. They are within the bounds of this life, hell and heaven are after death and buriall, Luk. 16. 2 There is a marcet way, between this heaven and this hell. But Luk. 16. there is a gulf, and no passage between the right-heaven and Scripture hell, Luk. 16. 3. These may end, the true hell and heaven are eternall, Mat. 25. last. Psal. 16.11.

7. When God alone works in man, and leaves undone in him, with∣out any I, to mee, or mine, there is true Christ and no where else, Theol. Germ. c. 22. Christ crucified in Mount Calvary, is but an imagination, to suffer with Christ, is Christ crucified. Our suf∣ferings and Christs are one by union of will and Spirits. Bright star. c. 18 ••89, 190, 191. &c. 200.

Then is Christ not true man. 2. nor dyed he really,* 84.12 but on∣ly Spiritually in us, when we suffer with the like meeknesse and patience, as he dyed and suffered; and yet he is but an Allego∣rick or phancied man to the Familist. The like Familists say of his Resurrection, Ascention, and judging the world. Its but to doe what is already done, to open these rotten graves any farther; These two pieces, so fleshly and abominable, agree well with the Tenents of H. Nicholas, and are now set out, An. 1646. by the Familist Randel, to the insnaring of the soules of many thousands in London.

In the yeare 1••75. the Familists of England published a confession before King James came to the Crowne of England but laxe and generall,* 84.13 I know not what, for H. Nicholas wrote bookes of sundrie sorts. As his exhortation 1 c. 6. § 5.7, 8, 9. His instructions of the upright, and Christian baptisme: his crying voyce: his first exhortation: and these (saith hee) may bee confess••d among the adulterous and sinnefull gene∣ration and the false hearts of the scripture learned: for so hee called all the godly in England, and all that are not of his way. But for his love-secrets, hee saith, yee shall not talke of your secrets (either yet utter your myster••••••) openly or nakedly in the hea••ing of your young children or disciples,* 84.14 but spare them not in the ••ares of your El••••rs, which can understand the same, or are able to beare, or away with the sound thereof. But they have their private Traditions and unwritten verities (saith H. Nichol. in his Elidad. § 5.) By which they grow up in love according to the requiring of her service, where all things needfull to bee knowen, or declared, are alwayes according to the capacity of their under∣standing brought and declared to them, to the (§ 17) young or new borne children according to their youngnesse, to the weak according to their weakenesse, and to the eld••r•• according to their driednesse or old age, where (§ 18) neither some heare all, nor all heare some private mysteries; but the confession might have a sound meaning. Though as they ment, there is nothing sound in it.

About the yeare 1604. the Familists of England presen∣ted with this fraudulent confession a supplication to King James which was printed at Cambridge anno 1606. And an∣swered by one of the Universitie, in the supplication they hid their soul tenets and say,

Wee doe beseech your Princely Majesty to understand that the people of the Familie of love, or God, doe utterly disclame all ob∣surd and selfe-conceited opinions, and disobedient and erroneous Sects of the Anabaptists, Browne, Penry, Puritans, and all other proud-minded Sects, and Heresies whatsoever, protesting upon pain of our lives, that we are not of consent, nor agreeing with any such brain∣sick Preachers, nor their rebellio••s, or disobedient Sects whatsoever, but have beene and ever will be truely obedient to your highnesse and your Laws, to the effusion of our blood, and in this part of their supplication the Reader may see the bloody persecuting minds

of Familists, for they exhort King James to persecute all the truely godly that were non-conforme to Prelates,* 84.15 and went under the name of Puritans, and tacitly praise King James for executing the Laws against such as in conscience durst not bow to the then Prelaticall Baal: and the Familists principles carry them to esteem any Religion indifferent: yet half an eye may see how desirous they are the Sword should be drawn a∣gainst the godly, whom they all Puritans, and therfore judge if Antinomians and Familists now in England, who cry out a∣gainst the use of the Sword for matters of Religion, and plead for a Catholick licence and tolleration to all Religions, that themselves may be tollerated also, if they had the Sword and Power, if they would not be most bloody Dragons, in cutting the flesh and drinking the blood of those they call Presbyteri∣ans and Puritans; for thinke not their doctrine is different from that doctrine of their fathers.

So here they quit the Protestant Doctrine maintained by those that are called, but unjustly, Puritans, and promise to conforme to all Popish Ceremonies, to Arminianisme, Popery or what else is, or shall be by law established▪ without once promise of obedience in the Lord, and according to the rule of holy Scripture.

They well knew that Puritans were hatefull to King James and all such as were non-conform to Prelacy, and Ceremonies, in either Kingdoms, and therefore to ingr••tiate themselves in∣to the Kings favour, they raile in their fleshly manner against all the godly in England, for which cause the Prelates did over∣look them, partly because they made work of controversies for the times, and diverted many from eye-ing and consider∣ing the corruptions of Prelates, partly because Prelates and they were common enemies to those that were truely godly, and unjustly called Puritans, and what shall we think of those that went for Puritans in England, not many years agoe, who now turn Famili••ts, as many now adaies doe?

2. They defy all to object any thing against them, except disobe∣dient Puritans, who maliced them these 25 years, and what mar∣vell, for Hen. Nichol. saith (prophet of the Spirit, c. 13. § 8.) He can no more erre in what he saith, than could the Prophets of God, or Apostles of Christ, He saith § 9. Almost all of his way were

an uncleane whorish covetous and fleshly company.

3 They acknowledge their obedience to Ceremonies, sa∣craments, and the Kings supremacie. Y••t amongst them are neither Kings nor Masters H. Nicho. Spirit c. 34. Sect. 8. But are equall in all degrees among themselves as they say.

4 Th••y say, onely right gracious Soveraigne, wee have read certaine bookes, brought forth by a German Authour under the Characters of H. N. — out of ••hich service or writings we be taught all dutifull obe••ience towards God and a Magistrate and to live a godly and honest life, and to love God above all things and our Neighbour as our selves agreing therein with all the Holy Scriptures, as wee understand them.

But nothing of the blessed Trinity is here, nothing of the Gospel, of Christ, God man, of the justification of the un∣godly by faith and the rest of our Articles of faith, but on∣ly of a mere legall way to heaven, as if they were in the state of innocencie. So they extoll fleshly Henry Nicholas and his doctrine that disclaimes all the protestant faith. 2. They will not have the scriptures a rule of faith, but as they under∣stand them.

5 They complaine that H. Nicho. is shamefully slandred, and his disciples traduced, persecuted and imprisoned.

6 That nothing could ever bee proved against them. But that was because they hold it lawfull to deny Christ and their re∣ligion before men, what then could bee proved against them?

7. They intreat the King to read H.N. his books, and com∣mit to learned men the examining of them, and promise they will bring over some disciples out of Germanie who knew H, Nicho. while hee lived, to resolve the K. of hard phrases in his writings.

8 That they maintaine no errors willfully.

9 They desire inlargement upon baile out of prison. Yet the Puritans maintaine errour willfully.

But the truth was the Prelats, because the Familist•• bow∣ed to their Baal of conformity and hated Puritans and coun∣ted any religion indifferent; fostered them, and would nei∣ther refute them▪ nor suffer any others to refute them. which is the cause of all the fects this day in England, they lay un∣der

warme prelacie, spake nothing against their domination and now in this time of liberty they come out to the sunne and day-light.

CHAP. XV. Of the Familists and Antinomians of New England.

ABout the yeare 1630. The Christians of England,* 84.16 who could not beare the Antichristian yoake of prelacy, nor submit to the Popish Ceremonies and new inventions of infa∣mous Laud, the late persecuting Antichrist of Canterburie who for his Tyranny to soules, and treason against the state, dyed by the hand of the Hang-man on the Tower-hill of London, were forced to remove from England and to plant themselves among the wild Americans, with no intention (as godly ministers informed me) to pitch on a Church-government, either that of Independencie, or of the stricter Separation, or any other different from the reformed Churches, but only to injoy the ordinances of Christ in purity and power, and to be freed of Prelatical Monarchy, a plant never planted, in the Lords Vi∣niard, by our heavenly Father, they were not well established in New England, when Antinomians sprang up among them for the Church cannot be long without enemies. These were Libertines, Familists. Antinomians, and Enthusiasts who had brought these wicked opinions out of Old England with them, where they grew under prelacie, I heard at London, that godly preachers were in danger of being persecuted by Laud for striving to reclaime some Antinomians. They held these wick∣ed tenets especially, that follow, as may be gathered out of the storie of the Rise, Reign, and Ruine of the Antinomians and li∣bertines that infected the Churches of New England penned (as I am informed) by M. Winthrope Governour, a faithfull wit∣nes, and approved by M.T. Weld in his preface to the book.

1 In the conversion of a sinner the faculties and workings of the soule on things pertaining to God, are destroyed and instead of them the holy Ghost comes in and taketh place, just as the faculties of the humane Nature of Christ doth.

2 Love in the Saints is the very holy Ghost.

3. As Christ was God manifested in the flesh, so is he incarnate and made flesh in every Saint.

So saith Saltmarsh, sparkles of glory opposing the Protestants p. 255. Others say (Familists, in opposition to Protestants, as he cleareth, p. 254.) Christ in us, is when we are made the anoyn∣ted of God, which is the Christ, or the whole intire 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 mysticall body of Christ his Church, and this is to Saltmarsh and Familists, God manifested in the flesh.

4. The New Creature, or new man, Love, or, the armour of God, Ephes. 6. is not meant of grace, but of Christ himself.

5. The whole letter of the Scripture holdeth forth a Covenant of works. By which, beleevers under grace are not to hear, or read the Scriptures, nor to search them, so Saltmarsh, Sparkles of glory p. 247, 268 269.

6. The Faith that justifieth, hath not any actual•• beeing out of Christ, it is Christ beleeving in us.

7 The due search and knowledge of holy Scripture, is not a safe way of searching and finding Christ, So also Saltmarsh, Sparkles of glory: p. 244, 245.

8 The Law and preaching of it, is of no use to drive men to Christ, Salt•• Spark. of glory, p. 235.236, 237, 238.

9. All Covenants to God expressed in words, are legall, Saltmar. Spark. p. 244.

10 A Christian is not bound to the Law as a rule of his Christi∣an walking. Saltm. ibid.

11 Christs example is no paterne to us, because 'tis externall and voyd of the spirit.

12 The soule may have true union with the Father, son and spirit justification and sanctification, and the person remain a Hypocrite.

13. There is no difference between hypocrites and beleevers in their kinde.

14. All graces in the regenerating are fading.

15. In the Saints there is no inherent grace, but Christ is all. So also Saltmarsh Sparkles of Glory, p. 254.255.256.

16 We are united to Christ, and justified without faith, yea from

eternity, So Saltmarsh Sparkles of glory, p. 190, 191, 192. as if the decree of Justification, and ••ustification it self were all one, and the decree of God to create the world, and permit sin, and redeem the Elect, were all one with the creation of the world, permission of 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 meer patient first and last, Ibi.

19. A man is never really and effectually Christs, till he have such assurance as exludeth all doubting.

20 The witnesse of the Spirit, is merely immediate, without respect to sanctification or acts thereof, as signes, or concurrence of the word, So Saltmarsh Spark. of glory. p. 274, 275, 276.

21 He that hath once assurance, never doubteth again, contrary to Ps. 77. Ps. 88. Ps 32.22. Jona 2.4.

22 To question assurance of a spirituall good estate upon the com∣mission of murther or adultery, is a token of no true assurance.

23 Sanctification can be no evidence of a good estate, Saltm. Spar. of Glor. 275 276, 277▪ 278.

24 I know I am Christs, because I beleeve that Christ hath cru∣cified my lusts for me, not because I crucifie them my self.

25 What tell ye me of graces and duties, tell me of Christ, as if Christ and duties of sanctification were contrary one to ano∣ther; by this meanes, Christ and living to him, that on the tree bare our sins, Christ and walking worthy of Christ, Christ and willing and doing by the grace of Christ, must be contra∣ry one to another, which is an inverting of the Gospel, indeed before the tribunall of Divine Justice, a wakened conscience hath peace by being justified by Christ, but not by duties or works even wrought by grace.

26 I am not better accepted of God, because I am holy, nor the worse, because unholy, sure he that hath elected me will save me.

27 To be Justified by faith, is to be justified by works.

28 No comfort, no ground of assurance or peace can bee brought from a conditionall gospel, or gospel-promise•• bec••use all depen••s on our free-will, which might say something, if Grace did no•• effi∣caciously

work in us to will and to doe, and determine irresisti∣bly the will to choose freely and invincibly that which is good.

29 None are to be exhorted to beleeve but such as we know to be the Elect of God, and to have the spirit working in them effectually, Saltmar. sparkles▪ p. 256, 257.

30 It is true poverty of spirit to know I have no grace at all.

31 A child of God is not to sorrow for sin; and trouble of con∣science for sinne argues a man to bee under a covenant of works.

32 To act by vertue of, or in obedience to a command is a Law-worke, Saltm. Sparkles of glory p. 242, 243, 244.

33 Wee are not to pray against all sin, because it cannot bee a∣voyded, but sin must dwell in us.

34 The efficacy of Christs death is to kill all activity of graces in his Members, that Christ may bee all in all, Saltmarsh Sparkles of glory p. 254, 255.

35 All the activity of beleevers is to act sinne.

36 The spirit acts most in the Saints when they indeavour least.

37 Sanctification rather darkens justification, the darker my sanctification is, the more evident is my justification.

38 A man cannot evidence his justification by his sanctification, but hee must needs build upon his sanctification and trust to it.

39 Frequencie and length of holy duties argue the partie to bee under a covenant of workes, So Saltmarsh, saith Spark glory. pag, 224, 225, of prayer as if to bring forth much fruit, which is to glorifie our heavenly father Joh. 15. To goe about doing good Act. 10. To bee abundant in the worke of the Lord 1 Cor. 15. To pray continually 1 Thes. 5. savored of the law and had nothing to doe with Gospel-grace.

40 It is dangerous to close with Christ on a promise. Contra∣ry to Joh. 5.25, 26. Joh. 11.25, 26. Joh 7.37. Joh 3.16. Math. 11.28, 29. Rev. 22.17. Rev. 2.7. Rev. 3.20.

41 All doctrines, revelations and spirits must bee tryed by Christ, rather then by the word.

42 It is no way of grace that a Christian support his faith in ill houres with the comforts of former experiences, contrary to Psa. 18.6, 7, 8, Psa, 34.8. 1 Sam. 17.34. Rom. 5.1, 2, 3, 4. Joh 35, 10.

43 The soule need not go out to Christ for fresh supply, but is act∣ed by the inhabiting spirit, contrary to Christs continuated inter∣cession

that we fall not. Luk. 22.32. Heb▪ 7.25. 1 Joh. 2.1. to the prayers of the Saints, who are ready to dye if they be not quickened. Psa. 119.25.32.35.36.

44 Christ works in the regenerate as in those that are dead and passive in all spirituall acts so that Christ loves, prayes, beleeves, prayses formally in them, and they are wholly Christed and Goded ••o Saltmarsh sparkles of glory. 254, 255, 256.

45. A Christian is not bound to pray, nor to any spirituall acts, but when the spirit exciteth and moveth him thereunto. As if the impulsion of the spirit were our binding and obliging rule, and not the scripture, nor any command of law and gospel; yea, Saltmarsh goeth so farre on with Swenck. H, Nic. Joh. Wa••ldesse and Del, in this that hee refuseth Scriptures as not necessary to the perfect ones as is clear to the reader in his late peece called Sparkles of glory p. 289, 290. &c. p. 315, 316. and clearely pa. 245. others say (Familists in opposition to Protestants:) that outward ordinances in the letter are not commanded of Christ 246, 247▪ That the new Covenant, or God revealed in his, and teaching of his, is not by any outward 〈◊〉〈◊〉 or ministery or means (So the elect of God may burne all the Bibles and packe away Saltmarsh and all Ministers out of the land)▪ but by the inward or unction, or a∣noynting, ye are all taught of God, no man shall teach his neigh∣bour or brother any more: saying know the Lord, and all conference and discoveries in letters and speech is but mere witnessing to the Lord, and the discoveries of God of what we are taught▪ not any ministerie (as formerly) for teaching. Why then saith Christ, search the scriptures, and why doth John say, Blessed in hee that readeth Rev. 1.3. and Paul charge that his Epistles be read to all the brethren, Col. 4.16. why should the seaven Churches read or heare the seaven Epistles that Christ wrote to them? For all these are lega••l shaddowes 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 preach∣ing, for sure hee can but write letters and speake words, hee cannot speake spirit, nor is hee the holy Ghost.

46 Hee that hath the seale of the spirit can infallibly judge of a∣nother, whether hee bee 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 legall to say wee act in the strength of Christ. As if it were legall to bee able to doe 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 hee hath expe∣rience of in his owne soule.

50 Hee that hath true faith of dependency is not justified. Where∣as the Scripture saith frequently wee are justified by faith, and faith of leaning and dependency on God is true faith, Psa. 22.8. Hee rolled himselfe on the Lord Esa. 10.20. The remnant shall leane upon the Lord. Psa. 18.18, The Lord was my stay. Esa. 26.3. Thou wilt keepe him in perfect peace whose minde is stayed on thee. Psa. ••12.7. His heart is fixed leaning on the Lord. And full assu∣rance may be wanting, where there is faith, and fainting con∣flicting together Jona 2.4. Psa. 31.22. Mark 9.24.

51 All, that preach and beleeve not as Familists and Antino∣mians doe, are under the Law, not under grace, and so under the everlasting curse.

52 Pauls Doctrine was more for free-grace than Peters.

53 No Christian must bee prest to duties of holinesse. So Saltm. Sparkles of glory p. 245, 246.

CHAP. XVI Of the first sowers of the tares of Antinomianisme and Familisme in New England.

* 84.17THe first Authors of these wicked opinion•• were N. Wheel∣right some adherents to M. Wheelright, and Mistris Hut∣chison. 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 hauty, bold, active in wit, eloquent, vaine, and selfe-conceited, would not stick to lye, and brought these opinions from old Eng∣land and so was holden for a time out of Church commu∣nion, yet admitted, deceived many with extolling of Christ as working all in the soules of beleevers, as in dead and passive Organs and depressed sanctification and all qualifications of inherent graces as nothing held union with Christ and justifica∣••ion without faith, shee drew to her way many godly people

and many loose and prophane by a weekly lecture she held in her house, under pretence of repeating sermons, tooke on her to sit in a chaire and to teach men. All these foresaid er∣rours were condemned by a generall assembly of the Churches of New England, at New-towne August 30. 1637. They learned by sad experience of these seducers from that time, as I am informed to remove farther from M. Robinsons democracie and popular government, and come a little nearer to Presbyteri∣all Government, and while they imbrace that Apostolicke Government, they shall ever be infested with heresies, as now they are this day with new Bee-hives of Anabaptists, Seekers En∣thusiasts, Familists, and Antinomians: they come, blessed bee the Lord, a little nearer to it then they did, M. Cotton in his Trea∣tise of the keyes of the kingdome of heaven, set out by M. T. Goodwin and M. Philip Nye, is well sound in our way, if hee 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 wee heare 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 tryall of a lawfull Church assembly, but plead for a tolera∣tion to them, which the Churches of New England deservedly abhor as Atheistical and distructive to the truth, peace and unity of the Church of Christ.

Mistris Hutchison ought to have beene convened before this Church-assembly,* 84.18 and M. Wheelright and others were con∣vened before a civill court in Massachusset. Octo. 2. 1637. For disturbance of the publick 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 Remon∣strance complaining that their beloved M. Wheelright was con∣demned for no fault, whereas his doctrine was no other then the very expressions of the holy ghost himselfe, though he had said expressely, That Magistrates, Ministers, and most of the people were under a Covenant of workes, and therefore were enemies to Christ, such as Herod, Pilate, Scribes and Pharisees, and in∣couraged the people to rise up against them, as Philistims, and pro∣nounced the curse of Meroz on them who would not joyne with

them against the churches of the legallists. And made mention of Moses his killing the Egyptian. Much fals doctrine and debates and disputes raised he in the Church there, which were not knowen before his comming to the Country, where upon he was sentenced to be disfranchized and banished out of their ju∣risdiction and committed to safe custody till he should find surety to depart before the end of March, upon this he appealed to the Kings Majesty.

Others of his Disciples saying he held forth nothing but the truth of Christ, were censured, some banished, some fined, and imprisoned. Mistris Hutchison boldly justified her selfe, that she might teach as Priscilla did, reproached the Ministers as Legallists, told by revelation and many misapplyed Scriptures that shee was forewarned by God, in Old England that she should separate from all Ministers because legall men: except M. Cotton and M. Wheelright; that she should come to New Eng∣land, suffer for the truth. She said she should be delivered as Da∣niell was from the Lyons. Such Prophets love to foretell things past and say they knew them before they came to passe.

She having received the sentence of banishment, though she had before dissembled and lyed, now stood to owne all these Articles layed against her.

1 The soules of men by generation, are mortall, as beasts. Eccl. 3.8▪ but made immortall in regard of Christs purchase who bought the soules of the wicked to eternall paine, and of the Elect to eternall peace.

2 The united to Christ have new bodies, and two bodies 1 Cor. 6.19. She knew not how Jesus could bee united to our fleshly bo∣dies.

3 Those who have union with Christ shall not rise with these flesh∣ly 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 owne hands into his.

6 There was no created graces in the human nature of Christ, he was only acted by the God-head.

7 The Image of God in Adam was not in holinesse, but in be∣ing like to Christs manhood.

8 No scripture warranteth Christs 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 Christs hu∣manitie on earth was with his Godhead, Joh. 17.21. that is right downe, Christ and every Saint is one person▪ then were the saints personally and really crucified, dyed, buryed, rose again, and ascended to Heaven with Christ.

10 No evidence of our good estate, is either from absolute or condi∣tionall promises.

11 The Disciples were not converted before Christs death, Matth. 18.3.

12 The Law is no rule of life to a Christian.

13 There is no Kingdome of heaven but onely Christ.

14 There is a first ingraffing in Christ by union, from which a man might fall.

15 The first thing God reveales, is to assure us of election.

16 Abraham, till he offered his son, and saw the firmenesse and certainty of his election, was not in the state of grace.

17 Vnion to Christ is not by faith.

18 All commands even of faith, kill, as the Law doeth, Rom. 3.17. Contrary to the Gospel that gives life, and commands faith in Christ also.

19 There is no faith of dependance, but onely that of assurance.

20 A hypocrite may have Adams righteousnesse, and perish, and is obliged to keep the Law.

21 There is no inherent righteousnesse in us.

22 We are dead to all spirituall acts, and onely acted by Christ.

23 Not being bound to the Law, it is no transgression against the Law, to sin, for our sins are inward, spirituall, exceeding sinfull, and onely 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 cer∣tainty of faith to beleeve the one as well as the other.

25 So farre as a man is in union with Christ, he can doe no duties perfectly, and without the communion of the unregenerate part with the regenerate,

26 Exhortations to worke out our salvation, to make sure our cal∣ling and election by good works, are given onely to those that are under a covenant of works.

M. Weld sheweth, when preaching could not prevaile to gain Familists, though thereby many were gained to the truth, ma∣ny doubting ones confirmed, an assembly was appointed at Cam∣bridge, then called New-Towne: 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 Mini∣steriall 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 publickly rebuked, and not onely the Heresies condemned, but the holders of such opini∣ons, ministerially, and by authority and power given of Christ for edification, 2 Cor. 10.8. declared publickly to be such as trouble the Churches, and pervert soules, Act. 15.24. and that the people of God beleeve no such lying opinions, nor follow such wicked practices, Act. 21.25. and if the Opinionists should refuse to heare 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 lumpe 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 chiefe leaders remained obstinate.

When foure Elders were sent to Mistris Hutchison, she with a fiery countenance, asking whence they came, received this an∣swer,

We come in the name of the Lord Jesus Christ, from the Church of Boston, to labour to convince you, Answered, with disdaine, 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 vilde affections, for divers of them became unclean, M. Weld saith, they had no prayer in their family, no Sabbath, in∣sufferable

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 swoune, and being recovered, said: Oh God, thou mightst have struck me dead, as Annanias and Saphira, for I have maintained a lye.

Mistris Hutchison and others were excommunicated for lies, o∣thers for other foule scandals. Mistris Hutchison defended her twenty and nine errors in the Church of Boston openly, with ly••ng, knowne to many that heard her, she brought forth de∣formed Monsters, to the number of thirty.

Omnipotency of Divine Justice further interposeth a reveng∣ing 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 Britans Reformation was dawning, at this time the Wife of William Dyer, a proper comely yong woman, was delivered of a large woman childe, (as the Story saith, Rise, Reigne, p. 43▪ 44) it was still-born, about two moneths before the time, the child lived a few houres. The child was a fearfull and rarely prodigious Monster: It had no head, but a face which stood so low on the brest, as the eares, most like an Apes eares, grew on the shoulders, the eyes and mouth stood farre out, the nose was hooking upward, the brest and back was full of sharpe prickles like a Thornback, the Navell and all the belly, with the distin∣ction of the sex, were where the lower part of the back and hips should have been, and those back-parts were on the side the face stood, the armes and hands were as other childrens, but instead of toes, it had upon each foot three claws, with talons like a young foule, 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 foure hornes, whereof two were above an inch long, hard and sharpe, the other two shorter.

The Father and Mother were the grossest and most active Fa∣milists, malicious opposers of the godly, the father of the Mon∣ster, after a Moneths 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 righteousnesse in beleevers, that Adam was not made after Gods Image, and other mon∣strous lies he held, which doe make the first and second Adam, in divinity, Monsters.

2 The Midwife, one Hawkins Wife of St. Ives, was notori∣ous for familiarity with the Devill, and now an active Familist.

3 The Monster was concealed five moneths, yet in the day Mistris Hutchison was excommunicated, she revealed the Mon∣ster, the Magistrate caused to digge up the grave, and it was seen in the hornes, claws, holes in the back, and some scales, and that by an hundred persons.

4 When the childe dyed, being two houres after the birth, the bed violently shook, that all in the house conceived it to be an earth-quake.

5 The manner of concealing it was strange, all present with the travelling woman were taken with violent purging and vo∣miting, some fetched home to their children in a new convul∣sion, none left but the Mid-wife with two other, of which one fell asleepe.

Mistris Hutchison, who defended her opinions with lies, and equivocations, and pretended she was still of Mr. Cottons judge∣ment, and that she was by revelation in England, that she durst heare none, by M. Wheelright, and M. Cotton, all the rest being Sathans Ministers, still spake of the things of the Kingdome of God, and professed Repentance, and yet kept her wicked o∣pinions. M. Cotton, and M. Davenport, convinced her of her er∣rors 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 lyer, gave no sa∣tisfaction in her answers, but lying circumlocutions, and deny∣ed she held any such opinions as were imputed to her, the con∣trary whereof was known to many godly persons: she was ba∣nished to the Isle called the Road-Island, from thence removed to the Dutch-plantation, near a place called in the Mappe Hell-gate, where the Indians, beside their custome, slew her and her daughter, and husbands daughter, some say the Indians burnt 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 Pro∣vidence, and their tenets.

THere is a piece lately Printed and Licensed, Aug. 3. 1646. called Simplicities defence against seven-headed Policy, Or, Innocency Vindicated, being unjustly accused and sorely censured, by that seven-headed Church-government united in New England. Its a piece stuffed with wicked principles and grosse and bl••sphe∣mous deductions of Familisme, smelling ranckly of the abomina∣ble 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 Starre. It is flowred with a Poem, inveighing against the godly in New En∣gland, who hate the deeds of the Nicholaitans, cannot indure those that call themselves Apostles, and are not, and oppose wicked Liber∣ty 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 Kingdome of Christ, but Familists and Antinomians, and all the rest enemies, is reported to be R. Beacon, who wrote a Catechisme, of stuffe not unlike this.

1 Sam. Gortyn, and his late Disciples of Familisme,* 84.19 hold all the godly and sound, of the Churches of New England, that are not theirs, to be Antichrists, Idolaters, worshippers of the starre of their God Remphan, figures that they made to themselves, Pharises, Scribes, Herodians, children of disobedience, in whom the God of this world Sathan works, false teachers, &c. and what not, and themselves the onely Saints.

2 The calling of the Apostles and ministers, extraordinarily without the ministery of men, and the calling of them now ordinarily by men, must argue a Change in the sonne of God and a nullitie. 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 bee condemned, Simpl. defence p. 15. as Antino. doe.

4 The rising of Anabaptists, Familists and sects, which the truely godly in New England feare and abhorre, is the Messenger of the Covenant, Christ comming to his temple, Ibid.

5 Herod, Act 12. Taking on him to be a Magistrate, to protect the people with wisdome and Counsell, to minister Justice unto them, took on him an office that belongs onely to God, (and so did Brother Winthrop, the Governour of New England) for which cause He∣rod was stricken with wormes, Magistracy then in it selfe must be unlawfull, 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 doe kill, and these two witnesses are the life and death of our Lord Jesus Christ, the strength and the weaknesse of Christ: for he was crucifi∣ed through weaknesse, 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 Metaphoricall imaginary Christ; for Gorton in the Postscript, expounding these words, Except ye eate the flesh, &c. 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 voyce 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 voyce or lan∣guage at all, and therefore without them, no revealer of the will of his Father, For where Christ is silent, there can be no revelation, there∣fore he is the word, or expression of his Father. Hence by the new way of new Familists,* 84.20 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 dye, nor suffer, because p. 105. He is that fountain of life, yea, life it selfe. Then all the dy∣ing and suffering of Christ-man, is the dying and the suffering of the Saints; But the Saints dying and suffering, offer not them∣selves a sacrifice to God for their own sins, and the sins of the world, nor are they our Redeemers, nor Saviours, 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 fraile, in regard of us, or our nature that he took. But he means that Christ took our

nature, not in his owne person (that I cannot fasten upon their words) but the Son of God became flesh in us, that is, weak in the Saints, who beare 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 discends from the Father, even as the life, spirit, power, vertue and vigour of the Son of man, runnes in the blood in creatures, and such is the life, discent, and power of the Son of man, as he is of the life, discent, 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 weaknesse and strength, — that is by weaknesse in us, or in our nature, (then 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 quickned in the Spirit, then its but metaphoricall flesh and blood that Christ took, not reall and materiall, 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 wis∣dome, skill, strength, study, and forecast, about the things of God, that a creature (meerly 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 wisdome, 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 imagi∣nary and a Metaphoricall 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 weaknesse 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 bosome of the Father) then doe we surfeit and suffocate the Spirit (so is flesh eaten to the body without drink) and dye in our selves and in our sins, and so also if we neglect that weaknesse that is in us, (as though no such thing were) and dreame of an high and spiri∣tuall estate, which doth not arise out of, and is the result (through the wisdome of God) of that weaknesse that is in us, then doe we either sink in our folly, and become sottish, the things of God being drunk up onely with the things of this naturall life, else are we puffed up, and be∣come giddy in our selves, 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. O∣thers say (he meaneth himselfe and Familists whom he divi∣deth from Protestants) the mystery of salvation is no other then Immanuel or God with us, or God in flesh, Christ being no more but an anoynted one, and that anoynted one is our nature or weakenesse anoynted with the spirit, even God himselfe who is strength. There is not a word here of God and man in one person, and of true God consubstantiall with the Father, and man like us in all things except sinne, in the unity of one person, but Christ is our nature (in every Saint and beleever) and weaknesse anoynted with the spirit. Then every saint is Christ, and Christ hath no body and soule of his owne, but every beleever, Goded, deified, and anoynted with the spirit, is Christ.

2 Christ is not one single man, who was crucified on Mount Calvery: But every weake beleever made of flesh, and a fraile bodie, and of a soule Goded and anoynted with the spirit, is God manifest in the flesh, and another Messiah we have not but every Saint is his owne Saviour, Christ is nothing but mysti∣call Christ by his spirit dwelling in the flesh and weake 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 o∣ther 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 weaknesse, because of the unity of images that is in God, and in us. If this be all, here is no incarnation or suffering personall in the Sonne more then of the Father and the Spirit.

2 This is but the imaginary and Metaphoricall Saviour of H. Nich. and unclean Familists; for if flesh and blood be but Me∣taphors, that is, the weakenesse and nothingnesse of man, and blood be Metaphorically only the power of the divine nature, and if the blood and water that issued from Christs side was not materiall blood and water, and if Christs being crucified ac∣cording to the flesh, and his living according to the Spirit, be but faire Metaphors, as we say, the Medows laugh, when they are but

vigorous, greene and flourishing, and are not capable of ma∣teriall laughter, more then of a reasonable soule, then surely Christ was not true man borne of the virgine Mary, but a Metaphoricall man, that is, weake in us who alone are his I∣mage by creation.

3 Then dyed hee but in phantasie and Metaphorically, for his fl••sh that hee was crucified in, is not true flesh; nor the true manhood assumed in the unity of his person, but only it is Metaphorically the weaknesse that is in us. And John saith, Hee saw the water and the blood that came out of his side, and did beare 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 bo∣some, they pierced his hands and his feet, they parted his garments among them, they tooke downe his body off the Crosse, folded it in clean linen, layed him in a new Tombe, hee truely rose againe, eate 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 yee 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 seene of all the Disciples, and was seen of more than five hundred brethren at once, 1 Cor. 15.5, 6. And hee shewed himselfe to his Disciples after his suffering, by many infallible proofes, being seene of them fourty days, and spake of the things concerning the Kingdome 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 Socini∣ans a real satisfaction, a true, real, not a morall or exempla∣ry dying by way of imitation only to teach us the like pati∣ence, but that Christ God-man really offered to the Father blood as a perfect ransome to redeeme his Church. The de∣ceiving Familists eluding the whole history of Scripture, and this Impostore Gortyn saith his blood is to bee expor••ed only of the power of his God-head, and his flesh of the weakenesse of our natures, or of us, who only in creation are made ac∣cording to the Image of God; Yea, Gortyn saith, p. 104. Christ suffereth in them, that is, in the weake Saints, else can he have no death at all, and then no Saviour, then he suffered not in his owne Manhood, then hath hee not by himselfe purged our

sin, Heb. 1.3. Nor was it Christ himself who in his owne body on the tree bare our sins, 1 Pet. 2.24. The body of Christ say the Familists and Antinomians, is his Church; Now the Church is his mysticall body, but Christ had and yet hath another true, real, naturall body besides his body the Church. This seemeth to mee to bee the doctrine of M. Saltmarsh, who in his latest peece (that I cannot now examine this worke being printed, but it is the very picture of the spirit of Henry Nicholas) giveth hints that Christ is not true man, Sparkles of glory▪ p. 39. The baptisme of Jesus Christ is that whereby wee are baptized into his body. Now his body is a spirituall one, and fashioning like his gloryous one, that place, Phil. 3.20, 21, that speakes of Christs naturall body, Saltmarsh exponeth of his mysticall body the Church, as if Christ had not another body then his Church his mysticall body; Now Christs mysti∣call body suffered not on the Crosse for our sinnes. And pag. 43. When Jesus (saith he) went out of flesh into spirit, or as∣cended, he confirmed this ministration &c. Then Christs ascen∣sion to heaven in his manhood is not locall and visible, though the scripture say Act. 1. His Disciples saw him locally and visibly ascend, and the Angels said these men of Galilie should see him after the same manner come to judgement, but his as∣cension is but his leaving of his flesh or mysticall body on earth, and being turned into a spirit, or his entring in a more spirituall and glorious being into heaven, and if this bee true that his ascension is but his going out of flesh into spirit, then hath not Christ taken our nature and flesh and a mans heart to heaven with him that hee may be touched with our infirmities. Contrary to these Scriptures Eph. 2. ver. 6. Phi. 3.20.21. Heb. 4.14, 15. Heb. 7.24, 25, 26. Heb. 10.20, 21.

Againe by blood in scripture is never meant the power or life of God. How shall wee then make sense of that Heb. 2.14. For as much as the children are partakers of flesh and blood, he also himselfe likewise tooke part of the same, that through death he might destroy him that had the power of death, that is, the De∣vill. And what is that but he was true man? v. 17. Where∣fore in all things it behooved him to bee made like unto his bre∣theren, that he might be a mercifull High-Priest.

Now the Children were not partakers of flesh and blood

that is of weakenesse and the power of God, or the God-head, for so Familists expone flesh and blood, except we say that e∣very beleever is both borne of the seed of David according to the flesh, and is God blessed for ever. A horrible blas∣phemy, for so Christ, Rom. 9. partakes of flesh and blood ac∣cording to the Familists way.

And this way of changing all histories of the word in al∣legories, is the way to elude all truth. When it is said, God created the Heaven and the Earth, the Sea, Man, Beasts, Birds, Fishes, wee must make the world an Imaginary and Meta∣phoricall world, the Creation must be but an allegorie, men must be figures, allegories and metaphors, so must heaven, earth, sea, land, birds, fishes, be metaphors, for there is as true a reall history of all that Jesus did and said untill the day he was taken up to heaven, Act. 1.1, 2. As of all other true histories in the word. Else Familists puts us to a stand in all the Articles of our faith.* 84.21 I confesse the way that Del and the Familists take, when they cite these words for an internall word, and a spirituall and allegorick sense, besides the litterall sense, The words that I speake are spirit and life, Is an unavoydable way to elude all scripture, and M. Beacon in his Catechisme while he cleare himselfe, is a grosse Familist to mee, for he speaking of Christ crucified, turnes all Christ in a Metaphoricall Ima∣ginary Christ in these words pag. 137.* 84.22

Q. how long did this suffering last?

A. Till he gave up the Ghost.

Q. Who was crucified hereby?

A. The old man.

Q. What was the old man?

A. The sinfull man.

Q. Is the sinfull man ceased?

A. Yes, in Christ.

Q. How so?

A. He was left nailed on the crosse.

These words (who was crucified) in a Catechisme, aske in what nature Christ suffered, and whether or no Christ God & man in regard of communion of properties may be said to suffer. Who did suffer? Now he should answer the Lord of life in his humane nature. But passing the answer touching

all personall and materiall sufferings of Christ, which is a spe∣ciall and fundamentall article of our faith, and ought not to be omitted in a Catechisme, he cometh to a morall suffering of the body of sin by influence of Christs death on our soules; now first and primarily Christ himselfe was nailed to the Crosse as a sacrifice, for our sinnes (this is omitted by Bea∣con) secondarily as a fruit of his death, the Old-man is cru∣cified with him, Rom. 6. but not as Beacon means, that the Old-man is ceased, and we sin no more being once justified, as if the Old-man were perfectly crucified, as he answereth. And it is true, that Christs dying teacheth us to die to sinne, and so Christs death is spiritually to be expon••d, where the scrip∣ture exponeth it, as Rom. 6.1, 2, 3, and 1 Pet. 1.23, 24. and else where. But that is no ground for Papists, Antinomians and Familists to take away all the truth of histories touching Christ his incarnation, death, resurrection, ascension, sitting at the right hand of God, redeeming of the world, heaven, and hell, and to subvert our faith and change all in spirituall and allegoricall senses under pretence of a spirituall Gospel-preaching, we cannot then by the learning of these Jugglers expone the story of the drowning of the world by waters, but of allegoricall men, allegoricall drowning, not literal∣ly. For if we expone the stories of the Scripture literally, Fa∣milists say we are literall expositers and know nothing of the spirit and spirituall learning.

7 These Familists teach, that Christ reveales his will by no voyce, but the voyce of the Spirit in the Saints, p. 104. that is, the internall Spirit and word is our onely rule, and not the wri∣ten word, sutable to H. Nicholas his Spirit, and to the Enthy∣siasmes of Swenckefield, and to John Waldesso, (a piece that M. Beacon highly extols, p. 138. Catechi. who saith, Consideration 3. p. 8.) That beleevers make use of some rules (of Scripture) to pre∣serve the health of their soules,* 84.23 as they doe for the health of their bo∣dy, rather to conforme themselves outwardly with the sons of Adam, then because they feel themselves to stand in need of such observations: forasmuch us they being governed by God alone, observe the will of God, and wholly depend on it. And the same Popish Author, Cons. 32. p. 107, 108. maketh crucifixes, Images, and the holy Scriptures Alphabets of Christian Piety for beginners (M. Beacon who com∣mends

this superstitious Famil••sticall book, must alwayes judge Images unlawfull) so as a Christian having first (saith Waldesso p. 108.) served himself with holy Scriptures as with an Alphabet, he afterward leaves them to serve for the same effect to beginners, he at∣tending to the inward inspirations, having for his proper Master the Spirit of God, and serving himselfe with holy Scriptures, as with an holy conversation, and which causeth refreshment unto him, alto∣gether putting from himselfe all these writings which are written by an humane Spirit. So they judge Scripture to be written by an human spirit contrary to 2 Pet. 1.19, 20, 21. 2 Tim. 3.16.

8 Its folly to conclude of certainty of Scripture, and not of infalli∣bility in the interpretation thereof, So M. Saltmarsh, and M. Dell, deny the Scripture to be an obliging rule to the Saints, but onely the word written in the heart. Hence, as the Holy Ghost dited the Scripture, so also dited be the exposition of Scripture to the Familists, and their exposition is as infallible as the Scripture, be∣cause 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 uncle••n house of Love, and of Antinomians, be as infallible as the wri∣tings of the Prophets and Apostles, who were immediately in∣spired; Horrible blasphemy. Men, and holy men may erre in their Expositions, but the Word of God is infallible truth.

2. The Scripture is our rule, by which all other Truths, Do∣ctrines, Spirits, Revelations must be tryed, and if they be not according to the Law, and the Testimony, there is no light in them, Esa. 8.19, 20. Luk. 16.30, 31. Psa. 119.130.105. Luk. 4.17, 18, 19, 20, 21. Joh. 5.39. 2 Tim. 3.16. Act. 26.22.

3 No marvell that Antinomians be Anti-scripturians, and de∣ny Scripture to be the Word of God, affirming it to be a dead letter, a humane thing of Inke, and that what the Spirit speaks to the soule, is onely the word of God, and no other thing contained in the Old and New Testament.

9 Faith justifying is no fiduciall recumbency on Christ, God and Man. Nor doe we eat his flesh and drink his blood spiritually by be∣leeving in Christ crucified, but by acts of humility,* 84.24 seeing our self to be flesh and nothing, and Christ to be in us blood, that is, the spirit, life, and power of God, as if we were Goded with him.

10. God and man united in one eate the flesh of the Son of man,

and drink his blood, or man as Goded, and God as humanized, p. 111

11 The reasonings and dictates of our spirit, are translated into the 〈◊〉〈◊〉 and dictates of the Spirit of God, and so the writing, 〈◊〉〈◊〉▪ and arguments become Divine and eternall, not humane and ••empora••y. Wind-mils, and phanacies must they be bigge 〈◊〉〈◊〉▪ who leave the Scriptures▪ and imagine that God one∣ly acts, understands, wills, loves, feares, hopes, &c. and doth 〈◊〉〈◊〉 in the Saints.

12 Swearing at all, though before a Judge, is unlawfull, Simpl. Defenc. p. 22.

13. While you tell the people (say they to the godly in New-England:) that by sorrow, compunction, and anxiety of Spirit, and woulde of minde, they communicate in the sufferings of Christ, it is nothing else, but to conclude the Son of God to be Beliel.

14 Baptisme is unlawfull, except it be conjoyned with the crosse and sufferings of Christ, ••o Saltmarsh Sparkles of glory, p. 30, 31. denyeth all Baptisme.

15 As every Saint ought to hear the word, so ought he to preach it, Calling of Ministers is groundlesse, so p. 66.67. so the An∣••••nom. Beacon, Catechi. p 7.8. and Saltmarsh Spark. p. 131.

16 They are Idoll Shepherds of Rome, who cannot preach to the people but in a way of so much study and ease, not labouring with their hands for their bread, p. 67.

17 If I preach the Gospel willingly (say they) I have a reward, 1 Cor. 9.17. that is, if I doe it out of any ability, skill, or will of mine owne, gotten, or acquired by any paines, or industry, as men doe attain to Arts and Trades, wherein they are to be preferred before and above others, then I have a reward, that is, something to be attributed, and contributed to me for the same, then I goe about to deprive my Lord of his right, shewing my selfe an unfaithfull Steward, &••. Simpl. Defen. P. 68. then was Gorton unfaithfull in writing this book, for pains of art he must have taken in writing, in consulting, by reading the Scripture, to set down Chapter and Verse, but all this is the Enthysiasticall gang of Divinity, in which An∣tinomians in praying, beleeving, loving, bereave us of the use of minde, will, reason, affections, and make the Holy Ghost and Christ in his person united to us to doe all.

18 To preach for stipend or contribution, is to give unto God, and unlawfull, contrary to 1 Tim. 5.17, 18, 19. which I grant, if sti∣pends

be the preachers designe and end.

19. None is to forethink of what text or subject he is to preach on, but as Gods Spirit for the time casteth in his minde, p. 75. that is, he is to speak phancies, without sense, method, or intention to e∣difie, which thing the Prophets, Christ, and Apostles, did not in their preachings. But of this before and somewhat hereafter.

20 He denies the resurrection, exponing these words, My flesh shall rest in hope, that is, my weaknesse and tyred out condition hath rest and strength in another, though not in my self, for hope, that is seen is no hope. This place Psal: 16. is exponed Act. 2.26, 30, 31, 32. of the hope of the resurrection of Christ and of ours in him who is the first begotten of the dead, but Gor••on, p. 106. wresteth it most foolishly to another sense, as if it were meta∣phoricall flesh and buriall, and so an allegoricall and spirituall resurrection onely.

21 He most corruptly and unsoundly turneth all the Scrip∣ture in childish Allegories, as is to be seen, p. 96, 97▪ 98.

In the following Treatise you have other Antinomian conceits holden by Ro. Towne, who coldly refuteth Doctor Taylor,* 84.25 and by M. Eaton in his Honey comb, and Saltmarsh of late falne off conformity to Antinomianisme, and Tob. Crisp, a godly man (as is thought) But Melancholions, who having builded much on qualifications and signes, fell to the other extremity of no signes of sanctification at all, by H. Denne, an High Altar man, a bower at the sillables of the name Jesus, and conforme to all the abominable late Novations introduced by Canterbury, who also opposed the Remonstrance and Petition of the well affected, pleading for a riddance from Episcopacy, Ceremonies, and other corruptions, and is now a rigid Arminian, and an e∣nemy to free Grace, an Anabaptist, an Antinomian, to these joyne Paul Hobson, who speakes more warily then the rest, and R. Beacon, in his late Catechism, who holds sundry grosse points, and M. Del in his Sermon before the House of Commons, whose noble Ancestors could not have indured Familisme, S••∣einianisme, or the like to be preached in their ears.

CHAP. XVIII. Saltmarsh cleareth his minde touching personall mortification faint∣ly, and holdeth many other points of Familisme, as of Christ crucified, risen, ascended to heaven in a figure, or in the spirit, not really in his true Man-head.

SAltmarsh is now the cheife Familist in England, hath writ¦ten of late a Treatise called Sparkles of glory, which con∣taines the spirits and extractions of the doctirne of Swenck∣feld, David Georgius, Henry Nicholas, and all the Familists, Antinomians and older Libertines, in which he professeth him∣selfe A Seeker, and disclameth Presbytery, Independency, Ana∣baptisme, and that there is neither Ministery, Church or Ordi∣nances, nor any promise of continuance of them till Christs second comming, contrary to Mat. 28.19, 20, 21. Ephe. 4.11, 12, 13. Mat. 26.13. Mat. 24.14. And pleads for liberty of con∣science, and yeeldeth that he will write no more against that learned and Godly man M. Tho. Gittaker. Hee further labours to cleare himselfe, (Sparkles of glory pag. 323, 324, 325, 326,) That he said, that Christ hath beleeved perfectly, repented per∣fectly, mortified sin perfectly for us; which hee thus explaineth to wash it from Antinomianisme and so calleth it a pretended Heresie.

* 84.261 (saith hee) that Christ hath done all for us is truth, hee hath fullfilled all righteousnesse for us, b•••• that which is of the Law and that which is in the Gospel in graces &c. And upon this ac∣compt is made unto us righteousnesse, &c.

2 Faith, Repentance, Mortification, were all in Christ origi∣ginally, primarily, as in their nature, their fountain, their root, or seed, and therefore hee is said to give repentance to Israel, and he is the Authour and finisher of our faith, and it is caled the faith of the son of God, and of his fulnesse all wee have received, and grace for grace, for every grace in him, a grace in us.

A. 1 If Saltmarsh have no other sense, but that our faith, repentance, mortification, are in and from Christ as the merito∣us cause, because Christ by the merit of his death procured grace to us to beleeve, repent, mortifie sinne.

2 That these are from Christ efficienter, as the efficient cause or from the spirit of Christ infusing the life of God in us, and actuating the supernaturall habit of grace in us and work∣ing in us to wil and to do, this is that which Protestant Divines say, that Christ is our Savior merito and efficaciâ, by the merit of his death, against Papists, and the effectuall; yea, and the irresistable applying of his death to save us, as we teach a∣gainst Papists, Pelagians, Socinians, then surely I hope nei∣ther that learned man M. Gattaker, nor any of ours censured M. Saltmarsh for Antinomianisme or any heresie, in his point we agree, and then we say that M. Saltmarsh in these words, gives us a faire and ingenious Recantation. I am glad of this.

But Saltmarsh will be found to wash Antinomianisme off him∣selfe with Ink-water, and he hath no face, at least it is much ignorance to call Protestants Legallists, because they teach that our faith, repentance, and mortification are from Christ by way of merit and the effectuall working of grace, nor did ever Pro∣testant deny this.

1 Saltmarsh free grace p. 61, 62. excludeth personal not act∣ing such and such a sinne and our personall sanctification from being part of Gospel pure▪ and spirituall mortification, p. 62, 63. And saith, our pure and Gospel mortification is to be∣leeve that Christ mortified sinne perfectly for us, and the like hee saith of sanctification, and repentance, p, 84, 85. So Saltmarsh willeth us not to repen••, nor beleeve, nor mortifie sinne in our owne person, but to beleeve Christ hath done these for us perfectly, and then we beleeve, repent, and mortifie sin perfectly

2 He citeth Scripture, But yee are sanctified, but yee are justi∣fied &c. This is out of all doubt personall sanctification flow∣ing from Christs merits, and his spirit. And I can do all things through Christ, which strengtheneth mee. This is personall do∣ing in Paules person by the grace of Christ, and wee are his workemanship created in Christ Jesus unto good workes. Those be good workes that wee in our owne person doe, by the spirit of sanctification. But Saltmarsh exponeth all these to be not ours, but the very personall actings of Christ, for his words are these, pag. 84. free grace.

All these scriptures set forth Christ the sanctification and the fulnesse of his, the all in all. Christ hath beleeved perfectly for us, hee

hath repented perfectly, he hath sorrowed for sinne perfectly, he hath obeyed perfectly for us, and all is ours, and we are Christs, and Christ is Gods. Now Saltmarsh can have no such sense as here hee would force on himselfe: For never man doubted, but perso∣nall acts of grace, or, don by the strength of grace, are ours; but how are they ours? as we are Christs? onely as Christ acteth them for us without us. No, are they not ours? the Spirit of Jesus worketh them in us, and causeth us personally to doe and act them, Ezek. 36.27. John 7.39? If Christs perfect belee∣ving, perfect repenting, and his perfect mortifying of sinne be ours, because Christ did these acts for us in the dayes of his humiliation while he was in the flesh; then are they ours before we be born, and the holy Ghost must exhort us to doe all in the strength of Christ, and to be sanctified, and to beleeve per∣fectly to justification, and that we be his workmanship, to walk in good workes, that we put on the new man, that we mor∣tifie sin 1640 yeares before we be born: for so many yeares a∣goe Christ performed all these things for us: but we are this day exhorted to put on the new man, and to walk in good works. Now the holyghost in scripture must either speak non∣sense or whē he saith, walk in love evē this day, repent while it is to day, stand up from the dead to day, beleeve to day; he must mean, you need not stirre foot or hand, or any power of your soul to these acts: for Christ performed all these acts for you 1640 yeares agoe. For then he must mean Christ hath repented perfectly in me a beleever, and wrought perfect repentance free of sinne in me a sinner, and Christ hath obeyed perfectly 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 personall sanctification, my personall new obedience by his grace perfect, and perfectly conforme to the Law, which is most false. And when Paul saith, I am able through Christs strength to doe all things, his meaning must be, Christ worketh in me, in my sinfull soule, understanding, will, affections, and whole man, to doe all things through Christs strength perfectly, as Christ doth all things perfectly. Now, sure, Christ doth all things perfectly, and without sinne: But did Paul by Christs strength all things perfectly, and so as he was free of si••ne? I think not. 3. Saltmarsh taketh upon him to yeeld us some

purer and finer Gospel mortification, then the Protestant Le∣galists have done in former times, as he saith▪ pag. 61, 62. Now if his mortification be in Christ onely, and not in the sinner himselfe, nor any act of him, and a perfect mortification in Christ onely, as the meritorious cause, and also as the onely efficient, not in us, and as in Christ the onely subject not in us: then I grant he gives us a finer mortification, because what Christ doth onely and perfectly, and in himselfe, not in us, must be finer then any mortification or acts of sanctification we doe in our person, though we doe these by the Merit and Spirit of Christ working in us to will and to doe. 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 sayth. Sparkles of glory, 324, 325.) mortification which Christ first doth in himself, and then in us through himself; and so he vindicates not himselfe. (4.) I never yet (saith he) denied gra∣ces and fruits of the Spirit of God, which appeare in faith, repentance, new obedience, mortification of sinne. I speak it in another concep∣tion▪ and measure of light. —The Christian as the English or French, can onely 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, Mortifi∣cation, or rather, (as Town saith) gifts of Faith, &c. 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 omis∣sions should be sinne, they are onely 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 per∣sonally by us; Yea, Saltmarsh saith, Confession, Repentance, are sinnes, at least infirmities or sinnes of weaknesse. For free Grace, pag 87. he sayth, You say well: For David c••yed out in the bitternesse of his soule, that his sin was ever before him, and then his sanctification was out of his sight, and that God had forgotten to be gra∣cious but I said saith he, this is my infirmity. In whic•• words, Da∣vids confessing of his sinne, which is a•• act of 〈…〉〈…〉 is joyned with his quarrelling with God, 〈…〉〈…〉 had been

a changed God, Psal. 77. and of both it is sayd, that David sayd, This is my infirmity, or my sinne. Now if hee spak not of both, the words can beare no sense; and if so, confession of sinne, (and by the same reason, repenting of sinne) must bee a sinfull 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 spea∣king, till the Lord be one, and his Name One; as if the expressions of Antinomians and their Hereticall doctrine, were the lan∣guage of a Christian, when it is the language of the Antichrist. And if Saltmarsh failed but in expression, he should have an∣swered his own Arguments, and the Scriptures that Mr. Gat∣taker alledges on the contrary, and confessed Mr. Gattakers do∣ctrine was found in that point, and his own Familisticall, in his way of expression of it, at least.

Yea Saltmarsh further enlargeth himselfe in other Articles of Familisme, more unsound then before, and worse, if worse can be; as

1. Man is sayd to be made after Gods own Image, which Image was Jesus Christ,* 84.27 called by Paul, the Image of the invisible God, the brightnesse of his glory, the expresse Image of his person.

Scripture sayth not, that man was made according to the Image of God Christ: for Christ is the Substantiall and eternall Image of the Father. Man was created in the created partici∣pation of God in righteousnesse and holinesse, 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 disco∣very of God to man, above & beyond what Protestants say of sal∣vation by faith in Christ crucified, died, buried, ascended, sitting at the right hand of God, &c. For all these Gospel truths he re∣jects as literall and fleshly, They say, (sayth he, speaking of Fu∣milists) 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 allegorick, not literall and historicall, as if Adam were a true

reall man) by which this mystery of God was made to appeare. But what Scripture is ••here, that Adam ••n the st••••e of Innocency was a figure of the Mysticall body of Christ Mediator? We may not at our will fansie 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 de∣parting 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,* 84.28 first nature and publick father of all man∣kinde. By one man many were made sinners, inherently and in∣trinsecally. Saltmarsh will have all men to sin in Adam, as in the first figure, type and Sampler by imitation, onely as Pelagius said, or he will have the first Adam, a man figuratively onely, not really and indeed, and wee know Familists change the whole story of Adams fall, and say the tree, the Garden, eat∣ing were not materiall trees, gardens, &c. but meer figures.

4. Jesus Christ is the Revelation of God, even the Father, this is the glasse or Christall of God, in whom we with open face see God, p. ••.

Ans. In all the wilde expressions, he hath of Christ, as that he is Gods Revelation, Gods Christall. He calleth him not the Son of God, by an eternall generation, as Divines from Scri∣pture speak.

5 The vaile of this first Temple or creation, was rent by him who crucified all flesh through the eternall spirit and en••red in his glory.

Ans. What Scripture saith Christ crucified all flesh through the eternall spirit; hath Christ nailed all his flesh to the Crosse? or must he mean, as he elsewhere hinteth, that Christ had not a proper naturall body of his owne, in which he dyed, but all his mysticall body the Church is his body, in which he suffers af∣flictions and death in his Saints, as in his image, then must the sufferings of the Saints be that satisfaction and price of Re∣demption, payed to justice for our sins, and so as many af∣flicted suffering Saints, as many Saviours.

6 Sparkles of glory, p. 15, 16, 17. He acknowledgeth no visi∣ble Church, but onely the invisible baptized into one Spirit.

Ans. The word acknowledgeth a visible kingdome like a draw-net that gathers in good and bad, a barne floore in which is chaffe and corne,* 84.29 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 externalls of Popery indifferent.

8 Pag. 29, 30. The Baptisme of water, is John Baptists Mi∣nistery till Christ, Christ baptized none, nor his Disciples, but from Johns Ministery so that Baptisme of water is done away, as other legall shaddows, and all baptizing spoken of in the Epistles, is spiri∣tuall baptizing.

An. Christ gave a contrary mandate, Mat. 28.19, 20. and Pe∣ter saith, Act. 10.47. Can any man forbid water? Act. 8. the Eunuch was baptized with water, Act. 16.33. Col. 2.11, 12. 1 Pet. 3.20, 21. Antinomians judge baptisme, the Lords Supper indiffe∣rent, as they doe all externall administrations, for to them they are but the killing Letter, the flesh.

9 Christ ascending to heaven, went out of flesh into spirit, p. 43. Sparkles.* 84.30

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 containe him till the last day, as the Scri∣pture 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 mi∣nistration by gifts and Ordinances, and the glory of the spi∣rit, and power of gifts, went off from the visible Church, as the glo∣ry

of God from the Temple to the threshold, till it was wholly depar∣ted. — and all things in the absence of the spirit, and of gifts were Administred by Arts and Sciences, and Grammaticall knowledge of tongues and languages, p. 45.* 84.31 The ministery that shall destroy the An∣techrist, is Jesus himselfe, the Prophet whom we must heare, and the God of whom we shall be all taught, pa. 49. Not that of Arts and Sciences acquired by naturall power and industry.

An. The falling away was not the ceasing of extraordinary gifts of the Spirit in the Apostles.* 84.32 But the Antichrists bring∣ing 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 Familie 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 denyed Christ to come in the flesh, nullified his manhood, with transubstantiation, a visible head of the Church, Images, merits, traditions of men, &c. invocation of Saints, prayer for the dead, workes of supererogation &c. but all these are indifferent to Mr. Saltmarsh and on••y An∣tichristian because literal and externall, not because they are not warented by scripture. and hee brought in the abuse of Philosophy, Logick, Arts and tongues, which much darke∣ned Gospel-glory.

1 The Apostles with gifts and the Spirit made much use of arts and tongues as inferiour helps in their kinde to convert soules, because sinners are not Angels,* 84.33 and faith came by hea∣ring 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 besprinckles the margine of his book in the be∣ginning, till his breath faile and he dry up, with the popish lace

of bits of Greek, as p. 1, 2, 3. &c. and citations of Scripture; and he hath had some Art such as it is, in writing Treatises to the Schoole and Family of Love, the professed enemies of Pu∣ritans; yea, there is no writing, no speaking of English, no con∣sequences (of which there be many monstrous ones that fol∣low not from Scripture such as no confession of sinne, no working in the Gospel, but onely beleeve, &c. in Saltmarsh his bookes) but from Tongues, Arts, Logicke, 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 Masse and Romish Priesthood indifferent, as all Religions are to them, and there is no Antichrist but the Legall Protestant voyd of the Spirit, because he speaks Greek and Hebrew, and hath some skill in Logick, and would have the Scriptures in use, and the prea∣ching 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 wil or no, teaching by the Word, and so by Tongues and Arts, and by Timothies attending to reading, shall goe together till Christs second comming, as is cleare Esay 59.21. Esay 61.1. where Christ is annointed 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, &c. And that Sermon was but a dead letter to the hearers, v. 28 29. nor was Christ for that un∣der any absence of the Spirit, 1 Tim. 4.14, 15, 16. and Revel. 1.3. compared with Rev. 2.7. whereas he sayth, The Ministery that is to destroy Antichrist, is more glorious then Arts and Tongues, and this is Jesus Christ himselfe.

1. Libertines said, the Gospel or Word was the Spirit him∣selfe, Saltmarsh here sayth, the Ministry destroying Antichrist, is Christ, which is most false. The Ministery is but 1. an Instru∣ment, 2. a created Ordinance▪ Christ is God, Man, and Me∣diator.

2. The Ministery that destroyeth him is the Word preached as an instrument, and Christ the principall cause: But the prin∣cipall cause removes not the Instrument, as Familists imagine; but the Ministery of Familists shall never do it.

Whereas former Antinomians made two contrary administra∣tions, one under the Law in the old Testament,* 84.34 another und••r grace or the Gosp••l, in the new Testament; Onely John Baptist was pin∣ned in as halfe a Legalist between both.

Saltmarsh p. 68. after he with the Familists hath made a grea∣ter number of spheres and circles of Administrations, following the spirit in his fulnesse and variety, he foldeth them up in three, of Law, Gospel, and Spirit, or of Letter, Graces, and God, or of the First, Second, and third Heavens. After the cut of Da∣vid 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 spirituall, but fleshly, literall, carnall; but the last un∣der David George the true Messiah was spirituall, purely spiritu∣all, beyond that of Christ and the Apostles, and so spirituall, that to have conscience or sense of uncleannesse, or sinne, was a work of the flesh. And Saltmarsh saith it is fleshly, and literall that a pardon∣ed man should confesse sin, p. 69, 70, a Christian (saith hee) passeth thro••gh severall ages, even as Christ was under the Law, circum∣cision, Supper of the Lord, Baptisme, and then hee crucified all that fl••sh hee walked in under these dispensations, and entered unto glo∣ry.

Answ. Then he crucified Baptisme, the Lords supper, preaching of the Gospel, the Ministery, the visible Church, and every outward letter of conference, praying, for Saltmarsh now turned Seeker, denies all these, and hee must have crucifyed all his preaching, tongues, writing of books.

2. What tongue or Science of the Holy Ghost taught Salt∣marsh to call the Ordinances of the New Testament, flesh, or flesh∣ly Ordinances? for I doubt, he meaneth not that Christ true man, dyed for our sins, for 185, 186. he saith; It is a discovery of the highest attainment of Protestants generally, that we are born in sin, — And that the way of salvation was by Jesus Christ the Sonne of God, born of a Virgin in the fulnesse of time, made under the Law, bearing our sinnes, crucified, dead, buried, and risen, and ascen∣ded, and entred into glory, &c. but pag. 190, 191. he forsaking this as legall doctrine, tels us of a further discovery, as to free grace as if the Protestant Doctrine were merits of men, not the free grace of God; And he setteth downe that of the Antinomians, and not a word of Christ God-man, crucified and dead for our

sins; And the confession of Faith, made in this Assembly at West∣minster, yea, all the Reformation now, is onely in some outward or∣dinances (saith he) not any purer or more glorious discoveries of God, or the Spirit, or Jesus Christ, or our union with the Spirit, or glory as to spirituall things, or Christ risen, but as to Christ in the flesh, or under the Law, of which these Ordinances were a signe, And p. 198, 199, 200, 201. which he calleth the last, highest, and most glorious discoverie of God, by love and grace, for (to the Familists) there is no Article of the Protestant faith that sa∣vours of truth, for to them all our Doctrine is a dead Letter. Nor did Christ die for our sins, and rise for our righteousnesse, but onely the dying of Christ is a meere figure, insinuating that he dyed not in our nature as true man, but as Gortyn saith, the sufferings of every Saint who is the figure and image of Christ, is all the Christ crucified the Scripture knows. There is nothing in all the books or writings of Familists discovered touching the controversies between Protestants and their Adversaries, Pa∣pists, Arminians, Socinians, Arrians, Antitrinitarians, Sabellians, Libertines, Swenckefeldians, Anabaptists, &c. Concerning E∣lection, Reprobation, the power of free-will, the supremacy of the Pope, Idol-worship, the consubstantiality of the Son of God, Christs manhood, his dying, satisfaction, merit, buriall, resurrection, ascension, the last judgement, heaven, hell, the resurrection of the body, in all which they are unsound, and ought to give a confession of their faith, as Anabaptists have done.

12 The Jewish Church, (saith Saltmarsh p, 70.) or dispensa∣tion that was according to Moses, and the Letter, in which they were led out in carnall and more fleshly courses, as in proceeding against the Nations by warre and fighting, with all their other legall Rites, and Rudiments, were a clear figure of the Christian under age, or under tutors and Governours, and worldly Rudiments.

* 84.35Here lawfull Warres, and the use of the Sword, are made legall rites and figures. War (saith he) with all other legall Rites; then Warre is no more lawfull to us under the New Testament, then Circumcision, and all the Law of Ceremonies. Saltmarsh then would no more goe as a Priest to the Campe, to preach to the Generall, then he would be Circumcised, except with H. Nicholas, he thought all Moses Law indifferent, and that the

spirit without scripture led him to be accessorie to unlawfull blood••shed, and the spirit is his rule, not the word of God.

2 If the ceremonies of Moses be the figure of a Christian un∣der Tutors, and worldly rudiments, such as hearing of the Gospel, baptisme, prayer, confession, reading; then all these must bee abolished in this life to the Christian; and if Christ have crucified all these as fleshly ordinances, to Pray, heare, must be as unlawfull as to be circumcised, which Paul saith, Gal. 5. is to fall from Christ. See if these men mind God.

13 The Disciples of Ch••ist (saith, p 70, 71.) according to Johns ministerie were a type and figure of such as are under Tutors, as Gal. 4.1. and as carnall and Babes in Christ, 1 Cor. 3.1, 2.

Answ. These under non-age,* 84.36 Gal. 4.1. are under the Law of Moses, and yet Heirs of the promise: The Disciples were un∣der Christs ministerie, and beleeved in Christ as come, and were blessed, in that the Father revealed Christ to them, not flesh and blood, Matth. 16.16, 17. The Baptists ministery, and his Do∣ctrine, and baptisme, were all one with the ministerie and baptisme of Christ and the Apostles, as our Divines prove a∣gainst Papists, for both preached Christ the Saviour that taketh away the sins of the World, justification by free grace, faith, repentance to life, sanctification &c.

Corinthians are called carnall, not because they prayed▪ and heard▪ and beleeved, but because, though Babes and weake, 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 flesh∣ly and legal, and phansies types by a spirit that contradicts the spirit speaking in the word.

14 And the great and excellent designe (saith hee 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,* 84.37 * 84.38 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 Sonne shall deliver up the Kingdome to the Father, which is not only when the fulnesse 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, poynt, or effusion of glory, but a per••ecting and fulfilling it, in severall

members of Christ, till the fulnesse of the stature of Christ; for the day dawnes, 1 Pet. 2.19.75. And for a Disciple to stay longer in any ministration then the Lord, or the life and Spirit of Christ is in it, is as if Lot should tarry in Sodome. For (saith he, p 73.) A Chri∣stian must crucifie each condition he passeth through.

We must then learn from Familists, 1. That Christ was a le∣gall and literall Saviour, as David George said, for he passed through all these ministrations. And Saltmarsh must bee neerer to all Spirit, then Christ and the Apostles.

2. Saltmarsh growes in transitions to new Orbs and Hea∣vens:* 84.39 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 crucifie 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 commeth, even in this life, he shall cause praying, beleeving, prophesying, seales, the Scriptures, to cease, and we shall be above and beyond all Gos∣pel-Ordinances even in this life.

3. For Familists that are all Spirit, to hear, bee baptize•• with water, read, is as unlawfull, and fleshly, as for Lot to stay in Sodome, 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 wee heard before H. Nicholas say, even now in this present day, doth the Lord sit in his Throne, and judge the world. I rather beleeve Paul then Saltmarsh or H. Ni∣cholas; 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 commeth the end, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Then, when the resurrection of the body shall be, Then shall bee the end, when he shall render up the Kingdome to the Father. So the rendring up of the Kingdome to the Father, (which Saltmarsh faith, pag. 72. is even now, when the day dawneth, and the Day-starre ariseth,) shall not bee till the end, and till the generall Re∣surrection of all bee: And therfore 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 resurre∣ction, nor day of judgement, nor rendering of the Kingdome, nor heaven nor hell, but such as we see in this life, (as it is most like Saltm. beleeveth with al the Nation of the Familists) for the administration of the spirit is in this lif, as wel as the ministrati∣on of Law and Gospel were in this life. The Scripture speakes 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 spi∣rit of Scripturelesse revelation, ••s now Anabaptists and Familists, have said, the day of judgement was neere, or begun in this life; yea, the Scripture saith, It is a day appoynted of God, Acts 17.31. and sheweth us the fore-going 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 oyle in our Lamps at that nick of time, wh••n the shout shall be given that the Bride-groome is entred in his chamber, Matth. 25. there is no more place for repentance, or buying oyle, or any possibility of salvation, when that day is once come; because, if the day of judgement bee now, and the rendring up the Kingdome to the Father, bee in this life, how is it that so many daily repent and escape out of the snare of the Devill? And the market of buying oyle in this life, is not passed: For Peter, Act. 8. willeth Simon Magus, while he li∣veth, to repent and sue for pardon. And so the time of the offe∣red 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 spiri∣tuall, but as to ca••nall, except he meant that he wrote to some spiritual man, nor could he say, the spiritual man discerneth al things except the last ministration, which is the spirituall 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 rendring of the Kingdom to the Father. And where are

wee now, If the d••••d have beene a rising now these fifteene hundreth yea••es, and a dying all this 〈◊〉〈◊〉▪ For Saltmarsh as••ured u•• ••hat the 〈◊〉〈◊〉 of the Kingdome is not in the end of 〈◊〉〈◊〉 ••orld, when the ful••••s••e of ••ime or ages is come, but it is a 〈…〉〈…〉 in parts, till the fulnesse of the stature of 〈…〉〈…〉 Ephes. 4.11, 12, 13. that we meete all in heaven, and the Lord Jesus his myst••cal body be filled up and perfected, and so long as Pastors, teachers, and a ministery shall bee 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 Au∣thority shall bee put downe, and Christs 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, beleeving, hearing, reading, or that they should preach, is as unlawfull as for Lot to remaine in Sodome. But when is there a ministration that Peter, Paul, and beleevers in this life, should pray no more, when they are to pray continually? to heare and read no more, when John saith they are blessed who read, and Christ that they are blessed who heare and doe; and they are to watch to the end, to grow in grace?

CHAP. XX. Of the ceasing of Ordinances since the Apostles dyed as Salt∣marsh teacheth.

SInce Antichrist now reigneth, and Prophets, Apostles, Evange∣lists are no more,* 84.40 there is no warrant to labour a reformation like the Ap••stolicke times. God hath no where said hee will have them restored, but he aimes at a pure spiritual worship, more glorious than that of the Apostles, when there shall be no Temple nor Ordinan∣ces; ••nd that place Ephes. 4 Till we all meet in the unity of Faith, is till hee fill all things.* 84.41

1 ••or who 〈◊〉〈◊〉 perfect the Saints but Christ? Apostles cannot doe it, and we 〈◊〉〈◊〉 no Apostles now nor any of the pure gifts of the holy Ghost. Doth the scripture any where speak of Apostles, Evange∣lists, Prophets, only for the first age, and Pastors and teachers onely for the ages after? And that of Matth. 28. Lo I am with you to the

end of the world is (if more clearely translated) to the finishing of the age, or that age of ministration, pag. 108, 109, 110, 111.

Answ. It cannot bee denyed but Antichrist reigneth, but where? in false Doctrine in the Protestant Churches? It is most false. Wee have separated from Babylon. Nor is it true that Saltmarsh saith, locall separation is Legall and Jewish, and hath begotten strife and abated love, p. 53. For separation out of Ba∣bylon cannot be Jewish,* 84.42 when the Lord hath expresly com∣manded 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 unfruitfull workes of darke∣nesse, and not care to defile our garments. And Familists separation from Protestant Churches upon their owne ground must be fleshly, legall, 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 goe to Masse, not to worship Jdols, is legall to Familists, if wee doe it not upon the impulsion of the Spirit separated from the command; as for corruption in conversation, if that be the reigne of An∣tichrist (our separation (I confesse) is to scarce) then must he reigne more in Familists the uncleanest of sects, then in the truely godly who hate the deeds of the Nicolaitans.

2 Familists and Seekers would have no Churches reformed according to the Apostlick paterne; because they think the Apostles legall and Jewish men, and they judge all externals and outward Ordinances, as hearing, baptisme, praying, to bee Jewish and legall, and hold that love is all. And another commandement there ought not to be. Upon this ground I judge Antinomians say, this is the only gospel-worke and way to be∣leeve, and there is no sinne but unbeliefe; adultery, murther, sodomy, covenant-breach, perjury, treacherie of Arm••es, Servants to Masters, are sinnes before men onely, 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. Honey∣combe 95.37. Den sermon of the man of sin 9, 10.

3 Another more pure, and spirituall, and more glorious Mini∣stration where love & all spirit reignes, then is warranted by the

Doctrine of the Prophets and Apostles, wee know not. Yet Saltmarsh pag. 194, 195. condemneth the Assembly of Divines,* 84.43 the seven Churches of the Anabaptists, their confession and re∣formation, because they indevour a Reformation only in some out∣ward 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. darke, legall, and Jewish reformers, because they loved not the Spirit of the Family of Love, ought 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 wild-fire to shine to men, and we confesse we indeavour no new discoveries of that kinde, for they are not known to the Apostles, such as that the justified cannot sinne, their Adultery is no Adultery, they are as free of any indwelling sin as Je∣sus Christ.

2 They are not to be touched in Conscience for sin.

3 Nor to crave pardon.

4 Nor to doe any duty because commanded in the Law.

5 Nor to beleeve that Christ died for sinners, rose for their righte∣ousnesse.

6 Or to pray continually.

7 To heare.

8 To be baptized with Water, &c.

Answ. 1. Paul saith, 1 Cor. 2.1. He determined to know nothing but Jesus Christ and him crucified, then Paul knew no discovery or new light, nor any more spirituall 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 what-ever they bee, are dung and losse to him in comparison of the super-excellent 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 bee above Law and Gospel, and up at this highest and most spiritual discovery: But John even in his actu∣al visions, and spiritual ravishments, Revel. 1.10. was never beyond sinning, and a capacity of exhortations, consolations, and rebukes for Idolatry, as is cleare, 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. Feare not, I am the first and the last, and see thou doe it not, I am thy fellow-servant, worship God.

2▪ It will be found that the anoynting and the holy spirit that leads in truth, leadeth by no other meanes 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 bee another Gospel, then though the Apostles or an Angel from heaven preach them, let alone Familists, we are to pronounce them as accursed, knowing wel, that the word of God is able to save our souls, John 20.31. Luke 16.29, 30, 31. To make us perfect to salvation, 2 Tim. 3.15, 16, 17. To convert the soule, to make wise the simple, Psa. 19.7. and that new spirit must involve us under a curse, and the breach of a commandement, if we adde to the word of God, Revel. 22.18, 19. Deut. 12.32. chap. 4.2. Prover. 30.6. And the spirit of God biddeth us not follow a rule cōtrary to the word.

3 There is not any in this side of Heaven that need not a Temple, nor Ordinances, but such as need neither the light of the Sunne, or of the Moone, or of a Candel, Revel. 21.22, 23. chap. 22.5. and so are freed of their bodies, and glorified with the Lambe, and such as see God face to face, and are not in the dark moone-light of faith, 1 Cor. 12▪ 12. 2 Cor. 5.7. We read not of any clothed with clay-bodies, all spirit, all perfect, or that can say they sinne not, Pro. 20.9. 1 Joh. 1.8, 9, 10. Eccles. 7.20 nor of any beyond the reach of praying, be∣leeving, growing in grace.

4 Nor can there be any more in Heaven than the perfecti∣on

〈◊〉〈◊〉 Saints, and the meeting of us all in the unity of Faith, unto a perfect man, and the measure of the stature of the fulnesse of Christ. For the most perfect and most spirituall, that are all Spirit, shall have mortall and corruptible bodies till the blowing of the last Trumpet, which must be changed in a moment, in stead of dy∣ing, 1 Cor. 15.51, 52. and so cannot be perfect; they must be watching, and girding up the loynes of their mind, and so ru∣led by ordinances.

5. It is true, Christ onely perfecteth, as the principall cause; but the Apostles and Ministers of Christ present men perfect in Christ, 2 Cor. 11.2. 1 Thess. 2.19, 20. and they save themselves and others, 1 Tim. 4.16.

6. We have not Apostles now so eminent in gifts, tongues, miracles; but a Ministery there is, and beleevers, till Christs se∣cond comming there shall be: And if so, their faith must come by hearing, and hearing there cannot be without preaching, and so ordinances of Preaching, Preachers, Sending, Rom. 10.14. else the gates of hell must prevaile against the Church builded on the Rock, Matth. 16. and therefore the Scripture warranteth us to think there were Apostles, for the first age, and Pastors and Teachers till Christs second comming.

7. Saltmarsh exponeth, or rather depraveth the place, Matth. 28.20. with the help of the Greek Tongue: then he must be a Legalist▪ and in his Book give us Sparkles of Law, Flesh, Ju∣daisme,* 84.44 not of glory.

And sure his Interpretation comes not from all spirit, nor must we take his allegories, types, corrupt glosses, phansied con∣sequences, to be Discoveries of pure glorious light, and all Spirit. For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the world, is not an age containing the life time of the A∣postles only, but it is the world. For the sin that (Mat. 12.32.) is said, not to be forgiven in this world, nor in the world to come, Mark 3.29. hath not forgivenesse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it cannot be that it hath not forgivenesse for that age, because it is punished with eternall damnation. Matth. 21.19. Let no fruit grow on thee for ever, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Saltmarsh his new Discovery of all Spirit, must say, the Figge-tree for all this might bring forth fruit the next age. Luke 1.55. as he spake to Abraham and his seed for ever, John 6.51. If any man eat of this bread, he shall live, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for ever; And must he but live one Age, and die the next? John 4.14. He shall

not thirst for ever. So is the same word, John 8.51. ch. 8.52.

2. Saltmarsh by this new Discovery, hath found a good way to make heaven and hell endure but for an age, and then have an end. For John 10 28. Christs sheep shall never 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, perish. He that liveth (saith Christ, John 11.26.) and beleeveth in me, shall, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, never die. But doe Seekers and Fami∣lists 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, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in opposition to the world to come, 2 Pet. 2.17.17. To whom the mist of darknesse is reserved 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for ever. The darknesse of hell endureth not for an age onely.

3. And 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is simply everlasting, and that which hath no end, John 3.16. He that beleeveth shall not perish, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but hath eternall life; that is, not life for an age onely. So John 3.36. John 4.14. John 4.36. He gathereth fruit to life eternall, John 5.24. John 6.40. v. 54. John 10.28. John 17.2. Acts 13.46. and yee judge your selves unworthy of eternall life. Rom. 2.7. Rom. 6.22.

4. The same expression that is here, noteth (the end of the world.) For it is that endurance beyond which there is nothing but heaven and hell, Matth. 13.40. So shall it be in the end of the world, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The same expression is, v. 49. v. 39. and the harvest is the end of the world. And Matth. 24.3. What shall be the signe of thy comming, and of the end of the world? And here, Lo, I am with you, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, even till the end of the world.

5. And if Christ promised to be with his Church for an age, so as Apostles doe cease in the next age, then must there be no Saints on earth now, but onely in the first age after Christs re∣surrection: For this promise of Christs presence, is extended not to Apostles only (for Christ walketh with all true Churches, Rev. 10.2.) but to all the faithfull. Then certainly, Christ is the head of his body the Church, Col. 1.8. but he hath no body; he is a husband, but hath no wife on earth; he is a King, and a King for ever, but hath neither people nor kingdome, nor Scepter of Word or Ordinances. He reignes in the midst of his enemies by

his Word; slayeth the wicked with the rod of his mouth; hath an ever∣lasting 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 righ∣teousnesse preached, which is the Scepter of his Kingdome, no Sword of the Spirit comming out at his Mouth, no word of the Kingdome, no Embassadours, no Ministers of the Gospel, his Kingdome had an end above fourteen hundred years agoe.

6. Now to all this we must say, Christs order is strange. First, he led his people through the Law, then to a purer and more glorious Gospel-dispensation, and (say Familists) to a pure spi∣rituall 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 Seales, all Preachers and witnesses, all Churches, and they have ben so under a darker then a Law-dispensation these fourteen hundred yeares, and shall bee till men of the Family stamp shall arise, even men that are all pure spirit, such as H. Nicholas, and Mr. Dell, Randall and Saltmarsh, who teach that beleevers cannot sinne, nor confesse sinne, nor are to walke in any Commandement of God, nor after any Or∣dinance of Word, covenant of Grace, Seales, Faith, Prayer. &c.

16. In this most pure, most spirituall manifestation of God (saith he pag. 36.) all shall be spirituall Disciples. This ministery is of the whole body of the Saints, not of one Tribe, or sort of men, page 51, 52. and that immediatly in all gifts and operations, without studying or industry.

Answ. Here 1. all distinction of Church-Officers, which Paul saith,* 84.45 shall endure till we all meet in the unity of Faith, Eph. 4.11, 12. and is proven from the order Christ hath established, that some (not all) shall be Apostles and Teachers, 1 Cor 12.28, 29. and onely those that are sent, Rom. 10.14. and onely such as have such and such operations in Christs body, 1 Corinth. 12.19. Rom. 12.4. But it is apparent, Familists dreame of a dispen∣sation, when either Christ shall not be head, and have no body, and the Familists so denude him of his headship; or if Christ have a body, then all the members have the same Office, contra∣ry to Rom. 12.4. and all the body is one member, and so no body at all, 1 Cor. 12.19. and when there shall be none to obey in the Lord, and none to command, contrary to

1. Thess. 5.12, 13. Heb. 13.7.17. Tit. 1.5, 7, 8, 9, 10.

2. There is a cleare contradiction in this, That all shall be Teachers and Edifiers, and yet there shall be none to be taught and edified, No Temple, no Ordinances (they are fleshly and Jew∣ish carnalities) none but all Spirit, and taught of God, page 88, 89. page 72, 73. page 66, 67.

3. A time in this life there must bee, when Timothy shall give no attendance to reading, and yet be a Prophet, and all men and women shall preach the Gospel without studying. Now the Scripture speaketh of no such time, and we cannot take such a poynt upon tradition from Familisis.

17. The Christian is and was (saith he 93, 94.) under Prelacy, Presbytery, Baptisme, Independency, &c.

Why not under Popery, Socinianisme, Arrianisme, Judaisme, and the profession of all these? For they are Christians, beleevers, and saved under all Religions, by H. Nicholas his grounds,* 84.46 who saith, we may deny Christ and Religion before men.

2. Saltmarsh saith, p. 100, 101. under all these Religions (he excludes not Gentilisme) if they wait to come up to higher revelati∣ons of the Spirit when discovered, they are true and spirituall Dis∣ciples of Jesus Christ. This is grace universall, given to every man to gain, and purchase by his industry and honest merit more and more of Christ, till he come to the highest measure of all spi∣rit. It is known H. Nicholas established a righteousnesse by the Law and workes.

CHAP. XXI. The Doctrine of Saltmarsh and Familists touching Magistracy, and Spirituall discerning of Saints amongst themselves.

MAgistracie (saith he, p. 135.) is a power ordained of God, an Image of the power and judgement committed to Christ; Scrip∣ture and the gift of wisdome, justice and righteousnesse, are his unction now. Page 138. They are set up more specially to minister peace and judgement to Gods people in the flesh.

Then Nero, the great Turk, the Indian Kings, being ordained of God, Rom. 3.1. as the image of Christ, must be his subme∣diators and under Deputies, little spirituall Kings, and Prophets,

and Priests under Chr••••t as Mediator. And who gave the Scrip∣tures, 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, spea∣keth of Nero, whose head was dry from all unction of the Gos∣pel, or new Testament. If the Magistrate be an Image of Christs power, and that power committed to him; they may under the Mediator Christ, ministerially judge of the doctrine preach∣ed by Ministers, if true or false. And if they be set up to mini∣ster justice more specially to Gods people in the flesh; then the people of God in the Spirit, and in all Spirit, as Saltmarsh saith most of them all are, shall be under no Magistrate; but this he saith of all, page 288, 293, 200, 201, 202, &c. And by this eve∣ry Magistrate must be a Christian ••f an image of the Mediators power; or then no Christian, or spirituall man can be a Ma∣gistrate.

2. They are set up to minister justice to the people of God in their flesh. But these that are spirituall, having no flesh, how are they under Magistrates? The flesh is to Saltmarsh that which is under Law,* 84.47 not under grace: then Saints are no more under Magi∣strates, then under the Law, to him; and when they are not un∣der the sword of the Spirit, or any ordinances, are they un∣der the steel sword of the Magistrate? And what judgement minister they to Saints, in whom there is no more sinne, nor in Christ? And is a beleever obliged to confesse murder, paricide, adultery, to a Magistrate who is a man, and to crave him pardon, when Saltmarsh saith, he is not to confesse any sinnes to God, page ••92 He see••s to grant Magistracie, and so do the Familists in their petition to King James, But it was their doctrine there should be no Magistrate▪ 141, 142.

19. Spirituall men may know each other in Spirit and in Truth, as men know men by the voyce, features, statures of the outward man.* 84.48

An. Tis true, there is a spiritual instinct that will try the spirits, but dul in many, & cannot go in to election & reprobation, nor doe Seekers, and Familists any other thing then take their marks by the Moone, when they say, Presbyterians, Divines of the Assembly, to their spirits, are the Antichrist, the false Prophet.

2 Familists will have none judged Hereticks, because none

can see whether they be truly Godly and selfe-condemned that hold such Doctrines. Here they say they know one another, whether they be Saints or Hereticks to be avoyded, as one man by sense knoweth another.

3 Let us judge none before the day: tares grow and goe for wheat even to the most spirituall.

4 The Familists of New England take on them to judge who are elect and who are reprobate: and Saltmarsh wil have one Saint to know another, as well as we know one another by voyce, features, statures of the outward man; then must the light of this new spirit be as certaine as our knowledge by sense, why then are we bidden, try the spirits, and beleeve not every spirit? Peter (sayth he pag. 150, 151, 152.) walked in his fleshly appearance with his sword, not knowing God was to call him out of that dispen∣sation 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 re∣surrection be in this life while we are clothed with flesh, as Familists teach.

2 Sinlesse, Gallesse, selfe-defence and defensive warres, without malice, desire of revenge,* 84.49 are perpetuall morall du∣ties under the Gospel oblieging the most spirituall man by the sixt Commandement (thou shalt not murther) to defend his owne and brothers 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. &c. Ferdin. Vas∣quez. illustr. question. l. 1. c. 8.11.18. the Gospel, the spirit loo∣seth no man from the Law of nature (thou shalt not murther).

2 Eye for eye, was a judicial Law, falsly exponed by the Pharisees to maintatne hatred of our enemie, and private re∣venge, which both Law and Gospel forbids.

3 If because we are clothed with flesh, we may not in an innocent way defend our selves, as the wormes and all beasts doe, but the Gospel must forbid this, the Gospel must for∣bid

to eat, drink, sleepe, cloth our selves.

4 Saltmarsh in this condemneth Christians and Familists to beare armes, or to be Magistrats, the contrary of which is their daily practice, (preserve thy selfe) and (deny thy selfe) 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 (speakinge 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,* 84.50 but a way by which this mystery of God was made to appeare 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 hee stood, and another part of the creation or nature out of commu∣nion 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 mans first glory, & fall, lesse in the very letter, and more in the mystery, and in this twofold state were all the rest, Cain and Abel &c.—They say the Gospel or ful∣nesse of time of the clearer discoverie of this mystery was the Lor•• Jesus himselfe, 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 cru∣cifing, death, and crosse, 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 eternall spirit which is the blood of the everlasting Covenant, or Seale, 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 Christs birth, growing, submitting to ordi∣nanecs, crucifying, death, buriall, resurrection, ascension, were so ma∣ny discoveries as to us in the flesh, of the whole mystery of God in the

Saints, made out in these parts and degrees, and severall ages and con∣ditions, to shew how God weakens and brings to nothing the life of na∣ture, or of this creation in which he will dwell, and make his Taber∣nacle, and carry it up into a higher and more excellent life, even him∣selfe 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 myst••ry▪ an ••lle∣gory, not in Christ as a true reall man) of the 〈…〉〈…〉 into which God enters, or is born into the world, and so 〈…〉〈…〉 a∣long with him, through severall admini••trations into 〈◊〉〈◊〉.

Answ. In all this observe a greater and higher mystery of Fa∣milists then in Antinomians, though they be birds of the same nest. Saltmarsh speakes 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 speake his Antinomianisme and Fami∣lisme, in so high, mysterious, su••lime a strain, so farre above and beyond the L••tter, and written Scripture, that Mr. Gattaker, and those whom he calleth Legali••ts, doe not understand him, page 320 3••1▪ The same very thing saith Calvin of Libertines, They used stra••ge and dark language, so prating of Spirituall things, that they could not be understood Instruct. adve••s. Libertinos, cap, 3. in O∣pus••▪ 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 reveale it them, and in print too, to all Legalists, whereas before we heard Fami∣lists reveale their secrets, but to some few of the perfect•••••• of their own Tribe. So H. Nicholas tels us, Exhor. 1. c. 6. Sect. 5.7 8, 9. And in his Elidad. Sect. 5.

But 1. there is nothing of the first Adams sinne 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, Ju∣stice and Wrath, and was not the first man in whom all stood and fell. What then? He was not a materiall man at all, it was no tree, no fruit, no eating materiall 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 mans first glory and fall, lesse 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 Historicall, Literall, and Grammaticall sense, but in the Mysterious, Allegoricall, and Spirituall sense, is the way of Legalists; who (say they) follow the Letter, and know no∣thing of the Spirit; but the Letter killeth, and the Spirit quickneth. Read Philosophy dissected, and the peeces called Theologia Germa∣nica, and the Bright Star, and H. Nicholas his Exhortations and Documentals, and you shall find strange Allegories. And Salt∣marsh is as Monkish in Allegories as they.

2. Antinomians tell us often of imputed righteousnesse, which supposeth Christ was a true reall Man, and God-Man in one person, and that we are saved by the merit an satisfaction of his obedience and death imputed to us. But Saltmarsh and Fa∣milists her•• tell us, Christ is a meere figure, sampler, document or example onely, in which God discovers to us grace and love, And, all that is spoken of Christ as in that person, (not in that per∣son really, but figuratively as in that person) that was borne of a virgin, who was circumcised▪ &c. is spoken in figure of the whole na∣ture. What? Was not Christ reall and very Man, our only sure∣ty, Mediator, High Priest, who offered a reall sacrifice for us? Is he nothing but a figure? and if Adam was not the first man in whom all stood and fell, so that all have sinned in him, nei∣ther can Christ be the second Man, in whom all his sonnes are justified, redeemed, and saved. But Familists deny that Adam was the first man in whom all stood and fell, as Saltmarsh told us before, and therefore Familists deny that doctrine of the first and second Adam, Rom. 5. and 1 Cor, 15.

3. It is a mystery, that all that Christ did from his childhood to his crucifying, death, and crosse, was a discove••y of God by this Fi∣gure in the whole mystery, how God is in all his, and works and hath his times of Law-crucifying, &c. Was his crucifying but a disco∣very, or a document of God by this figure? The Scripture riseth higher: He was wounded for our transgression, he was bruised for our iniquity, the chastisement of our peace was upon him, with his stripes we are healed, Esai. 53. And him that knew no sinne, God made sinne for us, that we might be made the righteousnesse of God in him, as it is 2 Cor. 5.21. And in his own selfe on the tree he bare our sinnes, 1 Pet. 2.24. The Familists make Christ a discovery, and a teaching figure, not a true Man. The Socinians make him a Man, but a meere example of patient suffering, if we follow

him, his example will save us; but they denyed he payed a reall satisfactory ransome to Gods justice for us.

4. By Christs death (say they) God witnesseth to his people that he is their God and they his people, by killing all their strength and life, and power of the first creation, and carrying it up to a more ex∣cellent and glorious life, his own Spirit. How killed Christ the strength, life and power of the first creation? Christ is but a figure, and Christ but suffers (sayth Gortine) and dies in us, when we who beare his Image (For Man saith Saltmarsh, p. 3, 4. is created according to the Image of God, which was Jesus Christ) doe suffer and die, for God cannot die. And to this agreeth well what Salt∣marsh saith, p. 288. Others say (he himselfe and Familists, in op∣position to Protestants, who make Gospel-administration to stand in repentance, faith, sanctification justification, 285, 286. the mystery of salvation is no other then Immanuel, or God with us, Christ being no more but an anointed one, and that anointed one is our nature or weaknesse, anointed with the Spirit, even God himselfe who is strength. And this mystery of great and exceeding glory, is revealed in peeces and parts, and after the manner of men, according to the infir∣mity of our flesh, within the Christian in graces, &c. and in the Scrip∣tures, or expressions and formes without the Christian: then is Christ crucified nothing but a beleever graced within with Gods I∣mage. And p. 283. he saith, O how doth the pure appearance of God powre shame upon all flesh, and fleshly glory,— Either by letter or by graces, the day of the Lord will be upon all our Cedars and Okes. Now a Saint anointed, is God manifested in the flesh to Saltmarsh, and will the Lord powre shame on God manifested in the flesh? or is the day of the Lord against Christ ••evealed within the Christian in graces, and in the Scriptures without the Christian? Then is Gods wrath kindled against grace within, and Scripture without; brave Divinity. The Scripture saith not, that Christ on the Crosse killed the strength, life, and power of the first creation, that is, Gospel-grace, beleeving, and God manifested in the Saints, that is, the new creature in them; and the first creation, that is, as they say, the 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, feare, beleeve rejoyce; and we & all our powers that we had in creation, must be dead passive or∣gans; 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 ex∣hortations in Scripture to this duty, as, Seek yee my face, Pray continually, are onely then rightly, effectually, and properly applied and obeyed, when the Spirit of God doth it in the Christian, when the Spi∣rit of God breathes in, and reveals the will of God, and acts in the du∣ty, or expressions, and the Christian speakes in himselfe, or the presence of others, that mind of God, and so the Spirit of God cloathes it selfe in flesh, or letter, or expressions as to the outward man. If by a pure work of the Spirit, Saltmarsh mean, that the Spirit acteth as the principall determining, moving, acting cause, carrying on the work so, as our Spirit, and naturall faculties of mind, will, affe∣ction, have their own subordinate, and inferiour active influ∣ence in the work, the holy Ghost helping our infirmities, it is good; but this is no new light, nor Familisticall secret of all Spirit, but that which Protestants teach against Den, and other Arminians, & old liers, and new lights. But •• feare, a pure work of the Spirit, is as much as the Spirit acts purely, wholly, only, in praying, and all supernaturall acts, and the naturall faculties, strength, power and life of the first creation are destroyed and annihilated, so as we are dead passive Organs, doing nothing, but the Spirit doth all, as Libertines say: Second causes work nothing, but God, as the soul of all, worketh all in all creatures. This is the secret, and so the praying, and all the supernaturall duties of beleevers, are pure works of the Spirit, and works of all Spirit, and perfect according to the rigor of the Law: for the acts of the pure Spi∣rit admitting of no retardment, pollution, or sinne from our na∣ture, must be as perfect as pure works of Angels. And if our na∣turall faculties be not wholly dead, they are but acts of the crea∣ture, as the creature: then are all our supernaturall personall du∣ties, no lesse perfect and sinlesse, then the imputed righteousnesse and actings of Christ. 2. Then the holy Spirit onely, is to be bla∣med, when either the Saints pray not, or pray not in the Spirit, or not with that fervor, faith, feeling, and pure spirituality that God requireth in his holy word: this, if any thing, is a pillow of security.

3. So all the exhortations to pray continually, to act and work out our salvation in feare, to love the brethren, must be given to the holy Ghost, not to us: the contrary whereof is evident, we the Saints (not God, not the Spirit of God) are exhorted to praying, and acts supernaturall, which cannot be if the Saints have no more active influence in all these, then stones & blocks have; for that is none at all: then are we meere passive and dead in all these▪ then must a praying Christian be God, or his Spirit manifested in the flesh, as to this; and a Christian beleeving, praising, is the like.

CHAP. XXIII. Praying a Law-bondage, the letter of the word no obliging Rule to those that are in the Spirit, by the way of Saltmarsh.

22. WHile Christians are in bondage,* 84.51 and not yet brought into the glorious liberty of the sonnes of God, Rom. 8. they are under the ministration of prayer, as children are to a Father in non∣age vnd ••upillage. Sparkles, p. 232.

A. His sense is, that the Saints may be in a state of not praying at all in this life; but taking bondage for a state of frailty, & ab∣sence frō God, it is true, praying argueth some Bondage, & want of full and compleat redemption, that we, as women travelling in birth, long after. But Saltmarsh meaneth of Legall Bondage and feare of the curse, and fleshly and carnall feare, and most blas∣phemously he makes Pauls thrice praying to remove the Messen∣ger of Satan, & Christs thrice praying, O my Father, if it be possi∣ble, remove this cup, not be praying in the sp••irit, but in weaknesse, or the flesh, according to their own wills; which must make praying in faith to be in the same act, praying out of legall and fleshly unbeliefe, and make Christ under a fit of unbeliefe, and not to pray in the Spirit, when he said, Remove this Cup, &c. Now Saltmarsh could not have brought a place more against himselfe, to prove that prayer is not a fit of Legall bondage, then Rom. 8. For it is said, v. 15. For ye have not received the spirit of bondage a∣gain to feare, but the spirit of Adoption, whereby we cry, Abba, Fa∣ther.

23. The meere Commandements and letter of Scripture, is not a

Law to a Christian,* 84.52 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 Co∣venant, obligeth not a beleever to pray, beleeve, give almes, or not to kill his father or King; but when the H. Ghost breatheth in the soule to doe these duties, then if a beleever whoore, swear, kill, rob, blaspheme, misbeleeve, &c. he sinnes not against any command in Law or Gospel, because the holy Spirit acted him not to abstain, and God the holy Ghost is the onely cause of all the sinnes of the Saints, because he concurres not with more then the letter, even with saving grace, to prevent these sinnes. Wee sinne not in not praying, not beleeving, when the grace of God joyns not; then a man being in Christ, may whore, rob, blaspheme, misbeleeve, &c. if God wil be wanting to him with his flowings, and out••shinings of free grace, let him see to it, blame himselfe, he fails against no Law, Commandement, or Obligation. Libertines taught the very same, to wit, That God is the onely cause of sin,* 84.53 no creature, Man nor Angel is to be rebuked or punished for sin, God sinnes in them. Oh blasphemy! 2. We ne∣ver said, that the meer Commandements and Letter of the Scripture, is our obliging rule, as the Letter is a thing of Ink, and a Paper, divided from the naturall and genuine sense, but as it includes the things signified, and as it expresseth to us what is the good, perfect, and acceptable will of God: which will obligeth Christians with an obligation different from any obligation that the L••w written in the heart layes on us. But this is as much as when a Sectary being justified, robbeth and killeth the innocent, hee fails nothing against this written commandement, (Thou shalt not murther) and a Saint cannot sinne, yea if the Law written in the heart, excite him not to ab••taine, he sinnes against no comman∣dement of God; but the Law written in the heart, is the new cre∣ation as acting, which cannot be a Regula, or Rule, but a regu∣latum, a thing ruled; and this is to make the Spirit within us, not the spirit as speaking in the Word, the formall object of our faith, the Judge of controversies, and that is then lawfull, that every unwarranted spirit biddeth us doe and beleeve.

3. The Law written in our hearts, is either an obliging Law to the Christian, because it is onely written in the heart, or be∣cause it is written in the Scripture, or agreeable to that which

is written in the Scripture: If the former be said, then is the im∣pulsion of the Spirit in the heart, without any relation to the Word, our warrant; this is nothing but Scripture lesse revelati∣on, if then a Spirit in the heart, comand Becold & Knippe••d••••ing to ••oe a••ts of murther and Rebellion, ••s they did, they 〈◊〉〈◊〉 in not obeying these impulsions, which yet are contrary to the re∣vealed 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 meere Commandemement and Letter of the Scripture, the last obliging law at least to a Christian. And then yet when the Spirit does not conjoyne his sweetest breathings to procure in us an holy abstinence from murther, harlotry, perjury; but the Christian falls in these sinnes, he sinnes not, because no man sinnes, when he doth what he is not obliged to forbeare, or not to doe: For every one that sinneth, doth against an obliging Rule. But when there is no inspiration, nor actuall moving or stirring law in the heart, there is no obliging Rule at all that the Christian can contravene: For if the law in the heart be the onely Rule that obligeth a Christian, it must oblige as it stirreth and moveth us, then when it stirres or works not, it is no Rule; and if so, in all the sinnes committed by Christians, be they ne∣ver so hey••ous, the Christian sinnes not; for he go••s against no Law, no•• any obligi••g Commandement.

CHAP. XXIV. Of the Indulgence of sinning under Law and Gospel, granted by the Familists.

GOd had a time before Christ came in the Spirit, as he had before Christ came in the flesh, in which he suffered with patience their sinnes; so— now under Episcopacie, Independency, Presbytery, he useth much forbearance; but he hath a time in which he will judge the world, and destroy Antichrist, and then shall all the Saints Indulgen∣cies cease to all these things under which they are walking, some in conscience, some in liberty. Sparkles, 251, 252, 253.

Answ. The Scripture speaketh of no Indulgency to sinning

after the revealed Gospel; because after his ascension he came both in the flesh and Spirit, and men have no excuse for their sins. Acts 14.16. Acts 17.30. In times of ignorance God winked, but now, even in Pauls time, he commands all to repent. 2 Cor. 6.2. Behold now is the day of salvation. And Rom. 13.12. Now the night is far spent, and the day is at hand. The Gospel day is dawn, a day of the Spirit beyond the Gospel day the Scripture knoweth not, except the incomming of the Jews, which is a Gospel day, in which the Moon light shall bee as the Sunne in his full strength.

2. Here is a new Familistical day of judgement begun in this life, and why not also the Libertine and Nicolaitan resurrection in this life?

3. Sinning in conscience and liberty excuseth no sinne, nor can Saints sinne at all in the Antinomian way, as is proven, and shall be hereafter, God willing. Now under Episcop••cie must God give dispensations to Prel••ticall Saint••, under that Antichristian ministration, to bow to Altars, and 〈◊〉〈◊〉, to all their Popery that now they professe and practice, and they sin not in that case; yea, and such walk with God in all ••is removes, p. 316. and in all outward religious Administrations, page 314. and even following Popery.

CHAP. XXV. Familists will have us to be very Christ or Christed and Godded.

25 SOme say, CHRIST in us is no other then the habit of grace, and such a work of sanctification wrought by the graces of the Spirit,* 84.54 and this they say, is CHRIST formed in us. This the Protestant Generally. Others say, CHRIST in us is, when we are made the anointed of God, which is Christ, or the whole intire Christ, as one spirituall new man, 1 Cor. 12.12. and that the Image of Christ in us, is Christ manifested in our flesh as to sufferings, and death, whereby the flesh is crucified in the power of God, and of the Spirit, the outward man or flesh dying daily, and it is no more we that live, but Christ manifested in us, as in resurrection, Sparkles, 255, 256.

Answ. Saltmarsh here quits the Protestant, but leaves him

with a slander and blot, that Christ in a Christian is but a habit of mortification: but he speakes nothing of imputed righteous∣nesse, and Christ living by faith in the heart, which he knowes the Protestant teacheth to be Christ in the Saints, the hope of glory.

2. Hee takes him to H. Nicholas, and makes every Saint one intire whole Christ, and the whole mysticall body of the Ca∣tholick Church in every beleever, 1 Cor. 12.12. that is, every man is Christ, and God manifested in the flesh, and Godded with God, and Christed with Christ in suffering: and this is all the incarnati∣on of God, and crucifying of the Lord of glory, that Saltmarsh will allow us. But we beleeve Christ died, and rose, and in our flesh is sitting at the right hand of God, and withall, that in a spirituall manner he dwels in us by faith, cloathing a sinner in his whites of glory, and breathing, living, acting in him as in a Tabernacle, a redeemed and graced palace, which he will cast down, and raise up at the last day, and plaster, and more then o∣ver-gold with finest purest glory; This is Christ in us, the hope of Glory.

CHAP. XXVI. The Familists fansie of our passing from one ministration to ano∣ther of higher glory in this life, and the Lords Prayer, and Christian Sabbath.

27 THere is a fiery triall of the Spirit,* 84.55 1 Cor. 3.13.15. 2 Pet. 3.10. Rev. 2.9. in which a Christian passing from Law to Gos∣pel, and from a Gospel state of graces, gifts and ordinances, to more glorious manifestations of God, and all Spirit, burneth and crucifieth all his former workes and ministrations, as vile and nothing.* 84.56

Answ. Law or Gospel-merit, are daily to be burnt and tram∣pled under foot, and not only when we passe from Law to Gos∣pel, except men under the old Testament be saved by Law-righ∣teousnesse.

2. When we passe from Law to Gospel, we leave shadowes, and approach nearer to the Sunne, and the night-torches of ce∣remonies are blown out, because the day dawneth. But that we are to admit new lights contradicent to the old, is an untruth: there

was ever the same truth from the beginning, 1 John 1.1. Jer. 6.16. Gen. 3.16. Heb. 13.8. neither Christ nor Truth weares out of fashion, the matter is not thus.

It was not of old, Confesse sinne, and now it is sinne to Saints to confesse sinne. Nor was it of old, that David was justified by workes; but now Paul is justified without workes by the imputed righteousnesse of Christ. Nor was it of old, a pardoned man can sin, and is forbidden to murther; but now a pardoned man can not sin, & no written law forbids a Saint to murther. Thus, we burn no, we crucifie no truths, no acts of righteousnesse, the grace of God commands them now, as then, Tit. 2.11.12. and never bad crucifie them. Thus we wash our hands of new lights, or rather new lies, contradicent to old truths; new and clearer manifestati∣ons 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 op∣posed to silver and gold; truth is not opposed to truth.

2. God burnes that trash, law-merits we are to burn.

3. That hay is laid upon a golden foundation, Christ; Law or Gospel-merits are not builded on Christ: the Spirit expones not this text so as Saltmarsh doth.

3. It is Saltmarsh his hap to misexpone all places for the last judgement, and the resurrection of the body. I dare say, the Spi∣rit of truth never minded his passing from one ministration to a∣nother, 2 Pet. 3. the burning of the earth, and the works of it, is not mens burning of all their works. For 1. Scoffers mock the last day, and the promise of Christs comming, but not the joyfull day of their passing from their scoffing, merits, selfe-righteous∣nesse, to a new ministration of glory. 2. Peter minded a reall, not metaphoricall destroying of the world in Noahs time, not with figurative, but most reall waters, and from that of burn∣ing 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 Thiefe 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 dreames.

* 84.5728. Page 262, 263. Saltmarsh censures the Lords Prayer, as a le∣gall

peece, because it sayes, Our Father which art in heaven; but as we are not to dreame of a locall God, so neither should our thoughts be creeping low, and clayie in prayer.

29. The Spirituall Christian knowes no Sabbath but the bosome of the Father, 266.

Answ. No wonder Antinomians destroy the fourth Comman¦dement, they destroy the other nine,* 84.58 and all the letter of the Bible, as fleshly, and a killing Letter. I beleeve the Lords day is morall and perpetually morall till Christs comming, 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 Fa∣milists call for the book of sports on the Lords day: I knew ne∣ver any truly Godly in either Kingdom despise the Lords day.

30. The Scriptures, or writings, are the true Scriptures;* 84.59 not as they are meerly in their Grammaticall construction & sense, or common rea∣ding, which any that understand the Hebrew and Greek may perceive. And according to such and such interpretations, are not to be imposed as meere things of Faith and Fundamentals;* 84.60 but so farre as the Spi∣rit of God reveales them to be the very mind of God, else they are recei∣ved for the authority of Man. The Pharisees had the Scriptures in the Letter.

Answ. Scriptures are not the word of God, but in their Grammaticall sense and reading; otherwise Jewes and Phari∣sees have not the Scriptures in the letter, that is, in the true lite∣rall sense; for the Pharisees corrupted the Scriptures, and made them null: the literall sense is the most spirituall sense, because Familisticall and Popish allegories, and new-light-senses, are wild-fire, not Gods word. Saltmarsh and H.N. doe as corrupt∣ly also expone Scripture as the Pharisees did of old. For exam∣ple, 1 Tim. 3. God manifested in the flesh, and Zach. 13.3, 4, 5. and 2 Pet. 3.1, 2, 3, 4, &c. 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 Tem∣ple, troden 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 phantasticall allego∣ries and senses, that are not the minde of the Spirit, nor his scope.

2. If yee receive not Fundamentals, but in so far, as the Spirit

reveales them in the literall sense, yee doe well. But a naturall Spirit may receive the Orthodox sound sense, and be farre from inward revelation, that makes the word effectuall.

3. We will no man to receive the Word beleevingly, because men or Churches command so to doe. 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 uselesse to us.

31. NO outward Ordinance or Ministration of the Creature, or of Letter, can convey or conferre any spirituall thing, they are but images or shadowes of spirituall things, the seeing of things darkly, as in a glasse, 1 Cor. 13. Sparkles of glory, p. 247.

Answ. This is that which Swenckfield and Mr. Dell, and all Libertines teach, that the written, read, and preached Word, is no instrument of saving soules; because it is not an effectual instrument without the Spirit; but the word internall, or the Spirit within teaching, must be all; then is every mans inward word, Spirit, Conscience, his Bible, Rule and obliging L••w: and every man is obliged to follow his blind guide, his consci∣enc••, and then he is not infallible. Hence no compulsion in mat∣ters of Conscience; yea, nor in Polygamy, murther, For the Word is no Rule, say Familists.

2. There is not one faith, but every man hath a faith and Re∣ligion 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 doe any thing merely as commanded from the power of an outward commandement, brings but forth legall and mixt service, or at best finer hypocrisie. Now hee saith in his Sparkles of glory, now the outward Ordinance or mi∣nistration of the creature or of the letter cannot convey spirituall things to us, and epist. to the Reader p. 6. The other opinion (of Protestants) is that the letting up of such a forme (of worship∣ing God in ordinances, scripture, letter of the word, praying, faith, habits of graces, &c.) is an immediate way of fixing God

and his Spirit upon it; which is indeed, a finer kind of Idolatry,* 84.61 to conceive that God enters into out••ard things, and conveys his al∣glorious and allmighty spirit by them, when as they are onely signes, figures, and Images of more spirituall things injoyed, or to be in∣joyed, and that of Gods appearance, and conveyance of himselfe in outward things according to this opinion, is such as the Papists hold, as to Images, &c. Or things conferring grace ex opere operato, and all Idolaters accordingly conceiving that God immediatly informes and glorifies, and spiritualizeth those formes and figures to the beholders; as the Israelites when the Calfe was made cryed 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 spirituall thing••, are not to be rejected, but many Christians doe sweetly partake of them in this their estate of weakenesse or bondage, wherein God makes heavenly things appeare by earthly, that men as Thomas may see and be∣leeve, though blessed are they that have not seene, and yet doe be∣leeve.—Th••re is something of the mystery of God in this, and som••thing of a mystery of Sathan in it: That of God is this, that the Lord doth in much wisdome suffer the weakenesse of some spirituall men to come forth, and by this hee carieth spirituall things in more mystery, and manageth the glory of his spirit through wayes 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 Sathan is this, of reproaching the pure spirit of God by reproaches, viz. Of pray∣ing by the spirit, and preaching by the spirit, and new revelations, and new lights, thus making the world blaspheme, and the weaker Saints affraid of the glory of the spirit▪ lest it proove delusions.

Answ. Here is, good Reader, a more avowed reproaching of the wisdome of God in Ordinances, Familists and Antinomi∣ans willingly mistake and pervert Scripture, while they con∣ceive the letter that killeth (which is the Law of wo••ks, as op∣posed to the Gospel, and nothing else,) to be the whole Or∣dinances of God as in formes, that is, the written scriptures, praying, preaching, seales, hearing, conference, and that if we beleeve, God conveys his spirit in, or by these,* 84.62 we are I∣dolaters and worship God in formes, images and signes: the very Doctrine of H. Nicholas, but Rom. 7.6. the oldnesse of the letter is

the law commanding intire and absolutely perfect obedience under a curse, and having no promise of the spirit and grace, to obey, and this oldnesse of the letter is the meere letter of the law, as law-holding us as the Sonnes of the old Adam under con∣demnation. And the newnesse of the spirit is the grace of the Gospel inabling us to obey what the law commandeth, and whereas we cannot obey perfectly, assuring us we are under a new Husband and Surety who by his merits takes away the guilt of our sinne, for the oldnesse of the letter is opposed to the newnesse of the spirit in the Text, as two contrary states, to wit, the state of Law, and the state of Grace, which are as two contrary Husbands, the one saving, the other condemn∣ing.

But the oldnesse of the letter, or of the law is not contrary to the ordinances of scripture, Hearing, Praying, Sacraments; for then the law should condemne and forbid all these, which it doth not.

2 Because Paul had called the Law the oldnesse of the letter, some might say, then the Law is essentially an ill thing, and sin. He answereth, ver. 7. What shall wee say then? is the Law sin? God forbid. Then it is cleare, by the oldnesse of the letter, he meant the law.

3 The oldnesse of the letter is opposed in the Text to the newnesse of the spirit, then the oldnesse of the letter cannot be or∣dinances, scripture, the letter of the Law and Gospel, the written and preached word, for the written and preached word is never opposed to the grace of Christ, or the renewing spirit. The word & spirit are diverse, never opposite or contrary. And 2 Cor. 3. the letter is not the written word, and seales, and or∣dinances, and Ministers preaching the Gospel.

1 Because Paul saith expresly, God hath made us able Ministers of the new Testament. Now sure, in this sense, they were Mi∣nisters of the letter to the far largest part to whom they preach∣ed, 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 Mini∣nisters of the spirit, not of the letter, not because they preached not the letter, and externall word of the crosse to the effectu∣ally called, for the contrary is said, 1 Cor. 1.23. and if the let∣ter

be ordinances, the Apostles were Ministers of the letter to all saved, and not saved; for word, and seals, and Law, and Gospel, were written, spoken, preached, held forth by the Apostles, to both saved, and lost in the visible Church. But Paul expresly denies that they were Ministers of the letter, but of the spirit.

2 The letter is the ministration of death. The ministration of death, written on stones only; And not on fleshly tables of the heart, not the Law written in the inward parts. Jer. 31. For this Law on stones, is the Law commanding, but promising no grace to obey, and commanding all, and perfect obedience un∣der a curse and eternall wrath, and for that a killing letter, yea, for that, the ministration of death, the letter is not then new Testament ordinances, as the written and preached Go∣spell and seales of the Covenant, for as these are written on paper, and not on the heart, they are also a killing letter, but not in the Apostles sense, and yet the Apostles were Ministers of the new Testament in these, to those that were lost and to those that were saved.

3 The ministration of death had a glory that Israel could not be∣hold, and if a glory then a spiritualnesse, as it is v. 7. and v. 9: it is called glory, but letters graven on stones are dead of themselves, and have no glory at all, except in the thing sig∣nified, then the written Law, as it is here spoken of, is not a naked signe, figure, and shadow, But a spirituall ordinance in∣cluding the thing signified, and so something of God, and therefore the Letter or ministration of death here, cannot be so large as all written or preached ordinances and seales, and that as they are meere formes, types, figures.

4 The letter spoken of here, v. 11 is done away and oppo∣sed to that which remaineth, and is not done away, but the letter of the written Law, and the Ordinance of the Gospel, preaching of Christ, and the seales of the new Covenant, and expresly the Lords Supper, are not in this sense a letter, a meere sign, figure, and shaddow, for they are not done away. The old and new Testament doe remaine, and must be preached till Christs second comming. Yea, that the letter and outward ordinances are not done away, as Moses his veile, and his shaddows and types, is most evident in that John who wrote

after the ministration of the Spirit was come, and to these who have the anointing that teach them all things, 1 John 2.27. saith expresly, 1 John 1.3. we declare unto you (by writing) the word of life, 1 John 2.1. I write these ver. 12. I write to you little Children, 13. I write to you Fathers, 14. I have writ∣ten, 26. These things have I written to you concerning them that seduce you, and Paul must be a Minister of the letter in all the Epistles he wrote to the Churches by this way.

5 The Gospel and new Testament Ordinances are delivered with much plainenesse of speech, v. 12. and the old Testa∣ment is yet to be read, and far more the new Testament is to be read and preached, as is cleare v. 14. Then the letter can∣not comprehend all Ordinances, and old and new Testa∣ment in their formes, and preaching to be done away, as Familists dreame.

2 As touching the supposed Idolatry of serving God in Ordinances, written, read, and preached Scriptures of the old and new Testament. 1. We doe not include and imprison the infinite God who is incomprehensible in sounds, letters, writen or spoken; in creatures, Sacraments, that are not God (we confesse) but holy and warrantable Ordinances of God, for we are here to do as God himself doth, for we teach no man to fix or pin the Almighty within his ordinances, the way of the Spirit with the word we dare not determine, but the Spirit goes along with the word, the Lord putteth his word and his Spirit in the holy seed in Covenant with him, Esa. 59.21. The foolishnesse of preaching is a mean to save 1 Cor. 1.23.18. And if it be Idolatry to serve God in his own Ordi∣nances. Familists stumble the same way at preaching, calling it Idolatry, as these that were lost break their necks upon the preaching of the Gospell as foolishnesse, 1 Cor. 1.18.23. And these that stumbled at the word, 1 Pet. 1.2.8. stumbled not at the internal word and the law written in their heart, the only word of Swinckefeld and Familists,* 84.63 but at the externall word preached, for they never knew the internall word. 2. When (saith he) Protestants set up such a form of worshipping God (in Ordinances, hearing, searching the Scriptures, reading, pray∣ing, seales) it is an immediate way of fixing God and his Spirit upon it, and indeed a finer kinde of Idolatry to conceive that God en∣ters

into outward things; he means the written and preached Scriptures, Sacraments, praying, hearing, &c. so the Antichri∣stian Beast H. Nicholas speaketh, Evangely, or joyfull message of the Kingdome, chap. 34. But the while now that the Figurative Services and ceremonies of the Christians flourished in their vigor, he hath raised up me H. N. H. Nicholas meaneth hearing, rea∣ding of Scrip••ures, and all outward Ordinances, which he cal∣leth Figurative Services and Ceremonies; and Saltmarsh saith, worshipping God according to the Scriptures, is an immediate way of fixing God and his Spirit to this forme. To Scriptures and Ordinances then he giveth us his good leave, except we would be finer Idolaters to follow the Spirit without and beside the Scripture. For the Scripture is but a Form, and a thing of Fi∣gures and Letters: And though the Lord and his Spirit be not tyed or fixed to Scriptures, yet are we tyed to the Law and Te∣stimony; and if any spirit, any Apostle Paul, any H. N. or Salt∣marsh, will lead us by a Spirit, with another Gospel, we pronounce him accursed, Esay 8.20. Gal. 1.8. 2 Joh. 10.

3. We confesse, if to tremble at the Word, as Josiah did, 2 Kings 22.19. and these in whom God dwelleth, Esay 66.1, 2. Esay 57.15. be a making of an Idoll of the Word, and a Legall service, then did God command and reward Idolatry in the old Testament, which is abominable; and then we professe that wee, under the new Testament, worship God after the way which these men call Idolatry, but mourning and shedding of teares at the seeing of him in the Word preached, whom we have pierced, Zach. 12.10, 11, 12. is no Legall Idolatry, but a Prophesie to be fulfilled under the kingdome of the Messiah: and when the Saints are pricked in heart, and tremble at the Word preached, Acts 2.37.38. Acts 9.5, 6. Acts 16.29, 30. Luke 7.37, 38. They adore not the Letters, nor sounds of the Word, but God that conveyes himselfe to their soules by these meanes of his own appointing.

3. It is abominably false, that God conveyes himselfe in out∣ward things, as Papists say, he conveyes himselfe to the soule by Images: For Images, or Portraits of God, are in themselves re∣ligious meanes of worship utterly unlawfull and forbidden in the second Commandement; when as Ordinances are lawfull conveyances of God to sinners. 1 Cor. 1.18. For the preaching

of the Crosse, is to them that perish, foolishnesse; but unto us who are sa∣ved, it is the power of God. 21. It pleased God by the foolishnesse of preaching, to save such as beleeve. 23. But we preach Christ cruci∣fied, to the Jewes a stumbling-block, to the Grecians foolishnesse, 24. But unto them that are called, both Jewes and Greeks, Christ the power of God, and the wisdome of God. Rom. 1.16. For I am not ashamed of the Gospel of Christ, for it is the power of God unto salva∣tion, to every one that beleeveth, to the Jew first, and also to the Greek, 1 Cor. 2.4, 5. 2 Cor. 10.4, 5. Rev. 1.16. and this is never said of Images in old or new Testament.

4 We utterly deny that God immediatly informes, glorifies, and spiritualizeth these forms and figures,* 84.64 as the Israelites thought that God informed the Calfe. If any idolize the preached or written Word, it is not our doctrine, nor did Saltmarsh ever aim to prove any such thing to be our doctrine, or that the Word heard conferreth grace ex opere operato: If hearing be not mixed with faith, it profiteth nothing, the carnall moralist dreameth, that formes and Church-service will save him, but Protestants teach no such thing.

5. Ordinances are not meere figures and signes, but holy, di∣vine, powerfull signes, like a Hammer, a two edged Sword, weapons mighty through God, and the life, majesty, divinity, pow∣er, heaven that is in the Word, doe be-ly Familists: Therefore it is false that in their nature they are but Parables, Figures, and Types. For the words and letters are so▪ but in their sence, as they include the thing sign••fi••d, they are another thing of a higher straine.

6 These Ordinances are the everlasting Gospel, the Covenant, the Lords Supper, in which we annunciate the Lords death till he come again 1 Cor. 11.26. and therefore are not for the state of bondage onely.

7. Nor are Ordinances earthly things, but lively, spirituall, heavenly treasures, 2 Cor. 4.7.

8. Who ever exponed Scripture as Saltmarsh and Familists doe? For he calls the seeing, groping and feeling of the holes in Christs side, and the print of the nailes in his hands and feet, the or∣dinances of the written and preached Word, and Seales, or Sa∣craments, by which he clearly insinuates that some never enjoy ordinances of Word, Scripture, and Seales, and yet beleeve in

Christ, as ••hri••t saith, that ••ome never saw, never grop••d the holes in his 〈◊〉〈◊〉 and side, ••s Thomas did & yet do beleeve, and so are more bl••ss••d the•• Thomas. But let Saltmarsh shew who are these who beleeve, and yet their faith came not by hearing, contrary to Rom. 10.14.

9. It is true,* 84.65 Christ preached and conveyed to the soules of men by the foolishnesse of preaching, is a scandall to many. But not that only, but that Christ on••y so low & despicable, as a Saviour, shamed, crucified, cursed, rejected, should be the Saviour of the world, and the way to eternall happinesse, is the great scandall, so it is not the Letter, or sound ••f words, or the foo∣lishnesse of Figures and Signes, that occasioneth mens stum∣bling at Christ; but the thing signified in this letter and sound of words: For the Grecians and great wits of the world, did convey their happines they promised to men, by Characters, Let∣ters, and figures, namely, by the Divine writings of Plato, Aristotle, Cicero, Seneca, Socrates, and so did the wise Philosophers, who by words and grave sentences would make their Disciples and their Sectaries happy. Then Christ is not appoynted for the ruine of men, and to be a sna••e, because he conveye••h himselfe, his Spirit and faith, salvation and grace, by words: but by words of so despicable and base a Redeemer as Ma••ies Son, han∣ged 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 confesse sin, because God is faithfull to forgive: But Antinomians say, the spirit, that exponeth Scripture to them without arguing, dis∣coursing, reasoning, or comparing Scripture with Scripture, but by an immediate revelation, teacheth that the justified can∣not sinne, are not to confesse sinne, and that they are no more to sorrow for sinne, then ••o goe backe again to Legall bon∣dage after they are justifi••d in Christ, which is contradicent to the word of Truth, and therefore such a spirit wee know not.

11. The weaker are much d••l••ded by S••ltmarsh and his, if they beleeve a Spirit separated from th•• Word.

CHAP. XXVIII. Of our assurance and comfort from Acts of free Grace

33. THe pure, rationall, and glorious assurance of salvation, comes from the pure manifestation of the Spirit bearing witnesse. This is the white stone,* 84.66 Rev. 2.17. The unction whereby we know all things, 1 John 2.20. and the things freely given us of God, 1 Cor. 2.12. There is assurance, 1. by Reason, or the meere light of nature, and works of this creation, as in Job and Cornelius; but sure there is no salvation out of Christ. 2. By graces, gifts, or fruits of the Spirit, selfe-deniall, faith, repentance, and by the Letter, Promises, or outward Ordinances or duties: this assurance is of no higher and clearer, and more glorius certainty then God through these doth afford, and that is darkly (as the Apostle saith) as in a glasse.

* 84.67Paul Hobson, who speaketh more congruously to Scripture then any of this way: I read (saith he, speaking of our joy) It is one thing to rejoyce in an act, and another thing to draw our joy from an act. It is one thing to rejoyce in our sutable walking up to a Rule, ano∣ther thing to draw our joy and refreshing from the apprehension of a sutablenesse betwixt the Act and the Rule. Men may pray and mourne for sinne▪ or perform any other particular duty, and have much joy in that opportunity▪ and yet not draw their joy from it, but onely their joy is distilled from a s••cret in-come of Christ, which carries them above it, while they are acted in it; but these poore soules, they onely are joy∣full when they see they act suitable to a Rule, and they draw their joy from that suitablenesse, which appeares in this, that if their suitablenesse flagge, their joy is destroyed. I doe not say, but that every sin e••ought to produce sorrow in us; but it is one thing to mourn for sinne, ••n••oying faith with peace; and another thing to mourn for sin to confirm faith, and to beget peace.

* 84.68Answ. 1. I deny not but there is a pure and immediate assurance that floweth from the witnesse of the Spirit, Rom. 8.16. 2 Cor. 1▪ 21, 22. Eph. 1.13▪ 14. So as the shining of the Su••ne maketh eviden•• that it is day, without a syllogisme and discourse, and the seeing of the mother teacheth the Lamb, without any argu∣mentative light, to follow the mother, and to follow no other. And the Sun-shine of glory on the soule, teacheth it is in a state

of happinesse with immediate light; but I utterly deny, that, in every moment of time, when the person beleeveth, he is as∣sured he is in the state of salvation: for this reflect assurance is not essentiall to faith. Many beleeve and say, My God, and yet complain that God forgetteth them, and shutt••th up their pray∣ers, and casteth off their soule, as is cleare in prayers put up to God in faith, in which the Saints want assurance, Psalm 22.1, 2 Psalm 31.22. Jonah 2.4. Esay 49.14, 15. Cant. 5.4, 6.7, Cant. 3.1, 2, 3, 4, 5.

2. Many doubt, and these both godly and learned, of the immediate word and testimony of the Spirit, they say it is from signes and effects of saving grace, by which as by Arguments the Spirit testifies, that we are the children of God, as thus, He that beleeves and loves the brethren, and hath a hope causing a man to purifie himselfe, is in the state of salvation. But I am such an one, there∣fore I am in the state of salvation. Both the Major and Assumption may be witnessed by the Spirit of God, and our own sense. And the places alledged by Saltmarsh, speak not of the way or the manner how the Spirit, the white stone, the ••unction doth teach us, or bear witnes; they onely say, they beare witnes and teach▪ but say nothing of the manner; and if the Spirit teach us to know the things freely given to us of God, and the annoynting teach us all things, then far more doth the Spirits anointing teach us that we are the Sonnes of God, because we love the Bre∣thren, because we beleeve, and saith is our victory by which we o∣vercome the world.

3 There is assurance by reason of the meer light of nature and works of this Creation, that there is a God, and that hee re∣wardeth them that seeke 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 meer light of na∣ture, and works of this Creation, is the new Divinity of Je∣suits, but hath no warrant in the Scriptures, and that Job and Cornelius were voyd of all Gospell-revelation, is contrary to Job. 19.25, 26.27. Act. 10.1, 2, 3, 4, 5, 6.34, 35

4 Far lesse was it ever heard that Protestants teach that men may have assurance of salvation from the m••er letter of scripture▪ Saltmarsh fathers many untruths on Protestants to make his own

way of all spirit taketh better with the people.

5 I ••••ove else where that the way of assurance, by divers places of Scripture, ••s ration••••l and Argumentative, and that most of all the Articles of our faith in the new Testament are proved 〈◊〉〈◊〉 from the old; nor are the assurance of the spirit, and ••ation••ll and argumentative discourses of the 〈◊〉〈◊〉, contrary one ••o another; For the Holy spirit al∣most i•• every 〈◊〉〈◊〉 of scripture is an arguing spirit, and infers on conclusion from an antecedent, and from an other con∣clusion.

6 Nor did we ever teach men to build assurance on meer outward duties done without the grace of Christ.

7 Nor can the assurance, by the immediate testimony of the spirit, be more cleare and glorious, then God doth afford light, more then certainty by signes and effects can be.

8 It is a wonder to me that Saltmarsh so undervalueth all assurances by effects and works of grace, so as they assu••e us darkly, & as in a glasse. Then the immediate Testimony of his all spirit must yeeld an higher ••vidence 〈◊〉〈◊〉 darkely and in a glasse; this must be the light of the immediate vision of God in hea∣ven: Hence Familists will but have the day light of mo••••ing or noone day glory shin•• on us in this life whereas the Apostle makes all the light we have in this life to be darke 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 shal 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 wee are at home in our countrey in the life to come, yea, the highest light, in which we see with open face, & are changed therby from glory to glory, is in a ••lasse, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cor. 3.18. is called a seeing, 1 Cor. ••3.12. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: then must Saltmarsh make the certainty of saith to be as conjec••urall and low as the certainty by signes, which he saith is dim, formall, discoursive, and that is sha∣dow••d 〈…〉〈…〉, which overthroweth the Antinomians Prin∣ciples touching the assurance of saith, which they say, exclud∣eth all doubting.

A•• for the conceit of Paul Holson, that we may rejoyce in an act,

and not draw our joy from the apprehension of the suitablenesse between the Act and the 〈◊〉〈◊〉, he is much out: For 1. if we joy in the act, and joy not in the suitablenesse between the Act and the Rule our joying and rejoycing is vain; for then doe we rejoyce in sinne: for an act not suitable to the Rule, and reveal••d w••ll of God, is sin, though it be not in a strict legall way suitable to the Rule.

2. We may have our joy distilled by a secret in-come of Christ, but not from the Act (saith he,) but these two are not con••rary, but friendly agree: For this in-come of Christ that procures our joy, is for the graciousnesse of the act rather then for the act it selfe. And if by an in-come he mean an influe••ce of the grace of Christ causing us rejoyce in the g••••ci••us act, because gracious; we yeeld it willingly. But then 〈◊〉〈◊〉 gather neither ioy, nor peace, nor assurance, from the act simply, but from the act as gracious and as wrought in us by the in-come and supernaturall influence of Christ, who worketh in us both to will and 〈◊〉〈◊〉.

3. And we may well draw joy from the suitablenesse between the Act and the Rule, in regard this suitablenesse is nothing else but that gracious conveniencie 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 Gods glory; which conveniencie and 〈◊〉〈◊〉 of the act, is wrought by free grace, and so we yee rejoyce, gather assurance from the father of the act, to wit, the holy Ghost the worker, rather then from the act; and though the suitablenesse flagge, yet if it be sincere, the joy may be l••ssened, not destroyed: but the reason presupposeth we can neither have joy nor peace in the act, except it be perfectly suitable, and ••word every degree agreeable to the law, which is a most false suppo∣sition: 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 streng∣then faith, in regard an act of beleeving 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 onely 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 onely scope (saith he to the Reader) of this Book is to mind you of an higher excellency then meere created things can afford you, of the truth that is in Jesus, or in Spirit: and of that unity of Spi∣rit which Christians should live in under their severall formes and at∣taintments, 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 faithfull in the power of God to his discoveries in mine own spirit.

* 84.69I desire we may beare one anothers burdens, and consider that God is in all his severall dispensations, and measures; and Christians are not to hasten out of any, till the Lord himselfe say, Come up higher, and the stronger are to beare 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 setling of Church government pru∣dentially, as now, so as all of another way be not persecuted, because I know God hath his people under severall attaintments and measures, and is to his people in all these in his meere grace and love, as formerly to Bishops, and thousands of weak Christians in Queen Elizabeths and Queen Maries dayes of martyrdome in their formes. I am onely against any form as it becomes an engine of persecution to all Christi∣ans differing from it.

I am not against a sitting of an Assembly of Divines at West∣minster, that are so perswaded, because this is but to allow such liberty to others consciences as we desire our selves: And surely, if they would propound such things onely as they have received, or they are in consci∣ence perswaded of to all the kingdome, and so leave it to the Spirit of God, and their Ministery, to perswade and convince, and not desire power from others to compell: this were but to minister as they had re∣ceived.

Answ. If the scope of a Book be taken as it ought to be, from

the subject matter contained in it, then the scope of this booke is a farre other thing, then 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 booke, 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.* 84.70 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 mysticall body, the Saints, Sparkles of glory, p. 13. The Sonne of God did not only fulfill 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 designe 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 godlinesse in us, or God becom∣ming 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 ne∣ver once saith, Christ the Sonne of God was made true and very man in all things like unto us, sinne excepted, or the second person of the Trinity assumed the nature of man in the unity of his person, or Christ was the true Sonne of David, borne of a woman, &c. as Scripture and Divines speak, but by the contrary only in this appearance of flesh he was a figure of God, whose designe it is to make his Saints his temple, his tabernacle, his body—and God thus manifested in the flesh; that is, God by his Spirit giving us faith and a new birth to be the Sonnes of God, in whom he dwells by faith, is the Immanuel God with us; that is, all the God-man, or God incarnate, which this spirit of the Antichrist will yeeld to us, is nothing but, every Saint anointed is Christ and Immanuel: now the Father and Spirit, both make the Saints the Temple of God, the new crea∣tion, the body of Christ thus; and so the Son is no more God in∣carnate then the Father: and God is thus manifested in the flesh, in making us his dwelling house, and Temple, and body by faith, as Saltmarsh is sure not to speak against, but with the heretickes who denyed Christ to have a true body, or to be true man, but only to be a figure or appearance of a

man, or a man in representation, in forme, in meer shape, not truly and really▪ so as the Discipl••s heard, saw with their eyes, and looked on, and their hands handled the Lord of life, 1 Joh. 1.1. of him they said, He is not here, he is risen againe; except ye beleeve that I am he, yee shall dye in your sinnes. And in his crucifying (saith Saltmarsh p. 13.14.) all his first glory in which he appeared, revealed that old designe of God, that mystery hid from ages,* 84.71 and now made manifest to the Saints, nayling all the flesh of his Saints to the same crosse, and being lifted up drawes all men to him, which is the mystery of the Gospel, or Christ crucified. H. Nicholas document, c. 3. sen. 5. to be borne of the Virgin Mary out of the seed of David after the flesh is to be borne of the pure doctrine (of H.N.) out of the seed of love. How Christ nailed all the flesh of his Saints to the crosse except mystically and fi∣guratively, and in a spirituall sense, I know not, but this is all Christs dying on the crosse, except Familists say that Christ dyed not really and truly, but only in a figure; or they say Christ, as an extraordinary holy man, was God ma∣nifested in the flesh, and that he was not the consubstantiall Son of God, but being a man Godded with the holy being of love, dyed as an example of singular love and patience, and most submissive obedience, and so nailed to his crosse, all the flesh of his Saints exemplary, that we should follow him, as the Socinians teach, and so his death must be no reall, no true satisfaction, nor any satisfactory ransome to justice for us, but that God forgave all men their sinnes without a price or ransome of blood; and Christ gave not himselfe as a reall ransome, price or satisfaction for our sinnes, but dyed as a rule and patterne of holinesse, that we should imitate him and without his, but by our owne personall merits wee might be saved, as we were saved by following the godly lives of other holy men. The Scripture saith, he nailed his owne flesh to the crosse; for so it is, 1 Pet. 2 24. Who his own selfe bare our sinnes in his body on the tree. And Act. 13.28. Though they found no cause of death in him, yet desired they Pilate that he should be slaine, 29. And when they had fulfilled all that was written of him, they tooke him downe from the tree and laid him in a sepulcher, but God raised him from the dead: Now the man Christ that was nailed to a tree, and buried in the grave of

Joseph of Arimathea, that same man God raised from the dead, but Christ nailed not the Saints flesh, and the bodies of beleevers, of Saltmarsh and others, really to the crosse, nor were their bodyes really laid in Josephs new tombe, nor did God truly and really raise them from the dead, only in a spirituall meaning, we dyed, are buried with Christ, and partakers of his resurrection. But (saith Peter) Act. 5.30. The God of our fathers raised up Jesus, whom ye slew and hanged on a tree. But Saltmarsh saith, the Christ, crucifying and nailing all the flesh of his Saints to the same crosse, and being lifted up, drawes all men to him, is the mystery of the Gospel, or Christ crucified. But Christ crucifying the flesh, and sinfull corruption of belee∣vers in the same crosse, is Christ mystically and spiritually, and by the merit of his bloody death, mortifying sin in the Saints, and the sufferings of the Saints are not satisfactory to divine justice, as Christs sufferings were, but castigatorie, to deaden them to the lusts of the flesh: and the Saints suffe∣rings are not Christ crucified, nor Christ on the crosse drawing all men to him For Christ died and was but once re∣ally and truly in his blessed flesh and humane nature cruci∣fied,* 84.72 Heb. 9.26, 27, 28. Matth. 27.34, 35. Marke 14.24. Luke 23. v. 33, 34. Joh. 19.23. on Mount Calvarie. But the Saints were not really crucified with him, for many of them were not borne, when he dyed. I have observed before, that Gortyn and H. Nicholas make the Saints who beare the image of God suffering and persecuted in the world to be Christ crucified, and nothing else, because saith Gortyn, Christ being the Lord of life, cannot dye, nor suffer in himselfe, and therefore hee suffers in his Saints, and so every suffering Saint is all the cru∣cified Christ that these men grant. Yea H. N. never confes∣seth 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 sa∣ved by our owne good works. And Saltmarsh saith, p. 14. Now all this of this new or second creation, as they are spirituall and heavenly, are only in, and through the same Spirit, and discerned in the same Spirit. Hence a Christ of flesh and blood, who is true

man and dyed for us, is but Christ in the letter, and the Protestant legall Christ that, as a killing letter, killeth and perfecteth nothing, and cannot give life, but the true Christ is a Spirit and spirituall, and discerned in the Spirit, that is to say, only the family of love knoweth, by the Spi∣rit abstracted from Scripture, and from all flesh and letter, the true God manifested in the flesh of every Saint, and crucified in beleevers, and disclaimeth the Protestant Christ that dyed and was crucified on Mount Calvarie, and was buried in a new Tombe, and rose the third day, and ascen∣ded 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 eternall Spirit, upon which all the first creation is offered in the Saints, as it was offered in Christ, who through the eternall Spirit offered himself, leaving out the outward court or the flesh and first creation, and all outward mini∣strations which are given to the Gentiles to tread downe. Ans. I feare that by nailing the creation to the crosse, and offering it up to God when Christs 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 againe all that he hath taken and learned to himselfe; that is, as Libertines said, he must cast off the knowledge of good, and all sense and knowledge of sin, and as a childe, know and feele nei∣ther adultery, murther, 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 crosse, the creation of God, the crucifying of the naturall faculties of the soule, and to unlearne all you once learned of Christ, because it was literall, fleshly and carnall; and so to crucifie 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. Hee hath a good head that can take these giddy fleshly notions of Saltmarsh, and can render the sense either of Gortyns booke, or of this. But it is cleare, when Christ offered his life and body on the crosse to the Father for our sinnes, he offered no flesh, no true reall body to God through the eternall Spirit, for in that offering (saith he) he left out the outer court, and the flesh or the first creation, and outward ad∣ministrations,

then the crucifying of Christ in the flesh, as the Scripture calleth it, is but a dreame; Saltmarsh saith, That is the outward court the letter, the flesh, which all the Gentiles trample upon, and these Protestants that beleeve Christ suffered accor∣ding to the flesh, are heathen and prophane men. Christ in the flesh or under the Law, is to Saltmarsh p. 195. the same with the literall Christ of David George, not the spirituall true Messias.

Henry Nicholas said every creature in the first state of crea∣tion was God,* 84.73 34. c. sent. 10. he hath now declared himselfe 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 fulnesse of his gar∣nishing and spirituall heavenly riches, to an everlasting fast standing Jerusalem, and house for Gods 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.* 84.74 It is true, Familists say in words, they meane not that the crea∣ture is the Creator; nor that man is God, because man (saith Randal in a Sermon) is vanity and a lye, 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.* 84.75 While man was thus in the image of God, and stood and lived in communion with God, walking in that pa∣radise, or that glory of his first creation in obedience to God, and parti∣cipation 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 it selfe in him, who is the fountaine of life. Saltmarsh cannot meane that man was created in a participation of God in the sense that Protestants meane, 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 wisdome without God, and of the weaknesse of this creation in its owne nature, as it was drawne away from its life in God, and communion with God to live in its selfe, or owne life, or

to be its selfe what God should have been, wisdome and life, righte∣ousnesse, and power, and strength, and preservation; and all things. If Saltmarsh mean with Protestants, that Adam did leave his mo∣rall or spirituall 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 selfe which was the very substance and nature of God, and now having fallen into sinne, he falls into selfe, and lives in selfe, seperated, as touching the essentiall dependency of a creature from God, and lost his substantiall selfe and being, which is a peece and substantiall parcell of God. For Fami∣lists say that Adam, or an Angel should have ascribed being, power, or any thing to it selfe, was sinne and nothing else but the devill, and denying selfe or substantiall being had beene in Adam, and was in him, his standing in innocencie, and to arrogate to selfe, being, and living, was a sinne and a lea∣ving 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 sinlesse 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 efficacie of Christs death, and his Spirit, the naturall being and life of the Saints as they are living men consisting of soule and body, is not crucified; but no sinne, nor lusts nor dominion of sinne, were in Christ to be crucified, but hee laid downe his naturall, reall life and blood, as a ransome satisfactory to the justice of God for our sinnes: But this deceiver mea∣neth that Christs anihilating on the crosse all the naturall faculties, power and excellencies that the Creator gave to us, when we were created, and nailing these to the crosse, was Christs crucifying of the flesh, and we are the same

way crucified with Christ, as so many joynt Saviours 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 againe in Christ, partakers of the divine nature, and of the substantiall 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 naturall faculties of our soule, mind, will, affections are, in our conversion, removed, and in place of them comes the very Holy Ghost in person, and very Christ himselfe acts in us. Rise, Reigne, Ruine 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 alledge, Gal. 2.20. I live not, but Christ lives in me, and so neither our naturall 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 severall formes and attaintments. Now by forms and attaintments he meanes Prelacie, Presbyterie, Independencie, yea Poperie▪ and all outward worship and ordinances of which he saith, there is no forme nor model in the letter of the Scriptures, and so he maketh the Scriptures as unperfect as the Papists doe, the one dreaming of a Spirit in the breast of the Pope and cursed Clergie to be the master of our faith, the other an Anabaptisticall Spirit of unwritten revelations to be our leader, and they reproach the word of God, as formes, characters, figures, a faith Ceremoniall, and figurative services out of the knowledge of the Scripture, as H.N. saith, Evang. ch. 34. sent. 10. And by Christians he meanes Saints of divers and contrary sects, wayes, Religions, such as is the Chaos of a Church in the Sectaries Army, in which there are Arri∣ans that say Christ was but a mere godly man, Antitrinitari∣ans, 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 royall and excellent then any worldly rudiments whatsoever. Now it is cleare 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 thinke he should cite the place) that is, doe as Ana∣baptists among Anabaptists, be a Presbyterian among Presbyte∣rians, an Independent among Independents, Prelaticall among Prelaticall 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 signe of the crosse or not using it; and all the five Popish bastard Sacraments are lesse then loving our brother: upon this ground Familists make all externalls free and indifferent; and so doth Oliver Crum∣well in his letter to the House of Commons 1645. which I set downe here, that many in both Kingdomes who looked on him as a godly man may be satisfied toward him, whe∣ther 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,* 84.76 the same presence and answer; they agree here, know no names of difference; pity it is it should be otherwise any where: All that beleeve have the reall unity, which is most glorious because inward and spirituall, in the body and to the head; for being united in formes, commonly called uniformity, every Christian will for peace sake study, and doe as far as conscience will permit: and from Brethren in things of the minde, we looke for no com∣pulsion, but that of light and reason, in other things God hath put the sword in the Parliaments hands, for the terror of evill doers, and the praise of them that doe well, if any plead exemption from it, he knows not the Gospell, if any would wring it out of your hands, or steale it from you, under what pretence soever, I hope they shall doe it without effect, that God will maintaine it in your hand, and direct you in the use thereof, is the prayer of,

Now because this Letter was publickly Printed, and con∣taines 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 meek∣nesse and fear, 1 Pet. 3.15. especially when he giveth a publick scandall of unsoundnesse in the faith, I thought my selfe tyed in conscience (and others are debters to me for the same freedome of conscience in the truth, which they crave to themselves in errors and here••ies) to shew how scanda¦lous and unsound this Letter is.

Pres••yterians, Independents all have the same Spirit of faith and prayer, the same presence and answ••r.

Answ. This is no just enumeration to prove the inward and spirituall unity in the Army, which he intends; for there bee in the Army Socinians, Arminians, Anabaptists, and by name Jo. Saltmarsh, Mr. Del, and Seekers, who in Print disclaime both Presbyterians and Independents, and to my knowledge there is not this day in England any that is a mere Indepen∣dent which maintaineth nothing but Independencie with mo••t of these of N. England, and does not hold other un∣sound and corrupt tenets, especially that of Liberty of con∣science, which bordereth with Atheisme, Scepticisme, and with all faiths, and no faith.

2. I am not of the Authors minde 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 externalls in Religion, Presbyterians, Independents, Popes, Cardinals, Bishops, Priests, Deacons, Sextons, Services, Ceremonies, yea and the Church of Rome, till contenti∣ons arose about these as H N. Evangelie c. 32. c. 33. saith, are indifferent, and no wayes unlawfull. H. N. saith, his followers are subject to no Gods, no Lawes, 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, minde and delight only is in God, and God himselfe likewise with his mind, life or Spirit is in them, and they are even so of one conformity or substance with each o∣ther, namely God and his people, of peace, Spirit. l. and c. 55. l. 9. No wonder then this Author cry downe outward formes, and cry up inward spirituall unity: For the same Spirit of faith they cannot 〈◊〉〈◊〉, that beleeve contradictorie articles

of faith. But many that goe under the name of Independents and Presbyterians, beleeve with Familists that Jesus Christ dy∣ed not as true man for sinners, and that he dyed as true man for sinners; that the justified can sin, that the justified cannot sinne; that the justified are perfect in this life, that the justified are not perfect in this life; that the justified ought to confesse and crave pardon for sinnes, that they ought not to confesse, and ought not to crave pardon for sinnes: For Saltmarsh telleth us, there are contradictions be∣tween the faith of Protestants touching Christ his birth, dying, crucifying, buriall, ascending to heaven, &c. and of others (hee meanes Familists and Antinomians) who have attained the highest and most glorious discoveries of the Spirit, Sparkles of glory, p. 185, 186, 187, 190, 191, 192, 198, 199, &c. then such Independents and Presbyterians, as the letter intendeth cannot have the same faith, except also we hold every mans consci∣ence within to be his rule and faith, if he have love (as the Familists say) and that all faith or Religions without are indifferent, as Familists in their Petition to K. James, An. 1604 professe they will take or leave Familisme as the King and his Laws thinke fitting it may be for State intere••••s, ••heir practise now is a little eccentrick to their faith.

2. Nor can they have the same Spirit of prayer, the same prayer or answer; for Presbyterians pray for the nearest uniformity in Religion, faith, worship, government. And for all the ends in the Covenant, extirpation of heresie, of Fami••i••me, Antinomianisme, Scepticisme, a••ominable Liberty of conscience. I should be glad, if Independents, and the Author of this Letter would pray and indeavour the same; for William Del, and John Saltmarsh have preached and printed to the world the grossest points of Familisme, and they are ordinary Preachers to the Gene∣rall, and the rest of the Commanders, when Arminians and Socinians, and men not halfe so absurd and monstrous in the faith as they, did preach before the King, the godly in both Kingdomes mourned for it to God, and prayed against these things; and I conceive the godly Presbyterians doe the same yet, and have not forsaken their principles, or the truth in a jot. If the Presbyterian pray, as they doe, that God would a∣vert that Athesticall plague of Liberty of conscience, & extir∣pate

Familisme, Socinianisme, &c. And Independents pray that God would grant them the grace of Liberty of conscience, & that Familists, Socinians, &c. may be tolerated and promoted to highest places: Can the Spirit bestow the same accesse and presence to the praiers of the one as to the other▪ Have contra∣dictory prayers the same answer from God? Will God heare and satisfie both? But I observe here that Saltmarsh and Famili••••s father all their new lights on the Spirit, and make the holy Spirit the author of Scepticisme, and contradicent truths, for Saltmarsh saith, if there be not a toleration of all Religions, all the glorious discoveries of God, above or beyond that systeme or form of doctrine &c. (established and concluded by the Assembly of Divines according to the word) shall be judged and sentenced as heresie and schisme, and so God shall be judged by man; Why? because God himselfe speakes Familisme, Arria∣nisme, Socinianisme, and all heresies in these that now goe for Independents, and God speaks the ju••t contrary in Presbyte∣rians, and if men udge either, because the same Spirit of faith is in both, then God must be judged by men.

3. Are not many Independents now turned Familists, and so beyond any nece••sity of Ordinances, praying, reading, Sacraments, Scriptures, and live upon only all Spirit, pure glorious revelations?

4. Wee know no names of difference: True, wee did all with one minde (as we beleeved in the simplicity of our hearts) with lifted up hands to the most high God swear, to endeavour according to our places, to defend the Reformed Religion in the Church of Scotland, to endeavour the extirpation of superstition, heresie, schisme, prophanenesse; who hath left this oath of God? Know we not Presbyterians now by their names? Are they not now the most persecuted men in England? Can God suffer persecution and blood in Independents, because Independents?

All that beleeve have the reall unity which is most glorious, because inward and spirituall in the body and to the head, for being united in formes, commonly called uniformity, every Christian will for peace sake study, and doe as farre as conscience will permit.

Answ. No union to this Author, is reall and most glorious and spirituall but the inward union: externall union is excluded

from being a reall union. Why? this union in hearing the same word of faith, receiving the same seales of the Cove∣nant, bowing our knees to the Father of our Lord Jesus Christ in the Church of Corinth, 1 Cor. 11.17, 18, 19, 20, 21, 22, 23. is at Troas, Act. 20.6, 7, 8, 9, 10. Drinke yee all of this, Eat yee, is an unity in the externall, visibly acted, and perfor∣med worship of God, is it not both commanded and reall? it is no notion of the braine, but externall worship com∣manded. True, but not in the same forme, manner, way, time, place; but we disclaime an uniformity in the Physicall circumstances of time, place, and never tye any but to the generall, naturall, simple conveniencie of time, place, per∣sons.

But the Author hath a higher aime then to exclude this uniformity; for I finde Mr. Del and Saltmarsh, professed Fa∣milists, speake to the minde of this Author most grosse Fami∣lisme, for Mr. Del preached a Sermon before the Commons against outward Reformation, and outward formes; all his argu∣ments conclude against the written word of God, against the preached word by men, Paul or Apollo, because Gospel-Refor∣mation is a worke not of the creature, but of God, and as proper to God as to redeem or create the world. Now Preachers can have no hand in redeeming or creating the world: and when this Au∣thor saith, inward unity is the reall unity. Observe, he calls it the unity, the reall unity, then that we all speake the same thing, 1 Cor. 1.10. is no unity, not any reall unity; and that we all walke ac∣cording to this rule of the new creature in our conversation and Christian practice before men, as Gal. 6.16. and according to the same rule, as we are commanded Phil. 3.16. that we all walke in love, and as children of the light, abstaining from fornica∣tion, uncleannesse, coveteousnesse, as Eph. 5.2, 3, 4, 5, 6, 7, 8. And that we all walke in Christ as we have received him, Col. 2.6, 7. &c. honestly as in the day, not in rioting and drunkennesse, not in chambering and wantonnesse, not in strife and envying, Rom. 13.12, 13. 1 Thess. 5.1, 2, 3, 4, 5. 1 Pet. 2.11, 12, 13. is neither a part of the unity, nor reall unity, but imaginary unity, because outward, and in visible formes before men, not inward, not spirituall, not most glorious; so are whoring, lying, chambering, sinnes in the justified, only before men, and done by the

flesh, not sinnes before God, nor against any Law; all that preach duties, and against such sinnes, to our Familists are literall, outside, carnall and legall preachers: to H. Nicholas Evang. c. 4. s. 4. unilluminated, unregenerated, unrenewed, ungodded, unsent, & all because they are Scripture-learned; and to these men the Scripture is but as formes and outward things, and so no sin to neglect it, there is no unity of professing, hearing, speaking the same truth, of walking as the Redeemed of the Lord. Love in the heart is all. H. Nich. 1 Exhor. c. 16. s. 2. calleth all Or∣dinances, and Chri••tian walking in Christ, false exercises or usages which beare a godly shew.

1. The Author will have no reall unity, but inward and spirituall. What then is become of all outward Ordinances that have an outside by Christs appointment answering to an inside, and these two united make but one and the same spirituall Ordinance? for the body followeth the soule, and both follow the Spirit of Jesus according to the writ∣ten word, and the vocall praying, the preaching, the hea∣ring, visibly acted by a beleever in the outward, is no lesse spirituall (when inside and outside both joyne with the word and Spirit) then the inward acts of the minde trans∣acted only within the soule. This Author following H. Ni∣cholas 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 ap∣point there should bee a visible Ministery, an externall Church-government which is spirituall, and outward Or∣dinances of hearing, preaching, praying, Sacraments, writ∣ten word of the old and new Testament, but had left all these, free to men: therefore H Nicholas condemns all know∣ledge of the Scriptures, as Ceremoniall, false, literall and fleshly wisdome. So his Epist. to the two daughters of Warwicke speakes, and Evangel. ch. 34. he rejects the figurative services and Ce∣remonies that arise from the knowledge of the Scriptures, as con∣trary to the spirituall and inward service of the holy being of God in love, and godly wisdome. Therefore these Authors call the word of God and externall Ordinances nothing but

formes, the letter, characters, figures, flesh or externall fleshly Ordi∣nances, that perish with the using, and are no better then the Ce∣remonies of Moses Law that are gone and buried, and may not be used, Saltmars. Sparkles of glory, p 293.287, 288, 243, 244, 245, 246, 247. Del uniformity examined pag. 7.8. wee know Familists, and especially Mr. Dels Sermon before the House of Commons p. 7, 8, 9, 10, 18, 19, &c. cryes downe all Re∣formation but that which is of the heart and inward and spirituall. So Saltmarsh Sparkles p. 217. And this Antichrist is one who denyes Christ comming in the flesh, or God in his people, who is comming and comming, that is ever flowing out in fresh and glorious discoveries and manifestations of himselfe,* 84.77 forbidding all beyond them, as new lights and false revelations, and fixing God and his appearances in their con∣ceptions, votes and results, and councels, and consequents and Lawes of worship. In which you see these are one and the same, deny∣ing Christ comming in the flesh, and denying his comming in fresh and glorious discoveries of himselfe; then must God incarnate and manifested in the flesh, and borne of a woman, and of the seed of Da∣vid, be nothing but God by his Spirit opening a new light of Familisme, as H. N. taught, every spirituall man was Christ, and there was not another second Adam, and every sinning man the first Adam.

2. Christ in the flesh is but a forme, and flesh, and to bee under his heavenly and spirituall teaching, as he preacheth, Matth. 13. Joh. 13. Joh. 15, 16, 17. &c. is to bee under the Law, and the bondage thereof as under a more legall Christ, then that of all Spirit, and pure and glorious Spirit. It is most considerable that Familists and Antinomians, who make every Saint to be Godded and Christed with the godly being, make every beleever to be God manifested in the flesh. And as Papists make as many hosts, as many Christs in their dreame of Transub∣stantiation, so only Familists and Papists multiply many Christs to us: and no doubt Christ had an eye to both, but specially to Familists, Matth. 24.23. then if any man say unto you, Loe here is Christ, or loe there is Christ, beleeve it not, 24. For there shall arise false Christs and false Prophets, &c.

3. The forbidding of new lights, and new discoveries of God beyond what is revealed in the Scripture, to which, un∣der pain of a curse, we may not adde, Rev. 22.17.18. is unlaw∣full,

because the scripture to Saltmarsh is but a forme that peri∣sheth with the using; and to Familists a fixing of God Idola∣trously w••thin created formes. Vnion in formes common∣ly called Vniformity, every Christian for peace sake will study. Why should the Authour speake of Uniformity, with such an e∣stranging 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 Kingdomes to the nearest Vniformity in Religion, confession of faith, forme of Church government.

Now by uniformity we understand not figures, words,* 84.78 cha∣racters, which we tye no man too, so they speake not as Here∣ticks and Familists, who tell us of an incarnating of God in e∣very Saint, or a Godding, a Christing of a Creature, see H. Ni∣cholas Evange. c. 34. Nor doe we meane union in time, places, persons, as Mr. Del ignorantly phancies, in his Vniformity ex∣amined: he may examine his owne examination, for he speakes he knowes not what, by Vniformity we meane union in the things, and in the true Doctrine, and substantial practises of faith, worship, government of the Church in the fundamen∣tals: But the Arguments of Del and other Familists prove that the Saints are not to be taught by any ordinances, preaching, reading, hearing, (I should be glad this Authour were nei∣ther of the faith of Del nor Saltmarsh, but h••s letter smell••th rankly of them.) Yea, by this way all England are licenced 〈◊〉〈◊〉 doe what they list on the Lords day, and the Booke of spo••••s, licencing all Plays and pasttimes from morning till night on the Lords day, must be called for aga••ne, which 〈…〉〈…〉, Bishops were ashamed of; for Vniformity of all Christians and Churches to ••e••pe the Lords day is but a form, and no spi∣rituall worship to Familists.

Del saith,* 84.79 the spirituall Church is taught by the anoynting the car∣nall Church by councels. By this the Familists d••ny all Oathes, and Covenants, and abjuration of false Doctrine under the new Testament, in which they will have nothing but inward spirituall worship, and say now it was unlawfull to take ••he Covenant, and the deepest Familists say it was at that time dangerous to refuse the Coven••nt, and they might lawful∣ly take it, and keepe their heart to God, for H. N. Epistle to the Daughters of Warwick so teacheth. Now councels, as

sermons, and preaching, and the written word, are but formes to these men. Anoynting is the work of the alone Holy Ghost 1 John 2.27. and no worke of men; and they are all carnall ••en, or such (as H. Nicholas speaketh) are wise with Worldly Antichristian, false and fleshly wisdome.

2 He tels us, the New Testament worship consisteth in faith, hope, love, and citeth John 4.23. and Paul preached at Troas and administred the Lords Supper till breake of day: all that be∣leeved were together and continued daily in the Temple. and did breake bread from house to house, here was union, but not a word of externall Vniformitie.

Answ. Here was all the Uniformity we crave, for that which Peter preached in one house, Matthew or another Apostle preached not the same very words, and in the same forme of Grammer, but all the twelve preached the same thing in Do∣ctrine, & prayed for the same thing, & all administred received the Supper of the Lord according to the Institution of Christ all did sit at table, all did take, break, and eate,, all did drink after the elements were blessed, this Uniformity or unity, cal it as you will, we seeke, and an union in the externall acts and ordinances, but this unity is not among Presbyterians, Fa∣milists, Antinomians, Arrians, neither Doctrine, nor praying, nor beleeving of these same fundamentals are one, as the let∣ter would say: for if all have love, and all give faith and be∣leife to the dictats of their Conscience and a Spirit leading without scripture. This unity sufficeth not though Familists be∣leeve Christ is not God incarnate, yet we beleeve he is God in∣carnate, & though Antinomians beleive a justified man cannot sin, needs not cōfesse nor sorrow for sin, yet we beleive the just con∣trary, here is neither unity (say we) nor uniformity, we have uni∣ty of faith hope & love, say Familists, but no uniformity, because there is an indifferency in what ye beleeve, if yee beleeve what Conscience or an Enthysiasticall spirit speake to you, it is all one, you have true faith and true love. By the way of these men.

The Un••formity that Familists cry downe is the tying of the spirit and his various working to one form and way of work∣ing, for this were to rule, order, inlarge and straighten the spirit of God by the spirit of man, (saith Del.) But we judge Familists to be ignorant of the state of the question. For the preaching and

worshipping of God in spirit and truth is not the thing in que∣stion, but how the outward Ordinances, whither the spirit concurre with them, or concurre not, ought to be ordered? we say. God hath not left men at freedome to follow the di∣ctates of Conscience at will, which often is conceit, not Con∣science, the word regulateth us sufficiently, that we looke to the rules of edification, charity, prudency, order, decency, and especially the word of God.

But the mystery is this, all outward things are indifferent, and we are to please one another in them, and the spirit without the word is a rule to us, in the ordering of externals. We heare Saltmarsh and M. Beacon say, we must please one another in love in outward things, so H. Nicholas saith, paterne of the pres. Temp. The Services and Ceremonies (he meanes all the Idola∣trous service of the Church of Rome) shall not save any one with∣out the good nature of Jesus Christ, and of his service of love, nor yet condemne any one in that good nature of Jesus Christ, nor in the ser∣vice of love.

I see not then how Becold sinned in taking fifteen wives at once, for to follow the word and figures of the Law, (thou shalt not commit Adultery is) as Del and Familists tell us, the spirit of man that inlargeth & straitens the spirit of God, which would have some colour, if preaching of the word, sacraments, hearing, were to be ordered by the wisdome of mere men, and if Orthodox Doctrines of councels in their matter were mens devises, and not Gods word, and if the spirit of God did not agree to goe along with his owne Ordinance.

In Vniformity every Christian will doe for peace sake,* 84.80 as far as Conscience will permit. But shall the Christian doe nothing for truths sake, and for the commanding law of God in Unifor∣mity or in unity or onenesse in externall worship? In external worship then we have no law, but please one another in love, and the law of peace, or if Conscience have any acting there∣in, it is Conscience acted by the Spirit without the word, so in all externals (if we keepe faith and love in the heart, we may live as we list,) A good loose world: there is an Unifor∣mity in wars, in marrying, in whoring, in invading the rights of the Subjects, their power, liberty, goods, possessions, wee have no law in these, but peace & pleasing one another in love▪

And what may we not doe then? If we keepe Familistical love in our heart, which is the Godly being, and the Godding of man with God, a permitting Conscience, no word of God is our rule, But the onely rule (say they) is Conscience, Led with peace, that is with a desire to please one another in love, in all ex∣ternals, in cursing or no cursing, murthering or no murther∣ing, whoring, no whoring, lying, blaspheming, railing, no lying, no blaspheming, no railing. For the written word and law of God, the Old and New Testament to Antinomians and Familists is a forme. a letter, and some certaine figures, which yet are not the Christian mans obliging rule Saltm. sparkles of glory p. 238, 239. for p. 216, 217. The whore is adorned (saith he) with gold and pearle, which are those excellencyes of nature and formes of worship, and Scriptures with which shee decks her self as a counterfit Spouse of Christ pag. 243.245. So the Uniformity of having the same Old & New Testament, and the same Law and Gospell preached, is here covertly condemned, and the having the same outward Ordinances, is contrary, to inward and spirituall unity in the Godly being of love and faith, as if we had no word of God for to read Scripture, partake of Ordinances, but all externals were free. In things of the mind, wee looke for no com∣pulsion, but of light and reason.

The Authour means in Religion and faith, which cannot be compelled, we looke for no compulsion; This was as much; As we looke not from the Parliament, for any Laws or use of the Sword to punish us, then if one should deny there is a God, as many fools doe: if any should blaspheme and raile against the Godhead, wee looke the Parliament should not take notice of it.

2 all Religion here comes in under the name of things of the minde. Then Familists, who seeke 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, beleeving, hoping, fearing, loving, for bowing to Idols, perjury, adoring of the Devill, vocall covenanting with Sathan these have nothing to doe with Religion, for they are not things of the mind, I observed before that H. Nicholas epistle to the two Daughters of Warwicke, said, Christ gives leave to any man to deny his Religion before men, if the heart be good Christ is not so cruell 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. Hee may deny God and Christ, and both Law and Gospel before earthly Judges, if hee keep a good heart to God, he failes not against Religion, or any of the first foure commands; for Religion is fettered within the circle of the minde.

2. If all Religion be a thing of the minde: If any think and beleeve he may take fifteene wives, and offer his childe a sa∣crifice to God as Abraham did, and that hee may take his neighbours goods, because the Saints are the owners of the earth, and may marry his wives sister, his owne mother in law, he cannot act according to his faith, because he may be compelled to unact and abstaine from such things of the mind by the power of the sword. Now this is great compulsion to things of the minde.

3. I know not any, that ever I read, or heard, said, the sword of men can compell the minde, or compell men in things of the minde; for let the persecuting Emperors, and all the Ty∣rants on earth, armed with the fury and power of the Prince of the bottomlesse pit, torture, torment, or kill, they cannot reach soule, minde, will, conscience and affections,* 84.81 we ne∣ver said that the sword is a meanes of converting soules to Christ, or that Religion is, or can be compelled: but wee hold that the sword is an externall, though not simply ne∣cessary meanes to hinder wolves and grievous foxes to destroy the soules of others, by bringing out of their corrupt mindes in word, writing, teaching, professing another Gospel, such as fleshly and abominable familisme; now the not perverting of the soules of others, the only object of the Magistrates sword, is not the conversion, nor any signe that the false teacher thus hindered to hurt the flocke, is conver∣ted to the faith. The Magistrate then defendeth only, and guardeth the Law of God and Church from pestilent here∣sie, but neither he, nor his sword is hereby made a means, way, or cause of conversion of soules, or propagating the Gospel: who ever usurpe the sword to defend ravening wolves, that, with such doctrine destroyes the flocke of Christ, they give their power to the beast, and their hornes and strength to the false Prophet, and I writ it, God shall

deliver soules out of their captivity; (for the elect cannot finally be seduced, Matth. 24.24.) and shall make their carca∣ses fall as dung upon the open field, and as the handfull after the har∣vest man, and none shall gather them, and make them as a wheele and as stubble before the wind, and fill their faces with shame.

But if conscience ought to bee the ruling principle in all we doe 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 devills, 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 meeke shall inherit the earth, these that sweare a Covenant when they are low, as Familists doe professe they may, and deny their Religion before men, as H. Nich. taught and divers Anabap∣tists and Nicodemits in Calvins time, and then unsweare and perjure and breake their Covenant with God and men, when they have the sword in their hand, will sweare and suffer for it, that they doe all these from meere conscience, and upon Religious grounds in the minde, and the Magistrate is as much obliged to beleeve that conscience leads them in all these, as he is to beleeve all Religions are to be suffered, and the justified man cannot sinne, cannot steale, murther, swear, whore, blaspheme, cosen, and he ought not to compel with the sword, godly men in some things of the minde, and not in all things, except he be partiall in the Law.

In other things God hath put the sword in the Parliaments hands, for the terror of evill doers—If any plead exemption from it, he knows not the Gospel.

Answ. If for the terror of evill doers, then for the terror of false teachers, who are grievous wolves not sparing the flock, Act. 20.29. evill workers, Phil. 3.2. and make these that receive them in their houses, and farre more in an Army of Saints, partakers of their evill deeds, 2 Joh. v.10. who subvert whole fami∣lies, Tit. 1.11. make their followers twofold more the children of hell then themselves, Matth. 23.15.

2. If by other things the Author meane all things but Re∣ligion, then Parliaments have no place to be Nurse-fathers to

the Church, they have done usurpingly to sweare to defend the Reformed Religion of the Church of Scotland, to extir∣pate heresies, and what is contrary to sound doctrine; that is, to root out Familisme, Antinomianisme, Socinianisme, Arrianisme, Antiscrip∣turisme, Papists, Prelates, Seekers, Arminians.

3. If any plead exemption from the Parliaments sword, he knowes not the Gospel: that is a poor punishment, vale at totum, many, of the Authors way, subvert the doctrine of the Gospel, as all the familists: But the Author saith not, hee shall feele the weight of his sword; but only, he knowes not the Gospel: then many Anabaptists who hold this thing of the minde: under the new Testament there ought to bee no Christian Magi∣strate, no Christian ought to beare the sword, cannot know the Gospel; there are of these that thinke they know the Gospel as well as this Author. And Saltmarsh the prime Chap∣laine of the Army professeth he knowes more of the Gospel then 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. glo. p. 138. but the Saints in this life (saith he) attaine to all Spirit, pag. 71, 72, 198, 206, 207. and are above the flesh and Ordi∣nances, and to returne to a dispensation of the flesh that nee∣deth Magistracie, is to come backe and remaine in Sodome, 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 neare of kin that all the water in Thames cannot wash their bloud 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 bloud of sin. And c. 37. s. 7. It is well-pleasing of God, that one man of God lor∣deth 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 returne to that carnall dispensations to bee under Magistrates, but Familists by their principles, have leave to say one thing and beleeve 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 Au∣thor of that lying Pamphlet, called Manifest truths, could have

witnessed more against the sense of this letter, but he, defen∣ding it, betrayeth the truth, the Covenant of God, as too many like him doe now, for he casts a covering over this letter, and passeth it in a word, and boldly asserteth for truths many grosse lyes, and spake never one word in Print of the heresies and foule tenets which he heard as an eare-witnesse in the Army, though his charge was to be a prea∣cher.

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 Catechisme, p. 189. would prove the truth of this,* 84.82 that all externalls 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 meane all outward worship or Idolatry, and why not acts of saving or destroy∣ing our brother, the taking or not taking of your neigh∣bours wife to please her in love, for the Law of love, of Spirit and life is more Royall and excellent, then committing Idolatry or not committing Idolatry, then murther, adultery, perjury, &c. or not doing of these outward things, because the Law of love, is the cause and generall Commandement of the whole Law and above externalls; but if these be indifferent, so as we must, for love and the unity of the Spirit, do them, or not doe 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 lesse 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 murther, or not murther, whore or not whore, because the Law of love cannot stand with murthering, 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 Commandements 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 tou∣ching sinnes against the second Table, but freeth us from condemnation as touching Idolatry, perjury, blasphemy, Atheisme, unbeleefe, which is absurd.

2. We are to please one another in love, Rom. 15. espe∣cially in acts of charity between man and man, in eating or not eating, Rom. 14. and why not in acts of adultery and murther? he that said, (Thou shalt not worship false Gods) said (Thou shalt doe no murther.)

3. The Law of loving God which is more worthy then 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 Commandements, 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 sinne, 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 unpossible: for to be circumcised, offended Paul, and beleevers of the Gentiles, and not to be circumcised, offen∣ded the Jewes, then doe what yee can, yee must fail against the Law of love and the vnity of the Spirit: And then Salt∣marsh and Beacon among Jewes must bee circumcised, and Paul saith, that is to fall from Christ; then may wee whore or not whore, murther or not murther, to please one another in love, and professe 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 baptize, and command the people to heare, and be baptized, and to eate and drinke till

the Lords second comming, in remembrance of Christ crucifi∣ed, then except we sinne against the love of God, we cannot wholly omit these outward things.

4 Upon this ground, Saltmarsh and Beacon doe preach, writ Books, pray, which are outward things, yet they cannot but displease their brethren the Seekers, and the most spirituall or ra∣ther most carnall of the Family of love, in so doing, for they breake 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 thinke and professe to bee a ly. The place Gal 6. hath this sense, neither circumcision of the Jews nor want of circumcision in the Gentiles of themselves and separa∣ted from a divine commanding Authority and inward renova∣tion can save a man,* 84.83 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 Greeke in Christ, &c. as the ver. 16. cleareth, as many as walke according to this rule, &c. Then it maketh no∣thing, for the indifferency of circumcision, which to use at that time was to runne in vaine, and to fall from Christ, Gal. 5. and for Rom. 15. Paul speaketh of meats at that time indiffe∣rent, 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 dis∣please one another rather, ere we displease God and murther our brothers soule: 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 preach∣ing 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 bid∣d••n keep the unity of the spirit with false teachers.

5 It is true, love is more then outward things, and the great∣est commandement next to the love of God. But loves ex∣cellency stands not in this, that we must breake any Com∣mandement of God, to please our Brethren in love. Christ should have the preheminence in all things above our Brother.

6. Saltmarsh hath no warrant to call the Commande∣ments of Christ in outward things such as to read, and search the Scriptures, to preach the Gospel, to heare the preaching of faith, to be baptised, worldly rudiments, which name, Gal. 4.9. and worse, yea the name of weake and beg∣garly rudiment; Paul giveth to Jewish Ceremonies,* 84.84 that were then in their use unlawfull. Christ speaketh more honou∣rably of the Commandements of the New Testament, Mat. 28.20. teaching them to observe all whatsoever I have commanded you, Joh. 15.14. You are my friends, if you doe whatsoever I com∣mand you, Joh. 13.17. If yee know these things, happy are yee if yee do them, Mat. 12.50. whosoever shall do the will of my Father which is in heaven, the same is my brother, my sister, and my mother, Mat. 7.21. Not every one that saith, Lord, Lord, shall enter into the King∣dom 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 Chri∣stians; the Pope the chiefe anointed, the most holy father, the Cardi∣nals most holy and famous, and next to the most ancient and holy father the Pope, in most holy Religion and understanding; no doubt be∣cause there is no sinne, no Idolatry in externall worship, if love be in the heart. The Familists repute all personall mor∣fication and sanctification done in the strength of Grace, worldly rudiments and all outward things, killing or not kil∣ling, whoring or not whoring, pleasing our neighbour or sister in whoring or not whoring, hearing the word, or not hearing, praying or not praying; Prelacie, and Popery, or the contrary, as they please or displease men, indifferent, and nothing to one that is in Christ Jesus. This is a faire way for John of Leyden to take fifteen wives, and for plurali∣ty of wives, and promiscuous lusts, robberies, and the world of David George, to act all villanies externall; for the Fami∣lists and Saltmarsh say the outer man cannot sinne, and in all ex∣ternalls we are to please one another in love, and not to count a rush or a straw of pleasing, or displeasing of the Lord our God, if there be familisticall love, or Antinomian faith in the heart, all is well.

3. I doe not (saith Saltmarsh) undervalue other attaintments or lessen them; he meanes, Prelacy, Popery, Presbytery, Independency,

though he bee in words against them all, being now turned Seeker, but if they bee unlawfull, as you judge them, yee should not only undervalue them, but hate them as spots of the flesh, have no communion with them, as being unfruitfull works of darknesse, but rather reprove them, Ephes. 5.11. as meere will-worship, and lies spoken in hypocrisie, but all, that is con∣trary to true sanctification, is but trifles to Familists.

4. In severall dispensations, Christians are not to hasten out of any, till the Lord himselfe say come up hither.* 84.85 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 attaint∣ments he speaketh of) up to higher attaintments, to a Gos∣pell way of Antinomianisme, 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 sa∣ved him a great deale of labour. For H. Nicholas proverbs ch. 3. s. 12. divised sundry orbes or severall out-breakings of light; 1 From Adam to Noah. 2 Then from Noah till Abraham. 3 Till Moses. 4. Till Samuel and David. 5 Till Zorobabel. 6 Till Christ. 7 Till cursed H. N. But if these lower attaintments of Popery, Prelacy, &c. be sinfull and un∣lawfull way••s, and if the state of Law-bondage be a deny∣ing that Christ is come in the flesh, and the attaintment of Presbytery▪ that teacheth the Magistrate should use the sword again••t 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 Sodome, as being obliged by no letter of a commandement 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 beare one anothers burthens of Po∣pery and persecution; so doth Saltmarsh countenance a bloo∣dy War against the Presbyterians, & that for Liberty of con∣science; this is to beare our corps in a wet and bloody win∣ding sheet to the grave, in waiting for raptures of the Spirit.

2. Then are we not obliged to come out of any sinne, or way of Popery, Presbytery, or persecution, till, by a vision and rap∣ture of the Spirit, God speake effectually to the heart, and say, Come up hither.

3. Then we doe nothing against a Law obligation, till the Spirit move us. So the Spirit not moving shall be the cause of all sinne, and not the sinner; for he doth nothing against an obliging rule, because the Spirit saying, Come up hither, is the only obliging rule of men, not the letter of any Commandement say they. Saltmarsh Sparkles p. 243.

4. Saltmarsh but the last yeare said, Free grace pa. 97.98. Wee cannot too hastily beleeve in Jesus Christ, and hasten from out of the inthralling law, now this yeare, he will have men staying under any dispensation, and not hasten out till God say, Come up hither.

5. All men must please themselves in the false religions and know its Gods will they hasten not out of Sodome, till a Rapture say, Come up hither, and if that never come, they are, contentedly and submissively unto Gods revealed will, to sit still, there in a sinfull and unlawfull worship, for this is Gods will so to doe.

••. I am not against the Law (saith he) nor repentance, nor du∣ties, nor ordinances, so as all flow from the right principles.

Ans. But I never knew a controversie between Antinomians & Protestants,* 84.86 whether repentance & duties flow from the prin∣ciples of Free grace, and the in-dwelling Spirit of Jesus, if Antinomians move this question, their Arminians and Pelagi∣ans, (of which, divers are with them,) not we, are their ad∣versaries.

2. For the right principle of ordinances, we know none, but the Spirit speaking in the word. Familists will have no ordinances, but the Law written in the heart, this wee disclaime. But

3. The question is touching our obligation to repentance and duties; they say to sorrow for sinnes that Christ hath so blotted out, that they have neither name, being, nor na∣ture of sinnes, is unlawfull, and we are obliged by no Com∣mandement of God (say they) to duties, the Spirit maketh us willing, but the word and Spirit are not contrary (as we conceive) & the Spirit doth oblige as it goes along with the obliging word; for if ye commit murther, or lie, say they being justified, yee sinne not, but the flesh in you. 2. Wee are not guilty therein, because the Spirit acted us not to for∣beare.

3. It was pardoned and remitted before it was com∣mitted, and so hath neither name nor nature of sinne▪ for the right end of duties, we know no other, but to glorifie God, to be land-marks or a way to our countrey, and to testifie we love our Redeemer, we make them not one penny of payment for heaven.

•• I am not against the settlement of Church-government prudently as now.

* 84.87Ans. If Prudential-government be from Christ and his Testa∣ment, it is not enough, not to be against Christ, but ye must be with him; if it be not of Christ, the more shame to you, and all your way, not to be against that which hath not Christ for its Father and Authour.

2 The King of the Church, in all substantials, hath set out a plat-forme in his word; Humane prudence is too bold to pre∣scribe to Christ how he should rule his House. But this way, Saltmarsh is not against the Church-government of Rome, by Popes, Cardinals, Patryarchs, Metropolitans, Arch-Bishopes, and the Government abjurd in his Covenant, for these be pruden∣tial Church-governments.

3 It is a wide Familisticall conscience to teach there is no Church, no ministry, no preaching, no censures now on earth, as you and all Seekers doe, and yet not to bee against a Church-government in a prudential way, in which the Ma∣gistrate sits as a Church-Officer to judge. But this is the de∣testable Neutrality of Antinomians in all Religions to be nei∣ther hot, nor cold, this, nor that.

6 Nor is this any cause or reason why Saltmarsh should not be against the Prudentiall Government of mans devising, because God hath his people under severall attaintments and measures, as in Queen Maries Martyrdome, for then, because God hath saved some under Prelacie, some under Poperie, yea, before Christs comming, some under Gentilisme, as Saltmarsh thinketh of Job, for then Saltmarsh and Familists should not be against the settlement of Prelaticall Government and of their Romish Cere∣monies: not against Popish and Heathenish Prudentiall and I∣dolatrous Church-Government, I thinke then Saltmarsh will be any thing in externals, Paganish, Popish, or Prelatical, no wonder then, that Familists in their Petition raile against Pu∣ritans

for none-conformity, and professe in their Petition to King James their obedience to all the Prelaticall will-worship.

CHAP. XXXI. Saltmarsh and Familists teach that there is salvation in all Re∣ligions.

I Am onely against a forme, as it becomes an Engine of persecuti∣on, &c.* 84.88 Ans. So Saltmarsh here opens a great mystery of Familisme, which is Liberty of conscience, and salvation un∣der all Religions, for if any forme of Religion, never so sound be commanded even by a Law of God, and ratified politically by a Law of man, and none left free to mens owne Spirit as to the only binding rule, though it be a Spi∣rit of Sathan, it is no lawfull Religion to Saltmarsh. Now that this is his minde is cleare from that he saith Spark. 171, 172. In books of controversie, we can but set letter to letter, and Scripture to Scripture, and argument to argument, and nothing can be judged till the day or time of more revelation of truth, till the Holy Ghost and fire sit upon each of us, trying every mans worke, and burning up that in us which is hay and stubble, in which words beside that Saltm. judgeth and condemneth himselfe in writing this same booke of Controversie in favour of the Familists condemning, in expresse words, the Protestants in all the articles of their faith, he will have no man to see truth, or to judge any otherwise, or know what he beleeves but by conjectures, till the day of revelation come, that he turne Familist and become all Spirit, and all glory; so all the Protestants that are not Fami∣lists set but letter to letter, and are literall legalists, and have no certainty what they beleeve, and when this Spirit com∣meth, he teacheth not by the word, setting letter to letter, and Scipture to Scripture, but by immediate inspiration, above and beyond the word.

2. This Spirit even having come upon Saltmarsh, as hee plainly saith, p. 68. And in his Epistle to the Parliament p. 2.3. does but dictate to him errors, hay and stabble that must be consumed; for if he so do, when he hath taught these toyes hee teacheth the contrary the next day, what a spirit is this?

3. If the Scripture be not the judge of controversies, by setting letter to letter, Scripture to Scripture (understood accor∣ding to the naturall, and genuine grammaticall sense, which the words yeeld without constraint) then is the Scripture, as Scripture, and in its native sense, a nose of wax, and hath no native sense, but wee are to expect a higher, spirituall al∣legorick sense, then the letter can beare, & that from the Spi∣rit. We have by this way then no certain rule of faith the un∣••••able then may lawfully wrest the scripture to their own de∣s••ruction▪ Paul proveth Jesus to be the true Messiah, and that convincingly, he confounded the Jewes, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, confuting them, that they were confounded in their mind, and strongly proved, with violence and strength of Scripture light, that this is the Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Act. 9.22. and Christ remitteth the Jews to the Scriptures as the judging rule, Act. 5.39. If the Scriptures be so dark, uncertain, doubt some to naturall men, void of the Spirit, ye shall not convince Cain by the 6. Com∣mandement that he is a murtherer▪ nor Achan by the 8 Com∣mand, that he is a theef nor Ananias that he is a lyar. All may say the Spirit hath the cōtrary 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 Or∣dinance of God) now, as Synod, or Ministers or Church) if they would minister as they have received; that is, propound to all the King∣dome (he saith not,* 84.89 all the Churches) what they are perswaded of in their conscience, and leave it without compulsion to the Spirit of God to perswade; for this were true liberty, where we see, to minister as we receive, 1 Pet. 4.10. to Saltmarsh, is to teach and propound to others, and walke themselves, and accordingly beleeve as they have received, that is according as they are perswaded in their conscience; then if the Assembly of Divines were perswaded in their consciences that to one man to have fifteen wives at once, as John of Leyden, and his, beleeved, and that the Alca∣ron were the truth of God, he should thinke they minister as they received, all the Familists and Antinomians in England, if they should sit down in a Synod, and all the Papists in another Synod, all the Socinians, in third Synod, all the Arrians in a fourth, all the Prelatic all Reconcilers in a fifth, all the Ana∣baptists in a sixt, and propound such things only as they have re∣ceived

or they are in conscience perswaded of, to all the Kingdome, they should then all minister as they had received, and should be good stewards of the manifold grace of God; for so Peter speaketh, 1 Pet. 4.11. for sure Saltmarsh cannot say, the commandement of the Parliament must be required to make a Synod, if men speake their owne drunken perswasions, to M. Saltmarsh they fulfill the Apostle Peters rule, Let every one minister as he hath received. Now, by this, to minister as we receive, is not to mi∣nister, as we receive from the Lord, 1 Cor. 11.23. nor according as Ministers, Heare 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 lyes, contrary to the word of truth; but the perswasions of men often are lyes, errors, mistakes, then shall every mans erroneous conscience, and his owne dreaming spirit be the rule of his owne faith, and his teaching of others.

And 2. This is cleare from his words in the former Epi∣stle to the Parliament, if such as conforme not to doctrine and dis∣cipline of the Church, and preach without ordination, shall be pro∣ceeded against by fines, imprisonment, then all the glorious discoveries of God above, or beyond that systeme, or forme of doctrine, shall be judged and sentenced as heresie and schisme, and so God himselfe shall be judged by man. Now this consequence is nothing, that God must be judged by man, except the perswasions of the consci∣ences of Familists, Antinomians, Socinians, Arminians, Arrians, and all the sects that say they are the godly party, be very God, beleeving, professing, teaching in them, then, if such can no more be judged then God, what ever their spirit perswadeth them, must be truth; for God cannot but perswade truth, then I confesse the Sects must be infallible, because the Scrip∣tures say no more of the Prophets and Apostles, then God spake in them; and the mouth of Prophets is called the very mouth of God, Luke 1.

3. Why? These judges, the Saints, now called Sectaries, are not infallible? but when Sectaries come twenty thou∣sand armed men against the Presbyterians, who in conscience beleeve and have proved that the Sectaries speake lyes in hypocrisie, must not they be infallible in both, judging them to speak against their conscience, and in opposing Liberty of

conscience, and also in killing them, or then they kill men upon fallible conjectures: Then if Presbyterians be perswaded in their conscience, that liberty of conscience is Atheisme, not true liberty, then must Sectaries, who are but men, judge God, and punish us, because we minister to others what wee have received, for we are perswaded of the truth we teach.

4. This way promiseth salvation in all Religions, so men in these be perswaded in their conscience of the truth thereof, against which the Assembly hath determined ac∣cording to the word of God, ch. 20. Sect. 3. and. c. 10. Sect. 4.

CHAP. XXXII. What certainty of faith the Saints may attaine to beyond the Fami∣lists fluctuation of faith: of Heresie and Schisme.

5. FAmilists, and Antinomians, goe one with the Belgicke Arminians, and all our late English Independents, who are for Liberty of conscience, and a Catholicke toleration and punishing in a coercive way no kinde of men never so blas∣phemous, for their conscience teach & print what they will, there being no infallibility now in any,* 84.90 since the Apostles ex∣pired: But this is a most false ground; for there is a two∣fold infallibility; one in teaching, flowing from immediate inspiration, proper to the Prophets and Apostles: and another infallibility and certainty of perswasion common to all be∣leevers. Now Libertines turne all our faith in a topicke and conjecturall opinion, so most of them are turned Scepticks and affirme that we know nothing with any certainty; yea the more supernaturall and sublime that fundamentalls of sal∣vation are, the more indulgence and latitude of liberty is to bee yeelded to the consciences of all men, because the higher the subject is, the ranker is our propension to erre, God having given a thinner and more scarce measure of knowledge in supernaturall things, that doe so farre tran∣scend the sphere and orbe of naturall reason, then of know∣ledge in naturall things, our mindes being in their owne element, and in a capacity to reach their connaturall and proper object whē they are among natural things knowable

by the light of nature, hence that opinion now so prevailing▪ that all and every Religion is to be Tollerated, and an indulgence yeelding to all in superstructurs in foundamentals, though a man should deny that Christ is the Saviour of the world, ther∣fore Saltmarsh takes on him, Sparkles of glory as p. 185, 186, 187, 188 to reckō out the articles of our faith, especially concerning the first Adams sin, sin originall, of Christ borne of the Virgin Mary, made under the law, bearing our sins, dead, buried, ascended into Heaven, siting at the right hand &c. & speaketh of the highest at∣taintments of the Protestants generally in the mystery of salvation. but speaketh not one word of the generall resurrection of our bodies, of Christ comming to judge all men, of a Heaven and Hell after this life, as if these were none of the highest attaint∣ments of the Protestants generally in the mystery of salvation.

And Saltmarsh, as I conceive with Hymeneus and Philetus, and other Libertines in the Armie, doubt of, or deny these; therefore not owning these points of faith, nor the doctrine of faith, repentance, love, new obedience, praying, preaching, sacraments, as if hee professed himselfe no Protestant in these points, saith, these are beleeved by Protestants, but doth not owne them as a part of his owne beleefe, but he goeth on p. 190. and teacheth us of a further discovery as to free grace, as if Pro∣testants had never attained to a further discovery as to free grace, and here he falles in on his owne secrets of Antinomianisme and contradicteth the Protestants, and debaseth the confession of the late Anabaptists the seaven Churches & of the assembly of Divins at Westminster: & speaks not one word in this new discovery of Christ God-man born of a womā, under the law, &c. or of the Ar∣ticles of the faith of Protestants yea, pa. 198, 199, &c. he tels us of the last, and as some say, of the highest and most glorious dis∣covery concerning the whole mystery of God to men, and his creation, in which hee againe saith nothing of the Protestant faith, not one word of Christ, God and Man, of the Resurrection, of the last Judgement, of the Life to come, which yet the Apostle Heb. 6.1, 2. maketh fundamentals of salvation, though the Chap∣ter tells us in the Title, of the last discovery, and highest concern∣ing the whole mystery of God to men.

But in that Chapter, 1. He denieth the Trinity and maketh the three persons (as Mr. Beacon doth, in his Catechisme also p.

47, 48, 49, 50, 51.) but manifestations of God. Thus God be∣ing infinitly one, yet in a three-fold manifestation (saith he) to us of Father, Son and Spirit, &c. a person is not a manifestation, but hath need to be manifested to us, and denying the personall u∣nion of the second person with the Man Christ,* 84.91 he makes it but God present with men and Angels in the manifestation of grace and salvation, and with Devills and wicked men in the manifestation of Law and Justice. So God is no more united to our nature in the man Christ, then he is united, to Angels and Devills, and to elect men and the wicked and the reprobate: and Christ is no more God-man in one person, then he is God-Angel, or God-Devill, (I tremble to speake it) in one person, and Christ is just God-man the Sonne of Mary, born of a woman and of the seed of David, as he is God-Peter, God-Paul, God Cain, God-Ju∣das Iscariot; for saith he, p. 199. God makes out himself in an image in this creation or nature, & therefore he takes to himself one part of it into union to himselfe, according to one way of manifestation called in the Scripture light, love, grace, salvation, Father, Bridegroome, glory, and that part which injoyes. God in this manifestation is called the Angels, the Saints, the elect, the Sonne, the Tabernacle of God, the new Jerusalem,* 84.92 the Temple, the Spouse,—he taketh to himselfe the other part of the creation, and there he is present, but not in this way of grace and light, but of another manifestation called Law, justice, wrath, everlasting burning, and these are called devills, wicked men, flesh, which live in God and subsist in him as creatures in their being. Now the Scripture cals this the great mystery of godlinesse, God ma∣nifested in the flesh. Saltmarsh maketh this as great a mystery, God manifested in the Devill to cast him into hell. And as the new Je∣rusalem, the Spouse is Christ, or God in the flesh of the Saints and Angels by grace and salvation, and Christ liveth in Paul, and Paul is by grace, Godded and Christed, and the Angel Gabriel Godded and Christed, so Christ lives in Cain, Judas, Beelzebub, by justice and condemnation; and the union of God is neither personall in the son of Mary, nor in Sathan, but only in the effects of grace and salvation in all the elect, and by Law and justice in all the damned Angels and men, and here is the mystery. God is all that part of the creation that commeth un∣der the name of reasonable creatures, men and Angels, and all the Angels and men created of God were crucified with

Christ; and all are the Lord of glory by union, so that as Libertines made God the soule, forme, and life of all things, men and devills, and said that God wrought all good, all ill in the creatures, and no creature was to be praised for do∣ing well, nor to be blamed or punished for ill doing, be∣cause God is the Author of righteousnesse and sinne; so the Familists say that Christ is the form and soul of men elect and reprobate, of Angels elect & reprobate, and that God works in them, & is united to them, and they are meer passive organs in all good or ill. So I beleeve Saltm. and the Familists do subvert the whole faith, and hold nothing with us, but doubt of all.

But I returne to that I said, there is a twofold infallibi∣lity: now,* 84.93 though beleevers have not that infallibility proper to Prophets and Apostles, in prophesying and writing Scripture, yet must we not runne to the other extremity, and say as these that fight for Liberty of conscience, that there is not, since the Prophets and Apostles fell asleep, any infallible perswasion and certainty of faith; but all our knowledge is conjecturall, and a meere fluctuation and fleeting opinion, and a faith for a yeare, a month, or an houre, which wee may lay aside the next month, and that anointing even the Spirit of God infuseth in us opinions of God contrary a∣mong themselves, and false and true which is the present judgement of our minde, which we are to stand to and to suffer for, or to deny as we see the times goe.

For 1. The Scripture tells us of a sure perswasion of things beleeved, Luke 1.1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Luke holdeth forth to Theophilus a certainty of knowledge 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 assuredly. A full and certaine perswasion exclu∣deth all doubting and deception or mistake, and this the Saints have and may have, Col. 2.2. That their hearts might bee comforted—unto all riches of the full assurance of understanding, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Thess. 1.5. The Go∣spel came not to you in word only—but in much assurance, Rom. 4.21. being fully perswaded. This was the perswasion of a faith, and

such a faith as by which wee are justified without workes, Rom. 14.5. Let every one be fully perswaded 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in his owne minde, 2 Tim. 4.17. That by me the preaching might bee fully knowne. Nor is that perswasion of Pauls Apostolicke, or by revelation extraordinarily, but common to all Christians, Rom. 8.38. For I am perswaded that neither death, nor life, nor Angels, &c. shall be able to seperate us from the love of God which is in Christ Jesus our Lord, 2 Tim. 1.12. I know in whom I have belee∣ved, and I am perswaded that hee is able to keepe that which I have committed to him against that day. This certaine perswasion must bee certaine and infallible both to themselves, and grounded upon the promise and truth of God, who cannot lye, Tit. 1.2. Yea and our Divines with good warrant say the Catholicke in visible Church is thus farre infallible that in 1 fundamentalls,* 84.94 2 necessary for salvation they can∣not, 3 finally and totally, erre and fall from the faith.

But all our Divines and your owne confession of the As∣sembly at Westminster saith, ch. 31. Art. 4. All Councells, ge∣nerall or particular, since the Apostles times, may erre, and many have erred.

To which I answer, No Councells, nay nor the whole invisible Church is infallible in the sense that the Apostles are infallible, both in beleeving and teaching by immediate inspiration, and so their word is not a rule of faith.

2. A Generall Councell conveened in Councell may erre in particular Synodicall acts, that is for a time and in some points as the Synod meaneth; but it followeth not, ergo, the invisible Church at all times, and finally may simply fall from the sound faith of fundamentalls necessary for salva∣tion, more then this is a good consequence, this particular beleever may in one particular fundamentall point erre fouly and grossely for a time; ergo, he is not infallibille sim∣pliciter, but may finally and totally fall away. And that of our Saviours, I have prayed for thee, that thy faith faile not, Luke 22.32. though it free not Beleevers from particular failings both in doctrine of faith, and conversation of life, and that grossely and fouly, yet it secures them by Christs intercessi∣on in a state of infallibility in fundamentalls, and in a con∣dition of indeclinability in conversion, so as beleevers are

infallible in point of faith touching fundamentalls necessa∣ry to salvation, except Familists hold the Apostacie of the Saints, or that all may goe to heaven finally doubting.

Pag. 174.175. Sparkles Saltmars. tells what are the tradi∣ons of man,* 84.95 and for Mark. 7.9. he citeth Matth. 9. or here∣sies▪ Now, a heresie (saith he) is something against the doctrine of faith in the word or Scriptures not against any interpretations, doctrins, conclusions, glosses, comments, or preaching of men, who speak not Scrip∣ture 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 fundamentalls, except only by a remote consequence as all errors are against the fundamentalls.

2. There are heresies that are by good consequence against fundamentalls; else the Saduces their denying of the resur∣rection, Mat. 22. was no heresie; for Christ proveth by a good consequence that they denyed the Scripture, I am the God of Abraham; when Abraham was then dead when God spake out of the bush to Moses Exod. 3. yet they denyed but conclusions deduced from Scripture.

3. There is another strange ingredient in heresie accor∣ding to Familists; and that is, because God speakes not now immediatly his word to us as he did to the Apostles: no man is an hereticke that denyeth the whole faith, except he that denyes the Scripture as the Scripture, and except he de∣ny it in so farre as teachers speake the truth in Jesus, and in the Spirit of God, else (that is if they be not Famili••ts, that teach and speake not in the Famisticall spirit) they teach for doctrines the traditions of men, that is heresies for Gods truth; then to speake heresie is to speake only against fundamentall truths, when a Familist in the Spirit of God speaketh them.

2. But then, when a hereticke readeth in the word this fundamentall, Christ came in the world to save sinners, 1 Tim. 1.15 though he deny it, and spit at it, that is no heresie, because the paper and printed booke 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 speake that which is the very word of God and fundamentalls 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 & prea∣ching 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 himselfe with H N. and godded H.N. with himself,* 84.96 published the light of glory. H. Nicholas, Evangelic. c. 34. sent. 9.

Pag. 175. Schisme is a dividing from Christians who are in an outward profession of truth. Now there may bee schisme i•• visible Churches or fellowships of Saints upon this account, but there can bee none in the true body of Christ, or the spirituall Church;—for they that are joyned to the Lord, are one spirit, and they are made perfect in one.

Answ. There is no outward Schisme or renting but it be∣gins at the heart. Schisme is a dividing of the hearts as well as a visible parting with the Church or a part thereof, else schisme were no sinne, which yet Paul reproveth as a sinne, 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 milke, 1 Cor. 3.1.2. and built upon one only foundation. v. 10. Saltmarsh must say they were all un∣converted that made the schisme.

3. Familists will have none the true body and spirituall Church of Christ, but the invisible Church: so that upon this account, they that beleeve and visibly professe neither Christ nor his truth before men, yea who all their dayes deny Christ, and so shall be denyed of Christ before the Father and his holy Angells, Matth. 10.32, 33. may be and are the true body of Christ and the Spirituall Church▪ so H. Nicholas Epistle to the two daughters of Warwicke.

4. May not a schisme and seperation fall in these that are both the true body and spirituall Church, when of a Church of beleevers effectually called consisting of foure hundred, two hundred seperate, from two hundred? I think they may as well as Barnabas, a good man and full of the Holy Ghost, seperated from Paul.

But in so farre as they are (saith he) in that one Spirit they can∣not be divided.

Ans. True, but Saltm. speakes lyes in hypocrisie, when he saith, the spirituall 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 lye, whore, steale, murther; but out of some remnants of corruption they can sinne. But Familists put them in a condition they can in this life sinne no more, or if they sinne, their transgression is not sinne; it is not they but their Asse the flesh that sinnes, as Libertines said, but that is no violation of the Law of God.

CHAP. XXXIII. Saltmarsh Sparkles, pag. 22••. Familists minde touching Prayer.

ALL constant speakings to God in this (as they call) a conceived way or impremeditate or extemporary way, is taken commonly a∣mongst Christians for prayer in the Spirit, and for that Spirituall way which the Disciples of Christ used in the Gospel, who were growne up from the infancy and childishnesse of formes or words taught them, which is but a meer natural or outward thing, as they say, which any may perform by strength of naturall parts, as wit, and memory, and affections.

Saltmarsh here first condemneth prayer morning and eve∣ning, under the words of constant speakings to God, because he will have no praying but when the Spirit acts immediatly.

2. All extemporary prayers goe not for praying in the Spirit, among Christians commonly, he belyeth Protestants, and the truly anointed of God in this, words are but the outward skin of prayer, the Spirit must adde soule, 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 with∣out a booke, a growing up from booke praying▪ to extem∣pory praying is no growing in the Spirit, because if we di∣stinguish (as we should) between a gift of praying and prea∣ching, and the grace of adoption, or of praying and prea∣ching in the Holy Ghost, many al their daies have a naturall li∣berty

of praying, and say Lord, Lord without a Booke, that are but workers of iniqu••ty, 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 spi∣rit 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 argu∣ment, all that Saltmarsh writes is but a mere naturall 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 darknesse, and flesh that Saltmarsh writes, for the Spirit never taught such dreames, or rotten phan∣cies, nor such interpretations, as he doth offer to us, as dictates of the pure spirit.

CHAP. XXXIV. A tast of the wild allegorick interpretations of Scripture that are in this peece of Saltmarsh, which he fathers upon the pure im∣mediate actings of the Spirit beyond law and Gospel

* 84.97FRom this, Is God the God of the Jews only, and not of the Gen∣tiles also? Rom. 3. He inferreth that God hath not limited or∣dination to the Presbytery, so as none in a constituted Church should preach but they, as if to be a God to his people in Cove∣nant were to make al in Covenant men & women sent preach∣ers of the gospel.

2 Psa. 50. Thou thoughtest I was such a one as thy selfe: Because I punished thee not, but was silent at thy Adulteries and Slan∣ders, so the true sense is, but Saltmarsh saith, that is a God mere∣ly of one image, or figure: Therefore God is not in one forme of wor∣ship, (saith he) the law, the gospell, but in another beyond both, to wit the spirit. What greater violence can be done to the scrip∣ture?

3 And the Heavens cannot containe him, therefore God is not in one forme of worship, doctrine or confession. He may inferre, there∣fore he hath not sufficiently revealed himselfe 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 pearlesse and pretious stones, the Cynamon and Odors. then must God poure shame upon all flesh, and fleshly glory, upon all the visions and dreames that man hath of God by reason, creature-imagerie, or outward administration, & notion by letter or by graces &c.

Answ. In such a noone-day light of the Gospel, can we be∣leeve that Antichrist should call Gospel-administration by the letter, that is, the preached Gospell, inward graces, and faith, laying hold on Christs imputed righteousnesse, with the name of flesh, dreames, imagerie, idols, oaks of Bashan, Babilo••s preti∣ous wares? Did the Holy Ghost Isa. 2.12, 13. &c. Rev. 18, 12. intend any such thing?

4 Touch not mine anoynted, ergo, give the anoynted liberty of consci∣ence to preach or teach of God, what they please. An. but that (doe my anoynted no harme) will warrant that the Prophets should not s••dden the hearts of the anoynted in the way of righteous∣nesse. But it shall never follow, ergo Nathan may not rebuke David the anoynted of God, for his adultery and murther: er∣go if an anoynted of God commit murther, the Magistrate should not punish him for it, nor ought the anoynted to be re∣buked or hurt with the tongue, though they deny, God, Christ, Scripture.

Not as Lords over Gods inheritance, or having Lordship over your faith, ergo liberty of all Religions is lawfull.

Answ. Saltmarsh shall never prove this consequence.

To the weake I became as weake, 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 drunkennesse, gluttony, whoredome ex∣cept the words be other wise exponed.

2 Thess. 1. Christ shall come to be gloryfied in his Saints, that is, the Lord Jesus his (second) comming in spirit and glory, in reve∣lation in his Saints. Sparkles p. 22.

* 84.98Answ. Then Christs second comming is not in the end of of the World, in a bodily manner, but so spirituall, as it is dai∣ly fulfilled, and the day of Judgement is even now and in this life, as said Henery Nicholas and it hath beene these 1647▪ yeares.

Antichrist or the man of sin, 2 Thess. 1. is the old man.

Answ. Saltmarsh will not have the Pope the Antichrist, be∣cause Popery and all Religions are indifferent.

The first Tabernacle stood in meats and drinks and diverse wash∣ings and carnal ordinances, then baptizing with water is Jewish, Sparkles 29.30. we are circumcised with him in baptisme, ergo, there is no baptizing with water, Spark. 31.32.

Answ. The affirming, in some respect of the operation of the first cause, doth not anull 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,* 84.99 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 desolati∣on of Babylon, neither of which the Disciples saw: Salmarsh citeth the place of Job as if the Holy Ghost intended his monk∣i••h sense, which was never in the heart of God.

Hee shall baptize you with the Holy Ghost and with fire ergo, ther's no water-baptisme. 33.

Answ. It is no consequence.

Goe t••••ch and baptize, that is, goe Disciple and baptize; now Paul and Apollo were nothing and cannot wake Disciples, then hee must speake 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 Ser∣vants could make Disciples, and baptize•• outwardly: Christ only inwardly and effectually as the principall cause.

Col. 2. Being circumcised with circumcision made with••u•• hard: then as true circumcision is made without hands, so is baptisme.

Answ. But it followeth not, circumcision with hands is for∣bidden Gal. 5.3, 4. but b••ptizing is commanded, Matth. 28.19, 20. By this argument Saltmarsh should not preach, nor

write books, nor bow his knee, nor pray, nor read Scrip∣ture, because true preaching to the heart, is God teaching without a mans tongue, and true writing is God writing his Law in the inward parts, without inke or paper, and true pray∣ing in the Spirit is without knee, tongue, or lifting up eyes, or hands, &c. by such arguments H. Nicholas and Enthusiasts abolish all ordinances.

Jesus Christ is the Prophet whom we are to heare, and they shall be all taught of God; ergo, no ministery by the letter can destroy the Anti∣christ, 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 Christs body and Saints are made Ministers and preachers, Sparkles p. 51. and a pure Spirit without all ordinances.

Ans. Saltmarsh with H. Nicholas turne Christ, dying and en∣tring into glory, over into a Christ spirituall,* 84.100 that is God li∣ving by grace in the Saints, then as many Saints as many Christs crucified and rising againe.

1 Cor. 8. We know that an Idoll is nothing, nor an Idol Temple; then outward formes 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▪ then preaching and ordinances are but characters of bondage to the unregenerate, and while they see darkly, and in a glasse, and not face to face, 1 Cor. 13.

Ans. The meaning of that, an Idol is nothing, is, or is va∣nity, as the Prophets say, an Idoll is of no force or power to hallow or pollute meats, that of themselves are indi••fe∣rent, yet the things sacrificed to Idolls should not be eaten before the weake, and if they be eaten in the Idoll Temple, we partake of the devills Temple, and that is nothing, what ever Familists imagine. Then we are to abstaine from Popish Idols, and to ab••••aine from murther, and to walke in love, according to the rule of the Gospel and Law com∣manding good, forbidding ill, only while we are unrenew∣ed men, Ordinances are as the horne-booke to children

come to the family of love, that are old men in Christ, and need no Ordinances, an Idoll 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 hee should sinne in kneeling to, or praying before an Idoll, or abstaine therefrom.

* 84.101The Serpent, Gen. 3. was fleshly wisdome, the espousalls of the woman, the weaknesse of creation. p. 57.

Ans. Then the story of Adam, Paradise, serpent, trees, eating, man, woman, marriage, are no reall histories, but meere alle∣gories and metaphors, and mysticall things, which only can be expounded by the spirit of Familists and Antinomians, and this is the only spirituall preaching, praying and ex∣pounding of Scripture that Saltmarsh giveth us.

Saltmarsh Sparkles p. 64.65. By meeknesse of the Saints only shall the Jelousie 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 overcomming the enemies with meeknesse, 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 Commandements 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 doe expound Christs meeknesse and si∣lence to be guiltinesse; they wonder that Christ answered no∣thing, the world hate and malice the meeknesse of the Saints, though an eminent grace, as they doe 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 de∣crease,* 84.102 that is, my ministration by word and water must be gone, and another more spirituall must succeed, and as the fire from heaven, lic∣ked up the foure barrells of water, so the baptisme of the Spirit, as fire, was to licke up this of water, 1 King. 18.34. to .38. p. 60.

A. But. John speaketh not so much of his Ministery, which was in the same doctrine and Sacrament to continue to the end as of Johns evanishing in his person, and as the day star at the rising of the Sunne, for Iohn was to be gone and to dye, and his time of actuall service to expire (though the

doctrine liveth till this day) and in his graces, the fulnesse whereof was in Christ, and that Elijahs sacrifice was a type of the Spirit, & Baals of John Baptists Ministery is a Monkes 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 chiefe corner stone, Eph. 2.20, 21, 22. and so an habitation of God through the Spirit; and so the same doctrine of the Pro∣phets and of the Baptist must continue; but this is to deprive us of all the old Testament as the Anabaptists doe.

Eye for eye, and tooth for tooth, was the Law, Matth. 5.39. And love your neighbour,* 84.103 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 Testa∣ment, we might revenge our selves, 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 So∣cinianisme and Popery, if Saltmarsh understand either of the two.

Blessed are the meeke.* 84.104 Christ prophesied of a ministration in the Spirit by meeknesse and patience of the Saints, Revel. 14.12. and Heb. 4. there remaineth a rest to the people of God.

Ans. This meeknesse and patient suffering of injuries and heavenly Sabboths was in the old, as well as in the New Te∣stament, Ps. 37.7.8. v. 11. Ps. 34.2. Heb. 11.33, 34, 35, 36, 37, 38.

I saw no Temple there:* 84.105 then in this life the Saints shall be without ordinances, and the Kingdome 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, then there is for no death, no crying, no sorrow, no paine in this life, Rev. 21.4. no Sunne, nor Moone, v. 23. no uncleane thing, no sinne, v. 27. and no more warrant for delivering up the Kingdome, 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 passe in this life a∣greeable to this, saith H. N. Evangel. ch. 35. se 9. In which re∣surrection of the dead, God sheweth unto us that the time is now ful∣filled,

that his dead, or the dead which are fallen asleepe in the Lord, rise up in this day of his judgement and appeare unto us in godly glory, which shall also henceforth live in us everlastingly with Christ, and reigne upon the earth, wherein the Scripture commeth to be fulfilled in this present day. And Saltm. willeth these that are as spirituall as himself and his Familists, to beleeve this and receive it, that is, except, we make shipwracke of faith, and say the resur∣rection is past in this life, as did Hymeneus and Philetus, wee are all legall literall 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 King∣dome shall be delivered up: Now whether this be meant of Christs reigning no more in his Church in this life by Ordi∣dinances, or as Chrysostome 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 onely at the last day, but also in this life; yet the Apostle is cleare, he thought of no rendering up of the Kingdome in this life, as Saltmarsh by this new spirit suppo∣seth, for the text is cleare, v. 22.23. every man shall rise a∣gaine from the dead, Christ first and then his members 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Then is the end when he shall deliver up the Kingdome to the Father. Then there is no rendring 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, &c. doe not rise in this life. 2. This ren∣dering up, is not till the end, then shall the end be. 3. It is when all rule and authority shall be put downe, 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. dreames.

Saltmarsh Sparkles p. 165. Jer. 38 2. He that goeth forth to the Chaldeans shall live, but if yee stay in the City yee shall be consumed; this is a figure of abiding no longer under any dispensation, Law, Christ in the flesh, Gospel, Spirit, then God, and his presence appeares upon it.

Ans. We know not this Spirit that dreames of phansied

types, and allegories without shadow of reason in the holy Scripture, wee have no ground to beleeve that the Holy Ghost intends any thing of this kinde, 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 betweene the righteous and the wicked, proveth the Spirit of discerning, by which we shall know false teachers, Antichrists, as in the Apostolicke Church, and who feares God truely, who not, as the sense knows its object.

Answ. By this Familists deny the spirits and hereticks are to be judged by the word, but that man is the Hereticke, the Legalist though never so heavenly, if he be a Puritan the spi∣rit of Familists discerns him to be a Cain or a Judas.

2 The place of Malachie is this ver. 14, 15. Ye say it is in vaine to serve the Lord, and there is no reward for it. But serve ye God, and ye shall finde in your owne experience a reward and comfortable fruit in differencing betweene him that ser∣veth God, and serveth him not, for ch. 4.1. Christs trying day cometh.

Saltmarsh also sparkles p. 70, 71. abuseth these Scriptures Gal. 41. and 1 Cor. 3.1.2. He applyeth the former to the Disciples of Christ under Johns ministery and Christs in the flesh, but these words,* 84.106 The Heire 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 dayes of his flesh, though in these times the Ceremonies were still in vigor, 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 Ru∣diments of the World: it was not the Holy Ghosts mind to speake of Christ in the flesh as a Mosaicall 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 layd aside as the tutory of the law and beggerly Ceremonies, Sabbath, and shadows he speaketh of Gal. 4. for then the A∣postles in vaine call us to mind of the words, and commande∣ments of our Lord and Saviour Jesus Christ, as hee commanded them to doe 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 dayes of his flesh, for of that Spirit he promiseth to send, he saith, Joh. 14.16 Yee 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 Co∣rinthians carnall,* 84.107 and could not write to them as spirituall, not be∣cause they were under the doctrine of Iohn Baptist and Christ as Saltmarsh dreameth: for that doctrine taught no carnall divisions, but he calleth them carnall on this ground, v. 3.4. Whereas there is among you envying, strife, and divisions, are ye not carnall and walke as men? For while one saith, I am of Paul, ano∣ther I am of Apollo, are ye not carnall? if the Apostle call the Corinthians carnall, as Saltmarsh saith, because they were un∣der the doctrine of John Baptist and Christ in the flesh, (of which there is not a syllable in that text or in all the Scrip∣ture) then must Christ and John Baptist have taught their hea∣rers striving, envying, schismes, and one to say, I am of Paul, and another, I am of Apollo, which is blasphemous. Now it is a∣gainst sense and reason that ever God ordained any mini∣stration so carnall, as that these under it were carnall, be∣cause 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 schisme, till the Lord say, come up hither, where∣as he sharply rebuketh them for their envying and schismes. Now if for envying and schisme the Corinthians bee carnall (as no doubt they were carnall 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 spirituall, and so under the all-Spirit, or pure glorious spirit of M. Saltmarsh; for as they are called carnall, so also spirituall, 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 carnall for their envying? 2. whether one part of this Church were under Johns and Christs Ministery, some under all-spirit?

1 Cor. 1. Christ sent me not to baptise but to preach. Then hee baptised according to his spirituall liberty, to the Jew he was a Jew.* 84.108 p. 82.

Ans. Hee sent not Paul to baptise rather then to preach; for Paul baptised 1 Cor. 14.16. then he did it as sent, but it is a tricke 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 com∣pliance the liberty wherewith Christ hath made us free.

2. Then baptizing with water was a part of Pauls Mini∣stery, which Saltmarsh denyes.* 84.109

The spirits of just men made perfect, or the true Christian in spirit, are these true spirituall 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 eternall confined within this life only to the El∣ders of the New Testament, that is, as I conceive Elders of the fa∣mily of love.

The true triall of the gifts,* 84.110 is when the spirits of Prophets are subject to the Prophets, that is, when the gift by which any one speakes 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 spirituall and truly anointed, by the same Spirit, 91, 92.

Ans.* 84.111 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 Prophesie 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 spirituall understanding of the godly wisdome, deale in, or use the true Gods service,—nor should take in hand to busie himselfe therein, but only the illuminated Elders in the godly wisdome which walke in the house of love, &c.

〈…〉〈…〉 nothing in this triall of his aptnesse to teach, 〈…〉〈…〉 in the Scriptures.

〈◊〉〈◊〉 p 272 They did all drinke the same spirituall drinke, that is, the Ordinances of the Old Testament were as much spirituall as these of the New, and signified Christ in the flesh: But he concludes, be not yee Idolaters, that is, idolize not outward formes, the rocke, baptisme, 271. these both of Old and New Testament are alike out∣ward letter, visible, and perish with the using.

Ans. The Ordinances of the Old Testament are called carnall in opposition to endlesse life, Heb. 7.16. and because weake; 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, eternall Mediator, doe all these, then it is against Scripture that the Ordinances of both were alike carnall, 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 Moones, &c. Jer. 7.8.9. Esa. 1. But it was never in the minde of the Holy Ghost that Israel worshipped Manna, water, Passe∣over, or that the Corinthians did adore preaching, baptising: for their Idolatry, 1 Cor. 10.7. is the worshiping not of the Passeover, Manna, water, but of the golden calfe, Exo. 32.6. when they feasted and played. Saltm. then deviseth an Ido∣latry the Holy Ghost never intended. So here 1 Cor. 10. hee disswades from Idoll feasts in Idoll temples. 18, 19, 20. And never did Paul intend, 1 Cor. 10. to charge the Corinthians with that sinne of idolizing or worshiping baptisme, writ∣ten Scripture, figures, letters, or outward Ordinances, but of sitting at the Idolls 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, &c.

Lord teach us to pray, as John taught his Disciples: Then they were under a forme and rule of prayer, they saw little more of Christ then his fleshly presence and miracles, they loved him, and clave 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 Christs

Disciples during their conversing with him in the flesh, were under a forme and stinted liturgy, so that they prayed only the Lords prayer.

2 It is cleare, the revelation of Christ in the Spirit wee now have, the Disciples had the same: for Christ Mat. 16, 17. De∣clareth 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 Kingdome, and to none other though Worldly wise and great, & Mat. 13.11, 12, 13. The Mysteries of the Kingdome are revea∣led to them, not to others who are judicially blinded, and Iohn 1.11, 12. Iohn saith they have the priviledge of Sonnes, and so the spirit of adoption Rom. 8.14. and so have the seale and wit∣nesse within them 15, 16, 17 26, 27, 28. who beleeve in him, which faith undoutedly the Disciples had. And for the disco∣very of God at the transfiguration, it was rather an extraordi∣nary rapture not bestowed on men in this life as beleevers: as Familists would live upon raptures of spirit without the word, but an extraordinary revelation bestowed of speciall favour on three Disciples Peter, Iames and Iohn, who were to be Apostles and Pen-men of Scripture, as the Prophets were, 2 Pet. 1.16, 17, 18, 19, 20, 21. If Familists be all Organs and Pen-men of scripture immediatly inspired by the Holy Ghost, we say no more, they are seene 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,* 84.112 but a ministery in the letter, and 107. Hush, Luther, Wiccliffe, Cal∣vine, Martyr and Bede had but faint and small discoveries of the spirit, and letter, and pag. 111. pag. 24, 25. He, that did with hold and hinder the revealing and the dominion of the man of sin, was the spirit. He that sits in the seat of God is men in Synods, judging the spirit himselfe, and God in the Saints p. 147, 148. H. Ni∣cholas Evang. 31. Sect. 1, 2. saith the Pope is the cheife anoynted.

Answ. Except H. Nicholas and Saltmarsh, no Protestant Di∣vine exponed the man of sin to be any other then the Pope, and the Hinderer that he should be revealed the Emperor, and only Saltmarsh and the Anabaptists of Munster put a note of shame & Antichristianisme on Luther & Calvin as literall reformers, &

no question, because Martyr refutes Anabaptists, Calvin the Li∣bertines and Anabaptists, Bullinger the Anabaptists and Enthusi∣asts, 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,* 84.113 that is, to the end of that mi∣nistration, till the Apostles dyed and no longer. A. of this before.

The Iews (sparkles of glory p. 151, 152.) were not onely a type of the true Christian Church, but of the Christians in the lowest dispensation, and in their armed tribes and Generals (as Moses and Joshua) were a figure of Christians under pupillage and bondage to nature, and so they were led out against the nations, who were a fi∣gure of worldly tyranny and oppression, to recover their land of rest, or such worldly priviledges as they had in promise & donation from God: under the Gospel the Lord suffered the same figure in Peter,* 84.114 who walked about with Christ in his fleshly appearance, with his sword girt about him, till Christ had him put up his sword in his sheath, because he was goeing out of that dispensation of flesh into more glory, into the same glory he had with God before the world was.

Answ. Who ever mocked the word of God as these men do? Yet these froathy allegories must be discoveries of all-spirit, a∣bove Calvins and Luthers light.

1 Such types or dreames have nothing, so much as in a sha∣dow, of ground in the word.

2 Christians under bondage to nature is a new phancy, while men are in mere nature they have nothing of Christ or Christianity, nor feel•• any Law bondage, yea, nor know it.

3 If Peters Sword was a figure of ministration of the flesh, to be layed aside, whē Christ now ascended to glory, how dare Christi∣an Magistrates then bear the sword? for after the ascention of Christ, they are entered into glory with the Father, and such glory as Christ had before the World was, golden imagina∣tions.

What mocking of the word of God is this? Because Christ prayed, John 17. Father, gloryfie me with the glory that I had with thee, before the world was, therefore Christ mysticall and the Saints his body were then to enter into the glory that Christ had with the Father before the world was that is eternall glory when Peter was at Christs command to lay aside his sword.

1 What warrant to make Peters Sword, a figure of Christs

fleshly dispensation, and his laying downe of his Sword a type that Christ and his Saints ought after this to fight no more, but to enter into a glorious dispensation, into which all the Saints were to enter, even the same glory that Christ had with the Father, before the world was.

2. Whether ought the Saints to dye, eat, drinke, marry, after Christ hath commanded Peter to lay aside his sword? should they not enter into the same life of glory, farre above and beyond all these infirmities, and bee as Christ was dwelling in the glory he had with the Father from eterni∣ty? Then should not Familists warre any more, but disband and breake their speares into plowshears.

3. Who made them capable of the glory Christ had be∣fore the world was?

4. What Spirit fancied this interpretation? Father glorifie me, &c. that is, Father, carry my Saints; out of a dispensation of blood, wars, to a life of pure, and all-Spirit and glory even in this life. Saltmarsh despiseth interpretations by consequences, and whence had he these more then monstrous consequences?

161. p. In that a Christian is bone of Christs bone, he is more then a conquerour, Ro. 8. quencheth the violence of fire, Heb. 11.

Ans. Our having the same flesh and nature that Christ had makes us not victors, but our faith is that which over∣comes the world.

1 Joh. 5.4. None can see mee and live, (pag. 282.) so as they that see God doe not live, or that thing called themselves doe not live, that which is called a mans selfe is his owne reason, his wis∣dome, his righteousnesse, his desires, or will, his lusts, &c. Now if these live, God was never yet seene.

Ans. This place Exod. 33.20. is foolishly wrested by Salt∣marsh,* 84.115 for God speaketh not in that place of the seeing of God by faith in the light of his Spirit, as if these naturall faculties were annihilated and pulled out in regeneration; and God did actually see, know, beleeve, love in us, and our soules were turned over unto dead passive organs; nor doth God speake there to Moses of regeneration, but he represseth the spirituall and too much curiosity of Moses, who desired to see God face to face, and more then the Lord was pleased to reveale in this life to him or to any in the state of mortality,

Moses desired to see more then the Lords backe parts, v. 18. Moses said, I beseech thee shew me thy glory. God answers, so much as is good and profitable for him hee should see, but his glory, as in the life to come, he could not see in this life.

Saltmarsh 307.308. exponeth the place, Zach. 13. more spiritually By the false Prophet is ment the Spirit of Antichrist, by the father and mother that begat him, they who made him a Prophet or cryed him up, and their thrusting of him through for lyes, is the spiri∣tuall smiting of the Antichristian working with the sword of the Spi∣rit, through some new enlightnings from God.

Ans. Such lying wresting of Scripture from the literall and native sense of the Spirit is the way with Origen to turn all Scripture into allegories, and types; for read the words, and they are a Propheticall threatning of death to the false teacher by his nearest bloud-friends, alluding to Deut. 13. where father and mother were to cast stones at those, dearest to them, if they should prophesie lyes, and this is to be ful∣filled under the Messia's opened fountaine of his blood, v. 1, 2, 3. I will cause the Prophet to cease, his father shall threaten him. Thou shalt not live, he shall be ashamed, and shall not dare to professe himselfe a false Prophet, but a herdman, and hee 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 cryers 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 mocke the word, if this be to expone it? his cryers 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 feare of his life, and say, I am a herdman, not a Prophet. This is the great argument that Libertines have against the coercive po∣wer of the Magistrates sword against false teachers, and here it followes upon the strong convincing arguments used against them by Libertines, as the sole and only way of extirpating heresie? and are false Prophets so afraid of arguments that

convince them, that they deny their Religion for feare of them? this is prodigious; false teachers boast that they can∣not bee answered.

4. These false teachers shew the visible wounds they re∣ceived in the house of their friends, and complaine of the zeale of their friends against them in delivering them up to the Magi••••rate to suffer bodily punishment, v. 6. lesse then 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 speake to to that: And,

• 1. Of the Propheticall Spirit.
• 2. Of the Spirituall 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 prophesie is master of the man in whom he is, Rev. 1.10. I was in the Spirit in the Lords day.* 84.116 Hee saith not, the Spirit was in me, but I was in the Spirit as in a ca∣pacious house. Glory went round about me, above mee, below me, on every side of me. I was as a vessell 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 Prophe∣sie doe know perfectly what they prophesie?

To which I answer, there is a twofold knowledge, one naturall and conjoyned with organicall knowledge;* 84.117 ano∣ther intellectuall and abstract.

2. There is an evident intellectuall knowledge, and a more imperfect and darker knowledge.

Then if we speake of an organicall knowledge, the man under actuall vision knowes 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, heare or eat, Act. 10.10. but was wholly acted upon by God: but Act. 12. an Angel comes to him and loseth his chaines and causeth him gird himselfe and binde on his sandals, and he thought it had been a vision, and knew not that it was any thing but an intellectuall, visionall, re∣presentation, not a reall deliverance, till he came to him∣selfe, v. 11. yet something of a trance there was, for hee was not at himselfe, then we may see and act bodily with An∣gels, and walke and not know the necessity of what wee know, see or doe.

2. If we speake of a weaker Propheticall sight, since the light of Prophesie 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 prophesie to Kings and to men, they are in far other condition,* 84.118 then when under an actual vision, because under an actual vision, I conceive they are not under the dominion of free-will. Jeremiah cannot chuse but see a seething pot toward the North, because the object naturally offers it self to the fancy, & God never threatneth a Prophet under pain of punishment, to see visions, for he cannot here wink and close the eyes of his mind. Balaam could not chuse, but see the visions of God, and the goodlinesse of Jacobs tents, Num. 24. and if the Spirit thus should act the Saints to pray, praise, hear with faith, I thinke their acts should not bee acts of free obedience, nor capable of a precept, nor the o∣mission of these acts lye faire for a threatning, rebuke, or pu∣nishment.

But when the Prophets deliver these truths that they did see in raptures and visions, they doe not ever speake these truths to men, and preach them by a Propheticall rapture, but by the Spirit of grace sometimes, or by a common Pro∣pheticall gift, as in wicked Prophets, not that Prophets doe actually publish their visions and Prophesie, not as Prophets but as godly men, I have not that meaning, but that an im∣mediately inspiring impulsion of an actuall extasie 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 comman∣deth Jeremiah to preach the truth, which he saw in a vision, Jer. 1.17. Thou therefore gird up thy loynes, arise and speake unto them all that I command thee; and he threatneth him in case of diso∣bedience, 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 prophesie 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 doe speake and publish their visions to these to whom God hath sent them to Prophesie, that they are in the act of publishing and preaching to men, un∣der the same actuall 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 hee seeth these visions. Ieremiah only obeyeth Gods command, and relateth his visions that he had seene before, and did this by the Spirit of grace common to other belee∣vers by which he was inclined to bee faithfull in speaking, what he had heard and seene: and the like I say of Micajah in preaching to Ahab, and of all the true Prophets, who did not ever from a Propheticall instinct, utter or preach to men the things they had seene in extaticall visions, but of∣ten from a principle of grace by which they were to bee faithfull to him who sent them, and durst not preach smooth things, nor conceale the visions of God. False Prophets as Balaam and Caiaphas doe out of a Propheticall impul••••on both see and speake the visions of God, and are punished of God, for speaking Propheticall truths which they cannot chuse, but must speake, for they preach them not, because they are awed of God, and dare not heale the wound of the daughter of Gods people with faire words, but beside their intention as Balaam did, Num. 23. ch. 24.

And thus it is not necessary, when Prophets reveale vi∣sions that in that act of revelation, they see them to be true

revelations, with only a Propheticall light. And because the Propheticall light is not perfect, but infused ad modum recipientis as we are capable to receive, the speces of things may be objected to the Prophets understanding, and they see them as things, but not in the spirituall signification they stand under; so Iohn saw seven starres, and seven golden Candlestickes, but knew not that the one noted the seven An∣gels of the Church, and the other the seven Churches.

* 84.119The way God offers the speces to the understanding is not knowne to us, but it is sutable and congruous to the nature of Spirits. Yet doth not God let the Prophets see the things themselves, but only the intellectuall speces for 1 King. 22.17.19, 20. compared with v. 28. cleareth that Israell was not really scattered, nor Ahab really killed at Ramoth-Gilead, but only visionally, for Ahab then should really both be dead and alive, & Israel scattered, & not scattered, at the same time, which involveth a contradiction, yet Micajah said he had seene the one and the other: then he saw the visionall images printed in the revealed decree of God, or some other way of∣fered to his imagination. Now this Propheticall Spirit doth not act the Saints in beleeving and praying, or the like, as Antinomians would have all to be Prophets but the Spirit of grace and supplication, of which these considerations may serve to cleare truth between us and Antinomians, who runne the way of Enthusiasts.

Hence, 1. That we may more exactly know the nature of worshipping God in Spirit and in the letter.

We are to consider 1. a spirit is opposed to that which is a body and bodily and externall,* 84.120 as Luke 24 39. Handle mee and see, for a spirit hath not flesh and bones, as you see I have; thus they call Christ in the flesh, not a spirituall Christ. David George, and H. Nicholas call him a fleshy and a literall Christ, be∣cause such a Christ (say they) commeth under the senses, as if Christ, because true man in the flesh, who was filled with the anointing above his fellowes, and because he was cloa∣thed with our flesh, could not preach and pray more spiri∣tually then David George or H. Nicholas.

2. A spirit is opposed to that which is literall and exter∣nall, and is only a signe, a forme, a sound, and hath nothing of

life and spirit in it, Ioh. 6.63. It is the Spirit that quickneth, the flesh profiteth nothing, the words that I speake unto you, they are spirit, they are life. The Spirit there is opposed to carnall, these of Capernaum dreamed of an orall, carnall, materiall, bodily and externall eating of Christs flesh, and drinking his blood, Christ refuteth that, and sayeth it was the Spirit of Christ, not his bare flesh that quickneth dead sinners, and that his words spoken, v. 54, 55, 56. Of eating the sonne of mans flesh, and drin∣king his blood, must be taken spiritually, not carnally and grossely, and so Antinomians falsely impute to us that we expone all tropes and allegories, that should be exponed spiritually, in a carnall and literall sense.

3. 2 Cor. 3. The Spirit and inward working is opposed to the letter and outward working; and so externall and outward worship only and in the only letter and sound of words, is opposed to the spirituall and internall worship in life and power.

But if yee speake, in sensu composito, only and meerly,* 84.121 exter∣nall and literall working is hypocriticall, when there is no heart-worke, and it is as if a painted man should speake, no heat, no warmnesse of breath commeth out of his mouth, this acting, is no Ordinance of God, but an act of hypocri∣sie, so we doe not plead for externall reformation in concreto, nor for the reading, hearing, meditating, and preaching on the Scriptures with this positive act of doing these hypocri∣tically, if we speake againe 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 con∣trary, and see not but we are to stand for, and defend all Or∣dinances in themselves, Scripture, reading, hearing, praying, Sacraments, as in, or of themselves Ordinances of God, and of divine institution, though as they are such the Spirit joyn not with them, nor doth the word of God make any such opposition between them, as that some Christians should bee under these externall Ordinances as being more legall and lesse spirituall, and others beyond & above all Ordinances ex∣ternall, and taught of God immediately, because they are (for∣sooth) ••nder all-spirit▪ and purely spirituall, and so taught of God, as

they have no more need of Ordinances, then learned Do∣ctors have to read the horne-booke, as Waldesso saith. But how the word and Spirit are particularly united, happily, is more then the learned and godly can define.

I should thinke the word and Spirit are united, as the King and the Kings Law revealed to his Subjects are one,* 84.122 as we say the King is in every Court, in regard the Kings Law is there, or the Master is with the servant in his masterly autho∣rity that the servant carrieth, when he speaketh in the name of his Master. So as when Ieremiah and Esaiah, yea, or any faith∣full Ambassador speaketh in Christs name the word and will of God, God is said to speak by the mouth of those his holy Prophets and servants.

2. The word and the Spirit are united as the principall and instrumentall cause, as Christ is where his word is either converting or convincing, and because the way of Christs working by the word is much in a morall way, as by a signe conveying the thing signif••ed by his Spirit.

Therefore the 3. way how Christ, or his Spirit is in the word, may be thus: Christ cloatheth himselfe with the word or Scripture read, or sounding in the eare, as the thing signi∣fied is in the signe, as the King carries himselfe to the minde and affection of his Spouse in a farre Countrey by the pour∣trait of the King, or by a friend, an Ambassador, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by whom she is married to him though shee never saw the King himselfe in face and countenance.

And when Christ is in our hearts by faith, and we regene∣rated by the immortall seed of the word, 1 Pet. 1.23. after this new birth,* 84.123 there remaineth something of the word, some other thing passeth away; that which remaineth is the thing signi∣fied in the word, or produced by the word, which is Christ formed in the heart by faith, or the new creature. But the characters and letters we read, the sound of preaching wee heare, remain not, but are transient and passing away things, they are not limbs nor members of a new creation, the spe∣ces or images of the word may remaine in the memory, but in the new creature there is nothing transient or corruptible such as figures, letters, signes, and sounds, as when a grain of wheat is casten into the earth, the husk passeth away and rot∣teth,

but the substance of the graine remaineth and is tur∣ned into thee stalke, blade, and eare of growing wheat, and (though these expressions and similitudes come short of the thing it selfe) Chri••t is pleased thus to convey himselfe through words and sounds as a chariot, of his owne ap∣pointing, which we must not neglect except we would dis∣pise God, and so Christ lodgeth himselfe in the heart pas∣sing through the outer gates and senses, eyes, taste, and fee∣ling in the Sacraments, and the eares in the word prea∣ched.

But what ever here I speake of the Spirits actings, not seperated from the word, let me not be mistaken as if I did thinke that every acting of the Holy Ghost should goe along in an exact Mathematicall length and breadth, with the letter and sound of the word, as if the word were the bel∣lowes, the Spirit the hand, that stirreth the bellows; for though all utterings and stirrings of the soule that flow from the Spirit be warranted by the word, yet I am assured some are, and have beene, even in our time, so changed from glory to glory, as by the Spirit of the Lord, that their faces have shi∣ned 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 fulnesse o•• God, that they could not speak, and have been like vessells 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 cryed, Full, full, pained with a fulnesse of God with marrow and fa••nesse, Heb. 3. which I am sure is the joy unspeakable and glorious, spoken of 1 Pet. 1.8. and the begunne fulnesse of God, Eph. 3.19. and a bo∣dily soule-sicknesse for Christ, a fit of the swoone that Iohn fell into, Rev. 1.17. And when I saw him, I fell at his feet as dead. It is true that was a Propheticall extasie in Iohn like that of Daniel, c. 10.7, 8, 9.15. in which the operations of the bodi∣ly senses, or organicall actions were suspended; so as the Prophets in these cases could not eat nor drinke; so by pro∣portion here I know some stricken with palenesse, trem∣bling, 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 ranke smell of perfume, and the sweetnesse I feele, but cannot

speake. Another said, I injoy, I injoy. Another, I see heaven o∣pen and the high throne prepared. Another, could doe nothing but smile and looke like heaven: All these to me are the over-banke and high tydes of the Spirit by way of redun∣dancie acting on the body, because of its neare union with the soule, 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 confesse I am ignorant.

2. We professe we hate with our soules that Christians should adore and fall downe before an inke-Divinity, and meere paper-godlinesse, as if the Spirit were frozen into inke▪ and dead figures, writings, letters, or as if naked lan∣guages of Hebrew, Greeke and Latine, could save us. The Kingdome of God is not in letters, nor in externalls, but in life and power. The glasse of the Physitian workes not the cure, but the oyle in it. The Doctors written directions in the sicke-mans pocket helpes him not a whit; no man shall lay the only outside of ordinances lower in the dust then we. All the obliging power is from the letter of the word, all the strengthning physicall power, by which we are in∣abled to act, is from the Spirit that worketh with the word, and if we speake properly, a beleever is not under an ob∣liging and morall commanding power, because the Spirit acts them in prayer or beleeving, for the naked Spirit, as the Spirit is not a morall 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 comman∣ding and morally obliging power is from the word as it no∣teth 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 strengthned 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 spirituall things are not by Ordinances conveyed into the soules of men.

Now Antinomians deny outward Ordinances to be com∣mands of Christ that oblige to obedience, for p. 243. the meere Commandements or letter of Scripture, is not a Law to a Christian why he should walke in duties, but the Law written in our hearts (he saith) and he citeth Rom. 6, 14. Rom 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 Commandement sure is neither sinne nor the dominion of sinne, nor is the Law sinne, God forbid, the Law is holy, just and good, Rom. 7.12. and the unconverted stand under an obligation to outward Commandements, though they want the Spirit, or then the unconverted cannot sin more then the justified, because these that faile against no commandement sinne not, and Christ hath laid upon justified David, Peter, and all beleevers outward Commandements that we sinne not,* 84.124 1. Joh. 2.1. v. 26. that we keep our selves from Idolls, though the Spirit act us not to abstaine from sinne, otherwise no man can sinne whether unconverted or ju∣stified.

2. Christ bad his Apostles write, and yet hath not inclosed his Spirit in inke and paper, then the written Command must be an Ordinance sanctified of Christ, for blessed is he that readeth. But whereas Saltmarsh will have the Commande∣ments of the Gospel not to oblige the elect to obedience ex∣cept the Spirit goe along with them, in that they conspire with Arminians and Pelagians, who will have the Covenant of grace an unjust bargaine, as obliging to things unpossible, except God bestow sufficient grace on all; and againe they must say none unconverted are condemned for not beleeving that Gospell, because it is unpossible in the letter, as well as the Law to any, except the Spirit worke in us to will and to doe.

3. He denyeth that we are to wait on outward Ordinances, or on God in the use of means, which hath a double sense:

1. As if we were to wait for conversion from only out∣ward means, or as if the letter of the word, the sound of mens voice, the seales or Ordinances of themselves could worke faith, or of themselves convey spirituall things to

the soule, this we teach not. But we teach that faith comes by hearing, not internall hearing, for that is conversion it selfe, but by hearing of a sent Preacher, Rom. 10.14, 15, 16. But the way of Gods conveying spirituall things by the word preached we dare not determine: but sure we are to wait on Ordinances externall, as the man waited thirty eight years at the poole for his health, though not the pool, but the Angel troubling the water healed all that were healed; and while the Eunuch reads and heares Philip expone Esa. 53. the Spirit acte••h upon his soule, and while Lydia heares, the Lord opens her heart, while Peter preacheth the word, the Holy Ghost fell on all that heard the word,* 84.125 Act. 10.44. Act. 8.34, 35, 36. Act. 16.14. while three thousand heare Peter, the Holy Ghost pricketh their heart and addeth them to the Church, Act. 2. that they gladly receive the word, v. 37, 38, 39, 40, 41, 42. the in∣ward opening goeth along with Gods outward teaching. By Saltmarsh his way, we are nor to heare the word, nor to wait on God in the use of any meanes, nor to use any meanes and commit the successe to God, but to waite on extraordinary raptures, and inward teaching (say they) not on outward meanes, but our wating on the outward meanes piously used is all in order to the breathing of the Spirit of life and the in∣ward word (say we) as some saile and seeke the wind both at once; and doth this offend Familists, that we serve and wait on the Lord for the desired harvest? and that some wait on the tyde and then saile: so is Saltm. angry that we heare, preach, read, (though the unconverted doe not these spiritually) and in the Lords good houre, wh••n the Angel commeth downe and troubleth the water, the Spirit lifteth up the sicke man and puts him into the water, and he is healed: Protestants generally are not ashamed to owne this as the way of God. 1. In hearing and outward means, no man is to limit the holy One of Israel to his time, the time of the Fathers teaching, the third or the twelfth houre is not knowne to us, but all our life it is our duty to lye and watch at the posts and gates of wisdome, Prov. 8.34.

2. We are not to idolize meanes, and to take Scripture, or Ordinances for Christ, they are creatures, not Christ, and of themselves cannot save; then let us use the meanes, not give

them any higher place then means, neither think all is done if we use means: thus it's not Christ without us, but Christ within, that effectually saveth us.

3 Nor is the acting of the Holy Ghost so as if the word must first stirre the spirit of God, but by the contrary, as the Poole of Bethsoida moved not the Angel, to bring him downe, but the Angel came downe and stirred the Poole; so the Spirit first stirres and blowes upon both our spirit, and the word, and then the word, and we both are inlived; for any stirring upon the word, and blowing of the North and South-wind upon the flowers, and Garden, to wit, the soules of the elect, is first and principally from the spirit, for the spirit is the Authour cre∣ator and in the immediately inspired Organs, the Prophets and Apostles, the Pen-men, and the Spirit, devised and dictated the the words, letters and doctrine of the old and new Testament, 2 Tim. 3.16, 17. 2 Pet. 1.19, 20, 21. Luke 1.55, 70.

2 Its he that sends Messengers to speake in his name Esa. 48.16. Esa. 6.1, 2, 3, Jer. 26.12.

3 When we doe not actually heare, or partake of Ordinan∣ces, the Holy Ghost bringeth the word to our remembrance, and wakens up the memory and faith of the word, by works of divine providence Joh. 16.13. Joh. 14.26. Joh. 2.21.22.

4 The Spirit acts by rods, judgements, and afflictions, Deut. 30.1, 2, 3, 4, 5. Hos. 5.15. Luke 15.15, 16, 17. Yet so as hee re∣viveth the memory of the word preached, read, and heard and worketh in, and by it.

5 In praying, promising, threatning in the fervour and zeal of God, there cometh upon the soules of the servants of God some strong and mighty propheticall impression, and violent impulsion that they speake and prophecie what otherwise they would not, in cold blood speake, and God hath made good the words of his servants, which as it is not ordinary, so it must be tryed.

Familists have no ground to dreame that Jeremiah or John in∣tended a contrary betweene the outward teaching, as a killing letter, and the inward teaching, as the only quickening of the Spirit, excluding the letter, and all teaching of men, because the one said, Jer. 31.34. And they shall teach no more every man his neighbour, and every man his brother, saying know the Lord: for they

shall all know mee, &c. and the other said, 1 John 2.27. And ye need not that any man teach you, for the same anoynting teacheth you of all things, and is truth.

1 The Authour to the Hebrews c. 8. applyeth the saying of Jere∣miah to Christ and his dispensation under the Gospell, and the former Covenant to the law and dispensation of the old Testa∣ment, so as if it prove any thing, it must be against all teaching of men, by men, by the Apostles, Evangelists, Pastors, and Do∣ctors which are certainly bretheren teaching bretheren, and neighbours instructing neighbours, which close subverteth the end of Christs ascending to give some to be Apostles, &c▪ for the perfecting of the Saints, for the worke of the ministery, for the edify∣ing of the body of Christ and that to the end, till we all come in the unity of faith, &c.

2 It must be against the writing of the new Testament, and the teaching and doctrine of the Prophets and Apostles, upon which we are built, Jesus Christ being the cheife corner stone. Eph. 2.20.

3 The Authour to the Hebrews applyeth this (they shall be all taught of God) to all new converts, under the New Testa∣ment, and the same doeth Christ John 6.45, 46. But Saltmarsh and his Familists say only the perfect ones and these that are all Spirit are beyond and above all Ordinances of man teaching man, Sparkles of glory pa. 247.87. Yea John should in writing this epistle contradict himselfe, for he was a man, not God who wrote, and hee saith even to these who had the anoynting 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 un∣to you, that ye sin not, and ver. 12, 13, 14. He professeth, he writ∣eth to little children in Christ, to young-men, to fathers, then either John wrote what was not needfull, to wit, that a man should write to anoynted ones; or then John was more than a man, or then in writing that he might teach the anoynted, he contrave∣ned what he wrot in all his exhortationes, and teaching in these three epistles, and the Evangel, and the Revelation.

Againe, it is a cleare Hebraisme of which there be many in Johns writings, for the Hebrews deny positively when they intend 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 Testa∣ment, that rather God himselfe shall be the teacher, then one man shall teach another, there shall be such exuberancie and seas of knowledge under the Messiahs Kingdome, and the new Covenant, above the Cove∣nant God made with his people, when he brought them out of Egypt: And yee 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, Hos. 6.6. I desired mercy and not sacrifice, yet sure he de∣sired and commanded sacrifice, so he exponeth it. I desired the knowledge of God, more then burnt offering, and Christ expo∣neth it so, Matth. 12.7. that mercy to the life of the hunge∣ring Disciples, who plucked eares of corne on the Sabbath, is more then externall observing of the Sabbath; yet doth not Christ deny positively the externall observing of the Sabbath. So 1 Sam. 8 7. They have not rejected thee, but they have rejected me. Certaine it was, they rejected Samuel, and would not have him, to judge them, but would have a King. But the words are to bee exponed in a comparative sense, though they be spoken positively, that is, rather, or with a more hainous measure of disgracement and reproach they have rejected me their Lord and God in Covenant, that I should not reigne over them, then 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 weake man, but far rather the grace of God, was the cause why I outstripped all the Apo∣stles in labour. And 1 Cor. 3.7. So then, neither is he that plan∣teth any thing, neither he that watereth; but God that giveth the in∣crease, 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 beleeve that the word of God hath two senses, one internall, spirituall, more excellent, and perfect, that doth affect the heart, and is divers from the literall and ge∣nuine sense; and another written sense of the letter that is lesse excellent, and but preparatory for the more ex∣cellent, 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 ne∣ce••sity of the supernaturall illumination of the Holy Ghost, to cause us savingly know and beleeve the one onely true and literall sense of the Scripture, with an evidence of light spirituall and supernaturall, which we knew before with a common, naturall, and literall light and evidence, which is not wanting in Devills, otherwise they could not beleeve and tremble, apprehending Christ as their tormenter, and in many wicked men, or then they should not be inexcu∣sable.

2. The Scripture could not say they know God, Joh. 7.28 Joh. 3.2. &c.

3. Nor could they mocke and scoffe at the wisdome of the crosse, if they were void of all knowledge of the doctrine of the crosse as they doe, 1 Cor. 1.18.23, 24. 1 Cor. 2.14. this opinion we lay at the doore of the Antinomians, and judge to be absurd.

For 1. The unregenerate man were obliged to beleeve and apprehend one sense of the word, and the inlightned another different sense, whereas both may literally know one and the same sense that Jesus is the Sonne of God, and Saviour of the world, and the one beleeves and the other scoffes, mockes 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 Sa∣viour of bel••e••ers) have one sense to beleevers, which they re∣ceiving by faith, saveth them, and another to others, that Christ is not man, but onely God, as manifested in a Saint, is Christ the Saviour of Saints, but not the man that on Mount Calve∣ry dyed, and bare the reall punishment due to us by divine ju••tice for our sinnes: for the spirituall sense is either all one with the literall sense or diverse therefrom; if all one we have our intent, if diverse, no man can have certainty of faith.

For 1. How can we be assured by any supposed Spirit or internall rapture of minde, that this is the true sense of the Gospell. That Christ is but God, or the anointing of God suffering, afflicted, and dying in the Saints, when the words in the letter doe beare 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 lanthorne to our feet, if it have two senses; for how should we with as∣surance of faith and an undoubting conscience in all wee beleeve in all we practise, doe all? for how shall poore peo∣ple be resolved which of the two senses to follow, since con∣tradictory senses were offered to them, for Protestants lite∣rall sense and Familists spirituall sense, are as contradicent one to another as yea and no, light and darknesse.

3. Since Familists deny that they are infallible in exponing any Scripture, and yet the Spirit doth suggest these spirituall senses, that Antinomians and Familists boast off, and ••••at im∣mediately acting on our soules as dead, pa••sive org••ns with∣out discoursing, reasoning and arguing, which to ••e is the very Propheticall 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 beleeving of the very contrary, and so a Spirit both fallible and infallible, like to the Spirit im∣mediately inspiring the Prophets.

We take literall exposition sometimes as it is exposed to figurative and typicall, and in this sense we condemne such as presse all borrowed metaphoricall and allegoricall spee∣ches in Scripture according to the letter, whereas these by analogie of faith must have a spirituall sense, and yet the grammaticall and the spirituall sense are opposed, as Ps. 72.16. There shall be an handfull of corne in the earth upon the top of the mountaines, 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 goodnesse of the Lord, for wheat and for wine, and for oyle, and for the young of the flocke and the herd.

These words and the like, Calvin and our worthy Refor∣mers, 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 him∣selfe and the Family of love, (as Barrow railet•• more against Calvin then any Jesuit can doe.) These words (I say) our

worthy Reformers expone of the spirituall glory and fruits of the Spirit under the Kingdome of the Messiah, because the the Scripture cannot beare another interpretation which saith, Rom. 14.17. The Kingdome of God is not meat and drink, &c. So we detest their grosse and literall exposition, who expone Christ, as meaning that we must dismember our body, when he compared the renouncing of our vilde affe∣ctions to the plucking out of our eyes, and cutting off our hands and feet, because this literall and grosse exponing of Scripture is contrary to the sixt command, Thou shall not murther, and wee say here that figurative speeches have no literall sense, but that which they would have, if they were turned into modi∣fied and simple expressions, though none more then Enthusi∣asts and Familists reject all literall expositions, and so cast a∣way Scripture, Ministery, reading, hearing, because the Scripture depresseth all these and calleth them nothing in comparison of the operations of the Spirit that are above na∣ture. But that the literall and spirituall sense are one and the same and the Letter and Spirit subordinate, not contrary, we affirme: for Scripture hath not two senses, but the gramma∣ticall 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 naturall man seeth the true sense of the same Scripture with the naturall, literall and star light of meere naturall reason, and the evidence of a naturall, li∣terall, orthodox Spirit, and the renewed man seeth the same sense with the supernaturall, spirituall, and Sunne-light, and spirituall evidence of a Spirit of grace above nature.

Hence, how farre the spirit, and spirituall actings of the Ho∣ly Ghost are opposed to externall,* 84.126 literall, and naturall actings and the letter of the word, and externall ordinances. to what is said I adde th••se considerations

1 To preach (the like I say of praying, hearing, and the using of all ordinances in their kinde) with the wisdome of words, 1 Cor. 1.17. with excellency of speech with the loftines, high rid∣ing, and soaring of words, or humane eloquence, and wisdom, a predominant starre shining in al fa••se teachers,* 84.127 especially in En∣thusiasts, Familists, and the like, who give out that they speake

coales, and fire-flaughts, when it is but wildfire 2 Pet. 2.3. Rom. 16.18. much in request now) to preach (I say) so lofti∣ly, is contrary to preaching in the evidence or demonstration of the spirit, so Saltmarshs Sparkles of glory, Gortynes dreames, H. Nicholas his writings are farre from any spirituall or heavenly forcing and convincing power, they have great swelling words like globes or balls of capacious swelling bagges, or blathers of wind, but every word is not a pound weight, but a wander∣ing cloud, a fleeting aire, (such as the spirit, pure spirit, discoveries of the spirit, hightenings of pure, free grace, all God, all Christed, fully, and purely spiritualized Saints, that live not on any of these crea∣tures below, no not on ordinances) are ordinary to them. But then, 1. They speake none-sense, that others more heavenly then themselves not understanding them, may go for carnall, legal, literall men as not having the spirit, and so not able to under∣stand or judg of the things of the spirit, wheras they are the only spi∣rituall men that judg 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 & lof••y speaking, but far from the Scrip∣ture-stile, that as it is high, yet runneth with Christs 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 cloth the noon-day-sun with a gowne of cloath of gold, set with rubies and precious stones, or as if one would make a purple coate of fine pure silk, to a faire Rose or Lilly; the Sun and the Lilly are twise more beautyfull without these, then with them.

2 To speake in the spirit, is to speake with power, life, ma∣jesty, in a peircing way in the power of God,* 84.128 1 Cor 2.5. and this is not a naturall power. Again to speake or preach in the letter, is to speake drily, coldly, deadly,* 84.129 or if it be with sense and affection, it is naturall, like Cicero, Demosthenes, but with∣out the majesty and some what of heaven, and Christ in the tongue, like a very Scrib and Pharisee in the chaire, not as Christ who spake with Authority, for when pursevants were sent to take him with bodily violence, he tooke them with heavenly power they could not lay hands on him, but returned with their apo∣ligie, never man spake 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 confesse every hearer cannot know this, and a spi∣rituall Preacher can no more cause a naturall eare heare this, then yee can write sounds, or your eyes can discerne the sweetnesse of honey where the tas••e is only judge, and a bas••••rd Spirit may goe 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 keepes 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 sheepe that are scattered in the darke 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 spirituall. So the Prophets were inspired 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 carried, rolled, moved, acted immediately by the Holy Ghost, for God used not reason, or humane dis∣cour••ing as an intervening organ or acting instrument to the devising and inventing of spirituall or Gospell truths, 2 Pet. 1.20, 21. but yet this immediately inspiring Spirit spake written Scripture, commanded the Ordinance of actu∣all prophesying, commanded the Prophets to write, and the people to hear and to read the words of the Prophesie, Antino∣mians and Familists conceive that now, when divine truths are framed and come forth to the immediately inspired Scripture,* 84.130 that the same immediately inspired Spirit must act the Saints as meere passive organs, to preach in the Spirit, immediately to pray, to heare, to write in the Spirit; but then Familists should be as infallible, as the Prophets, both in preaching, praying, interpreting Scripture, but the ordinary actings of the Spirit doth include and carry along the actings of reason, minde, will and affections, but eleva∣ted above themselves.

* 84.131The Spirit is opposed to carnall and wilde logicke and ratiotinations, and so all carnall thoughts and sinfull 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 discourses, are Sathans fortifications and Souldier-works against the knowledge of God, 2 Cor. 10.5, 6. 1 Cor. 2.1, 2, 3, 4. 1 Cor. 1.17. but the Spirit siteth upon and acteth reason to make our whole service 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 reasonable

service, yea and all the Scripture is a masse and booke of discoursive refined reason, unbeleevers are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 absurd, un∣reasonable men, going against sense and sound reason. And the spirit goeth on in a perswading way, 2 Cor. 5.11. Gal. 1.10. Paul Act. 13.43. perswaded them to continue in the grace of God, Act. 18.4. he perswaded the Jewes and Greeks, Act. 19.8. hee perswaded the things concerning the Kingdome of God. So doth the Spirit carry us along with exhorting, Act. 2.40. 2 Cor. 9.5. 2 Thess. 3.12. 2 Tim. 4.2. Heb. 3.13. 1 Pet. 5.1. Jude. v. 3.

5. Amongst the characters of a spirituall state and condi∣tion. Some concerne the state, some the actions. For the state, a renewed man is said to be in the Spirit.* 84.132

Gal. 5.25. If ye live in the Spirit, let us also walke in the spirit. So as the Spirit is the life of the man, in his spirituall wal∣king; so are we, as touching our state, said to receive the Spirit, Gal. 3.2. Rom. 8.15. to be borne of the Spirit, as receiving a new spirituall nature, Joh. 3.6. Gal. 4.29. and the Spirit said to dwell in us, Jam. 4.5. and the spirit is given to us, Rom. 5.5.* 84.133

For the actings; the Spirit determineth the action accor∣ding to the nature and specification, and rendereth the action spirituall, so as they are led in their conversation by the Spirit, and so are knowne to themselves to be the Sonnes of God, Rom. 8.14. If ye mortifie, through the Spirit, the deeds of the flesh ye shall live, Rom· 8.13. Paul was pressed in Spirit, and testi∣fied to the Jewes, that Jesus was Christ, Act. 18.5. Apollos fervent in Spirit, spake and taught diligently, Rom. 8.25. For wee through the Spirit wait for the hope of righteousnesse by faith.

6. The exercise of spirituall acts is managed most from the Spirit, when there is more Spirit, and lesse Law in our acts of obedience. But that this may be rightly understood, give me leave to distinguish in the Law.

1. Directive and obliging light revealing the binding will of God.

2. The setting of it on with power and life upon the minde, will and affections.

3. The compelling rigor of the Law in exacting highest and superlative perfect obedience in thought, word and deed, and the terrifying threatning.

* 84.134Directive and obliging light being the commanding will of the Lawgiver revealed to us in the written word is not contrary to the Spirit, but written to us by a divinely and immediately inspiring Spirit, as all Scripture, and as the written letter of the Gospel, 2 Tim. 3.16, 17. though to us naturally fallen in sinne in the second respect, or in regard of the setting on of this directive obliging light upon the soule with power and life to produce actuall obedience, the written and preached Law as Law, and as a Covenant of workes is void of the Spirit, and hath no more power to cause us obey then dead and spiritlesse figures and characters, written on ••••one can worke men to bow their necke to obey the Law of God, 2 Cor. 3.6, 7. yea but so the written and preached Gospell externally proposed without the Spirit is a dead letter also. I grant the Gospell in its letter both promiseth a new heart and a new spirit, which the Law as the Law doth not, and, when the Spirit joynes with the preached Gospel, and the Law also doth prepare the sinner for Christ, by the word of the Gospell the Spirit is given, and so the Apostles and Pastors, are Ministers of the New Testament, not of the letter, but of the Spirit.

But 3. The Law in compelling under the paine of eter∣nall death to superlatively perfect obedience, hath the Spi∣rit by accident and extrinsecally conjoyned with it, as it is the Spirit of the Mediator that makes use of it to cause the broken man see his unpayable, and to him, impossible debts, and cause him heare the tinkling and noise of the fetters and chaines of hell, that he may flye to the Gospell-surety, which the same Spirit reveales to him in the Gospell. Now this is an extrinsecall use of the Law.

For 1. The Law should have its intire and perfect essence and full operation in rewarding or punishing, if we sup∣pose there never had beene a surety for sinners, nor a Gospell.

2. Its a Gospell-spirit that makes this use of the Law a∣bove its nature, for that, which can but reveale to the bro∣ken man, debts unpayable by him, and incloseth him in an eternall jayle, and gives no strength, nor way of redemption, cannot have of it selfe any influence to lead the broken man

to a surety. But this the Law doth of it selfe, hath not of it selfe one fourth part of an ounce of Gospell-courtesie, or grace, to bestow on the sinner.

But 2. The compelling rigor of the Law, as touching perfect and eternally active and passive obedience, must bee considered in its severall branches, as it commands perfect active obedience, or as it obligeth to passive obedience, it re∣spects two sorts of persons; the man Christ, in the dayes of his flesh, and the elect Angels; or 2. fallen sinners.

In the former consideration, the Law, in it selfe as the Law, eternally and immutably presseth perfect active obedi∣ence, but gives not strength to obey, but supposeth strength to these, to whom it is first given: but if so be that these to whom it is given, have abundance of the Spirit and strength to obey perfectly, as Christ in the dayes of his flesh and the elect Angells have, the Law, in its highest rigor of commanding perfect obedience, (it is not properly rigor, though we must use the word, but strictnesse) hath no com∣pulsive power over them; for ye cannot say that a willing man, or a man delighting to obey God, is compelled to obey God.

But if we speake of man fallen in sinne, who is unable to performe perfect active obedience, the Law stands over him in a highest pitch of morall compulsion: for whether he be willing to obey or have the Spirit, or be unable and void of the Spirit, the Law standeth above him exacting a summe of ten thousand talents from him, that cannot pay the hundreth part of halfe a talent, or an halfpenny, as he ought.

And the man, out of Christ and under the Law, is still compelled in both active and passive obedience; the letter of the Law and this ministration of death without the Spirit hailes and draws him, as the literall prisoner fettered by a extremely exacting Law void of all Spirit, and conferring no saving strength on him to doe or suffer, the penalty of the Law.

And for the beleever in Christ, the rigor of the Law is a∣bated, not that the Law, as the Law, requireth lesse of him then absolutely perfect obedience, but because in what hee comes short in performing of new obedience, from a new

principle, to wit, a Gospell-spirit in him, he is pardoned in Christ, and the rest is accepted for Christs sake, as if it were obedience.

Now in this new obedience, the Spirit so oyleth the wheeles of free-will as obedience, in its kinde, is as free, con∣naturall, delightfull, being sweetned with the love of God, as if there were not an awing Law, but a sweetly alluring and heart-drawing free love, so that the beleever obeyes with an Angell-like obedience; then the Spirit seemes to exhaust all the commanding awsomenesse of the Law, and supplyes the Lawes imperious power with the strength and power of love; if we suppose there had been no Law com∣manding Christ absolute obedience, yet if we suppose a meer directing light,* 84.135 without any compelling, to shew him what is good and agreeable to Gods commanding will, so did Christ obey perfectly from a principle of love, and so doth the justified beleever give obedience, though imperfect, yet sincere to what is Gods will? then it followeth:

1. The higher and larger measure of willingnesse, or the more superlatively the will be bended, the light of a divine Law shining on the minde and will, the more of the Spirit, (because the Spirit is essentially free, Ps. 51.12. 2 Cor. 3.17.) the more freenesse: and the more freenesse, the more renew∣ed will in the obedience: and the more renewed will the lesse constraint, because freenesse exhausteth constraint, and especially when constraint looketh toward eternall punish∣ment, and the Law compelleth, under pain of eternall death, those that are under Law-obligation,* 84.136 to obey. Now fear of eternall wrath is wholly swallowed up, where a free spirit of love and strong delight to obey, intervenes between obe∣dience and such feare, as is cleare in the man Christ in the dayes of his flesh, and the confirmed Angels: and though I doubt nothing, but feare of the second death was in its way, and so farre as was congruous and convenient for a state of sinlesse innocencie, to worke upon the will of the first Adam and Evah to deterre them from sinning; other∣wise that threatning of God (In the day thou eatest thou shalt dye) had no intrinsecall end, nor was it rationall, which cannot be said: yet Law-threatnings had no influence on the will of

the confirmed Angells, much lesse on the perfect and holy will of the second Adam, which was so filled with God, so balasted with so many talent weights of sweet delight and free love, Ps. 40.7, 8. Joh. 4.34. as Angels and Christ obeyed, without any eye-looke or glance of their thoughts to Law-threatning. And the justified beleever•• now obeying as a Sonne, not as a bond-slave, yeeldeth willing obedience, from a free leading Spirit, the Spirit of adoption proper to sons, who obey their father, out of an instinct of love, not out of a principle of commanding awing and terrifying Law, as slaves under bondage doe obey their masters, Rom 8.14, 15, 16, 17. And the Law of the Spirit of life commeth in into the place of the compelling and cursing Law (not that the directing and obliging power thereof is removed) and a∣cteth a beleever to obey, as if there were no Law over him at all, and freeth him from the Law of sinne, from the domi∣nion of the Law in binding him over to a curse, Rom. 8.2. Rom. 7.1, 2, 3. as if there were not a Law given to a justified man, 1 Tim. 1.9. And looke how wee say the willing free obedience of men consisteth well with the necessity of Gods absolute decree, so sweet delightfull freenesse of a Gospel-spirit led by God, does well consist with the necessity of an obliging and strongly commanding Law, though the sting of the cursing, and threatning be removed.

7. Now the fond conceit of Waldesso, consideration 63. is utterly to be rejected, for (he saith) the Scripture shines as a light in a darke place untill the day-star arise in the heart,* 84.137 2 Pet. 1. and then the man hath no more need to seeke that of the holy Scripture, which departs of it selfe, as the light of a candle de∣parts when the Sunne-beames enter, even as Moses departed at the presence of Christ and the Law at the presence of the Gospell. But (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 untill) noteth not a certaine time of the removing of the light of the word▪ since Peter there preferres it to the revelation at Christs transfiguration. Matth. 1.25. Joseph knew her not untill she brought forth her first borne, it followeth not, ergo he knew her after, so Matth. 11.13.15. the Law and Prophets are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 untill John, then no more Law and Prophets after John, it followeth not, Matth. 12.20. he shall not breake a bruised reed, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; till he bring forth judgement to victory, therefore

when he has brought forth judgement to victory, he must then break the bruised reed, and be no longer tender to weak ones, Matth. 14.22. he constrained his Disciples to goe to the other side till he send the multitude away: then he sent not the multi∣tude away, when the Disciples were come to the other side? it is absurd. So Matth. 16.28. they shall not taste of death untill they see the Kingdome of God come, ergo, they shall live no longer then they see the Kingdome of God come? it followeth not: Matth. 22.44. Sit thou at my right hand till I make thine enemies thy footstoole, ergo after Christs enemies are subdued, he shall sit no longer at the right hand of the Father: Joh. 5.17. My Fa∣ther worketh untill now and I worke, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 Timo∣thy read, exhort and preach no more after Paul is come? The place presseth us to wait on the Ordinances and hearing, un∣till the day-starre, the saving light of the Spirit (that goeth before the Sunne and day-light of the vision of glory) shine in the heart, to make the word effectuall: for though candle-light and sunne-light cannot concurre to make one light, because the lesser light evanisheth and disappeareth at the comming of the greater light, and the moon-light or starre-light of faith cannot be mixt with the noonday-light of glory, 1 Cor. 13.11, 12. no more then the knowledge of a young child, and of the same, come to be an aged man, can be in one and the same man; yet the light of the Scripture & the light of the Spirit may, and must necessarily be together, and are no more contrary, as Waldesso and Familists vainely suppose,* 84.138 then the light of the Sunne without, in the aire is contrary to the visible faculty of seeing within, in the eyes; the Spirit is by a metaphor called the day-starre, for the Spi∣rit is not formally light, but effectually only; for it is that fa∣culty by which the eyes of the understanding are strengthe∣ned to perceive the things of God; and therefore called the spirit of Revelation, Eph. 1.17. the eye-salve is not properly the light that makes colours visible, though I may say to a dim sighted man when I give him an excellent eye-salve, see I give you the light of your eyes. When I give him but that by

which his seeing faculty is strengthened to see perfectly: that Scripture is not to be layed aside upon pretended sufficient light of the Spirit, without the Scripture light, is cleare, Rom. 15.4.

2. Because the perfectest beleevers have patience and comfort in the Scripture, meditating in it day and night, Ps. 1. and are strengthened through reading againe and againe the premi∣ses, lest they faint Ps. 119.49.

3. Because the Scripture, to every new reading and hea∣ring suggesteth some new thing of God, as a fountaine that can never goe dry, Ps. 119.96.92, 93.72. 2 Pet. 1.13, 14, 15. Phil. 3.1.

8. That saying, The more of the letter, the lesse of the Spirit, hath truth, as touching the only and meere letter rested on and confided in: but is not simply true, that the more of the knowledge of the letter the lesse of the Spirit, but the more rather of the Spirit.

9. The nearer to glory, when we shall be all-spirit, and have nothing of a Temple and of Ordinances,* 84.139 and of the mirror or glasse of the word, the lesse literall we are, that is, we repose the lesse on the letter, and are the more spiri∣tuall, as the nearer to the morning, the lesse of starre-light, 2 Pet. 1.19. 1 Cor. 13.10, 11, 12, 13. But it followeth not that the nearer beleevers are to an immediate vision of glory, the lesse knowledge they have of the letter of the Scripture, (though this knowledge of the letter shall fully be aboli∣shed at the dawning of that morning) for the nearer it bee to the full harvest, the more abundance of the first fruits, and yet when the full harvest commeth the first fruits cease and give place to the harvest, and the more of the morning twilight, the nearer day, though the morning twilight evanish when the perfect day commeth; yea the nearer that the dawning of the morning face of God shine in at the win∣dowes of our soule, when we are in the child-birth paine of eternity, the more of the knowledge of the will of God we have, in regard we are, 1 Pet. 3.14. to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ, and this know∣ledge doth include, not exclude the knowledge of the letter.

The Spirit is not a part of the rule of faith or of the word; the Spirit is not the word, the word is not the Spirit, but the Spirit is that which maketh lively and effectuall appli∣cation of the word to our soules; as the Mason is not the art of building, but he is regulated by the precepts of art and reason, and tyes himselfe to the following of art in all the workes of building; the word is that which tyeth us as our guide, rule, conduct, but the Spirit goeth along in a reall uniting of our hearts to Christ (as it were) enclosed in the word, and in applying the word to our heart, and so is cal∣led the anointing.

10. The spiritualty of our soules is in a sort of dominion over the letter of the word, when our soules are transformed into the things contained in the Gospell, and we are changed into the spiritualnesse of the word, so Rom. 6.17. the Gos∣pell is called a forme, a mould, a signet, for looke what let∣ters and characters are in the signet of silver or brasse, these same characters, in length and breadth and just proportion, are instamped on the wax or the paper, the Gospell containes the Lord Jesus,* 84.140 his image the lineaments of Christ in a new minde, new will, renewed affections, knowledge, love, meeknesse, patience, lowlinesse, &c. it is a morall containing of Christ, as the signe containeth the thing that is signified by the signe, the Spirit instamps and forms (as it were) another Christ, that is, his living spirituall image in our soule, Gal. 4.19. a new ingraving of the new worke and new creation of the second Adam, 2 Cor. 5.17. on our hearts,* 84.141 which is called the Law in the inward parts, when wee have the same stampe and image of Christ, and are changed over into the Gospel, not into the letters of the Gospel, or in∣to the externall words, but are new-moulded into the Spirit, and new spirituall nature of the second Adam, and are borne of the Spirit, Joh. 3.5, 6. the word is called the seed, 1 Pet. 1.23. the tree is vertually in the seed; the new birth, and new Spi∣rit we receive in regeneration is in the word vertually, as the thing signified in the signe; so are we said, 2 Cor. 3.18. to bee changed into the same image from glory to glory, even as by the Spirit of the Lord. And the Spirit lookes to his copy or sampler, and looke what lineaments, legs, limbs, proportion of mem∣bers

are in the second Adam, these same the Spirit by the word preached, draws and frames in us, now the second Adam, the man Christ, in his spirituals, is the first borne of every creature Col. 1.15. Christ is the master peece, the flower and glory of the Acts of God, in creating new creatures after the second creation, and there is framed on him holinesse, lowlinesse, meeknesse, humility, patience, heavenly mindednesse, and the spirit ac∣cording to this glorious mould draws the legges, armes, and all the severall limbes and members of the new creature in the Saints, and he makes efficaciously good, that part of the word: Learne of me that I am meek and lowly, Mat. 11.29. let him take up his crosse and follow me, Matth. 16.24. let this minde be in you that was also in Christ Jesus, Phil. 2.5. so doth the Spirit change us un∣to al Spirit, and this is the right Christing of the Saints, when the Lord by the word Spiriteth, and of new, Natureth us over a∣gaine into new spirituall children like our brother the fairest a∣mong the Sonnes of men, holy, heavenly, spirituall, meeke, low∣ly like Christ, though because of in-dwelling sin in all, all the new Creatures come farre short of the first coppy. And when we are thus changed and made spirituall, the Gospel is acted on us, so are we spiritualized into Christ and made one with him by faith and planted into the similitude of Christ Rom. 6. now the letters and characters or sounds of the written and preached Gospel are transient things, but the Gospel and new Covenant in the glorious promises & spirituall priviledges contained therin stand stil as the everlasting rule according to which we are daily more and more conformed till we become one spirit with the Lord. And because the continuation of the lif hid up with God in Christ, is a protracted thread of continuall dependence by renued acts of faith, of patience and comforts through the Scriptures, of growing in faith, the word must give a daily new objective life to our fa••th, and the renued acts thereof; for faith is our victory, 1 Joh. 5. and we overcome by the word Rev. 12.11. if Antinomians can give us a time when we shall be secured from the fiery-darts of Sathan on this side of heaven, we yeeld that the sheild of the word is to be layed aside, but that we know not, see Ephe. 6.15, 16, 17. 1 John 2.14. 1 Pet. 5 8, 9. Were we indeed made per∣fect, intire, without spot or wrinckle of indwelling sin in this life, and such as wee can sin no more. as Antinomians vainly

boast of themselves as Towne, Eaton, Salmtarsh, Den and Crispe will hereafter teach us, I could yeeld there were some more colour or hew of reason to say that we are, being justified, in∣vested in a state of all and pure spirit, beyond the orbe and sphere of all necessitie of Ordinances, and Scripture, because pure spi∣rits need no characters or letters of Scripture, seals, or other ordinances, no more then learned Doctors need the Horn-book, to use the vaine comparison of John Waldesso. But we must go in over the threshold of heaven, holding the booke of the Old and New Testament in our hand, growing in knowledge, till we be perfected with him who dwells in light inaccessable: and so there is not any thing signified, and holden forth to us in the scripture; nor promised or prophecied in the Covenant of grace Deut. 39. Ezech. 11. Jer. 31. Ezech. 36. Heb. 8. but the coppy extract or the double thereof is written, ingraven and crea∣ted in the souls of the elect in which sense the assumption of this syllogisme.

Whosoever beleeveth shall be saved. But I, John, Marie beleeve. ergo.

Is in Scripture and the same spirit of faith and the beleeving spoken of by Esaiah, Ieremiah. Ezechiel, &c. The same circum∣cised and new heart that they prophecied of, is in Iohn, Mary: and so the Spirit worketh the same new heart, and the worke or act of beleeving in length, breadth, figure, limbes, parts (to speake so) that the Scriptures of the Old and New Testament promise, as a Painter draweth the portrait, head, face, eyes, cheeks, mouth; whol body in colours, & al by looking on a live∣ing man, now how the man Iohn or Mary, in a reflect knowledge, can prove the same to his owne comfortable assurance and peace, is another thing. But here is no new discovery of God or of the Spirit, which Saltmarsh calleth for, Sparkles of glory pa. 194, 195. for he complaineth that there hath beene no reforma∣tion further (in this Assembly at Westminster) nor any higher attainment in these things (points of doctrine as to justification, sanct∣fication, faith, &c. the ministery, word, Sacraments, which they call meanes of salvation) then the Bishops made and the Synods in Eng∣land formerly. We grant all, we know no new cut, nor other new way of justification, then the way David and Paul were justified Rom. 4.1, 2, 3, 4, 5, 6. Psa. 32.1. and we glory

that wee adde nothing to Articles of faith contained in the Scripture, we only explicate them, and vindicate these Articles from the false glosses of Popish Bishops, and the same that Saltm. objecteth to us, might any object against the Canonicall Epistles of Iohn the Apostle, and say, This fel∣low tells us only of some outward things,* 84.142 and outward Ordinances of Christ precepts of love to the brethren of doing righteousnesse, and all these but written with paper and inke too, we see no higher attainments then these that the Prophets Christ, and Paul, and Iames and Peter told us, he tells us nothing of any purer or more glorious discoveries of God or the Spirit, or Iesus Christ, or our union with the Spirit, or glory as to spirituall things and Christ risen, but as to Christ in the flesh or under the Law, of which these Ordinances were a signe▪ we grant' wee can reveale nothing but old truths, and we cannot give to Saltmarsh any other new cut or fragment of truth, but what the Scriptures, held forth.

2. Wee can but hold forth outward things, that is, truths of ancient faith, spoken by sinfull men and printed in paper, and these of Christ both dead, risen and ascended to heaven; and wee confesse we can but baptise with water, and can but build, plant, water, and are but underworkmen and instru∣ments of words, formes, sounds, printed books, and the Prophets and Apostles received these and no other thing from the Lord, but our Master can doe more, he can, and doth by our weake labours, and the foolishnesse of preaching, give the holy Spirit. If Saltmarsh can give purer or more glorious disco∣veries of God, of his Spirit, Christ Jesus, &c. let him take H Nicholas and Da. George to helpe him, let us heare them, pro∣duce your reasons, &c. for we ever urge this, these new discoveries of God or the Spirit, are either revealed in the word, or not revealed; if in the word, then are they but outward Ordi∣nances, such as former Synods have discovered, and so accor∣ding to Saltmarsh, to be rejected, if they be not revealed in the word, they must be additions to the word, and so un∣lawfull, Rev. 22.18. Deut. 12.32. Prov. 30.6.

2. The Spirit that comes with new positive doctrines without the word, must prove it selfe to bee from God by signes and miracles, as Christ and his Apostles did.

3. Isaiah, Malachy, prophesied of John Baptist, though hee

did no miracles. Let us see the like warrant, for these new discoveries.

4. This Spirit must be tryed by the word, as Christ was willing to make the Scripture judge,* 84.143 whether he was the Messiah or no, Joh. 5.39. Paul out of Moses and the Prophets proved that Maries sonne must be the only Saviour, so did the rest of the Apostles.

5. Wee are commanded to judge them cursed impostors, and not to receive them in our house or bid them God speed, who bring any new discoveries of God or the Spirit, which is not the doctrine that Paul and Iohn received from the Lord, Gal. 1.8. 2 Ioh. v. 10. 1 Cor. 11.23. But Familists will have the Scrip∣tures to beare witnesse to us of, and to reveale, the Father and the Son; but for the holy Spirit, he must be revealed with∣out the testimony of Prophets and Apostles, though Christ our dying friend hath left us his will in his last testament confir∣med by the death of the Testator, and forbids us to expect any farther revelation, Heb. 1.1.9.16.17.27.28. Rev. 22.12.18.19.

Is it not safer to beleeve the Prophets and Apostles, upon whose word and doctrine, we are builded as living stones and a habitation to God, Eph. 2.20, 21, 22. then to relye up∣on the word of such seducers, as H. Nicholas, Del, Saltmarsh, and the like, who come in their owne name, and bring nei∣ther word nor workes to witnesse their doctrine, not so much as Simon Magus and the Antichrist, who bring wonders and living miracles to evidence that they are sent from God? Familists have no escape but to say that their new discoveries are revealed to them by the Spirit to be contained in the spirituall and allegoricke sense of the Scripture. Now un∣deniably the Scripture hath a literall sense, and here it hath a mysticall and spirituall sense, and so many senses, as the Papists teach. So Bellermine de verb. dei. l 3. c. 3. Thomas p. 1. art. 10. So Cajetanus ibid. 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 Gospell-truths in the manner of preaching and delivering of them may be spiritually by some, and lite∣rally and dryly published by others;* 84.144 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 con∣sciences of the hearers in a legal way, when they are forced upon the consciences of the people upon legal motives, Law-obligations, threatnings of curses & sad judgements, but they are then spiritually preached when they are pressed upon the hearers in a terrible Law-way; but for that end discovered to them, that they may be chased into Jesus as to the Gospel-sanctuary, and City of refuge to such as runne themselves out of breath to be in the bosome of our Saviour.

2. They would be pressed so spiritually, as there may bee still a pointing at a pardoning ransome, and a healing and curing spirit, & so that all obedience must be new from new principles of the Mediators grace, and upon Gospell motives only, not from Hagar and the covenant tending to bondage.

Nor 3. upon the same necessity and account they were to be performed by vertue of a Covenant of workes.

What I before said toucheth the question whether the formall and last object of our faith be the word of God, or the anointing, strength saving, grace and eye-salve of the Spirit (as some Schoolmen, Granado and others affirme the latter) but the word is the formall object of faith, the sa∣ving grace or anointing the efficient, by which we are anoin∣ted, inabled and quickned to beleeve the word: now the eye-salve or anointing is not that which we see and beleeve, that which we see is the saving Gospel-truths we beleeve.

Saltmarsh with Familists denying the Scripture to bee the word of God, will have the inward supernaturall grace and anointing to be the only obliging rule of faith, otherwise (saith he) its in vaine to write bookes one against another, for we then but set letter to letter, argument to argument, reason to reason; but all in vaine without the Spirit, as if Christ in proving the resurrection against Saduces, Paul in proving justificati∣on by faith without works, against such as turn the grace of God into wantonnes, had not set letter to letter, argument to ar∣gument, and all in vaine, for they remained still blinde; yet Christ and Paul convinced and silenced these obstinate wrang∣lers, by the word of God, without powring the Spirit on them, without whose power they remained unconverted and hardened against the truth, the formall object is that into

which our faith is resolved when we give a reason of our faith, as thus, for what cause or formall motive doe you see with the eye of faith; and believe that Maries son is the Messiah, & only Saviour ye do answer, because so saith the Lord in the Old and N. Testament, and that is the true object, but yee doe not give an account of your faith, when yee answer I beleeve it because I have eyes within inlightned, because that is not to answer what is the true object of your faith; if any aske you, upon what morall grounds goe you to Rome? yea give no reason, if yee answer, I goe to Rome because I have a will and a locomotive power in the nerves and mu∣scicles of my body to move; for now you answer by the effi∣cient cause when the question is made of the formall ob∣jective cause. If any aske, why doe you see colours in day∣light? yee doe not answer, because I have eyes and a seeing faculty; but to the former you say, I goe to Rome for such businesse, to the l••tter I see colours in day-light, because they are seeable, and colours cloathed with light before my eyes: so 1 Ioh. 5.10. He that beleeveth on the Sonne of God hath the witness•• within him, that is the beleever hath objectively the the truth stamped in his heart, but the anointing by which he was inabled to receive the testimony and truth, is not for that the object or the thing beleeved or received, but the sa∣ving helpe by which wee are strengthened to beleeve and re∣ceive the testimony, the inward speaking of God to the heart, as Augustine saith, lib. 11. confess c. 3. sine strepitu syllabarum, without noise of words, is the saving apprehending of Christ and Gospell-truths, but it is not the thing or object sa∣vingly apprehended: the day-starre in the heart, is not the Gospell-truth that wee see and receive, but the light of Christ inabling, and the Spirit strengthning the soule to be∣leeve and receive these Gospell-truths; for without the day-starre and Spirit, no man can see these truths.

* 84.14512. Upon the principles of Antinomians and Familists, these and the like Gospell-promises, I will give you a new heart, and a new spirit: Behold I make all things new, a bruised reed shall hee not breake; Come to me all yee that are weary and heavy laden, and I will ease you; Him that commeth I will in no wise cast away, but will raise him up at the last day; Yee that have no mony come buy, and eat, &c.

are as literall and legall being written and preached, and as carnall (for they value them to be but outward ordinances) as this, Cursed be every one that abides not in all that is written in the Law of God to do it; or as the very Law and Covenant of workes, which promiseth not any new heart, but presseth the Law in its condemning rigor in the old heart: for the Gospell is but a form to them, and these Gospel-promises of pure free grace as opposite to the Law of works in their gra∣maticall sense, are but carnall, legall, fleshly outward visible formes, 271. now to us, the promises of free grace in that which they signifie and promise are no killing letter as the Law is but the ministration of the Spirit and of life, except wee say, the promises of the Gospell are but faire lying words, and that God intends to keep nothing he promises to us, and no more to give a new heart in Gospel-promises nor in the Law, which undoubtedly is false; when we consider the word of God, especially the Gospel, the spirituality thereof above and beyond all letters and characters, appea∣reth in that,

1. The Author can be none other but God an infinite and glorious Spirit.

2. The matter spirituall, so heavenly, as the imputed righteousnesse of a slaine Saviour justifying the ungodly,* 84.146 eternall life by a despised and crucified man bosomed in an union with God, a spirituall communion with God, mor∣tification to every thing eminent to the creature, the hidden manna, the white stone, the new name, the flesh lying down in the dust with the seed of the hope of a glorious resurrection, the invisible imbracements of Christ, love-sicknesse for him, joy in tribulation, &c. all smell beyond characters, paper, inke, or any thing visible.

3. The forme is spirituall, if we consider the Majesty, Di∣vinity, the omnipotencie of God (as it were) instamped on it.

4. The end and intrinsecall effects are most spirituall, for it changeth men into spirituall and heavenly Citizens of a∣nother world, deadneth them to the created glory of the creature, peirceth between the marrow and bones, even the Law, part of it is sharper then a two-edged sword, peircing even to

the dividing asunder of the soule and spirit and to the joynts and mar∣row, and is a discerner of the thoughts and intents of the heart, Heb. 4.12 carrieth along Christ to the soule, casteth in a lumpe of love in the heart, that contrary to nature and all the strong impressions of nature, it stampeth and sealeth eterni∣ty, heaven, apprehensions of glory beyond all the visible sensible borders of time, dayes, life, royalty, fathers, mothers, children, wives, lands, inheritances, and that on the tables of the soule. It is in upon the Spirit, downe in the reines, and yee know neither doore, window, nor passage, it came in at: then how doth the Spirit act with the word? so all the actings, motions, turnings, ebbings, flowings, various ups, downes, high tydes, hell-downe-castings, heaven-visits, raptures of love, signes of joy, actings of morning-dawnings of eternities glory, are more hardly discerned, then the growing of the bones in the wombe of the woman with childe.

* 84.14714. For the exercise of spirituall acts, through the Spirit, we then testifie a spirituall being in Christ, when the straine of our conversation runneth most in a heavenly communion with God, and we have our City-dwelling and conversing in heaven, our love, our heart, our life, our Lord, being there and upon these grounds as risen with Christ, wee are there, Phil. 3.20, 21. Col. 3.1, 2, 3. Matth. 6.20, 21. Heb. 10.19, 20, 21.

2. When we savour much of the Spirit, and the breath that comes out of the mouth, comes from the abundance of the Spirit in the heart, & the speech is much the language of Canaan, Isa. 19.18. & smelleth of a savoury heart, Col. 4.6. Eph. 4.29, 30. And though humane wisdome & learning in the Scriptures that is meerly literal, be not of it selfe not idolized contrary to the Spirit, but is capable of being spirituallized & height∣ned above it selfe, and is actually gilded & skied with saving light comming from God in the face of Christ, yet when the Spirit reignes, all knowledge, learning, and arts are hunted for only in order to a saving communion with God, and when in the creature and gifts the spirituall man feeleth and tasteth nothing of Christ, but misseth Christ in all these, they are as tastelesse to him as the white of an egge, yea all dry,

sapelesse, dead, his Lord Jesus is not in that empty grave, and therefore his heart lodgeth not a moment there, Cant. 3.1, 2, 3, 4. Phil. 3.7, 8, 9. yea the spiritual man fathers no good upon the empty creature, 1 Cor. 3.8. the creature smels of flesh and vanity to him, Zach. 4.6.

2. Ordinances, inherent righteousnesse, saving grace created, because creatures are saluted by him as creatures, he gallops by them as a Post that seeth them not to be his home, but a far other poore, lean, and despised nothing in compa∣rison of Christ, in point of confiding, or glorying: for the gold-bracelets are not the bridegroome, the Spirit aimes, pants, and breaths after a personall enjoyment of God him∣selfe in Christ. The joy and comforts of the Holy Ghost to him, are but accidents, created chips, and fragments that fall from Christ.

3. The Spirit carrieth the soule from the sight of all things as from visible objects, things created of God, up to the bosome of God, and there the spirituall soule loves, lives, breaths, dwells.

3 When the outward senses suck spirituall apprehensions out of earthly things, from the Well of Iacob Christ draws a consideration of the Well of life, Iohn 4.13.14. Paul possibly from his Tent-making, draweth thoughts of the falling of this Tabernacle of clay and our being closed with our house from a∣bove, 2 Cor. 5.1, 2. so the outside of the creature, the skin of it that lyes before our senses is turned into inward and spirituall thoughts of God. Because the beleevers sense of smelling is spirituall and draws all in to God. And mind, will, affections, thoughts, intentions, tongue, yea, and the naturall actions of eating, and drinking are spiritualized, and for God and his glory.

Nor could I thinke that as touching the order of marshelling and drawing up our spirituall thoughts and actions,* 84.148 as why we doe this spirituall action first, this second, this third, why we marshall this Petition first, this second, but this ranking is not so bound up by the rule of Scripture; but a spirituall soule in the order of his acting, secundum prius & posterius, is carried on by the only free blowings of the spirit of grace, It's true, the acts must be regulated by the word, that what we petition for,

must be lawfull, and must be warranted from the sound Do∣ctrin of the Gospel according to the proportion of faith, but the ordering of them often cometh from the Spirit of utterance and so immediatly as it's hard to say at least ordinarily & in a set con∣stant rule, there is any consulting with Scripture, reason, me∣mory, art, but the immediate breathing of the spirit order∣eth 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 knowen by the light of Scripture, when the Spirit is pleased to open the eyes, to cause us to see and beleeve, saving∣ly this trueth

* 84.149But this assumption.

But I beleeve. Is proven not by the shining light of Scripture, but in the kind of reflect know∣ledge that is cleare by the light of the spirit, reflect knowledge, I take, is the immediate birth of the Spirit, in so farre as it is reflect, for when it is to bee proven by discourse and another syllogisme, thus. He that loveth the brethe•••• beleeveth. But I love the brethren, ergo, I beleeve. The assumption which is not e∣ver cleare but often needeth an higher proofe, must either bee made good by another Scripture, and so in infinite, or ye must come to some immediate light, comming only from the spirit, ye cannot go in infinite, for ye leave the soul in that case in per∣petuall doubting, and therfore some immediate light there must be to discerne such a thing as this, which is not knowen, by the light of nature, for the object is supernaturall, and the light of Scripture doth not serve the turne if we speake of a reflect knowledge on which the conscience doeth rest without any further proofe, because the scripture prooveth not to you, that either you, such a man, by name beleeveth, or that the cha∣racters of beleiving, to wit, that you John, Anna by name, love the brethren, that you know him, because you keepe his com∣mandments more than it doeth 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 cleare reflect knowledge of the assumption. But I

beleeve, except you say a major proposition can prove an as∣sumption, and make this a good consequence all that beleeve are saved, ergo, John and Anna are saved, which is no good con∣sequence, & can not settle the conscience, or that this is a strong consequence these that keepe his commandements, those that love the Brtheren, 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 keepe his commandements, and love the Brethren, be proven by Scrip∣ture, which is unpossible, 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 yee may prove, all that have life and perfect eyes see and discerne colours, but except it be in the booke of nature, that John, Anna, have life and per∣fect eyes, or except by your owne immediate light of sense and life, yea prove that John, Anna, have life and eyes, ye cannot make good that John, Anna, doe see and discerne co∣lours, if they shall thereof doubt.

2. Our Divines upon warrantable grounds of Scripture say as I know, he that beleeveth shall be saved, by light of Scripture, and I know that I beleeve by the testimony of an inlightned conscience; so I know that I see colours both from the shining of the Sun, and from my owne 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 malitiously killeth his brother Abel, he needeth not to have it proved to him by Scripture, his owne conscience can prove it.

7. If then the question be,* 84.150 whether or no the Saints doe so grow in knowledge, that they must ever leave place for new light from the Spirit?

I answer in the sense the Sectaries intend, it is most false: for John, Paul, and the Saints know and are perswaded that Christ, God man dyed for sinners, rose for our righteousnesse, justifieth the ungodly that beleeve, &c. & other manifest Scripturall truths, not fundamentall, as that there were eight persons saved from drowning in the arke: so as it is blasphemous to say they leave place to a new light of the Spirit to beleeve the contrary of

these, to wit, that Christ God-man dyed not for sinners, as Fami∣lists teach, and that he rose not for our righteousnesse, that he justifieth not the ungodly that beleeve in him; and that there were not eight per∣sons, but only two saved in the arke. 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 beleeve.

3. This were to make the Spirit of truth the doctor and teacher of lyes and untruth, for of two contradictory truths the one must be false: but God is light and truth, and there is no darknesse in him, and so the Spirit cannot teach two con∣tradictorie wayes

If we make the question whether are we to know and learne 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 deducti∣ons of the Spirit from the old truths implicitely, and more darkly known which were not so distinctly knowne before, and so after ages hath more light then former ages, and that because,

1. The least of the Kingdome of God is greater, in re∣gard of saving light, then John Baptist, the greatest of Prophets.

2. Under the N. Testament, its 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 Johns time, and when the Apostle wrote to the Hebrews, 1 Ioh. 2.27. Heb. 8.10. and the Spirit is to be powred on all flesh, as was prophesied, Ioel 2.28, 29. and fulfilled Acts 2. when the Holy Ghost was sent downe, as Peter saith,* 84.151 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 there∣fore I crave leave to doubt, if these Prophesies bee fully and compleatly accomplished, Esay 2.1.2. as touching the peace that shall be under the Messiahs Kingdome, 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 Moone shall be as the light of the Sunne and the light of the Sunne shall be seven-fold, as the light of seven dayes, in the day that the Lord hindeth up the breach of his people, and healeth the stroake of their wound: and that of Isaia•• ch. 54. and ch. 60. c. 61. c. 62. and of divers other glorious Prophesies, which I humbly con∣ceive, God shall fulfill 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 Jewes, there shall be one shepheard and one sheep-fold and admirable unity and peace like a river among the Saints, and though Sectaries of old in Germany, & now in Eng∣land, doe it by the Sword, we have no prophesie that that shall be the way of God, or that Christ shall have a personall, externall visible glorious reign on earth, and the Law of God is exceeding broad, and containeth the unsearchable riches of Christ, for who knoweth all the glorious deductions and eonsequences of knowledge contained in the word? and who can binde up the Spirit that he should not reveale more of Christ, and more yet till the knowledge of the Spirit co∣ver the earth? But this new knowledge is of ancient truths, and the Spirits ancient truths made out in broader and lar∣ger consequences, and not such as destroyes the former ar∣ticles of Protestant Re••igion, in the faith of which, millions are arrived safe to heaven, and are now up before the throne.

Saltmarsh in his late giddy treates, gathers these articles of Protestant Religion together, and as chalke stones casteth them away, and will lay a new foundation, and put in a figurative Saviour of H. Nicholas and make a new building of his owne.

15. Nor is the preaching of duties,* 84.152 yea even of such as are externall and obvious to the eyes of men contrary to spi∣rituall teaching or worship in Spirit, for then should it have been our Saviours intent, Joh. 4. when hee will have us to worship him in spirit and truth, to remove in the New Testa∣ment vocall praying, bowing of the knees to the Father of our Lord Jesus, contrary to Act. 20.••6. Paul kneeled downe and prayed with them all, Eph. 3.14. and he should not charge us, Doe this in remembrance of me, and obey these that are over you;

if it were so; yea all the exhorting of the Apostles that children obey parents, servants their masters, brethren admonish one another, should be against the discoveries of the Spirit to the Apostles and and Saints, upon which ground Antinomians will have all the government of the Church, inward and in the Spirit and in∣visible, as if one and the same worship might not both bee externall and spirituall.

And now the Army send Laws to the Parliament to remove the penall statutes against all hereticks, what ever they bee, Arrians, Libertines, Davi Georgians, Familists, Antiscripturists, such as deny there is a God, a Saviour that bought them, Antino∣mians, and what hel can devise, that their impure conventicles and Churches may be tollerated through out all England, ex∣cept only Popish Recusants and found and proven to bee such, because the Papists dis••urbe the peace of the state, yet under the decke, this lyes hid, that all Religions, being pro∣fessions of the outward man, are indifferent and no sinne in any worshipping of the Devill, or any creature.

Yea there is nothing to be builded in favour of Familists on the Apostles words,* 84.153 Rom. 8.2. For the Law of the Spirit of life, is indeed the indwelling Spirit of sanctification, mortifying the lusts of the sinfull flesh, called a Law in opposition to the Tyranny of sinne, and this Law as it is in Christ, is the Law of faith and of the new Covenant, by which wee are freed from the dominion and overmastering power of sinne and life, and as the Law is in Christ, we are meritoriously freed, as in us, we are freed by begun sanctification, as a new Ma∣ster freeth us from subjection to the old.

9. We are then spirituall, when we observe the wayes and various actings of the Spirit in externalls also,* 84.154 as how God suggesteth motions into some by the crowing of a cocke, as by it the Lord caused Peter to awake, and by the appearing of a Star, some come to Christ by the working of a miracle or a wonder or rare providence in Church and state others are converted.

2. When we observe the Spirits various dispensations in leading some through hell and deaths and despaires to hea∣ven,* 84.155 Ps 88.15. and that from their youth, and in feeding others with the flower of wheat, with the hony combes of

inward and spirituall feasts of joy and consolation, filling them with marrow and fatnesse. When the Spirit ebbes the f••owes to the sense of a beleever goeth and com∣meth, casteth downe and benighteth the soule, and againe shineth in glory and beauty.

3. When we obey the breathings of the wind, and yeeld with chearfulnesse to the comforting, shinning, witne••sing, sealing, inlarging of the heart with boldnesse and accesse, to the overjoying, strenthening, quickning directing, inlight∣ning, confirming works and acts of the Spirit

4. When we obey from freenesse and the sweet at••ractions of grace, from a Spirit of love, not of feare and Law-bondage.

5. When we try the spirits: for the dumbe knockings of re∣velations without, or contrary to the word, are not from God, and when we can judge that fire, heat, eagernesse of affection in praying for a way, a sect, a warre, when wee hate the contrary sect, Presbyterian, as we imagine, is not spirituall boldnesse and freedome of heavenly accesse to God through Christ.

6. When we inclose not the Spirit or God in the letter or sound of words, nor obey for the awe of dead characters or sounds, but formally are led because the Spirit goes along with an obliging precept or promise, and we adore not dead characters and sounds, but tremble at, or submit to the word, for the thing signified, and doe not seperate the signe and the thing signified:* 84.156 therefore Saltmarsh is farre out when he denies the distinction of Gospel-ordinances in opposition to legall ordinances, because (saith he, p. 270.) nothing is pure, spirituall divine-Gospel, but that which is light, life, glory, Spirit:* 84.157 for hee taketh the fruit of the Gospell and the spirituall efficacy of the Gospel for the Gospel. But as the Law is one thing, to wit, he that doth these things shall live thereby, is truly Law, and actuall obedience to this Law is a farre other thing so the Gospel (he that beleeveth shall be saved) is truly Gospel and a Gospel way to salvation, but actually by the grace of Christ to beleeve is a farre other thing.

Saltmarsh saith, the letter and outward forme is a thing that pe∣risheth with the use, which is spoken of meat and drinke, that

waste away while we use them and as Christ saith, Matth. 15.17. enter into the belly, and are casten out with the draught, not of the written Gospell which perisheth not as meat and drink, but both in the letter, and the thing signified hath indured since Moses and the Prophets were, and shall doe to the end of the world, and in regard of the thing signified, Christ the yea and amen of all promises (which we doe not seperate from the signe and letter) is an everlasting Gospel, Revel. 14.6. and the word that endureth for ever, and perisheth not, as corruptible things doe, 1 Pet. 1.23, 24, 25. such as are meat and drinke that are made for the belly, and shall be destroyed with the belly, so the Prophets dye, but their word doth not, Za••••. 1.5.6. yet Saltmarsh telleth us the minde of the Familists as some of his Sparkles of glory, 247. that outward ordinances are perishing and evanishing shadowes, such as circumcision, sacrifices and old Testament Ceremonies, for as these past away, when the ••••dy Christ came, so shall they at the comming of the Spirit, and they being the beholding of God in a glasse, 1 Cor. 13.12. there comes an administration of all-Spirit, in which these glasses must be broken then we must say, reading, hearing, preaching, Scripture, seales are as unlawfull now to Familists, as falling from Christ, and denying of the comming of the holy Spirit, for to use Moses Ceremonies now, were to fall from Christ, and to deny Christ to be come in the flesh.

2 Christ is with his Disciples to the end, in preaching and bap∣tizing Matth. 28.19,* 84.158 20. and Paul chargeth Timothy to keepe in∣violably, and unrebukably this command of prophecying, preaching, sound doctrine, reading, meditating▪ 1 Tim. 4.14, 15, 16. to teach and exhort, 1 Tim. 6.1, 2. and of governing the House of God, by Elders that labour in the word and doctrine and some that labour not in the word and doctrine, 1 Tim. 5 17, 18, 19, 20, 21, &c. even to the appearing of our Jesus Christ 1 Tim. 6.14.

It is knowen that Swenckefeld denied the Scripture to bee the word of God, and made only the internall instinct of the mind the word of God, so saith Palladius de heresibus hujus Temporis, and his owne writings, and so doe Saltmarsh and Del.

When the Holy Ghost highly extoll••s the word of God▪ and recommends it to us; he cannot meane the internall word

or the Law of the Spirit of life written in the heart, but the prea∣ched word, Act. 6.4. we will give our selves to the ministery of the word, that is, to preach, and not serve tables, it cannot be a ministery of the internall word, and law of the Spirit of life in Christ Jesus, that internall ministery is not given to Paul or Apollo, who are nothing, Joh. 14.25· the word which you heare is not mine, this was not the internall word, Acts 13.26. to you is the word of salvation sent: 46. it was necessary the word of God should be spoken to you: the internall word was not spoken to them, for they blasphemed, 2 Thess. 3.14. if any man obey not our word no••e such a one: none can disobey the internall word, Jam. 1.23. if any man be an ••earer of the word and doe it not: rebelling against the Lord is rebelling against his word, Num. 20.24. because yee rebelled against my word, yee shall not enter into the land, Isa. 30.12, 13. because yee despise this word—this iniquity shall be to you a breach: not to humble our selves at the word is not to humble our selves before the Lord, 2 Chro. 36.12. Zedekiah did that which was evill in the sight of the Lord his God, and humbled not himselfe before Jeremiah the Prophet (speaking) from the mouth of the Lord, Mat. 10.32. he that denieth me (saith Christ) before men, I will deny him, but Mark. 8. v. last. he that shall be ashamed of me and my words, &c. to be ashamed of the truth and word of the Gospel then,* 84.159 is to be ashamed of Christ, and to deny him. What then shall be said of that which Saltmarsh saith? all outward admi∣nistrations whether as to Religion, or to naturall, civill and morall con∣siderations, are only the visible appearances of God as to the world, or in this creation, or the cloathing of God, being such formes and dis∣pensations as God puts on amongst men to appeare to them in: this is the garment the Sonne of God was cloathed with downe to his feet, or to his lowest appearance — and to worship such an adminstration when God is gone out of it, is to worship an Idol, an image, a forme without God, or any manifestation of God in it, save to him (who as Paul saith) knowes an Idol to be nothing, 1 Cor. 8.4.

Ans. Would Saltmarsh and Del give us Annotations on the Bible, they should furnish us with many monsters in Divi∣nity: here he maketh the garment wherewith the Sonne of God was cloathed, Rev. 1. all the formes of worship wherewith God manifested himselfe to the Jewes under the Law, to Christians under the Gospel, yea to the heathen that had

but naturall and civill Revelations of God.* 84.160 Shall wee aske a warrant for playing thus on visions, types, allegories? Fa∣milists tell us, the Spirit taught them so.

But 1. what Spirit made Christ the Son of God Mediator to appear to heathen in their Poets-Religion, their idolatrous images and false Gods, for they worship devills, not the Son of God, Levit. 17.7. Deut. 32.17. Ps 106.37. 1 Cor. 10 20, 21.

2. Is not here a saying of every man in his own Religion? and a saying revelation of God in the workes of creation?

3. What ground of so many circles and new formes of Religions, a naturall, civill or morall Law, Joh. Baptists way, Christs way in the flesh, the Spi••its way, which is (say they) after Christs ascention to heaven, all glory, without ordinances, at all? the Scripture tells us of none but Law or Gospel, and the Sonne of God is in none of these, without Law or Gospell that we read of.

4. That we worship God in all these formes acceptably, in the heathens way of adoring Jupiter and Bacchus wee know not.

5. Wee know not what this meanes to worship the Law, the heathens Religion, the Gospell, we know no worshipping of created things, of word, Sacraments, figures, Scriptures, reading, all these being meanes of tendering worship to God, not things worshipped, Christians worship none but God.

6. It must be Idolatry to a Familist to worship God in hea∣ring, Sacraments, reading, praying, for God hath left all these to him, and he lives in a higher way upon the Spirit without Ordinances.

7. But to him that knowes an Idoll to be nothing, as Fa∣milists doe, an Idoll is nothing, because Idolatry and the sinnes of the outward man, adultery, lying, swearing, forswearing, a tongue speaking vanity, a right hand of falsehood, are no sinnes, because done by the outward man, and Saltmarsh and his fellow-libertines, have that much knowledge of the Spirit, as to know adultery is no adultery to a ••ustified man, or an Elder of the family of love, and that which is ••dolatry to an unrenewed man, to adore figures and formes, is no Ido∣latry to renewed men who have knowledge that an Idoll is

nothing, not any externalls to Familists, the wickedst prankes hell can devise are no sinnes, and sinne is but an opinion, know then killing of your father, and bowing downe and adoring the devill to be no sinnes, and lay by conscience of sinne, as Dav. George, and Anton. pocquius, and such swine teach us, and they are no sins. But these words, we know an Idol is nothing, hath another sense, as before I cleared.

16. Another speciall signe of a spirituall condition is morti∣fication,* 84.161 which is not merely and onely in a totall abstinence from sin or hat••red of the world, Heathens void of the spirit of Jesus, upon morall principles, of their moralizing Phylosophy of Plato, Socrates, Seneca ••an goe farre on this way: But when a beleever seeth him selfe, and his life incorporated in Christ and his crosse, Gal. 2.20. I live not, but Christ lives in me, not because his deadnesse to the creature cometh without being procu∣red (as Waldess•• consider .92.345 saith) or sought with human industery, for though human industery it's alone, yea, or help∣ed with supernaturall Gospell-truths, or some common grace can neuer produce any, but a bastard mortification. Yet acts of sanctified reason and Industery spiritualized with the infused life of Christ, and informed with the pure light of f••i••h behold∣ing Christ crucified, doe worke mortification; But then our Spirit must be as dead to these acts, as acts, as if they were not in us in the poynt 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-re∣doundance of actings, stand or lye 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, be∣cause of sin, or for sin, but the Spirit is life because of Righteousnesse: The body is a part of the flesh, and in so farre as it is renewed with the soule, there is not that fire and fervour in bodily actings of sinne 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 doe not so welcome lusts as once they did, but the spirit is life or lively, as touching righteous∣nesse both to be acted and laid hold on by faith, so the renewed man is in a manner greived that he must satisfie his naturall life, yea so that he could rejoyce, if he were deprived of his senses,

or at least, were freed from extreame quicknesse of fervor 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 spirituall man saith, Rom. 8.12. Therefore bre∣thren, we are debters 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 spiritualized, and have much of Christs 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 Cove∣nanting with the eyes, in bearing downe, and subduing the flesh 1 Cor. 9.27. But I keepe under my body, but how? As those that runne a race for a Crowne, there is much will in such a run∣ning & sweating for the garland, and much consent and eager∣nesse of mind, that the flesh, body, musecls, and loco-motive power pay for it, so doe spirituall runners for the incorruptible Garland, this argues deadnesse to that flesh which loves to sleep & lye rather then to sweat for a ••ools birds-nest that it sees not, and in so doing, he deadly suspects his owne will of selfe-seek∣ing, which is a singular note of deadnesse, for he trembles for feare that selfe came in with the spirit and cry halfe mine 1. Cor. 9.25. every one that striveth for the mastery is temperate in all things Temperance of the mind is much affraid of vaine-gloriation.

4 There is much will also in joyning consent with suffering Gods wil: so rejoycing 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 satisfie flesh and selfe▪ and much life of will to joyne actively with God in suffering) in infirmities, in reproaches, in necessities, in persecuti∣ons, in distresses for Christs sake: but he suspectes himselfe in this deadnesse, ver. 11. I am become a foole in glorying, he checkes himselfe, that he may suffer for Christs sake, not for his owne sake, and the more dead the wil•• is, the more mortification and the more mortification, the mo•••• o•• the spirit, and the lesse 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 Peti∣tion 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, de∣fender of the faith, &c.

The Family of love. an. 1604.

MOst Gracious Sovereigne a 85.1 Lord, where there is published, in a booke written by your Highnesse, as an instruction a 85.2 to your most noble Sonne (whom Al∣mighty God blesse with much honour, happinesse and long life) of a people that are of a vile sect b 85.3 among the Ana∣baptists called the Family of love, who doe hold and maintaine many proud, uncharitable, unchristian, and most b 85.4 absurd opinions, unto whom your Highnesse doth also give the name of c 85.5 Puritanes, affirming in the said booke that divers of them (as d 85.6 Browne, Penry, and others) doe accord with them in their foule errours, heady and phantasticall opinions, which are there set downe at large by your Majesty, advising your royall Sonne (as is most meet) e 85.7 to punish them, if they refuse

to obey the Law,e 85.8 and will not cease to stir up rebellion.

Now most gracious Sovereigne, because it is meet that your Highnesse should understand by their supplica∣tion and declaration of the truth herein by themselves (of whom your Majesty hath been thus informed) pro∣strate at your Princely feet, as true f 85.9 faithfull, loyall and obedient Subjects to all your Laws and Ordinances, ci∣vill, politique, g 85.10 spirituall and temporall, they with humble hearts doe beseech your Princely Majesty to un∣derstand that the people of the family of love, or of g 85.11 God, doe utterly disclaime and detest all the said ab∣surd and h 85.12 selfe-conceited opinions and disobedient and erroneous sorts of the i 85.13 Anabaptists, Browne, Penry, k 85.14 Puritans, and all other proud minded sects and heresies whatsoever, protesting upon paine of our lives, that wee are not consenting nor agreeing with any such l 85.15 braine∣sicke preachers, nor their rebellious and disobedient sects whatsoever, but have been and ever will be truly obedi∣ent to your Highnesse, and your Laws to the effusion of our blood m 85.16 and expences of our goods and lands in your Majesties service, highly lauding Almighty God, who hath so graciously and peaceably appointed unto us such a vertuous, wise, religious and noble King, and so care∣full and unpartiall a Justitiar to governe over us, besee∣ching

him daily to blesse your Highnesse with his godly wisdome and holy understanding to the furtherance of his truth and godlinesse, and with all honour, happinesse, peace and long life, and to judge rightly between false∣hood and truth.

And because your Majesty should have a perfect view or an assured perswasion of the truth, of the same our protestation, if therefore there be any indifferent man of the Kingdome that can justly n 85.17 touch us with any such disobedient and wicked handling of our selves, as seemeth by your Majesties booke, it hath been informed unto your Highnesse, unlesse they be such our o 85.18 mortall enemies the disobedient Puritans, and those of their heady humours, before named, who are much more zealous, religious and precise in the tything of mint, annis and cummin, p 85.19 and in the preferring of such like pharisaicall and selfe chosen q 85.20 outward traditions and grounds, or hypocriticall righte∣ousnesse, then in the performing of judgement, mercy and faith, and such like true and q 85.21 inward righteousnesse which God doth most chiefly require and regard (Matth. 15.15. &c.) and whose malice hath for twenty five years past and upwards, r 85.22 & ever since, with very many untrue suggestions, and most foule errors and odious crimes, the which we could shew if need were, sought our utter over∣throw and destruction, but that we have behaved our selves in all orderlinesse and peaceablenesse of life, where we dwell, and with whom we had to deale; s 85.23 or if we do vary or swerve from the t 85.24 established Religion in this land either in service, ceremonies, Sermons, or Sacra∣craments, or have publickly spoken t 85.25 or inveighed either

by word or writing against our late Sovereigne Princesse government in cases spirituall or temporall, ••hen let us be rejected for Sectaries, and never receive the benefits of Subjects.

Only right gracious Sovereigne, t 85.26 we have read cer∣taine bookes brought forth by a Germane Author under the characters w 85.27 of H.N. who affirmeth therein that hee is prepared, chosen and sent of God to minister and set forth the most holy service of the love of God and Christ or of the ••oly Ghost unto the children of x 85.28 men upon the unive••••all earth, out of which s••rvice or writings we bee taught all dutifull obedience towards God and Magi∣strates, and to live a godly and honest life, and to love God above all things and our neighbours as our selves y 85.29 agreeing therein with all the holy Scriptures, as z 85.30 wee understand them. Against which Author and his books we never yet heard nor knew any Law established in this Realme by our late gracious Sovereigne. But that wee might read them without offence, whose writings wee suppose under your Highnesse correction your Majesty hath yet never seen a 85.31 or perused, heard of by any indiffe∣rent nor true information: for the said H. N. in all his doctrine and writings (being as we are credibly informed as much matter in volumne, if they were all compiled to∣gether as the whole b 85.32 Bible containeth) doth neither take part with, nor write against any particular party or com∣pany c 85.33 whatsoever as naming them by their names, nor yet praise nor dispraise any of them by name; but doth only shew in particular in his said writings (as saith he)

the unpartiall service of love, requireth what is good or evill for every one, wherein the man hath right or wrong in any point, d 85.34 whether it be in the state of his soule to∣wards God or in the state of his body toward the d 85.35 Ma∣gistrates of the world, and towards one another; to the end that all people (when they heare or read his writings, and doe thereby perceive their sinnes, and estranging from God and Christ) might endeavour them to bring f••r••h) e 85.36 the due fruits of repentance, which is refor∣mation and newnesse of life, according as all the holy Scriptures doth likewise require the same of every one. And that f 85.37 they might in that sort become saved through Jesus Christ, the only Saviour of all the world.

Notwithstanding, deare Sovereigne, yet hath the said Author and his doctrine a long time, and still is, most shamefully and falsely slandered by our foresaid ad∣versaries both in this land and in divers others, as to bee replenished with all manner f 85.38 of damnable errors and filthy liberty of the flesh.

And we his wel-willers and favourers in the upright drift of his doctrine (as aforesaid) have also beene of them complained on, and accused unto our late gracious Sovereigne. g 85.39 And the Magistrates of this land, both long time past, and now lately againe as to be a people so infected and stained with all manner of detestable wic∣kednesse and errors, that are not worthy to live upon the earth, but yet would never present any of his books unto his Majesty h 85.40 to peruse, nor yet set them forth h 85.41 in any indifferent or true manner to the view of the world lest their malicious and slanderous reports and accusations

against the same and us, should thereby bee revealed and disproved to their great i 85.42 shame. Through which their most odious and false complaints against us, the Magistrates did then, and also have now lately cast k 85.43 divers of us into prison to our great hindrance and dis∣credit, but yet have never proved against us, by sufficient and true testimony, any one of their many foule accusati∣ons, as the records in such cases and the l 85.44 Magistrates that have dealt therein can testifie, but are so utterly void of due and lawfull proofe thereof, that they have framed divers subtle articles l 85.45 for us, being plaine and unlear∣ned men, to answer upon our oath, whereby to urge and gather somethings from our selves, so to approve their false and unchristian accusations to be true, or else will force us to renounce, recant, and condemne that which we doe not m 85.46 wilfully maintaine nor justifie, (much like as it was practised in the Primitive Church against the * 85.47 Christians) yea they are not ashamed to lay their owne and all other mens o 85.48 disobedient and wicked acts (of what profession soever they be) upon our backs, to the end cunningly to purchase favour and credit to them∣selves, and to make us seeme mon••trous and detestable before the Magistrates and the common people every where, for that we and the doctrine of H.N. might with∣out any indifferent triall and lawfull or orderly procee∣ding, as heretofore hath beene used in the p 85.49 Christian Church in such cases, for confuting and condemning of heresie, be utterly rooted out of the land: with divers other most cruell practises proceeding out of their bitter and envious hearts towards us, tending to the same un∣christian and mercilesse purpose, the which we will here omit to speake of, because we have already been over te∣dious to your highnesse, and most humbly craves your most

gracious pardon and patience therein, in respect that we speake to cleare our selves of such matters as may touch our lives and liberties (which are two of the chie∣fest jewells q 85.50 that God hath given to mankinde in this world) and also for that r 85.51 we have few friends or any other meanes then this to acquaint your highnesse with the truth and state of our cause, whereof we thinke your Majesty is altogether ignorant, but have very many t 85.52 enemies whom we do greatly suspect will not be slacke to prosecute their false and malitious purpose against us unto your highnesse, even like as they have accustomed to doe in times past unto our late sovereigne Queene, through which prevailing in their slanderous defacing of us and our cause, divers of us for want of friends to make it rightly known unto her Majesty have sundry times been constrained to endure their injurious dealing toward us, to our great vexation and hindrance.

Wherefore, most gracious Sovereigne, this is now our humble suit unto your highnesse w 85.53 that when your Kingly affaires of importance, which your Majesty hath now in hand shall be well overpast (for the prosperous perfor∣mance whereof we wil (as duty bindeth us) daily pray un∣to Almighty God) that then your highnesse will be pleased (because we have alwayes taken the same Authors worke aforesaid to proceed out of the great grace and love of God and Christs x 85.54 extended toward all Kings, Princes, Rulers and people, upon the universall earth (as he in many of his workes doth witnesse no lesse) to their sal∣vation, unity, peace and concord, in the same godly love) to grant us that favour, at your Majesties fit and conve∣nient time to peruse the bookes your selfe with an unpar∣tiall eye, conferring them with the holy Scriptures, where∣in it seemeth by the books x 85.55 that are set forth under your hignesses name, that you have had great travell, y 85.56 and are therefore the better able to judge between truth and falsehood. And we will whensoever it shall please your

Highnesse to appoint the time, and to command and li∣cence us thereunto, doe our best endeavours a 85.57 to procure so many of the bookes as we can out of Germany (where they be printed) to b 85.58 be delivered unto your Majesty, or such godly, learned and indifferent men, as it shall please your Majesty to appoint.

And we will also (under your Highnesse lawfull li∣cence and commandement in that behalfe) doe our like endeavour to procure some of the learned men in that Country (if there be any yet c 85.59 remaining alive that were well acquainted with the Author and his workes in his life time, and which likewise have exercised his workes ever since) to come over and attend upon your Majesty at your appointed time convenient, who can much more sufficiently instruct and re∣solve your Highnesse in any c 85.60 unusuall words, phrase or matter that may happily seem darke and dou••tfull to your Majesty that any of us in this your land are able to doe.

And so upon such your Highnesse advised con∣sultation and censure thereupon (finding the same workes hereticall or seditious and not agreeable to Gods holy word and testimonies of all the Scrip∣tures) to leave them, to take them as your Ma∣jesties

d 85.61 Lawes, shall therein appoint us, having no in∣tent nor meaning to contend or resist there-against, how∣ever it be, but dutifully to obey thereunto according to the counsell of Scriptures e 85.62 and also of the said Authors workes.

And our further humble suit unto your Highnesse is that of your gracious favour and clemency you will grant and give order unto your Majesties officers in that be∣halfe that all of us your faithfull loving subjects which are now in prison in any part of this your Realme, for the same cause, may be released upon such baile or bond f 85.63 as we are able to give, and that neither we nor any of that company (behaving our selves orderly and obediently under your Highnesse Lawes) may be any further perse∣cuted or troubled therein untill such time as your Majesty and such godly learned and indifferent men of your g 85.64 Clergy, as your Highnesse shall appoint thereto, shall have advisedly consulted and determined of the matter

whereby that we may not be utterly wasted, by the great charge of imprisonment h 85.65 and persecution, and by the hard dealing of our adversaries; for we are a people but few in i 85.66 number, and yet most of us very poore in worldly wealth.

O Sacred Prince, we humbly pray, that the Almighty will move your Princely heart with true judgement, to di••cerne between the right and wrong of our cause, ac∣cording to that most certaine and Christian rule set down by our Saviour Christ unto his Disciples, Matth. 7.12. Yee k 85.67 shall know the tree by his fruits, and in our obedi∣ence peaceable and honest lives and conversation to pro∣tect us, and in our disobedience and misdemeanour to pu∣nish us as resisters of Gods ordinance, of the Kingly au∣thority and most high office of justice committed to your Majesty to that purpose toward your subjects, Rom. 13.

And gracious Sovereigne, we humbly beseech your Highnesse with Princely regard in equity and favour to ponder and grant the humble suit contained in this most lowly supplication of your loyall true-hearted faithfull subjects, and to remember that your Majesty in your booke of Princely, grave and fatherly advice, to the hap∣py Prince, your royall son doth conclude l 85.68 Principis est parcere subjectis & debellare superbos, and then

no doubt, God will blesse your Highnesse with all your noble off-spring with m 85.69 peace, long life, and all honours and happinesse, long to continue over us; for which we will ever pray with incessant prayers to the Almighty.

Most gracious Prince, here followeth the briefe re∣hearsall and confession of the Christian beleefe and Reli∣gion of the company n 85.70 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 persecu∣ted and imprisoned in this Realme for the same professi∣on by their aforesaid adversaries, and by meanes of their false accusations and complaints unto the Magistrates a∣gainst them; the which we have thought necessary to pre∣sent here unto your Majesty: for that you may thereby the better understand of our innocent intent and professi∣on whatsoever you shall heare reported to the contrary by our enemies or by any that be ignorant thereof. Humbly beseeching your Highnesse to vouchsafe to read the same, and with your unpartiall and godly wisdome to consider and judge of us and our cause in equity and favour ac∣cordingly, till your Majesty, shall have further true in∣telligence thereof.

Here followeth also the true copy of an Ab∣juration tendered to the Familists an. 1580. octob. 10. of Elizabeth by ten Lords of the Privy Coun∣cell. Because there were divers Courteours and Nobles familists, the Prelates that respected ever the persons of men, would not publickly accuse them by name, because they were eminent men, as they are now, and because also they were friends to Bishops, and enemies to non-con∣formists then called Puritans.

The Abjuration.

WHosoever teacheth that the dead which are fallen asleep in the Lord, rise up in this day of his judgement, and appeare unto us in godly glory, which shall henceforth live in us everlastingly with Christ, and reign upon the earth is a detestabl hereticke. a 85.71 But H.N. tea∣cheth so, Evangel. c 37. sect. 9.

Whosoever teacheth that to bee borne of the Virgin Mary out of the seed of David after the flesh is to bee exponed of the pure doctrine out of the seed of love is a detestable hereticke. But H.N. teacheth so, Document. sent. c. 3. sect. 5.

Whosoever teacheth that Jesus Christ is come againe unto us according to his promise to the end that they all which love God, and his righteousnesse and Christ and perfect being, might presently enter into the true rest, which God hath prepared from the beginning for his e∣lect, and inherit the everlasting life is a detestable here∣ticke. But H.N. Evan. c. 1. sect. 1. teacheth so, &c. Having examined these reasons with the books of H.N. we doe finde that in truth he holdeth these heresies, and we think in our hearts, and of our own knowledge affirm that H.N. is in these heresies a detestable heretick, promising faith∣fully befor God and your honours never hereafter to have any dealing with his bookes and doctrin, nor to go about to bring any to the love, liking, or reading of them, and that we now speak is the true meaning of our heart, as we look for mercy at his hands which searcheth the heart.

It shall never be well with England till the like ab∣juration of the doctrine of H.N. of Wil. Del, Joh. Salt∣marsh, of Town, Eaton, Den, Crispe and the scan∣dalous Antinomians be tendered to most of the Army of Sir Thomas Fairfax, and all the Secta∣ries in England; but the Arme of the Lord must still bee stretched out against the land in fury and indignation, till it be destroyed, and till he throughly avenge the quarrell of the Co∣venant; with so high a hand, and so presumptu∣ously broken by the Kingdome of England.

Notes

• * 1.1

  Antinomians in ••he Apostles time, ha••e their disce•••• from the old Katharoi, called puritans.
• * 1.2

  The Libertines who spra••g up, 〈◊〉〈◊〉 1525. of ki•• to the Fa∣mili••••s and An∣tinomians.
• * 1.3

  Finer Anti∣nomians deny the Incarnation of the Sonne of God.
• * 1.4

  Coppinus. Quintus. Antonius Poc∣quius the first Libertines.
• * 1.5

  Anton. Pocqui∣us a Priest, the first libertine affected to be ob∣scure and obje∣cted ignorance to Calvin, that be could not un∣derstand his foo∣le••i••s.
• * 1.6

  Libertines and Antinomians in many things like other.
• * 1.7

  Libertines and Antinomians agree in opinion•• in most things.
• a 1.8

  Calvin adver. libert▪ cap 9. p. 441, 442.
• b 1.9

  Calv. 442.
• c 1.10

  Ibid.
• e 1.11

  Rise, reign ••r. 2.3.
• * 1.12

  Adv. lib••r••. c. 9. p. 411.
• f 1.13

  Rise reign un∣sav. speech ••r. 8.
• * 1.14

  〈1 paragraph〉〈1 paragraph〉
• * 1.15

  Libertines say Angels are but motions of the minde.
• * 1.16

  Libertines make God the author of sinne. Antinomians conspire with them.
• g 1.17

  Rise, reign er. •• 3.
• h 1.18

  Rise reign. ••r. 11.
• i 1.19

  Th••l. Germ. ca. 22. p. 52.
• * 1.20

  Antinomians and Libertines have the same conceptio••s tou∣ching mortifica∣tion and consci∣ence of belee∣vers.
• k 1.21

  Towne assert. gr. 97, 98, 99.115, 116.42, 43 Sal••m. free gr. 83, 84, 85.

  Den. conference with the sicke man p. 30, 31, 32, 33.

  Eaton honey∣comb••, c. 8.171, 172.
• l 1.22

  Town. assert. pag. 103.
• m 1.23

  Calv. a••ver. liber. c. 19. fo. 453, 454.
• m 1.24

  Den••ser. man of sin, p. 9, 10, 11, 12.

  Saltm fr gr. 142 Honey-combe. c. 4.5.
• n 1.25

  Calvin adver. lib. c. 21.
• o 1.26

  Salt. fr. gr. 140 T••w. ass. gr. p. 60. Mistris Hutchi∣son Rise and reign, p. 61, 62, 63.

  Nich. Stork, Tho. Muncer. his Rise and Te∣nets how suta∣ble with Anti∣nomian divi∣nity.
• p 1.27

  Rise a••d reig••. p 36.
• q 1.28

  Del. s••r. 26.
• * 1.29

  Henry Pfeiffer and Muncer their sedi••ious spirits and mise∣rable end.
• * 1.30

  Great tumults to the killing of above an hun∣dred thousand through Germa∣ny and about by the Antinomi∣an spirits im∣pulsion which wa••t••th the light of Scrip∣ture.
• * 1.31

  Tenets of Hub∣meir.
• * 1.32

  Tho. Schuker by the impulsi∣on of a Spirit without Scrip∣ture beheaded his owne innocent brother.
• * 1.33

  Becold called John of Leiden his rise, bloody, attempts, spirit wi••hout Scrip∣ture, an•• Tragi∣call end.
• * 1.34

  John Matth••z an Enthusiast.
• * 1.35

  Becolds spirit & visio••s br••ng forth polygamy and ha••i••g 〈◊〉〈◊〉 many wives.
• * 1.36

  Becold wou••d have d••ub••e the Apostles of Christ ••nd more.
• * 1.37

  Becolds bloody spirit.
• * 1.38

  A Bullinger adv. Anabaptist l. 1.2.3. Sleidan hist.

  Heresbachius historia Ana∣baptistica Lambert••us Hortensius of the same.

  Freder. Span∣hemii Diatribe historica de A∣nabap.

  Ioan. Clopen∣burgius Gan∣grena Anabap∣tist.

  M. Robert Bay∣lie.

  2. Part of diswa∣sive Anabaptisme the true fountaine of Independencie, &c.

  The Tenets of A∣nabaptists in which, they side with Antinomi∣ans.
• b. 1.39

  Seaven ••eaded policie by M. Gor∣tin.
• c. 1.40

  Towne ass••r. gr. p. 60.

  Becon Catech. p. 139. he speaketh of our resurection as of a thing past, p. 141.142.
• * 1.41

  Rise reign. p. 59. art. 2, 3, 4, 5.
• d. 1.42

  Towne ass. p. 77, 78. Hobson pract. divin. p. 87, 88.

  Thelo. Ger∣man. Bright star Salt Free grace p. 140.
• e 1.43

  Saltmar. s••ad▪ fleeing away. p. 8. free grace .179 180, 181.

  Famili••t Gortyn seven headed po∣lici••.
• * 1.44

  1. clases of A∣nabaptists.

  Divers classes of Anabaptists, all which hold som∣thing common with the Antino∣mians, and Spiri∣tuallists.

  Beacon saith, all externall wor∣ship in the New Test. is indiffe∣rent.
• * 1.45

  2. ••••nke of Ana∣baptests.
• f. 1.46

  Bullinger ad. Anabap. l. c. 8.
• * 1.47

  3 Ranke.
• g 1.48

  Bulling. adv. Anabaptist. l. 1. c. 9.
• h 1.49

  Bullinger
• i. 1.50

  Saltmarsh 177, 178.
• k. 1.51

  honey comb. c. 3. p. 25.
• l 1.52

  Rise reign p. 38 39.4••
• * 1.53

  Antinomians & liberi fratres like other in that both teach free∣dome from laws, covenants, from paying of tithes, freedome from sin, &c.
• m. 1.54

  Saltmarsh shaddows ••leeing p. 8.
• * 1.55

  ••••elchior Hoff∣••an.
• * 1.56

  Menno Si¦mon••
• n 1.57

  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 neare to those of Fa∣milists and Antinomians
• * 1.58

  See Blesdikus in vita Davids Georgij.
• o 1.59

  Rise reign••
• p 1.60

  Saltmarsh free grace p. 142.

  Towne ass. p. 35, honey-com. cap. 7.

  Den. ser man of ser pa. 9, 10, 11. in the beleevers flesh and con∣versation there is sin, but his adulteries lies bloods are no si••s in or to his conscie••ce.
• q 1.61

  Crisp. volu. 3. ser. 3 Archer ser. on Ioh. 14.
• r 1.62

  Towne asser.
• s 1.63

  Towne asser. grace p. 60.
• t 1.64

  Saltmar. free grace. p. 140.
• * 1.65

  Casper Swenckfeeld his rise, tenets and the com∣pliance be¦tweene him and Antino∣mians.
• * 1.66

  Schlusserburgius ••ata. hereticor. l. 10 p. 32. Swenck¦feldius ait preces faciendas, ut deus interiorem illu∣minationem lar∣giatur, nihil om∣nius legenda esse Biblica scripta, quibus externus homo crudiatur
• * 1.67

  Swenckfeldius wrot•• many books though unlearned and ••gnorant of Gramme•• o•• Arts▪
• * 1.68

  〈◊〉〈◊〉 and many 〈…〉〈…〉
• * 1.69

  •• Rise re••gn. 〈…〉〈…〉▪

  Theolog Ger∣man. c. ••2. H. Nicholas epistle to the daughters of wa••ick

  The errors of Swenckfeld, a ••ine to Fami∣lists and Anti∣nomians▪
• * 1.70

  The errors of Swenck. touch∣ing Christ.
• * 1.71

  Theolog. Ger∣mani••. Bright Star••••.
• * 1.72

  The manhead of Christ after 〈◊〉〈◊〉 glorification re∣maineth man∣head, and is not changed into the essence and name of God as Sweenkfield dreameth.
• * 1.73

  The Scripture i•• the word of God against Swenck∣feldians and Antinomians
• * 1.74

  Swenckefeldius epist. ad Ec∣clesiascum, 〈…〉〈…〉 ••ustifica••is 〈…〉〈…〉 rerum spiri•••••• 〈…〉〈…〉 Spir••tus sancti 〈…〉〈…〉 igi∣tur 〈◊〉〈◊〉 pote••t 〈…〉〈…〉.

  The 〈…〉〈…〉 a∣gainst the written word which are the reasons also 〈◊〉〈◊〉 the Anti••omi∣ans. M. Del. Answered. Swenckefeldius epist. v••rbum 〈◊〉〈◊〉 non potest 〈…〉〈…〉 p••r Ie••um Chr••stum prius 〈…〉〈…〉, au∣rib 〈…〉〈…〉, et 〈◊〉〈◊〉 effectum car••alem simila∣•••• 〈◊〉〈◊〉 effectae 〈…〉〈…〉 suo arbitr••o, nec dia ••••rantem 〈◊〉〈◊〉.
• * 1.75

  Saltmarch the Antinomian sayth after Swenck. free gr. p. 146. the law is now in the Spirit, and holi∣nesse and sancti∣fication is not now such as 〈◊〉〈◊〉 fashioned by the law of outward commandement, Sweckfeld epst▪ 16:

  Si per vocal•• verbum sive ex predicato et audi∣tu externo esset fides Iustificans; sequeretur quod ex opere, sive per opus manuum nostrarum esset Iustificatio.

  —homo poner••t primum lapidem, no •• Deus, at qua∣le tum edi••icium fit, experientia nos do••••t, quum per dis∣cursus ••idem hi∣storicam, cogitatū et a••serssum quen∣dam rationis ex verbo literae am∣ple••timur.

  Sal••march de∣baseth the scrip∣ture and preach∣ed Word, the same way that Sw••••ckfeld do∣eth.
• * 1.76

  Certaine ne∣cessary consi∣derations how the Spirit and the wo••d act together.
• * 1.77

  How the act∣ing of the Spi∣rit with the word is medi∣ate.
• * 1.78

  How immedi∣ate.
• * 1.79

  •• Conclusion. The word concurreth in∣st••ument••lly with the Spirit, and this is the externall, not the internall and substantial word.
• * 1.80

  2 Conclusion.
• * 1.81

  August. de Chir. ••t lit. c. 4. Quoniam legis, l••••era, quae doce•• ••on esse peccan∣dum, si spiritus vi 〈◊〉〈◊〉 ••esit, 〈…〉〈…〉 f••cit pecca∣tum 〈◊〉〈◊〉 quam 〈◊〉〈◊〉
• * 1.82

  3 Conclusion.
• * 1.83

  Swenckfeld, interne agit deus cum Christiano, per verbum Spiritus et vitae: in quo se variis div. tiis bonorum Caelestium per Christum reve∣lat, exter••e vero ag••t cum carne hominis per ver∣bum licerae, seu praedicationem et per symbola. Swenckefeld & Antinomians grant a ministe¦ry and Scrip∣tures 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.
• * 1.84

  Absurdities that follow from the Swēck¦feldian and An¦tinomian dist∣inction of an internall or substantiall, or a vocall and externall word
• * 1.85

  M. Del the An∣tinomi••n his subverting of the ministery and the prea∣ched Gospell.
• * 1.86

  Absurd conse∣quences fol∣lowing from M. Del his En∣thysiasticall Reformation.
• * 1.87

  Del Distroyes the written word and with Swenck••feld pleads for 〈…〉〈…〉 which is the Spirit hims••lfe.

  The Law is a means of 〈◊〉〈◊〉 conversion 〈◊〉〈◊〉 the Gospel, and cannot be ex∣cluded from 〈◊〉〈◊〉
• * 1.88

  Swenckefeld: epist. an. 1529. verbum c••pi non pote••t nisi ab i••∣lumi••a is men∣tibus. Tam∣etsi millies ver∣bum Dei auribus 〈◊〉〈◊〉 in∣culcav••ris, nihil nis•• sonum sus••i∣pient, et s••ltem affectum carna∣••em 〈◊〉〈◊〉 ••i∣dei et effectae, e libero suo Arbi∣tri•• nec diu 〈…〉〈…〉.
• * 1.89

  ••t is no good consequent, that the word is ••o Instrument of our conver∣sion, because it can do no thing without the Spirit.
• * 1.90

  The word of it selfe is not a common sound.
• * 1.91

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.92

  Antinomians & Swenckefeld ••∣vert scripture and all mini∣stery.
• * 1.93

  The arguments of Swenckef. and Antinom. to prove that the word is not an instrument of conver∣sion, because, carnall, bodily, managed by man &c. dis∣cussed.
• * 1.94

  The word though bodily and vocall and carried ••n by man, is yet an instrument of conversion.
• * 1.95

  How we be∣leeve on God and how in the word.
• * 1.96

  Of the union of the Word and Spirit.
• * 1.97

  Valdesso divine consider 32 p. 106, 107. An••inomians make the Scripture but a Catechisme for babes, and fruitlesse and uselesse to be∣leevers.
• * 1.98

  A Revelation twofold, active and passive▪
• * 1.99

  Passive revela∣tion foure-fold propheticall, speciall to be∣leevers, extra∣ordinary, Sata∣nicall.
• * 1.100

  Of propheti••••••l 〈…〉〈…〉.
• * 1.101

  Familists have no propheticall Revelations.
• * 1.102

  Internall Re∣velation pro∣per to belee∣vers.
• * 1.103

  How p••rti••ular rev••l••tions are n••t in Scrip••••••e
• * 1.104

  Of revelations extraordinary of men in our 〈◊〉〈◊〉 not imme∣diately inspired and how they 〈◊〉〈◊〉 charactered from Satanicall Revelations. Read a prohecy of M. Luther e∣pist. ad Spalati∣num an. 1520. et epist. ad Wen∣ceslaum li••eum an. 1521 he prophecied of of the warres of the B••ures.
• * 1.105

  Indeavours & Industry of fre•• will consisteth well with grace
• * 1.106

  How far arts, sciences, and knowledge of tongues, He∣brew, Greeke and Latine, are to be acknow∣ledged the good gifts of God, and how far they are to be rejected.
• * 1.107

  Sciences, arts and tongues, in their nature, though not in m••nner of ac∣quiring them necessary for understanding of the scrip∣tures and both wayes they are the good gifts
• * 1.108

  Sa••uel How sufficiency of the Spirits, teaching 3 Re••sons.
• * 1.109

  Christ and the Apostles were learned, though they had not their learning from industry studying, teach∣ing in Schools, and universitie as we have.
• * 1.110

  That Christ & his Apostles had learning and made good use of sciences arts and tongues, is proved.
• * 1.111

  How the in∣ward teaching excludeth not the outward, but complyeth therewith.
• * 1.112

  Privolous ob∣jections of Sam How against arts & tongues removed.
• * 1.113

  How the teach∣ing of the Spi∣rit excludeth not arts, lear¦ning and tongues, or the teaching of men.
• * 1.114

  The birth and qualities of Henry Nicholas the father of the Familie of Love.

  H.N. Epistle to the two daughters of Warwicke.
• * 1.115

  What H. Ni∣cholas called h••m••elf.
• * 1.116

  H. Nicholas his wicked do∣ctrine▪
• (a) 1.117

  H. Nicholas evangel, c. 15.
• b 1.118

  Beacon cat••••chis. 155, 156.
• c 1.119

  Rise reign er. 53, 54.
• d 1.120

  H.N. e••. ••. c. 5.
• e 1.121

  Rise reig. er. 11.
• * 1.122

  M. Del and H. Nicholas the fa∣milist, sympa∣thiz•• in the same Gram∣mer, and it•• to be feared in the same doctrine touching God manifested in the flesh.
• * 1.123

  M. Del inclines to deny Christ God incarnate. It were good he would cleare himselfe of Familisme, and of this point in parti∣cular.
• * 1.124

  What Christ, God manife∣sted in the flesh is to Familists.
• f 1.125

  H. N. ••. ••xh cap. 7.
• g 1.126

  H. Nich. 1 exh. c. 17. sect. 26.
• * 1.127

  Sect. 9▪
• * 1.128

  Sect. 9.
• * 1.129

  Sect. 10.
• h 1.130

  H.N. Evan. c. 13. Se. 2.
• * 1.131

  H. Nicholas, with Antinomi∣ans, M. Del. M. Beacon, reject all ordinances and repute all externall wor∣ship and con∣fessing of Christ before men all con∣troversies in religion indif∣ferent▪ this wic••ed opinion is re••uted by 8 arguments.
• * 1.132

  Christ is truely and really per∣fect man, not a holy dispo••••∣tion as H. N. blasphemously saith.
• * 1.133

  Scriptures are not to be ex∣poned allego∣rically but where the Holy Ghost so exponeth them.
• (a) 1.134

  Luc▪ Osian. ••er, epi••o. hist. eccles. Centur. 16. l. 2. c. 29.
• (b) 1.135

  Schlussel∣burgi••••, S. Theol. Doct••r Gym∣nasio, Tralesun∣d••nsi••i•• pomera∣ma, in suo ••ato∣logo ••aer••ticorum lib 4. p. 35, 36.
• (c) 1.136

  Osiander▪ ibi.
• (d) 1.137

  Sleidanus, 〈◊〉〈◊〉 l. 7.
• (e) 1.138

  Gualterius in tabula Chro∣nographica, s••cul. ••6. c. 36.
• * 2.1

  D. M. Luth. ve∣hement against Antinomians who abolish the Law, setteth downe the Re∣cantation of John Islebius in the name of Islebius.
• (a) 2.2

  This was no custome in the Apo••••o••••cke Church, but by superstition keeped for the times being the dawning of Reformation.
• * 2.3

  Contrary to th••s, Towne the Antinomi∣an saith, assert. ••ree grace, p. 3. we are ••re••d from the Morall Law or Decalogue, with all its au∣thority, domi••ion, offices and effects so Saltm. free grace, p. 140.
• (b) 2.4

  But our Antinomians say we can no more sin, being once Justified, then Christ himself. Ea••on honey comb. c. 3. p. 25. Saltmar. fr. g. 140.146.41. honey com. c 4.5.
• * 2.5

  Satan remov∣ing the law which is deeply ingraven in the heart, would drive men to all kind of sen∣suality.
• * 2.6

  Justif••ed per∣sons have sin dwelling in them, yet is it the cu••rent do∣ct••ine 〈◊〉〈◊〉 the Antinomi••••s of our time, to teach that a be∣leever is not to sorrow for sin, nor to fear ei∣ther ill of sin or punishment, but to live for ever in a merry pin, ye••, he wa••ts nothing that the glorified in hea∣ven have (saith Saltmarsh) fr••e gra. p. 140.) but beleeve he is in heaven, and is in heaven.
• * 2.7

  The preaching of the Law ne∣cessary both before and after conversion.
• * 2.8

  〈◊〉〈◊〉 Town asser. grace, p. 76.77. pleadeth for perfection both of persons and works, of belee∣vers & all An∣tinomians doe the same, as I prove.

  Antinomians will not yeeld it▪ lawfull to a beleever to pray for remission of sins. Towne saith David in the flesh, and out of weaknes prayed for it, Psal. 51. asser. p. 103.
• * 2.9

  The Law preached wit•• Christs suffer¦ings, for the preaching ther∣of, terrifieth more.
• * 2.10

  Germany a stoole for Catts Anti••omians are against all Law, humili∣ation that goeth before conver∣sion contrary to Luthers me∣thod in this passage.
• * 2.11

  Conceit of singulari••y an occasi••n of An∣tinomianisme.
• * 2.12

  1 Luthers suffe∣ring from Sects
• * 2.13

  2
• * 2.14

  A warning to the following generations to look for secta∣ries, such as Antinomians, Familists, A∣nabaptists, and yet to beleeve that the power of Christ shall preserve his owne Church.
• * 2.15

  Lucas Osiander ubi enim Luthe∣rus docet (ut sae∣pe com. supe•• epis. ad Galatas) paeni••entem pec∣catorem non de∣bere audire Mos••m per le∣gem peccata ac∣cusantem, sed in Christum salva∣torem oculos con∣jiciendos qui sa∣net co ••rita corda, inde Eisle∣bius et alij col∣ligerunt legem non esse docen∣dam.
• * 2.16

  The tenents of Eislebius and other Antino∣mians in Lu∣thers time.
• (d) 2.17

  Schlusselbu. cat. hereticorum, l. 3. p. 45, 46, 47.
• (e) 2.18

  Town asser. p. 35.
• (f) 2.19

  Saltmarsh free grace· 154.
• (g) 2.20

  Honey combe c. 3. pag. 35.
• (h) 2.21

  Saltm. fr. gr. p. 140.
• i. 2.22

  Sermon the man of sin dis∣covered rather vailed p. 10.11 The old Anti∣nomians are not so grose as Saltmarsh and our new Antino¦mians.

  Sclusselbur. p. 46, 47, 48, 49. The state of the question touching the Law, as the old Antinomians fra∣med it
• * 2.23

  Antinomians say that the Law is a meer patient to a beleever and doth nei∣ther command, direct, nor give him any glance of light to doe Gods will, the spirit is his onely light.
• k 2.24

  Saltmarsh fr. gr. p. 146, 147.
• l 2.25

  Town asser. gr. p. 10. what if it be affirmed that even in true san∣ctification, the law of workes is a meere passive thing, as the Kings high way, which a christian freely walketh i••? you can never have face to de∣ny it. Psal. 119.••, 2.
• (i) 2.26

  Saltmarsh. free grace. 140. pag. 142.
• (k) 2.27

  Towne asser. grace pag. 34.
• (l) 2.28

  Schlusse••. catalogo. haeri∣ticorum. l. 3. pag. 47 48, 49. Novus homo ••ustus, regenera∣tus renatus — perfectus in Christo Iesu, et completus in ipso Sanctus justus innocens unum cum Chri∣sto, caro de car∣ne, et os ex ossi∣bus eius: illud ipsum denique ex gratia, side, et imputatione, quod Christus est natura in quo Christus vivit loquitur, facit, et operatur om∣n••a, nam omnia opera eius sunt opera Christi, ••uius▪ ipse est mera passiva ma••er a.
• (m) 2.29

  Towne ass. grace pag 41, 42, 43.
• (n) 2.30

  M••t. 10.18▪ 19, 20. Ioh. 16.1, 2. Luk. 21.15, ••6, 17, 18, 19, 20. Ioh. 21.18, 19, 20. 1▪ Pet. 3.14, 15, 16, 17.
• (o) 2.31

  Schluss. cat. haer. l. 3. p. 82.
• (p) 2.32

  Hony••co c. 4 43, 44, 45, 46, 47, 48 &c▪ c. 3.23, 24, 25.
• (p) 2.33

  Hony••co c. 4 43, 44, 45, 46, 47, 48 &c▪ c. 3.23, 24, 25.
• (q) 2.34

  Tow. ass. gra. p. 95, 96▪ 97, &c.
• (r) 2.35

  Salt. free grace. 144, 145, 146. &c.
• * 2.36

  Mart. Luther more ag••inst Antinomia••s then any man.
• * 2.37

  Divers usefull distinctions touching the law and the beleevers free∣dome from it tending to cleare the minde of Lu∣ther and Pro∣testants.
• * 2.38

  Three speciall uses of the law according to M. Luther
• (a) 3.1

  Luther to, 2 in Gen. c. 18. fol 18.
• b 3.2

  Luther writ∣eth against the Antinomian•• by name
• * 3.3

  Luther ••o 2. in Gen c. 18 f. 119. Luth••r ••••fu••eth the Ant••nomi∣ans under the name of Anti∣nomians, is ene∣mies to the law of God.
• c 3.4

  Luther to. 2. in Gen. c. 18. fo. 119.
• d 3.5

  19. fo. 118.
• e 3.6

  Luther to. 2. in Gen. c. 19. f. 132
• f 3.7

  Luther tom: 2 in Gen: c: 2. fol: 132.
• g 3.8

  Luther, tom▪ 1. pa: 555. Luther extol∣leth good works against all Antinomi∣ans.
• h 3.9

  Luther tom: 3. fol. 109.
• I 3.10

  Luth. ttm. 3: f••l: 165
• l 3.11

  Luth: tom: 1: fol: 449.
• m 3.12

  Luth: tom: 1: fol: 522.
• n 3.13

  Luther to 2 in Gen. c. 15. fol. 57.
• (o) 3.14

  Luther to 2 in Gen. Luther teach••eth that only faith justifieth and yet faith is not alone with out good workes.
• * 3.15

  Luther tom. 2▪ fol. 517.
• * 3.16

  How faith and workes are contrary to Luther.
• (a) 4.1

  Luther to, 2 in Gen. c. 18. fol 18.
• b 4.2

  Luther writ∣eth against the Antinomian•• by name
• * 4.3

  Luther ••o 2. in Gen c. 18 f. 119. Luth••r ••••fu••eth the Ant••nomi∣ans under the name of Anti∣nomians, is ene∣mies to the law of God.
• c 4.4

  Luther to. 2. in Gen. c. 18. fo. 119.
• d 4.5

  19. fo. 118.
• e 4.6

  Luther to. 2. in Gen. c. 19. f. 132
• f 4.7

  Luther tom: 2 in Gen: c: 2. fol: 132.
• g 4.8

  Luther, tom▪ 1. pa: 555. Luther extol∣leth good works against all Antinomi∣ans.
• h 4.9

  Luther tom: 3. fol. 109.
• I 4.10

  Luth. ttm. 3: f••l: 165
• l 4.11

  Luth: tom: 1: fol: 449.
• m 4.12

  Luth: tom: 1: fol: 522.
• n 4.13

  Luther to 2 in Gen. c. 15. fol. 57.
• (o) 4.14

  Luther to 2 in Gen. Luther teach••eth that only faith justifieth and yet faith is not alone with out good workes.
• * 4.15

  Luther tom. 2▪ fol. 517.
• * 4.16

  How faith and workes are contrary to Luther.
• q 5.1

  Luther to 4, fol. 6.
• r 5.2

  Luth. tom. 4▪ f▪ 114.
• r 5.3

  Luth: tom: 4. fol: 114. How accor∣ding to Luther his mind, the law hath power ouer the flesh and not over the renewed conscience.
• q 6.1

  Luther to 4, fol. 6.
• r 6.2

  Luth. tom. 4▪ f▪ 114.
• r 6.3

  Luth: tom: 4. fol: 114. How accor∣ding to Luther his mind, the law hath power ouer the flesh and not over the renewed conscience.
• s 6.4

  Towne ass. p. 35.73
• t 6.5

  Salt. free. grace. 154.152.
• w 6.6

  Den. ser. man of sin p. 9.10.
• x 6.7

  Schluss. cat. heret. l. 3. p. 53.54▪ 55.
• y 6.8

  Cal. adv. lib. c. 18 452,
• a 6.9

  Luther tom. 2 in Ge. c. 18. fol. 119.
• b 6.10

  c. 19 f. 132.
• c 6.11

  Luther con∣tra Anti. disp. 3. propos. 27. dis. 4 pro. 33.
• d 7.1

  Luther tom. 2. fal. 5••9.
• d 8.1

  Luther tom. 2. fal. 5••9.
• * 8.2

  How good workes con∣forme to the Law are not necessary. The new man is un∣der the same law as a rule of life which was in the covenant of workes, and though we be changed, the law is the same
• * 8.3

  The Law is gi∣ven to the new man 〈…〉〈…〉 of lif••, and not proper••y to the flesh, but as a sinne▪ condem∣ning law.
• (e) 9.1

  Luther to. 4.178. Eaton
• (f) 9.2

  Hony-com c. 3. pag. 25.
• (g) 9.3

  Saltm. free grac••. pag. 140.
• (h) 9.4

  Hony-com. ch. 5 73, 74.
• * 9.5

  Crispe vol. 2. ser. 4.136, 137 138▪ 152, 153, 154, 157.
• (i) 9.6

  Hony-com, c. 71, 72.
• (k) 9.7

  Hony-com c. 7.134.
• (l) 9.8

  Saltm. free grace. 145.
• (e) 10.1

  Luther to. 4.178. Eaton
• (f) 10.2

  Hony-com c. 3. pag. 25.
• (g) 10.3

  Saltm. free grac••. pag. 140.
• * 10.4

  Crispe vol. 2. ser. 4.136, 137 138▪ 152, 153, 154, 157.
• (i) 10.5

  Hony-com, c. 71, 72.
• (h) 10.6

  Hony-com. ch. 5 73, 74.
• (k) 10.7

  Hony-com c. 7.134.
• (l) 10.8

  Saltm. free grace. 145.
• * 10.9

  How Luther according to Scripture saith the new man and terrified conscience in the beleever, is simply freed from the law, and the Law is abrogated to him, and hath only power over his flesh.
• m 10.10

  Luther tom. 4. fo. 178.
• n 11.1

  Luther tom. 4. p. 112.
• o 11.2

  Luther tom. 4.119.
• * 11.3

  How the law condemneth & terrifieth, and how not.
• p 11.4

  Luther tom. 4. fo. 47.
• q 11.5

  Luther to. ••. p. 112.
• r 11.6

  Luther to. 1 128. How the re∣newed man i•• freed from the Law.
• s 11.7

  Luther tom. 1. fo. 546.
• n 12.1

  Luther tom. 4. p. 112.
• o 12.2

  Luther tom. 4.119.
• * 12.3

  How the law condemneth & terrifieth, and how not.
• p 12.4

  Luther tom. 4. fo. 47.
• q 12.5

  Luther to. ••. p. 112.
• r 12.6

  Luther to. 1 128.

  How the re∣newed man i•• freed from the Law.
• s 12.7

  Luther tom. 1. to. 546.
• t 12.8

  Schlusselburgiu•• ••at▪ heretic•• l. 3. p. 53.
• w 12.9

  Towne ass. grace. p. 35. p. 3.
• * 12.10

  How the Law is given to the new man, and how not.
• * 13.1

  Luther tom. 1. f. 541.
• * 13.2

  Luther tom. 2. l. 253.
• a 13.3

  Luther tom •• f. 5••.
• * 13.4

  The guilt•• conscience 〈◊〉〈◊〉 beleever no•• under the 〈◊〉〈◊〉.
• b 13.5

  Lu••her tom. 4 f 5.

  Excellent re∣plyes of a be∣leever to the accusing Law.
• c 13.6

  Luther tom. 4. fo. 15.
• d 13.7

  Luther to. 4 fo. 40.
• e 13.8

  Luther to. 4. f. 46.

  A tempted be∣le••ver freed from the cha∣linges of the condemning Law.
• * 13.9

  Luth tom. 4.117.
• g 13.10

  Luth: tom: 4. f. 11••.
• h 13.11

  Luther tom •• f. 118.
• * 14.1

  Luther tom. 1. f. 541.
• * 14.2

  Luther tom. 2. ••. 253.
• a 14.3

  Luther tom •• f. 5••.
• * 14.4

  The guilt•• conscience 〈◊〉〈◊〉 beleever no•• under the 〈◊〉〈◊〉.
• b 14.5

  Lu••her tom. 4 f 5. Excellent re∣plyes of a be∣leever to the accusing Law.
• c 14.6

  Luther tom. 4. fo. 15.
• d 14.7

  Luther to. 4 fo. 40.
• e 14.8

  Luther to. 4. f. 46.

  A tempted be∣le••ver freed from the cha∣linges of the condemning Law.
• * 14.9

  Luth tom. 4.117.
• g 14.10

  Luth: tom▪ 4. f. 11••.
• h 14.11

  Luther tom •• f. 118.
• i 15.1

  Luth••r tom. •• f 154.55. A tempted s••n∣ner is 〈◊〉〈◊〉 from a sensi∣tive 〈…〉〈…〉 imp••ted rig••teousnesse.
• i 16.1

  Luth••r tom. •• f 154.55. A tempted s••n∣ner is 〈◊〉〈◊〉 from a sensi∣tive 〈…〉〈…〉 imp••ted rig••teousnesse.
• k 17.1

  Luther tom. 4.54.

  Christ on the crosse is to bee e••ed to com∣fort the weake beleever against his own sin.
• m 17.2

  Luther tom. 3 f. 376.

  The wayes of overcomming Law temptati∣ons.
• n 17.3

  Luther tom. 3 f. 396.
• o 17.4

  Luther tom. 3 376.
• p 17.5

  Luther tom. 3. fo. 489.
• q 17.6

  Luther tom. 4 f. 6.
• r 17.7

  Luther tom. 4▪ f. 76.
• s 17.8

  Luther tom. 4. f. 14.
• k 18.1

  Luther tom. 4.54.

  Christ on the crosse is to bee e••ed to com∣fort the weake beleever against his own sin.
• m 18.2

  Luther tom. 3 f. 376.

  The wayes of overcomming Law temptati∣ons.
• n 18.3

  Luther tom. 3 f. 396.
• o 18.4

  Luther tom. 3 376.
• p 18.5

  Luther tom. 3. fo. 489.
• q 18.6

  Luther tom. 4 f. 6.
• r 18.7

  Luther tom. 4. f. 76.
• s 18.8

  Luther tom. 4. f. 14.
• * 18.9

  Luther is for conditions in the Covenant of grace, and for preparati∣ons before con∣version. Antinomians deny both.
• t 19.1

  Luther tom. 4 f. 112.
• x 19.2

  Luther to 4.10••.
• z 19.3

  Luther tom. 4 f. 156.
• a 19.4

  Luth. 9. tom. 4. f. 289.
• b 19.5

  Luther to. 4. f. 289. Temtations and how they are resisted in the conscience.
• c 19.6

  Luther tom. 4 f. 147.
• d 19.7

  Luther tom. 4 f. 387.
• e 19.8

  Luther to. 4.391.
• t 20.1

  Luther tom. 4 f. 112.
• x 20.2

  Luther to 4.10••.
• z 20.3

  Luther tom. 4 f. 156.
• a 20.4

  Luth. 9. tom. 4. f. 289.
• b 20.5

  Luther to. 4. f. 289. Temtations and how they are resisted in the conscience.
• c 20.6

  Luther tom. 4 f. 147.
• d 20.7

  Luther tom. 4 f. 387.
• e 20.8

  Luther to. 4.391.
• f 21.1

  Luther to. 4▪ f. 400.
• g 21.2

  Luther tom. 4. fo. 413.
• h 21.3

  Luther tom. 4 ••▪ ••92.
• i 21.4

  Luther tom. 4 f. 502.
• k 21.5

  Luther tom. 4 758. in Ps. 2.
• l 21.6

  Luther ex ad Cus. Aquilam. an. 1528. f. 393
• m 21.7

  Luther to. 2. in Gen. c. 21. f. 188.
• f 22.1

  Luther to. 4▪ f. 400.
• g 22.2

  Luther tom. 4. fo. 413.
• h 22.3

  Luther tom. 4 •• ••92.
• i 22.4

  Luther tom. 4 f. 502.
• k 22.5

  Luther tom. 4 758. in Ps. 2.
• l 22.6

  Luther ex ad Cus. Aquilam. an. 1528. f. 393
• m 22.7

  Luther to. 2. in Gen. c. 21. f. 188.
• * 22.8

  How we are patients in ju∣stification, how not.
• n 22.9

  Schlussel∣burgius. i•• Ca∣••••logo. heretico. l. 3. p 49. Towne ass. 3.9, 10.
• o 23.1

  Luther tom. 4 f. 399.
• p 23.2

  Luther to. 4.130.131.
• q 23.3

  Luther ••••. •• 95.
• r 23.4

  Luther tom. ••. f. 52.
• o 24.1

  Luther tom. 4 f. 399.
• p 24.2

  Luther to. 4.130.131.
• q 24.3

  Luther ••••. ••. 95.
• r 24.4

  Luther tom. ••. f. 52.
• s 25.1

  Luther tom. 4. f. 451.
• * 25.2

  How the law is abolished, and how not.
• s 26.1

  Luther tom. 4. f. 451.
• * 26.2

  How the law is abolished, and how not.
• * 26.3

  How the law is abolished.
• s 27.1

  Luther tom. 4 f. 178.
• t 27.2

  Luther tom. 4. fo. 521. in psa. 90.
• u 27.3

  Luther tom. 1. in Gen. c. 3. f. 57.
• x 27.4

  Luther tom. 4 in Exod. 19, 20 f. 130.
• y 27.5

  Luther to. 1.4••9.
• s 28.1

  Luther tom. 4▪ f. 178.
• t 28.2

  Luther tom. 4. fo. 521. in psa. 90.
• u 28.3

  Luther tom. 1. in Gen. c. 3. f. 57.
• x 28.4

  Luther tom 4•• in Exod. 19, 20 f. 130.
• y 28.5

  Luther to. 1.4••9.
• y 29.1

  Luther tom. 1 f. 506.
• z 29.2

  Luther to. 1.561.
• y 30.1

  Luther tom. 1 f. 506.
• z 30.2

  Luther to. 1.561.
• * 30.3

  Of the union between Christ and a beleever, holden by Lu∣ther, opposite to that fancied union of Fami∣lists and Anti∣nomians.
• a 31.1

  Luther tom 1 f 232.
• b 31.2

  Luther tom. 1 f. 432.
• c 31.3

  Luther tom. 1. fo. 106. some say tom 4.
• d 31.4

  Luther to. 4. 438.
• e 31.5

  Luther tom. 4 f 59.
• f 31.6

  Luther to. 4. f. 65.
• g 31.7

  Luth. tom. 4. f. 35.
• h 31.8

  Luther tom. 1 f. 353.
• a 32.1

  Luther tom 1 f 232.
• b 32.2

  Luther tom. 1 f. 432.
• c 32.3

  Luther tom. 1. fo. 106. some say tom 4.
• d 32.4

  Luther to. 4. 438.
• e 32.5

  Luther tom. 4 f 59.
• f 32.6

  Luther to. 4. f. 65.
• g 32.7

  Luth. tom. 4. f. 35.
• h 32.8

  Luther tom. 1 ••▪ 353.
• * 32.9

  Luthers expres∣sions mistaken drew Antinomi∣ans into their heresie.
• i 32.10

  Rise reign, er. •• er. 2.
• k 32.11

  er, 3.
• l 32.12

  er. 7.
• m 32.13

  er. 8.
• n 32.14

  er. 11.
• o 32.15

  er. 14. The light and life of a man in Christ.
• p 32.16

  Rise er. 15. Town asser gr. 11.12.
• q 32.17

  Rise reig er. 49
• r 32.18

  49.50, 51.
• s 32.19

  Calv. adv. lib. c. 14, 15.
• x 32.20

  448, 449, 450. Archer ser. on Joh. 14.••.
• y 32.21

  Saltmarsh free gr. 146.
• z 32.22

  ••el serm. be∣fore the Com∣mons, p. 26, 2••.
• a 32.23

  Luther to. 4. f. 74.
• b 33.1

  Luth. tom 4.57.
• c 33.2

  Luth. tom. 4. f. 91.
• b 34.1

  Luth. tom 4.57.
• c 34.2

  Luth. tom. 4. f. 91.
• * 34.3

  How our sins were Christs, not intrinsecal∣ly fundamen∣tally, or person∣ally, but legal∣ly.
• h 35.1

  Luth. tom. 4. f. 471. in ps. 117.
• i 35.2

  Luther to. 3. in Gen. in c. 12. f. 64.
• k 35.3

  Luth. tom. 1. in Gen. 3▪ f. 55.
• l 35.4

  Luth. tom. 3▪ in Gen. 60. ••. 27.
• m 35.5

  Luth. to. 1▪ f. 466.
• m 35.6

  Luther to. 2. f. 1••8.
• n 35.7

  Luther to. 2. •• 15.
• o 35.8

  Luther tom. 1. f. 178.
• h 36.1

  Luth. tom. 4. f. 471. in ps. 117.
• i 36.2

  Luther to. 3. in Gen. in c. 27. f. 64.
• k 36.3

  Luth. tom. 1. in Gen. 3▪ f. 55.
• l 36.4

  Luth. tom. •• in Gen. 60. ••. 27.
• m 36.5

  Luth. to. 1. f. 466.
• m 36.6

  Luther to. 2. f. 1••8.
• n 36.7

  Luther to. 2. •• 15.
• o 36.8

  Luther tom. 1. f. 178.
• o 36.9

  Eaton hon••y comb. c. 3. p. 25.
• p 36.10

  honey comb. c. 7. p. 139.
• q 36.11

  Saltmar. free gr. 154.
• r 37.1

  Luther to. 1.543. Antinomians say that we once being ju∣stified, there is no sin in us, Lu∣ther saith the contrary.
• s 37.2

  Saltmar. free gra. 154.
• t 37.3

  Luther tom. 4. f. 103.
• w 37.4

  Luther to. 1▪406.
• x 37.5

  Luth. tom. 1.449.
• m 37.6

  L••••h. tom. 1.46••.
• y 37.7

  Luther to. 2.••6.
• r 38.1

  Luther to. 1. 543. Antinomians say that we once being ju∣stified, there is no sin in us, Lu∣ther saith the contrary.
• t 38.2

  Luther tom. 4. f. 103.
• w 38.3

  Luther to. 1▪406.
• x 38.4

  Luth. tom. 1.449.
• m 38.5

  L••••h. tom. 1.46••.
• y 38.6

  Luther to. 2.••6.
• z 38.7

  Luth. tom. 1. f. 479.
• a 39.1

  Luth. tom. 1. f 56.
• a 40.1

  Luth. tom. 1. f 56.
• b 41.1

  Luth. 6. c 2. f. 314,
• c 41.2

  Luth. tom. 4.385.
• d 41.3

  Luther to. 4. f 385.
• b 42.1

  Luth. 6. c 2. f. 314,
• c 42.2

  Luth. tom. 4.385.
• d 42.3

  Luther to. ••. f 385.
• * 42.4

  Pardoned sin is sin, and dwelleth still in iustified beleevers.
• * 43.1

  Luther to. 1.1••8.
• f 43.2

  Luther tom. 1. ••. ••••5.
• * 43.3

  Luther. tom. 4 〈◊〉〈◊〉.
• h 43.4

  Luth. tom. 4. ••. 7••.
• i 43.5

  Luther tom. •• f. 420. How sin re∣maines in us▪ and how 〈…〉〈…〉 moved.
• k 43.6

  Luther tom. ••. f. 182.
• l 43.7

  Luther to. •• f. 240.
• m 43.8

  Luther to. ••. f 537.
• n 43.9

  Luther to. 4.111.
• o 43.10

  Luther tom. 4.111.
• * 43.11

  How we are under the Law and under Grace, in re∣gard of the flesh and Spi∣rit.
• p 43.12

  Luth. tom. 4. ••71.
• q 43.13

  Luther tom 4 172.
• r 43.14

  Luther tom. 4.385.
• s 43.15

  Luth. tom. 4.386.
• t 43.16

  Luther tom. 2. in Gen. c. ••0. f. 156.
• w 43.17

  Luther. to. 4. in Gen. c. 42. f. 94.
• x 43.18

  Luther t. ••.163.
• y 43.19

  Luther t. 4▪385.
• z 43.20

  Luther t 4.382.
• e 44.1

  Luther to. 1.1••8.
• f 44.2

  Luther tom. 1. ••. ••••5.
• g 44.3

  Luther. tom. 4 〈◊〉〈◊〉.
• h 44.4

  Luth. tom. 4. ••. 7••.
• i 44.5

  Luther tom. •• f. 420. How sin re∣maines in us▪ and how 〈◊〉〈◊〉 moved.
• k 44.6

  Luther tom ••. f ••8••.
• l 44.7

  Luther to. ••▪ f. 240.
• m 44.8

  Luther to. ••. f 537.
• n 44.9

  Luther to. 4.111.
• o 44.10

  Luther tom. 4.111.
• * 44.11

  How we are under the Law and under Grace, in re∣gard of the flesh and Spi∣rit.
• p 44.12

  Luth. tom. 4. ••71.
• q 44.13

  Luther tom 4 172.
• r 44.14

  Luther tom. 4.385.
• s 44.15

  Luth. tom. 4.386.
• t 44.16

  Luther tom. 2. in Gen. c. ••0. f. 156.
• w 44.17

  Luther to. 4. in Gen. c. 42. f. 94.
• x 44.18

  Luther t. 1.163.
• y 44.19

  Luther t. 4▪385.
• z 44.20

  Luther t 4.382.
• a 44.21

  Del Serm. 19. Antinomians ignorant of the mind of Luther in the point of difference be∣tween the Law and the Gospel
• b 44.22

  Luther to. 1.556. Quiequid osten∣di•• peccatum, i••ram, mortem, id exercet officium legis, sive fiat in veteri, sive in no∣vo Testamento.
• c 45.1

  Luther tom. 1 f. 471.
• d 45.2

  Luther to. 1.399. What is a dead, and what a quickning let∣ter.
• e 45.3

  Luther to. 1. f 412.
• f 45.4

  Luth. ••om. ••.16.
• g 45.5

  Luth tom. 2. f. 356.
• * 45.6

  Luther speak∣eth of the Law as given to us now in the state of sin.
• h 45.7

  Luth. tom. 4. 2. Tim. 2.5.
• i 45.8

  Luther to. 4.••1.
• c 46.1

  Luther tom. 1 f. 471.
• d 46.2

  Luther to. 1.399. What is a dead, and what a quickning let∣ter.
• e 46.3

  Luther to. 1. f 412.
• f 46.4

  Luth. ••om. •• 16.
• g 46.5

  Luth tom. 2. f. 356.
• * 46.6

  Luther speak∣eth of the Law as given to us now in the state of sin.
• h 46.7

  Luth. tom. 4. 2▪ Tim. 2.5.
• i 46.8

  Luther to. 4.••••.
• * 46.9

  Luther calleth the Law a dead letter in a faire other sense then Antino∣mians mean.
• k 46.10

  Del. Serm. ••6
• l 46.11

  Saltm. free grace. p. 146.
• m 46.12

  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.
• n 47.1

  Luth. tom. •• 83.
• o 47.2

  Luth. tom. 1. in Gen. c. 3. fo. 67. Luther dete∣steth allegories
• p 47.3

  Luth. Gen. 3. c. 30. f. 117.
• q 47.4

  to. 3. c. 30, f. 117.
• n 48.1

  Luth. tom. •• 83.
• o 48.2

  Luth. tom. 1. in Gen. c. 3. fo. 67. Luther dete∣steth allegories
• p 48.3

  Luth. Gen. 3. c. 30. f. 117.
• q 48.4

  to. 3. c. 30, f. 117.
• r 49.1

  Luth. tom. 1. ••. 433.
• r 50.1

  Luth. tom. 1. ••. 433.
• s 51.1

  Luth▪ to. 2. f. 21••.
• s 52.1

  Luth▪ to. 2. f. 21••.
• t 53.1

  Luth tom. 1. epist••l ad S••aupicium f. 69 an. 151••.
• w 53.2

  Luth. tom. 1. ••. ••11.
• x 53.3

  Luther tom. 1.412.
• t 54.1

  Luth tom. 1. epist••l ad S••aupicium f. 69 an. 151••.
• w 54.2

  Luth. tom. 1. ••. ••11.
• x 54.3

  Luther tom. 1.412.
• * 54.4

  Luther to. 1. f. 451. Justus non debet be••e vi∣vere, sed bene vivit, nec indi∣get lege, quae do∣ceat cum bene vivere.

  In justus autem debet bene vive∣re, quia non bene vivit, quod lex requirit, hoc to∣••um urget, ne ex lege et operibus justi fieri prae∣sumant, sed per fidem accipiant Spiritum sine le∣ge & operibus, quo legi satisfa∣ciant.
• * 54.5

  How the be∣leever needeth not the Law in the letter, nei∣ther is under it.
• a 54.6

  Towne all. 7••▪ 77, 78.
• b 54.7

  Saltmarsh. free grace. 140.
• c 54.8

  Eaton honey combe. ••. 11.322.323.324. &c.
• d 54.9

  Randel Pre∣face to the Bright-star. Lu••her never dreamed be∣leevers to bee perfect as Anti∣nomians think.
• e 55.1

  Luth. tom. 1. f. 65.
• f 55.2

  Luth tom 4. f. 343.
• g 55.3

  Luther to. 3. in Gen. f. 2. in c. 25. Patience re∣quired that sin dwell in us.
• e 56.1

  Luth. tom. 1. f. 65.
• f 56.2

  Luth tom 4. f. 343.
• g 56.3

  Luther to. 3. in Gen. f. 2. in c. 25. Patience re∣quired that sin dwell in us.
• h 56.4

  Saltm. ••re grace 140.
• I 56.5

  Towne asser. gr. 15••.157▪ 158.159.
• k 57.1

  Luther tom. 4 f. 63.
• m 57.2

  Luther tom▪ 2. f. 432. Sin rageth more in the godly then in the wicked.
• n 57.3

  Luth. tom 2▪ f. 434. How sin par∣doned is no sin.
• k 58.1

  Luther tom. 4 f. 63.
• m 58.2

  Luther tom▪ 2. f. 432. Sin rageth more in the godly then in the wicked.
• n 58.3

  Luth. tom 2▪ f. 434. How sin par∣doned is no sin.
• o 59.1

  Luther to. 4. f 173.
• p 59.2

  Luth. tom. r. in Gen. c. 3. f 57
• q 59.3

  Luther to. 4. f 404·
• r 59.4

  Luther to. 4. in Gen. c. 42. f. 96.
• o 60.1

  Luther to. 4. f 173.
• p 60.2

  Luth. tom. r. in Gen. c. 3. f 57
• q 60.3

  Luther to. 4. f 404·
• r 60.4

  Luther to. 4. in Gen. c. 42. f. 96.
• * 60.5

  Luther taught that the Jewes were iustified by faith as wee are, the Anti∣nomians say the contrary.
• s 61.1

  Luth. tom. 2▪ ••5.
• t 61.2

  Luther to. ••▪397.
• w 61.3

  Luther to. ••, 413.
• y 61.4

  Luther tom. ••▪ in Gen. c. 13▪ f. 35.
• z 61.5

  Luther ••. ••▪ 523.
• s 62.1

  Luth. tom. 2▪ ••5.
• t 62.2

  Luther to. ••▪ 397.
• w 62.3

  Luther to. ••, 413.
• y 62.4

  Luther tom. ••▪ in Gen. c. 13▪ f. 35.
• z 62.5

  Luther ••. ••▪ 523.
• a 63.1

  Luth. tom. 4.164.
• * 63.2

  Luther in the point of Chri∣stian Liberty against the An∣tinomians.
• * 63.3

  Luther to. 2. ••▪ 78.
• b 63.4

  Luther tom. 1 ••▪ ••31.
• c 63.5

  Luther to. 3.394.
• d 63.6

  Luther tom. 1 473.
• a 64.1

  Luth. tom. 4.164.
• * 64.2

  Luther in the point of Chri∣stian Liberty against the An∣tinomians.
• * 64.3

  Luther to. 2. ••▪ 78.
• b 64.4

  Luther tom. 1▪ ••▪ ••31.
• c 64.5

  Luther to. 3.394.
• d 64.6

  Luther tom. 1 473.
• * 64.7

  How the Law hath nothing to doe with the conscience in Luthers mean∣ing.
• e 65.1

  Luther tom. 4▪ 150.
• e 66.1

  Luther tom. 4▪ 150.
• f 67.1

  Luth tom. 4.149.
• g 67.2

  Luth. tom. 3. f. 421.
• f 68.1

  Luth tom. 4.149.
• g 68.2

  Luth. tom. 3. f. 421.
• * 68.3

  How the con∣science is free according to the minde of Luther.
• * 68.4

  That distincti∣on of Antinom. that We cannot sin against God as a command∣ing lawgiver, but against God Redee∣mer only, re∣moved.

  Rise reigne ru∣ine of Antino∣mia••s in New England. p. 60, 61. art. 2••.
• h 69.1

  Luth. tom. 4. f. 410.
• i 69.2

  Luth tom. 4.403.
• k 69.3

  Luth. to. 1. in Gen. c. 24. f. 23••.
• l 69.4

  Luther tom. 3 in Gen. f. 38.
• m 69.5

  Luther tom. 4. in Gen. 41. ••. 84.
• h 70.1

  Luth. tom. 4. f. 410.
• i 70.2

  Luth. tom. 4.403.
• k 70.3

  Luth. to. 1. in Gen. c. 24. f. 23••.
• l 70.4

  Luther tom. 3 in Gen. f. 38.
• m 70.5

  Luther tom. 4. in Gen. 41. ••. 84.
• o 70.6

  Del ser. 12.13▪ 15.
• * 70.7

  to judge of our spiritual condi∣tion by sense, hath a two fold, meaning.
• * 70.8

  Luther in the matter of free-will against Anti••omians & Familists.
• a 71.1

  Luth. tom. 1. f. 9.
• 1 72.1

  Luth. tom. 1. f. 9.
• b 73.1

  Luther to. 1. f. 11.
• c 73.2

  Luth. tom. 1. f. 27.
• f 73.3

  Luth. tom. 1.306
• b 74.1

  Luther to. 1. f. 11.
• c 74.2

  Luth. tom. 1. f. 27.
• f 74.3

  Luth. tom. 1.306
• g 75.1

  Luther to. 1.46.
• g 76.1

  Luther to. 1.46.
• * 77.1

  Tom. 3. f. 82.
• h 77.2

  Luther to. 4. f 174.
• * 78.1

  Tom. 3. f. 82.
• h 78.2

  Luther to. 4. f 174.
• * 78.3

  Of the subjec∣tive and active power of free-will.
• * 79.1

  Luth. tom. 2. f. ••06.
• k 79.2

  Luther to. 3.200.
• l 79.3

  Luth. tom. 3.457.
• * 80.1

  Luth. tom. 2. f. ••06.
• k 80.2

  Luther to. 3.200.
• l 80.3

  Luth. tom. 3.457.
• m 81.1

  Luther to. 2.215.
• n 81.2

  Luth. tom. 3.218.
• m 82.1

  Luther to. 2.215.
• n 82.2

  Luth. tom. 3.218.
• o 83.1

  Luth. tom. 1. f. 46.138.
• p 83.2

  Luther. tom. •• 140.
• o 84.1

  Luth. tom. 1. f. 46.138.
• p 84.2

  Luther. tom. •• 140.
• * 84.3

  〈1 paragraph〉〈1 paragraph〉
• * 84.4

  Note.
• * 84.5

  an absolute in∣dependent power to doe what ever God commandeth, peculiar neither to the covenant of workes, be∣fore the fall, nor to the law or Gospel after the fall, but i•• ever was com∣mon to all States to the creature to act dependently upon Gods predetermina∣tion.
• * 84.6

  Libertines sprang from the Gnosticks, Fami∣lists from Li∣bertines, Antino∣mians from both
• a 84.7

  Theol. Ger. ••.2••. p. 53.
• b 84.8

  Bright stare c. 8 p. 11.
• * 84.9

  The wild stuffe that is in The∣ologia Germani. and the Bright∣st. Theol. Germ. c. 14. vetus homo est Adamus & inobediemia ip∣seitas, egoitas ••t ••imilia: ut nov••s homo est Chri∣stus & obedien∣tia.
• * 84.10

  How creatures are under-cau∣ses of their own working, and yet in be••ing and working, depend on God.
• * 84.11

  The heaven & hell of Fami∣lists included within the lists of this life.
• * 84.12

  The Familists acknowledge no Christ, but a Metaphoricall Chri••t▪
• * 84.13

  Of the Fami∣lists in England in reigne of K J••mes, and the contents of a supplication they ••r••sented to the King.
• * 84.14

  Familists dis∣semble and co∣ver the•••• foul∣est and grossest poynts of do∣ctrine from the simple.
• * 84.15

  prelats patrons of Familists.
• * 84.16

  The rise of the late Familists in N. England.
• * 84.17

  Of Mistris Hut∣chison and her tenets.
• * 84.18

  Of M. Wheel∣wright a prea∣cher in N. En∣gland, a prime Familist.
• * 84.19

  The tenets of the la••t••r fami∣lists called Gortenianss
• * 84.20

  Gortine and the latter Familists of New Eng∣land deny the incarnation, or that Christ was true man and dyed for us.
• * 84.21

  Del ser p. 19.
• * 84.22

  M. Beacon turn∣eth Christ o∣ver in a meta∣ph••ricall Sa∣viour as all Fa∣milis•••• doe.
• * 84.23

  John Waldesso so much extolled by M. Beacon is an Enthysiast and rejecteth the scriptures.
• * 84.24

  Seaven headed policy p. 111.
• * 84.25

  Of other Anti∣nomians now in England.
• * 84.26

  〈◊〉〈◊〉 would c••eare how he said 〈◊〉〈◊〉 hath perfectly belee∣ved repented, and mortified 〈◊〉〈◊〉 for us, but 〈◊〉〈◊〉 no purpose.
• * 84.27

  Sparkles of glory, p. 3.
• * 84.28

  Familists deny the first Adam to be a true man, but a fi∣gure only, and Christ to be man only figu∣ratively in re∣gard of his my∣sticall body the saints in whom he dyes and suffereth.
• * 84.29

  Familists ac∣knowledge no visible, bu•• on∣ly invisible Church.
• * 84.30

  Familists teach that Christ is not ascended to heaven in our flesh and nature.
• * 84.31

  Sparkles of glory p. 49.
• * 84.32

  What is Anti∣christ to Fami∣li••••s, not the Pope but the Protesta 〈◊〉〈◊〉 whome they fasly call legall teachers
• * 84.33

  Saltmarsh mak∣eth the Anti∣christ to come in with arts & tongues, & yet flowers the Margine of his book with bits of broken Greek, such as he can.
• * 84.34

  Familists with Saltmar. make three adm••ni∣strations▪ of Law, Gospel, and all Spirit. Antinomians two▪ Law, and Gospel, as they expone them.
• * 84.35

  Wars under the New Test∣ament for any religious caus•• not lawfull to Familists who yet practise them not a lit∣tle.
• * 84.36

  The Baptists ministerie and the Apostles are made different by Familists and Papists.
• * 84.37

  Sparkles of glo∣ry 71, 7••.
• * 84.38

  The different ministration of law Gospel and all Sp••rit, and that the l••fe to come is alr••••dy in this lif•• ••••co••••ing to 〈◊〉〈◊〉 way of ••amilis••s.
• * 84.39

  Familists say the day of judgement is in this life.
• * 84.40

  Saltmarsh Sparkles of glory.
• * 84.41

  Saltmarsh is for the cea••ing of all ordinan∣c•••• since the 〈…〉〈…〉 now Ap••stles ••••se.
• * 84.42

  Separation from Rome lawfull.
• * 84.43

  There are no new lights nor doctrines more to be ex∣pected, after the canon of holy Scripture is closed.
• * 84.44

  The place Mat. 28.19.••0. proveth that a ministery there must be, and a Church, till Christs second comming, what ever Seekers and Saltmarsh say on the con∣trary.
• * 84.45

  Saltmarsh ta∣keth away all ministery, and calling there∣unto, and ma∣keth all Saints Preachers without indu∣stry and study, in his third orb or circle of mi∣nistration.
• * 84.46

  Mr. Saltmarsh indifferent in all externall worship.
• * 84.47

  H.N. Spirit land, c. 34. Sect. 8, 9 c. 37. Sect 9▪ c. 8 4.

  One man of God ••or••eth not ov•••• ••no∣ther: that were slavery.
• * 84.48

  Of the discer∣ning of the Spirits that Fa∣milists have, & certain know¦ledge they 〈…〉〈…〉 know one anoth••r.
• * 84.49

  Famil••sts are against all wars.
• * 84.50

  The first & se∣cond Adam men only in figures not truly and rea∣ly by the way of Saltmarsh.
• * 84.51

  Praying is to Familists a part of Legall bondage.
• * 84.52

  Saltmarsh hol∣deth that nei∣ther written law nor Gospel is any obliging Rule to the creature.
• * 84.53

  Calvin Inst. advers. Libert, c. 13. c. 14. c. 15. p 445, 446, 447, 448.
• * 84.54

  We are Christ, and made very Christ, & God manifested in the flesh by the Familists way.
• * 84.55

  Sparkles of glory, 256, 57
• * 84.56

  Familists fancy a day o•• iudge∣ment in this life, in which we cast of all our former mi∣nistrations, and enter into a new ministra∣tion of all Spi∣rit and glory.
• * 84.57

  Of the Lords Prayer.
• * 84.58

  Saltmarsh and Familists are a∣gainst the Lords day.
• * 84.59

  Familists are a∣gainst the writ∣ten Scripture.
• * 84.60

  Sparkles, 269.
• * 84.61

  The minde of Saltmarsh and his Familists concerning or∣dinances such as scripture, praying, preach∣ing, sacraments &c.
• * 84.62

  What is meant by le••ter and Spirit in the Gospel.
• * 84.63

  Saltmarsh and Familists call it Idolatry to se••ve God in ordinances, the contrary is proven.
• * 84.64

  Ordinances are not bare shadowes and Figures.
• * 84.65

  Naturall men do not stumble at the letter of the Gospel, but at the thing sig∣nified thereby.
• * 84.66

  Sparkles of Glory p. 274.
• * 84.67

  Sermon on Wisdom iusti∣fied of her children, p. 204
• * 84.68

  Of assurance, joy and sorrow in our acts, as suitable or not suitable to the rule of the law or word of God.
• * 84.69

  The mind of Saltmarsh con∣cerning high Familisme, and other admini∣strations that to him are lower, and touching the law, repen∣tance, duties, Synods, Church government, Episcopacy, Presbytery.
• * 84.70

  Saltmarsh de∣nyeth that Je∣sus Christ is come into th•• flesh.
• * 84.71

  Christ really crucified and dyed, and not in a figure, as with his Fami∣lists, saith Saltmarsh.
• * 84.72

  H.N. 1. Exh. c. 16. The El∣ders of love are godded with God, incorpo∣rated to God in all love, with whom God in one being, and power of his holy Spirit, is homified or be∣come man; and this is their God incarnate.
• * 84.73

  H. N. Evang.
• * 84.74

  Saltmarsh with H. Nicholas teacheth that every creature is God, or a substantiall part of God.
• * 84.75

  See Saltm. Sparkles p. 19 200, 201, 20
• * 84.76

  A Letter Prin∣ted by Autho∣rity under the name of Oliver Crumwel ope∣ned, and found to c••ntain ma∣ny secrets of 〈…〉〈…〉.
• * 84.77

  Saltmarsh wri∣teth that God manifested in the flesh is no∣thing but God by his Spirit discov••ring new lights of Familisme and other dam∣nable heresies.
• * 84.78

  What Unifor∣mity 〈…〉〈…〉 in thi•• Co••••••nant.
• * 84.79

  U••••formi••y examined pa. 10.
• * 84.80

  No rule for Uniformity of doctrine wor∣ship, Govern∣ment in the word, Familists make the fan∣cy of a spirit without the word, the only rule.
• * 84.81

  The sword a meanes of de∣fending souls from being perver∣ted from the truth, but no means at all by our doctrine to or for the conver∣sion of men, to the truth or propagating of the Gospel.
• * 84.82

  That we must in outward things please one another in love, as if all outward acts of Idola••ry, mur¦ther, perjury, were indiffe∣rent, is taught by Familists, Saltmar. Beacon, and others,
• * 84.83

  The place Gal. 6.15. neither circumcision nor uncircum∣cision avaleth &c. cleared,
• * 84.84

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 84.85

  Familists will it lawfull for no man to come out of Prelacy, Pope∣ry or any un∣lawfull way till the spirit ef∣fectually draw them.
• * 84.86

  How Salt∣mar. is against Duties.
• * 84.87

  Saltmarsh is for any Church government of mens devising.
• * 84.88

  Saltmarsh and Familists ••each that there is salvation in all Religions.
• * 84.89

  Every mans owne consci∣ence, and owne spirit is his on∣ly Bible and obliging rule in all Re∣ligions to Mr. Saltm. and Fa∣milists.
• * 84.90

  A twofold in∣fallibity.
• * 84.91

  Saltmarsh with Familists, de∣nyeth the per∣sonall union of the two natures in Christ God-man.
• * 84.92

  What a new union between Christ, God and man, de∣vills and An¦gels, Saltmarsh hath devised.
• * 84.93

  A twofold cer∣tainty one Pro∣pheticall, ano∣ther of faith, the former was peculiar to the pen-men of Scripture, the other to all be∣leevers.
• * 84.94

  What infallibi∣lity agreeth to the Saints, and the Church Catholick, and invisible.
• * 84.95

  How Familists define heresies.
• * 84.96

  The Schisme that Familists acknowledge
• * 84.97

  Saltmarsh will have as many publick preach∣ers as are in co∣venant with God.
• * 84.98

  Salmarsh maketh Christ comming in judgement to have beene these 1647 years as H. Ni∣cholas did be∣fore him, and Hymeneus and Phyletus said the resurrecti∣on was past, H. N. evangel. ch. 34, and ch. 35 ser. 8.
• * 84.99

  S••ltmarsh pro∣ves by perver∣ted Scriptures that there is no baptizing with water.
• * 84.100

  Christ crucified is nothing but the Saints God∣ded & Christed with grace, and with all the S••••▪ suffering pati∣ently as Fami∣lists say.

  All externalls, Idolls, and wil-worship to Saltmarsh are indifferent.
• * 84.101

  The story of Adam and his fall, but a figure to M. Saltmarsh
• * 84.102

  The doctrine of John Baptist is gone and away if we beleeve Saltmarsh.
• * 84.103

  Saltmarsh with Socinians and Papists will have the love of our enemies not comman∣ded under the Old Testament
• * 84.104

  Sparkles p. 64.65.
• * 84.105

  Revel 21. Saltmarsh dreames of a Church on earth that shall not need Ordinan∣ces.
• * 84.106

  The place Gal▪ 4.1. of the Heir under the law corrupted to grosse Fa∣milisme by Sal••mars••▪
• * 84.107

  Spark. p. 70.71. The place 2 Cor 3.1, 2, 3. whe••e the Apostle calleth the Co∣rinthians car∣nall perverted by Saltmarsh.
• * 84.108

  We have free liberty to all externall wor∣ship to take or leave, do or leave undone at will, as Salt∣marsh saith.
• * 84.109

  Heb 12.
• * 84.110

  How Saltmarsh would have the spirits tryed.
• * 84.111

  Christs Disci∣ples not under a stinted litur∣gie in the dayes of our Saviours conversing with them on earth (as Saltm. sayes) at which time they were the anointed of God as well as afterward.
• * 84.112

  Saltmarsh e∣steemes our Reformers Calvin Luther men that had little of the spi∣rit, much of the letter and le∣gall straine.
• * 84.113

  Saltmar 13 4 135.
• * 84.114

  Saltmarsh mocketh the Scriptu••e in ex∣poning Peters sword, and the laying of it a∣side to be a type of glorifying his Disciples with the glory that Christ had with the father before the World was.
• * 84.115

  The place Exo. 33, is corrupted by M. Saltm.
• * 84.116

  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.
• * 84.117

  Of the know∣ledge of such as are under actuall vision in a trance,
• * 84.118

  Prophets not ever under a∣ctuall 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 actu••••ly see the visions of God.
• * 84.119

  Prophets see not really the things them∣selves present, offered to them in the visions of God, but only the speces or images ther∣of in the decree of God or some other way.
• * 84.120

  The Spirit op∣posed to that which is bodily and to that which is exter∣nall.
• * 84.121

  How externall Ordinances are contrary to the Spirits acting, and how not.
• * 84.122

  Three wayes of un••••n be∣tween the word and the Spirit.
• * 84.123

  How the word remaineth in the new birth, and how it pas∣seth away.
• * 84.124

  We are to wait on God in the use of outward Ordinances, though the Spirit worke not ever with the word, nor upon our hearts
• * 84.125

  Divers wayes of the Spirits concurring with the word.
• * 84.126

  How the Spi∣rit is opposite to the lette•• and to exter∣nals.
• * 84.127

  The spirit con∣trary to human eloquence.
• * 84.128

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 84.129

  To speake drying and coldly is not to speake in the Spirit.
• * 84.130

  That which is most spirituall excludeth most of us, yet not alwayes our discoursing and arguing part.
• * 84.131

  The Spirit is contrary to wilde and car∣nall logicke.
• * 84.132

  The expressi∣ons of the spi∣rituall estate.
• * 84.133

  The Spirit de∣termineth the actions of the spirituall man according to their specifica∣tion, or nature and kinde.
• * 84.134

  How obliging Law and a free Spirit consi∣steth together.
• * 84.135

  How morall compulsion of the Law is ex∣hausted by the freenesse of a Gospel-spirit of love.
• * 84.136

  Threatning had influence on the will of the first Adam, not of the se∣cond, or of con∣firmed Angels.
• * 84.137

  The place 2 Pet. 1. untill the day-starre arise vindica∣ted, as making nothing for a naked light of the Spirit with∣out the Scrip∣tures.
• * 84.138

  How the Spirit is called the day-star.
• * 84.139

  how true that is to be taken (the more of the letter, the lesse of the Spi∣rit) and what truth is in it.
• * 84.140

  How we are changed into the same spiri∣tualnesse con∣tained in the Gospel.
• * 84.141

  Jer. 31.
• * 84.142

  We know none of the Fami∣lists new dis∣coveries of the Spirit, that are not warranted by the word.
• * 84.143

  Act 9.23. Act 26 23. Luk 4 20, 21, 22, 23.
• * 84.144

  How du••ies are 〈…〉〈…〉 in the G••spel.
• * 84.145

  A••l the Gospell to Antinomi∣ans a m••ere killing letter as the Law is.
• * 84.146

  The word spi∣rituall beyond figures and let∣ters, in every consideration.
• * 84.147

  The Spirit de∣termineth the actions of the spirituall man according to the exercise of them.
• * 84.148

  The order of acting in su∣pernatural acti∣ons, often from the spi∣rit·
• * 84.149

  The assumpti∣on of a syllo∣gisme of our reflect acts of knowledge of our spiritull state is at lengh proven only by sense and the testi∣mony of the spirit without discoursing.
• * 84.150

  How far the Saints are to leave room for new light.
• * 84.151

  Many new de∣ductions from ancient truths may be known which were knowne before only implicit∣ly and in the an e••edent not distinctly.
• * 84.152

  Preaching of duties or of ex∣ternall worship not contrary to the teaching of the Spirit, as Antinomians dreame.
• * 84.153

  What the Law of the Spirit of life ••s.
• * 84.154

  Characters of a spirituall con¦dition.
• * 84.155

  Other chara∣cters of a spiri∣tuall dis••ositi∣on.
• * 84.156

  Sparkles of glory, p. 271.
• * 84.157

  The written word to Fami∣lists is as a type or shadow of the ceremonial law that peri∣sheth: but wee hold the word written and preached to be the everlasting Gospel.
• * 84.158

  Ordinances of the written word, and preaching are to continue to the end.
• * 84.159

  Sparkles of glory, 314, 315.
• * 84.160

  Divers wayes and formes of worshipping of God, and of leaving these formes, and as∣cending higher and higher, from natu••••ll, to civill and morall Religi∣on, fr••m thence to Law then to Johns baptism, then to Christ in the flesh, then to pure Gospel, then to poore and all-Spirit, or Fami∣lists phancies,
• * 84.161

  How mortifi∣cation is a signe of a spi∣rituall conditi∣on.
• a 85.1

  There is nothing in this Pe∣tition the smels of Christs ointments, nothing that looks with any face, like the anoin∣ting that teacheth all things, nothing to heighten Christ, much to flatter K Iames, 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, he∣reticall, temporizing▪ &.
• a 85.2

  Basilicon Doron w••itten to Prince Henry.
• b 85.3

  Their fleshly and abominable doctrine, as especially that the Familists may wallow in adul∣teries, blood, rebellion, perjury, and if the Spirit helpe them not against these sinnes, they are as innocent, as the maid forced in the field, who did cry and there was none to helpe, and so by no Law can be guilty. See their tenets, as H. Nicholas taught.
• b 85.4

  Their foule opinions may here be read in this Treatise, and in H. Nicholas writings.
• c 85.5

  King Iames was misinfor∣med in that, for Familists and the godly unjustly called Puritans, are as contrary as light and darknesse.
• d 85.6

  The unjustly so called Puritans, did never owne Browne, nor Penry, who set on foot the old doctrine of the Anabapt••sts in England, and Enthusiasticall revelations beside the word of God
• e 85.7

  It is not unlike that such fleshly teachers who crave Libert•• of con••cience to them∣selves, will petition the Prince that the tyrannous laws of Prelates, be executed against the truely godly, and that liberty be denied to all save to themselves only, a proper character of Hereticks and Schismaticks.
• e 85.8

  The Familists and Antino¦mians, because Purirans are esteemed the godly party, now call themselves, but most un¦justly, the true successors of the Puritans, and all the godly op∣posite 〈◊〉〈◊〉 their way, who strive to walke with God, they call Legalists, Pharis••es, literall Doctors; but because they change all colours, with the court and wind oft times, they are enemies to old non-con∣formists cal••ed sometime Pu∣ritans, in that 1. against Puri∣tans they make all externalls indifferent. 2. They reject Scripture and imbrace revela∣tions. 3. They contemne close walking with God as pha∣raisme and law-living.
• f 85.9

  But I noted before that Fami∣lists will have no Magistrates over them, and we may see it to be their practise this day.
• g 85.10

  The Familists subjection of their consciences to the spirituall Popish lawes of Pre∣lates prove them to bee men of more wide consciences then Puritans, they need not feare to bee called Puritans.
• g 85.11

  Deceivers as Simon Magus and others take godly titles to themselves, for H. N. saith, fideli∣tas docl. c. 4. sect. 11. beside Gods service of love there is not another in heaven or in earth: here they call themselves the family of God.
• h 85.12

  They knew well that Prelates imbittered the mind of K. James against Puritans his faithfullest subjects.
• i 85.13

  They say it to the praise of their Mr. Henry Nicholas that he names no mans name, but here they name both sects and names.
• k 85.14

  Protestants know Puritans to be godly, and sound in the faith. Familists turne their backe then on the Protestants and the soundest of them.
• l 85.15

  Reader iudge how the Familists and An∣tinomians now in England shall deale with Puritans and the truly godly, what a bloody heart they beare toward them, since their fathers the old Familists do persecute them with so bloody a tongue before their Prince.
• m 85.16

  Obedience to the Kings laws to the effusion of their blood, can have no orher sense, but they will raise bloody wars against Puritans if the K (which I hope shall not be) command them, I pray God it be not fulfilled in their children this day in Eng∣land: they promise they have been, and ever will be obedient to the Kings laws which respe∣cteth the time to com••, so as if the King and Parliament should againe establish Po∣pery they say for all time to come they shall be ever truly obedient, and adde no limitation, condition of obedience in the Lord. You may see the consciences of Familists that (as after ye shall heare) they prostitute themselves to avouch or deny, take or leave all Religions, as the times and mens lawes shall 〈◊〉〈◊〉 prove them or not.
• n 85.17

  What Pharisees bee these? doth not Paul judge himselfe the chiefe of sinners? is not Elias a man compassed with infirmities? No wonder it bee h••rd to prove any wick••d do∣ct••ine or practise, for H. Ni∣cho••as in his Epistle to the two daughters of Warwicke would prove men may bely and dis∣semble, and deny their Reli∣gion and Christ before men, so the heart be good.
• o 85.18

  Shall wee then beleeve that Familists now in England will not be deadly persecuters of Puritans?
• p 85.19

  Puritans are against all reli∣gious ceremonies of mens devisings, so that tything of mint, is unjustly ascribed to to them.
• q 85.20

  To Familists all outward worship and ordinances are traditions, they live only upon love within, and are swine, without, and yet sinne not.
• q 85.21

  There is to Familists no judgement and mercy, but that which is inward; let men, as tou∣ching the outward man, be swine for filthinesse, Lions for blood and rapine, they may have inward righteousnesse, and that is all and enough.
• r 85.22

  Then Puritans only none or few of the prelaticall way or other Sectaries refuted Familists.
• s 85.23

  Familists count all Religions, popery or any thing, as they come out to the view of men neither up nor downe.
• t 85.24

  But the Saints of love (say Familists) are above and beyond all laws and Rulers, Magistracie is but for fleshly men.
• t 85.25

  Familists by their principles may professe or deny any Religion, as the Market goes.
• t 85.26

  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, righteousnesse imputed, faith, repentance, Scriptures, heaven, hell, judgement, resur∣rection, &c.
• w 85.27

  He that doth evill hates the light, H.N. was once thought to be homo novus. But H. Ni∣cholas was a fleshly abominable seducer and false prophet, a Mercer in Amsterdam.
• x 85.28

  Neith••r Calvin nor Luther knew any thing of God, but on∣ly H Nicholas is the Catholick Apostle of the world, and can∣not erre.
• y 85.29

  Nothing here of Christ by whose name only we are saved Act. 4.11.12. dutifull obedi∣ence to God and Magistrates, and to love ••ur neighbour, are such Law-••ighteousnesse, as pagans doe diefie, as highest devotion; in all this petition, nothing smelleth of Christ his Spirit, eternity, noth••ng of Scripturall or spirituall communion with God in Christ Jesus.
• z 85.30

  All hereticks make the Scripture their rule and only judge, but not simply, but as they un∣derstand them, which is to make their owne understanding only umpire and judge in the matters of God.
• a 85.31

  They afterward tempt the King to forsake the Protestant Religion, and to turne Familist.
• b 85.32

  Its a pure commendation that H Nicholas wrote much, the more the worse, since he writeth against the Prophets and Ap••stles.
• c 85.33

  Christ and his Apostles name false teachers Saduces, Hymeneus, Philetus, Simon Magus, Elimas, &c. but though hee name neither Calvin nor Luther, yet their doctrine he calleth often, carnall, fleshly, false, ceremo∣niall wisdome, the letter, the flesh, the devill, hypocrisie.
• d 85.34

  Th••se men that cry out a••gainst Scripture-wisdome as carna••l, ceremoniall, ••evilish, selfie, as H. Nicholas and his, cannot speake h••nourably of the perfection of Scriptu••e.
• d 85.35

  The family of love have no heads or Kings that are borne o•• the flesh and bl••od, of sin, spirit, lau•• c 4. sect. 8. they themselves reigne as only Kings on earth everlastingly, fide••it••s decl. c. 4. sect 18.
• e 85.36

  Of all the meanes by which men are saved through Christ, they speake only of the works of the Law, of inherent righ∣teousnesse and repentance, not one word of free grace, faith in Christ, and the impu••ed righteousnesse of Christ. Fa∣milists then are the legall Pe∣lagians, not we: no reforma∣tion is knowne to Familists but inward, & that of the heart.
• f 85.37

  Not more said then truth can beare, for H Nicholas his doctrine is a se••tina, a pumpe dunghill, and a sea of many fleshly errors and heresies.
• f 85.38

  The due fruits of repentance, and newnesse of life, are here made antecedent meanes and wayes going before our saving in Christ, or our free re∣demption that is in Christ Jesus, so as we must be justified by workes, otherwise let any man make sense of these words.
• g 85.39

  Our Saviour saith yee shall know th••m by their workes.
• h 85.40

  The foulest of the bookes of H. Nicholas containing the mystery of Familisme and fleshly loosenesse, are only to be seene by the wise and experienced Elde••s who can digest them. ••. It is hard to prove any thing against them who prof••sse it lawfull to deny their Religion before men▪ H.N. Epist▪ to the daughters of Warwicke.
• h 85.41

  It is not lik•• but Q. Elizabeth heard of these bookes and saw them, since many of her and K James his Court favoured them.
• i 85.42

  Ioh. Knewstu••. M Microni••s, H. Amsw••rth wrote against th••se filthy errors, and set downe their own words to the world.
• k 85.43

  The Prelates, the Popish Magistrates never troubled these licentious men, because they tooke part with them a∣g••i••st the Puritans, only some godly Magistrates nick-named Pu••itans, cast some of them in prison.
• l 85.44

  Neither by oath or any other way could they be brought to make confession of the secrets of unpure Familisme.
• l 85.45

  They say they will take or leave their Religion of love as the Laws thinke fit, but they lie, f••r here being cast in pri¦son by the inferiour Magi¦strate, they persist; then the in∣fe••iou•• Magistra••e to them is no Mag••strate, the Law is no Law.
• m 85.46

  All heretickes and impure sectar••es say they d••e wilfully maintaine no heresie, and therefore plead for liberty of conscience, and a toleration of all religions
• * 85.47

  The Familists defame the doctrine of the Apostl••s and Scriptures, and have nothing to doe with the martyrs of the primitive Church, for H. N. as I observe, taught that Christ never had any man lay down his life for him, or his truth, his meaning was only allego∣rically to renounce his lusts for Christ, otherwise Christ rejoyceth not (said he) in our death or blood.
• o 85.48

  The Pu••itans refusing the Popish ceremonies, and the Romish denomination of Prelates are branded by those men as disobedient to Magistrates.
• p 85.49

  They desire the Popish Laws against hereticks to be used against them by which any man, that denies his heresie and ••ai••h, he beleeveth as the Church beleeveth, is absolved which Familists do.
• q 85.50

  Faith and a good conscience then are not the two chiefest jewells that God hath g••ven to men.
• r 85.51

  The Prelates and prophane courtie••s, and the multitude were their friends, as they are to all licentious religions.
• t 85.52

  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 li∣ved under the shadow of Pre∣lacie and court, when many thousands of pretious Chri∣stians for n••n-conformity were silenced, banished, pri∣soned, wasted.
• w 85.53

  If the way of H. Nicholas be•• th•• only true way of salvation, as here they say fidelitas decl. c. 4 sect. 11. the King should bee petitioned without delay to take it to his consideration as a matter to be preferred to all his most important Kingly affaires, but they petition for a delaying triall, because every one that doth evill, hateth the light.
• x 85.54

  Then they allow a share of the grace of Christ on all rulers, (for they except none) though heathens and persecuters, and on all man∣kinde on the universall earth.
• x 85.55

  Grosse flattery.
• y 85.56

  Then they can settle upon no Religion till K. Iames find leasure to try and read the hereticall and fleshly writings of H. Nicholas.
• a 85.57

  In this they professe their z••ale to have K. Iames an illu∣minated Elder of the family of love, as it would be their joy this day to have K. Charles of their way, that so hee might compell all others to that way, for they talke much of liberty of conscience to themselves, but we finde, when they have the sword, they straine and squeeze to the blood, the consciences of all contrary to their way.
• b 85.58

  They conceive King Iames and all not of their way, that are but Scripture-learned with the fleshly wisdome (as they speak) of the letter to be the very Antichrist, and all lyes that the ungodded or unilluminated men out of the imagination or riches of their owne knowledge, and of the learnednesse of the Scriptures bring forth, Institute, preach or teach, See Evan. ch 32. ch. 33.34. and H.N. Exhor. c. 14. Sect. 9.
• c 85.59

  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 mess••ge in all the world. And H.N. Exhor. 12. sect. 40. and Exhor. 14. sect. 9. that all the Kingdomes of the world should assemble them to this one Kingdome of peace and love: and this same love ser∣vice shall breake in among all Nations and let it selfe be heard over all lands; but here they doubt if in one corner of Germany one man of this way can be had.
• c 85.60

  All heretickes, as Calvin noted of libertines, delight to speake in uncouth language, beside the Scripture, that they may be the only spirituall men, whom none can understand but spiritualists of their owne way.
• d 85.61

  They clearly professe they will not suffer for familisme, nor that which to them is the only true Religion, and make K Iames the absolute and pe∣remptory judge, that if he find them hereticall, they shall submit, faith, conscience and salvation to the King, to leave or take the writings of Henry Nicholas as his Majesties Laws shall appoint them, this is a Religion for the times and the flesh. This well agreeth with the Familists of our time Del, Saltmarsh, B••con, R••ndel, and others, to whom profession of truth and of Christ before men is an externall and a forme in Religion, and who cry out against formes and uniformity, and teach that we should please one another in love in all these externalls, we may doe or leave undone, Sabba••h, preaching, hearing, Sacraments, let them be inrolled in the Kallender of the late indifferent ceremo∣nies, since they are Jewish, c••••nall, literall, fleshly, and perish with the using, and let the Service-booke, bowing to altars, the name of Jesus, Episcopacy, Socinianisme, professed Acianisme be recalled, these belong nothing (say ••hey) to Refo••mation or Religion. Refor∣mation is only in the heart, Religion is 〈◊〉〈◊〉 of the minde. The Kingdome of Christ is neither promoved nor hindered by these, Familisticall love in the heart is all, then surely, the Nicodemites in Calvin•• time, these that buy a religion with every new-moon, erre not
• e 85.62

  Then the Scriptures and H. Nicho. bids us follow the Kings religion, what ever it be; and denying of obedience to the King and his Lawes, if they forbid a Religion that is the holy service of the love of God (as they say) is resisting and undutifull disobedience to the Law; so must we obey men rather then God.
• f 85.63

  They seek not the truth and cause of Christ to be cleared for the present, but only pre∣sent ease to the flesh and in∣largement under ba••le.
• g 85.64

  They are willing to submit their c••u••e to the C••ergy, that is to the godly Prel••••es who would be 〈◊〉〈◊〉 to 〈◊〉〈◊〉 them, because they take the Puritans off from thinking upon their lordly domination and will-worship, and the more enemies and persecuters the Puritans have▪ the more ease and lesse contradicting of the Prelati∣call cause, as this day the Prelaticall party declare themselves willing to comp••und wi••h Arri∣ans, Socinians, Fam••lists, Antinomians, Anabaptists, Seekers, Separatists and all, so the Presby∣terians that stand for the Covenant of God and reformation may fall.
• h 85.65

  In all ••ges 〈◊〉〈◊〉 and Sectaries have called punishing of seducers, or not receiving them in our house as being evil doers, 2 Ioh. 10▪ and so ••ustly punishable, Rom. 13▪4, 5. with the name of persecution.
• i 85.66

  Yet they p••stered twelve Coun∣••ies in England, and would God they were few in number this day.
• k 85.67

  Yet may Familists live in all sort of fleshlinesse and Idola∣try, murthers, lying, whoring, &c and if the Spirit help them not, they are no more guilty then the maid forced in the field that did cry, and there was none to helpe, and so by Law she was innocent, Document. sent. 6. c. 10. they cannot bring forth any thing but all good and love, Document. sent. c. 2. sect. 1. in many places H.N. extolls his disciples as Gods habitation, the seale of Gods Majesty, the holy City of peace, the new Ierusalem, one with God, God one with them, &c. And whereas John maketh the love of the brethren a marke of these that are translated from death to life, 1 Ioh 3.14. Yee may know Fami∣lists by their workes, they are malitious haters (as is evident in this petition) of the truly godly in England whom they call their enemies these twenty five yeares.
• l 85.68

  The Puritanes are the proud ones that King James is to subdue, all others the Antichristian sect, and the Familists only the house of God, of love, of the godly being, &c.
• m 85.69

  Twice they pray God for the King and his son, that they may have long life, honour, happinesse, a long reigne, but not one word of life eternall and the blessings of the life to come; we know the doctrine of H. N. is that the resurrection, the last judgement, all the happinesse 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.
• n 85.70

  This confession was seene 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 Iames, how ever that confession was not theirs, for the word of God to them is the only in∣ternall word in the minde, 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 yeare, they that doe evill, hate the light.
• a 85.71

  The Antinomians and Fa∣milists now in England, espe∣cially, Randel, Saltmarsh, Del, Eaton, 〈◊〉〈◊〉, disseminate in printed books and Sermons, the same very doctrine.